Lamp for the Enlightenment Path 1 of 7
Bev Thornton
Composed by Atisa
1 I bow in great reverence to all
Past, present and future Victors,
To their Doctrine and Communities.
I shall light a Lamp for the Path to Enlightenment,
At the request of my good disciple Byang-chub-'od.
2 In that they are inferior or mediocre or superior,
Persons should be understood as three:
The characteristics of each are very clear, and
I shall note how they differ from one another.
3 One who by every means he finds,
Seeks by the pleasure of samsara,
And cares but for himself alone, that one
Is known as the inferior person.
4 One who puts life's pleasures behind
And turns himself from deeds of sin,
Yet cares only about his own peace,
That person should be called mediocre.
5 One who wholly seeks a complete end
To the entire suffering of others because
Their suffering belongs to his own [conscious] stream,
That person is superior.
6 For those pure beings whose desire
Is the highest of Enlightenments,
I shall explain the right means
Which were taught me by my Gurus.
7 Facing a painted image of the Perfect Buddha,
Or in front of holy reliquaries and the like,
Give worship with flowers and incense
And whatever objects may be at hand.
8 Then with the Sevenfold Worship expressed
In the Deeds of Samantabhadra,
And a mind that does not turn back until
The Heart of Enlightenment is reached,
9 With great faith in the Three Jewels,
Bending knee to the ground,
And folding the hands
First take the Three Refuges thrice.
10 Then, because the Thought of Love
For All Creatures is the prerequisite,
One looks out on all the world,
Suffering in death, transmigration,
And rebirth in the three bad destinies.
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Hate brings misery to humanity, the wise know not hatred.
Bev Thornton
Composed by Atisa
11 At sight of that suffering, one suffers;
And he who wants to free the world
From the very cause of such suffering,
Must beget this Thought of Enlightenment
That is pledged never to turn back.
12 Every quality that belongs to
Begetting thoughts of such Resolution
Has been well explained by Maitreya
In his sutra, the Stalks in Array.
13 Read that sutra or hear it from a Guru, and when
The infinite benefits of Perfect Enlightenment Thought
Are seen, then for that very reason you
Will beget the Thought again and again.
14 The merit of this is shown extremely well
In the sutra called the Questions of Viradatta;
And to give the essence of it,
I quote three of its verses here:
15 "If a form could be had for the full
Merit of the Enlightenment Thought,
It would surpass even one
That filled the whole realm of space."
16 "Or take a man who owns jewels, and with them
Fills every one of the Buddha-fields --
Reckoned as more than the grains of Ganges' sands
Then offers all this to the Lord of the World;"
17 "Yet another who merely folds his hands,
And inclines his thought to Enlightenment.
The latter's worship is higher by far,
Because in it there is found no limit."
18 When you get the thoughts of aspiring to Enlightenment,
Then with great effort strive to expand them fully;
And to recall your resolve in your other births,
Observe fully the training I explained to you.
19 A right resolve will not be furthered
Without vows that have progress in mind;
Therefore he who seeks growth in the resolve for
Perfect Enlightenment, earnestly takes them.
20 Only he who has lasting vows in
One of Pratimoksa's seven ranks
Is fit for the Vow of the Bodhisattva;
There is no other way for it to be.
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The gift of truth excels all other gifts.
Bev Thornton
Composed by Atisa
21 The Tathagata has said that of
The seven ranks of Pratimoksa,
The glorious Pure Life is highest;
By which he meant the vows of a Monk.
22 According to the ritual given in the
Conduct Chapter of the Bodhisattva Levels,
One takes the Vow from any good Guru
Who has the proper characteristics.
23 One who is learned in the ritual of the Vow,
And himself lives the Vow he has taken,
And has the compassionate forbearance
To impart it -- know him to be the good Guru.
24 But if, after trying, one cannot
Find just such a Guru as this,
I will explain another ritual
For taking the vow in a correct way.
25 In this latter way, Manjusri in a former life
As Ambaraja begat the Enlightenment Thought;
And as told in the sutra called
The Ornament of Manjushri's Buddha-field,
I write it down clearly here now:
26 "In the presence of the Lords, I beget
The Thought of Perfect Enlightenment,
And issuing invitation to all creatures,
I will save them all from the cycle of rebirth."
27 "Beginning from this moment and henceforth,
Until I obtain the Highest Enlightenment,
I shall not permit ill-will or anger,
Avarice or envy, to occupy my mind."
28 "I shall practice the Pure Life,
And renounce sin and base desire;
I shall imitate the Buddha
By rejoicing in the vow of Conduct."
29 "Myself, I am not keen to reach
Enlightenment in some swift way;
I shall remain until the final end
For the sake of but a single creature."
30 "I shall purify the innumerable
Inconceivable fields of the universe,
And from the taking of this [new] name, [henceforth]
I shall live in the ten directions."
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Those who know truth as truth and untruth as untruth
arrive at truth and follow true desires.
Bev Thornton
Composed by Atisa
31 "Purifying the actions of
My body and speech entirely,
I shall cleanse my mind's activity as well;
No unvirtuous deed will ever be mine."
32 In essence, one's purity of body, speech and mind
Means keeping vows with a mind for progress;
For by practicing well the Three Conduct Trainings,
Appreciation of those same Three becomes greater.
33 Hence, when one has striven in the vows which make up
The pure and perfect Bodhisattva Vow,
He will bring to complete perfection
The very Equipment for Perfect Enlightenment.
34 All the Buddhas have held that
Perfecting this Equipment,
The nature of which is Merit and Knowledge,
Lies essentially in the superknowledges.
35 Just as a bird with unfledged wings
Cannot fly up into the sky,
So without the superknowledges' power,
One cannot work for the good of others.
36 The merits which a man with the
Superknowledges gains in a single day
Could not be had in a hundred lives
By one who lacked those knowledges.
37 He who seeks to bring to perfection swiftly
The Equipment for Perfect Enlightenment
Strives hard for the superknowledges,
For they are not accomplished by sloth.
38 As long as Calmness is not attained,
The superknowledges will not occur;
Therefore, in order to achieve Calmness,
One must keep striving over and over.
39 One who neglects the Limbs of Calmness,
Even though he strive to meditate
For thousands of years, never
Will achieve Concentration.
40 Therefore, when well established in the Limbs
That are stated in the Chapter on Concentration Equipment,
One can then set the mind in virtue,
Fixed on any Topic he chooses.
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Happily shall I live without hostility among the hostile;
among the hostile live without hostility.
Bev Thornton
Composed by Atisa
41 When yogic calmness is achieved,
So too are the superknowledges;
But obscuration is not destroyed
Without the Perfection of Insight.
42 Hence, to remove all obscuration
Of his affliction and his knowledge,
The yogin must continually cultivate the
Perfection of Insight together with Means.
43 Scripture says that bondage is from
Insight being divorced from Means,
And the Means from Insight as well.
Therefore, neglect not this union.
44 To remove any doubts about
What Insight is, and what are Means,
I make clear the difference
Between the Means and Insight.
45 The Victors have explained that the Means
Are all the Equipments of virtue,
Starting with the Perfection of Giving,
Up to, but excluding, that of Insight.
46 One who combines the mastery of the Means
With a true cultivation of Insight
Will swiftly attain Enlightenment, but
Not by cultivating merely Non-self.
47 "Insight" is fully explained as knowing
The Emptiness of intrinsic nature,
In comprehending that Aggregates and
Sense bases and Elements do not arise.
48 An existent's arising is impossible;
A non-existent's is like flowers in the sky;
For a thing to be both is absurd fallacy;
So neither do they originate together.
49 Since an entity does not arise from itself,
And is not from another, or even from both,
Nor is it yet without cause; therefore it has
No intrinsic nature by way of own-existence.
50 Furthermore, if one analyses all things
As identities or multiplicities,
Own-existence is not perceived; hence one is
Certain that intrinsic natures do not exist.
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If it is harmful, avoid doing it.
Bev Thornton
Composed by Atisa
51 The reasoning of the Seventy Stanzas on Emptiness,
And of texts like the Basic Stanzas on the Middle Way,
Explains the proof that all entities
Are empty of intrinsic nature.
52 Wherefore, lest my text become too long,
I do not elaborate it here,
But will explain only proven tenets
In order to further contemplation.
53 Thus, not to perceive intrinsic nature
In any phenomenon whatever
Is to contemplate its Non-Self; which
Is the same as contemplating with Insight.
54 And this Insight which does not see
Intrinsic nature in any phenomena
Is that same Insight explained as Wisdom.
Cultivate it without conceptual thought.
55 The world of change springs from conceptual
Thought, which is its very nature;
The complete removal of such
Thought is the Highest Nirvana.
56 Moreover, the Blessed One declared:
"Conceptual thinking is the great ignorance,
And casts one into samsara's ocean; but
Clear as the sky is his contemplation who
Remains in Concentration without concepts."
57 And he also says in the Non-Conceptual Progress Formula:
"When a son of the Victor meditates on
This holy Doctrine without conceptual thought,
He gradually attains the non-conceptual."
58 When through scripture and reason one has
Penetrated the non-intrinsic
Nature of all non-arising phenomena,
Then contemplate without conceptual thought.
59 And when he has thus contemplated Thatness,
And by stages has attained "Warmth" and the rest,
Then he will gain the "Joyous" [Level] and on up:
Buddha-Enlightenment is not far off.
60 Through the rites of "Appeasement" and "Prosperity"
And the rest, effected by the force of Mantra,
And also by the strength of the Eight Great Powers,
Starting with that "Good Flask", and others.
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Joy follows a pure thought, like a shadow that never leaves.
Bev Thornton
Composed by Atisa
61 It is maintained that the Equipment for
Enlightenment is perfected with ease;
And if one wants to practice Mantra as prescribed
In the Tantras: Action, Practice, and on,
62 Then, to gain the Preceptor-Initiation,
One must first win a holy Guru
By giving him attendance and precious things
And by obedience to his word.
63 And when the Preceptor-Initiation has been
Conferred by the Guru who was won over,
Then one is purified of all sin, and
Becomes fit to exercise the Powers.
64 The Secret and Insight Initiations
Should not be taken by religious celibates,
Because it is emphatically forbidden
In the Great Tantra of Primal Buddha.
65 If those Initiations were taken by one who stays
In the austerity of a religious celibate,
It would violate his vow of austerity
Since he would be practicing what is forbidden.
66 Transgressions would occur which defeat
The man of religious observance;
And by his certain fall to bad destinies,
He would not even succeed [in Mantra practice].
67 Having acquired the Preceptor-Initiation,
He may listen to all Tantras and explain them;
Perform Fire-offering, Gift-worship, and the like:
There is no wrong in wisdom about reality.
68 I, the Elder, Dipamkarasri,
Having seen this explanation in texts
Such as the sutras; and Byang-chub-'od's request
Have explained concisely the Path to Enlightenment.
[Colophon]
This completes the Lamp for the Enlightenment Path
Composed by the great Acarya, glorious Dipamkarajnana.
Translated and edited by the great Upadhyaya of India himself,
and by the revisor-translator Dge-ba'i blo-gros.
This text was composed at the Tho-ling temple of Zhang-zhung.
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From craving springs grief. From craving springs fear.
For who is wholly free from craving, there is no grief, much less fear.
Julian
Bev Thornton wrote:
> A Lamp for the Enlightenment Path
http://community.palouse.net/lotus/atisa.htm
ps. I know it is not as big as your post but just as useful.
Bev Thornton
> http://community.palouse.net/lotus/atisa.htm
>
> ps. I know it is not as big as your post but just as useful.
It's the same one, but it's not as convenient as it is when the text is in
the newsgroup in the first place, nor as versatile in HTML as it is in raw
text format.
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In gladness and in safety may all beings be at ease.
Julian
Bev Thornton wrote:
> On 2005-11-10, Julian wrote:
>
> > http://community.palouse.net/lotus/atisa.htm
> >
> > ps. I know it is not as big as your post but just as useful.
>
> It's the same one, but it's not as convenient as it is when the text is in
> the newsgroup in the first place, nor as versatile in HTML as it is in raw
> text format.
>
Good point.... I'll prepare the 84,000 teachings of the Buddha
for posting to TRB.
|For your convenience) .I'll begin with...
The Lotus Sutra
Translated by Burton Watson
Chapter One: Introduction
This is what I heard:
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 Law 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 Law, and the
kimnara king Upholding the Law, 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 Law 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 Law,
following various causes and conditions
and employing immeasurable similes,
illuminating the Law 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 Law,
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 Law to the assembly,
delighting in preaching the Law,
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 Law 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 Law 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 Law, to rain down
the rain of the great Law, to blow the conch of the great Law, to beat
the drum of the great Law, to elucidate the meaning of the great Law.
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 Law. 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 Law, 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, Thus Come One, 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 Law. 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 Law 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 Law 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 Law 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 Law 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 Law. 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 Law 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 Thus Come One 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 Law. 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 Law,
a Law 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
Thus Come One 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 Law, 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 Thus Come One is about to
preach the Great Vehicle sutra called the Lotus of the Wonderful Law, a
Law 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 Law,
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 Law,
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 Thus Come Ones
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 Law.
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 Law 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 Law 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 Law,
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 Law
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.
Julian
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 Law 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 Thus Come One is fully
possessed by both expedient means and the paramita of wisdom.
"Shariputra, the wisdom of the Thus Come One 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 Law never before attained.
"Shariputra, the Thus Come One 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 Law 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 Law. 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 Law 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 their 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 Law 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 Law
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 Law 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 Law 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 Law 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 Law 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 Law
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 Law.
You yourself declare you have attained
power, fearlessness, samadhis,
concentration, emancipation, and these other attributes,
and the Law that is beyond comprehension.
This Law 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 Law,
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 Law 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 Law.
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 Law
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 Law
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 Law such as this is
preached by the Buddhas, the Thus Come Ones, 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 Law 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 Law 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 Thus Come Ones, 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 Thus Come Ones have only a single Buddha vehicle which
they employ in order to preach the Law to living beings. They do not
have any other vehicle a second one or a third one 1. Shariputra, the
Law 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 Law 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 Thus Come Ones, 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 Law. 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 Law.
"Shariputra, you and the others should with a single mind believe and
accept the words of the Buddha. The words of the Buddhas, the Thus Come
Ones, 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 Law.
This assembly is now free of branches and leaves,
made up only of those steadfast and truthful.
Shariputra, listen carefully,
for the Law 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 Law,
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 Law 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 Law 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 Law he has attained,
he uses it to save living beings.
He himself testifies to the unsurpassed way,
the Great Vehicle, the Law 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 Thus Come One will never deceive him,
nor will he ever show greed 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 Law--
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 Law, 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 others 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 Law,
then all have attained the Buddha way.
The World-Honored Ones of the future,
whose numbers will be incalculable,
these Thus Come Ones
will also employ expedient means to preach the Law,
and all these Thus Come Ones
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 Law,
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 Law,
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 Law 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 Law 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 Law.
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 Law.
And because they rejected the Law and failed to believe it,
they would fall into the three evil paths.
It would be better if I did not preach the Law
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 Law.
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 Law,
but for the sake of living beings
we make distinctions and preach the three vehicles.
People of small wisdom delight in a small Law,
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 Law,
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 Law 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 Law preached through expedient means.
Immediately the thought came to me
that the reason the Thus Come One 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 Law.
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 Law,
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 Law,
I now will do likewise,
preaching a Law 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 Law.
Throughout incalculable, innumerable kalpas
it is rare that one may hear this Law,
and a person capable of listening to this Law,
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 Law, 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 Law
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 Law 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 Law of the Buddhas is like this.
Employing ten thousand, a million expedient means,
they accord with what is appropriate in preaching the Law.
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.
Bev Thornton
> Good point.... I'll prepare the 84,000 teachings of the Buddha
> for posting to TRB.
Oh, good. Hurry and be sure to not leave any out.
--
<reply...@xoxy.net> Support: <http://www.antislavery.org/>
<http://www.medinfo.co.uk/conditions/influenza.html>
Where a difficulty arises right there it should be settled.
Bev Thornton
> For the convenience of Bev
Oh, thank you. Good choice. Kind of expensive to buy that one.
--
<reply...@xoxy.net> Support: <http://www.cidi.org/>
<http://www.clamav.net/>
Happy in this world is non-attachment.
Julian
Bev Thornton wrote:
> On 2005-11-10, Julian wrote:
>
> > For the convenience of Bev
>
> Oh, thank you. Good choice. Kind of expensive to buy that one.
Spoken like a true T'ebay'tanista.
If it is worth rerading it is available free.
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 Law, 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 Law 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 Thus Come One.
"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 Law, why does the Thus Come One use the
Law 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 Law 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 Law 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 Law,
gaining my share of the Buddha's Law!"
At that time Shariputra, wishing to state his meaning once more, spoke
in verse form, saying:
When I heard the sound of this Law,
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 Law 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 Law,
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 Law 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 Law 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 Law
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 Law.
The Buddhas of the present and future,
whose numbers are beyond calculation,
they too will use expedient means
in expounding this same Law.
Thus the present World-Honored One,
being born and later leaving his family,
attaining the way and turning the wheel of the Law,
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 Law,
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 Law
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 Law, a Law 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 Law. You will fulfill every aspect of the way of the
bodhisattva and will be able to become a Buddha with the name Flower
Glow Thus Come One, 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 Thus Come One 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 Law 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 Thus Come One 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 Law will last for thirty-two small kalpas, and
the era of the Counterfeit Law 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 Law 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 Law 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 Law. Now he turns the wheel again, the
wheel of the unsurpassed, the greatest Law 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 Law 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 Law.
This Law 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 Law.
Since the World-Honored One preaches this Law,
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 Law 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 Law, 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 Thus Come One 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 Thus Come One 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 Thus Come One'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 Thus Come One 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 Thus Come One 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 Law,
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 Law, 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 Law, believe and accept it, and put forth diligent
effort, seeking comprehensive wisdom, the insight of the Thus Come One,
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 Thus Come One 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 Thus Come One at that time has this
thought: I possess measureless, boundless wisdom, power, fearlessness,
the storehouse of the Law 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 Thus Come One.
"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 Thus Come One 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 Thus Come One possesses measureless
wisdom, power, freedom from fear, the storehouse of the Law. He is
capable of giving to all living beings the Law 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 Thus Come One 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 Law 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 Law.
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 Law of this sutra,
that person has already seen
the Buddhas of the past,
has respectfully offered alms to them
and listened to this Law.
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 Law, 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 Law.
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 Law 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 Law 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 Law.
Julian
Julian wrote:
> For the convenience of Bev
>
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 Law 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 Law. 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 Law 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
Law 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 Thus Come One, and we are all like the Buddha's sons. The Thus
Come One 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 Law, 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 Thus Come One, 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 Thus Come One 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 Law 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 Law 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 Law 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 Law 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 Law
we possessed the ultimate.
Through the long night
we practiced the Law 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 Law of the Bodhisattva,
urging them to seek the Buddha way,
yet we ourselves
never aspired to that Law.
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 Law 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 Law 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 Law, 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 Law 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.
Bev Thornton
> If it is worth rerading it is available free.
Well, maybe not yet in English.
For a moment there, I thought you'd missed chapter three, but then it was
in the newsreader twice after chapter four. I'll be cafeful to not miss
any if you post the whole thing.
--
<reply...@xoxy.net> Support: <http://www.banminesusa.org/>
Not by his outward guise is a man well known.
In fleeting glance let none place confidence.
Julian
Bev Thornton wrote:
> On 2005-11-10, Julian wrote:
>
> > If it is worth rerading it is available free.
>
> Well, maybe not yet in English.
For me, at least, if it is not in English,
reading it is pointless long and painful austerity.
>
> For a moment there, I thought you'd missed chapter three, but then it was
> in the newsreader twice after chapter four. I'll be cafeful to not miss
> any if you post the whole thing.
>
Well spotted... I did, accidentally, post chapter 3 under 2 of 84,000
(rectified)
BTW... if you can't wait...
http://www.sgi-usa.org/buddhism/library/Buddhism/LotusSutra/
Julian
"In Forty years and more, the truth has not been revealed yet."
Chapter I
Virtues
Thus Have I Heard. Once the Buddha was staying at the city of royal
palaces on mount Grdhrakuta with a great assemblage of great Bhikkhus,
in all twelve thousand. There were eighty thousand
Bodhisattva-Mahasattvas. There were gods, dragons, yakshas, gandharvas,
asuras, garudas, kimnaras, and mahoragas, besides all the bhikshus
(monks), Bhiksunis (nuns), Upasakas (laymen), and Upasikas (laywomen).
There were Great wheel rolling kings, small wheel rolling kings, and
kings of the golden wheel, silver wheel, and other wheels; further
kings and princes, ministers and people, men and women, and great rich
persons, each encompassed by a hundred thousand myriad followers. They
went up to the Buddha, made obeisance at his feet, burned incense, and
scattered flowers. After they variously worshipped, they retired and
sat to one side.
Those Bodhisattvas' names were Son of the Law-King Manjushri, Son of
the Law-King Great Dignity Treasury, Son of the Law-King Great
Eloquence Treasury, The Bodhisattva Maitreya, The Bodhisattva Leader,
The Bodhisattva Medicine King, The Bodhisattva Medicine Lord, The
Bodhisattva Flower Light Banner, The Bodhisattva King Commanding
Dharanis At Will, The Bodhisattva Regarder Of The Cries Of The World,
The Bodhisattva Great Power Obtained, The Bodhisattva Ever Zealous, The
Bodhisattva Precious Stick, The Bodhisattva Above The Triple World, The
Bodhisattva Vimabhara, The Bodhisattva Scented Elephant, The
Bodhisattva Great Scented Elephant, The Bodhisattva King Of The Lions
Roar, The Bodhisattva Lion's Playing In The World, The Bodhisattva
Lion's Force, The Bodhisattva Lion's Assiduity, The Bodhisattva
Brave Power, The Bodhisattva Lion's Overbearing, The Bodhisattva
Adornment, And The Bodhisattva Great Adornment: such
Bodhisattva-Mahasattvas as these, eighty thousand in all.
Of these Bodhisattvas there is none who is not a great saint of the Law
Body. They have attained commands, meditations, Wisdom, emancipation,
and the knowledge of emancipation. With Tranquil minds and constantly
in contemplation they are peaceful, Indifferent, non-active, and free
from desires. They are immune from any kind of delusion or distraction.
Their minds are calm and clear, profound and infinite. They remain in
this state for hundreds of thousands of kotis of kalpas, and all of the
innumerable teachings have been revealed to them. Having obtained the
great wisdom, they penetrate all things, they completely understand the
reality of their nature and form, and clearly discriminate existing and
non-existing, long and short.
Moreover, well knowing the capacities, natures, and inclinations of
all, with Dharanis and the unhindered power of discourse, they roll the
law wheel just as Buddhas do. First, dipping the dust of desire in a
drop of the teachings, they remove the fever of the passions of life
and realize the serenity of the law by opening the gate of nirvana, and
fanning the wind of emancipation. Next, raining the profound law of the
twelve causes, they pour it on the violent and intense rays of
suffering-ignorance, old age, illness, death and so on; then pouring
abundantly the supreme Mahayana, they dip all the good roots of living
beings in it, scatter the seeds of goodness over the fields of merits,
and make all put forth the sprout of Buddha hood. With their wisdom
brilliant as the sun and the moon and their timely tactfulness, they
promote the work of the Mahayana and make all accomplish Perfect
Enlightenment speedily; and with eternal pleasure wonderful and true,
and through infinite compassion, they relieve all from suffering.
These are the true good friends for all living beings, these are the
great field of blessings for all living beings, these are the
unsummoned teachers for all living beings, and these are the peaceful
place of pleasure, relief, protection, and great support for all living
beings. They become great good leaders or great leaders for living
beings everywhere. They serve as eyes for blind beings, and as ears,
nose, or tongue for those who are deaf, who have no nose, or who are
dumb; make deficient organs complete; turn the deranged to the great
right thought. As the master of a ship or the great master of a ship,
they carry all living beings across the river of life and death to the
shore of Nirvana. As the king of medicine or the great king of
medicine, they discriminate the phases of a disease, know well the
properties of medicines, dispense medicines according to the disease,
and make people take them. As the controller or the great controller,
they have no dissolute conduct; they are like a trainer of elephants
and horses who never fails to train well, or like a majestic and brave
lion that inevitably subdues and overpowers all beasts.
Bodhisattvas, playing in all the paramitas, being firm and immovable at
the stage of Tathagata, and purifying the Buddha-country with the
stability of their vow power, will rapidly accomplish Perfect
Enlightenment. All these Bodhisattvas-mahasattvas have such wonderful
merit as seen above.
Those bhikshus names were Great Wisdom Shariputra, Supernatural Power
Maudgalyayana, Wisdom Life Subhuti, Maha-Katyayana, Maitrayani's son
Purna, Ajnata-Kaundinya, Divine Eye Aniruddha, Precept Keeping Upali,
Attendant Ananda, Buddha's son Rahula, Upananda, Revada, Kapphina,
Vakkula, Acyuta, Svagata, Dhuta Maha-Kasyapa, Uruvilva-Kasyapa,
Gaya-Kasyapa, and Nadi-Kasyapa. There are twelve thousand bhikshus such
as these. All are Arhats, unrestricted by all bonds of faults, free
from attachment, and truly emancipated.
At that time the Bodhisattva-Mahasattva Great Adornment, seeing that
all the groups sat in settled mind, rose up from his seat, went up to
the Buddha with the eighty thousand bodhisattvas-mahasattvas in the
assembly, made obeisance at his feet, a hundred thousand times made
procession round him, burned celestial incense, scattered celestial
flowers, and presented the Buddha with celestial robes, garlands, and
jewels of priceless value which came rolling down from the sky and
gathered over all like clouds. The celestial bins and bowls were filled
with all sorts of celestial delicacies, which satisfied just by the
sight of their color and the smell of their perfume. They placed
celestial banners, flags, canopies, and playthings everywhere; pleased
the Buddha with celestial music; then went forth to kneel with folded
hands, and praised him in verse, saying with one voice and one mind:
"Great! The Great Enlightened, The Great Holy Lord,
In Him there is no defilement, no contamination, no
Attachment.
The Trainer of Gods and men, elephants and horses,
His moral breeze and virtuous fragrance
Deeply permeate all.
Serene is his wisdom, calm his emotion,
And stable his prudence.
His thought is settled, his consciousness extinct,
And thus his mind is quiet.
Long since, he removed false thoughts
And conquered all the laws if existence.
His body is neither existing nor non-existing;
Without cause or condition,
Without self or others;
Neither square nor round,
Neither long nor short;
Without appearance or disappearance,
Without birth or death;
Neither created nor emanating,
Neither made nor produced;
Neither sitting nor lying,
Neither walking nor stopping;
Neither moving nor rolling,
Neither calm nor quiet;
Without advance or retreat,
Without safety or danger;
Without right or wrong,
Without merit or demerit;
Neither that nor this,
Neither going nor coming;
Neither blue nor yellow,
Neither red nor white;
Neither crimson nor purple,
Without a variety of colour.
Born of commandments, meditation,
Wisdom, Emancipation, and Knowledge;
Merit of contemplation, the six divine facilities,
And the practice of the way;
Sprung of benevolence and compassion,
The ten powers, and fearlessness;
He has come in response
To good karmas of living beings.
He reveals his body,
Ten feet, six inches in height,
Glittering with purple gold,
Well proportioned, brilliant,
And highly bright.
The mark of hair curls as the moon,
In the nape of the neck there is a light as of the sun.
The curling hair is deep blue,
On the head there is there is a protuberance.
The pure eyes, like a stainless mirror,
Blink up and down.
The eyebrows trail in dark blue,
The mouth and cheeks are well formed.
The lips and tongue appear pleasantly red,
Like a scarlet flower.
The White teeth, forty in number,
Appear as snowy agate.
Broad the forehead, high bridged the nose,
And majestic the face.
The chest, with a swastika mark,
Is like a lion's breast.
The hands and feet are flexible,
With the mark of a thousand spokes.
The sides and palms are well rounded,
And show in fine lines.
The arms are elongated,
And the fingers are straight and slender.
The skin is delicate and smooth,
And the hair curls to the right.
The ankles and knees are well defined,
And the male organ is hidden
Like that of a horse.
The fine muscles and collarbone,
And the thigh bones are slim
Like those of a deer.
The chest and back are shining,
Pure and without blemish,
Untainted by any muddy water,
Unspotted by any speck of dust.
There are thirty two such signs,
The eighty kinds of excellence are visible,
And truly there is nothing
Of form or non-form.
All visible forms are transcended;
His body is formless and yet has form.
This is also true
Of the form of the body of all living beings.
Living beings adore him joyfully,
Devote their minds to him,
And pay their respects wholeheartedly.
By cutting off arrogance and egotism,
He has accomplished such a wonderful body.
Now we, the assemblage of eighty thousand,
Making obeisance all together,
Submit ourselves to the saint of nonattachment,
The Trainer of Elephants and horses,
Detached from the state of thinking,
Mind, thought, and perception.
We make obeisance,
And submit ourselves to the Law Body,
To all commands, meditation and wisdom,
Emancipation and knowledge.
We make obeisance,
And submit ourselves to the wonderful character.
We make obeisance,
And submit ourselves to the unthinkable.
The sacred voice sounds eight ways,
As the thunder sounds.
It is sweet, pure, and greatly profound.
He preaches the four noble truths,
The six paramitas, the twelve causes,
According to the working of the minds of living beings.
One never hears without opening one's mind
And breaking the bonds of the infinite chain of life and death.
One never hears without reaching srota-apanna,
Sakrdagamin, Ana gamin, and arhat;
Reaching the state of pratyekabuddha,
Of non-fault and non condition;
Reaching the state of Bodhisattva,
Of non life and non death;
Of obtaining infinite dharani
And the unhindered power of discourse,
With which ones recites profound and wonderful verses,
Plays and bathes in the pure pond on the law,
Or displays supernatural motion
By jumping and flying up,
Or freely goes in or out of water and fire,
The aspect of the Tathagata 's Law-wheel is like this.
It is pure, boundless, and unthinkable.
Making obeisance all together,
We submit ourselves to him
When he rolls the Law-wheel.
We make obeisance ,
And submit ourselves to the sacred voice.
We make obeisance,
And submit ourselves to the Causes, Truths, and Paramitas.
For infinite past kalpas,
The World Honored One has practiced
All manner of virtues with effort
To Bring benefits to us human beings,
Heavenly beings, and dragon kings,
Universally to all living beings.
He abandoned all things hard to abandon,
His treasures, wife, and child,
His country, and his palace.
Unsparing of his person and possessions,
He gave all, his head, eyes, and brain,
To people as alms.
Keeping the Buddha's precepts of purity,
He never did any harm,
Even at the cost of his life.
He never became angry,
Even though beaten with swords and staff,
Or though cursed and abused.
He never became tired,
In spite of long exertion.
He kept his mind at peace both day and night,
And was always in meditation.
Learning all the law ways,
With his deep wisdom
He has seen into the capacity of living beings.
As a result, obtaining free power,
He became the law king,
Who is free in the Law.
Making obeisance again all together,
We submit ourselves to the one who has completed all hard things."
Chapter II
Preaching
AT THAT TIME the Bodhisattva-Mahasattva Great Adornment, with the
eighty thousand Bodhisattva-Mahasattvas, finished praising the Buddha
with this verse and said to the Buddha in unison: "World Honored One,
we, the assemblage, of the eighty thousand Bodhisattvas, want to ask
you about the Tathagata 's law.
We are anxious That the World Honored One should hear us with
sympathy."
The Buddha Addressed the Bodhisattva Great Adornment and the eighty
thousand Bodhisattvas: "Excellent! Excellent! Good sons, you have well
known that this is the time. Ask me what you like. Before long, the
Tathagata will enter Pari-nirvana. After Nirvana, there shall not be a
doubt left to anybody. I will answer any question you wish to ask."
Thereupon the Bodhisattva Great Adornment, with the eighty thousand
Bodhisattvas, said to the Buddha in unison, with one voice: "World
Honored One! If the Bodhisattva-Mahasattvas want to accomplish perfect
enlightenment quickly, what doctrine should they practice? What
doctrine makes Bodhisattva-Mahasattvas attain perfect enlightenment
quickly?"
The Buddha addressed the Bodhisattva Great Adornment and the eighty
thousand Bodhisattvas: "Good Sons, there is one doctrine which makes
Bodhisattvas attain perfect enlightenment quickly. If a Bodhisattva
learns this doctrine, then he will accomplish perfect enlightenment."
"World Honored One! What is this doctrine called? What is it's
meaning? How does the Bodhisattva practice it?"
The Buddha said "Good Sons! This one doctrine is called the doctrine of
Innumerable Meanings. A Bodhisattva, If he wants to learn and master
the doctrine the doctrine of Innumerable Meanings, should observe that
all laws were originally, will be, and are in themselves void in nature
and form; They are Neither great nor small, Neither appearing nor
disappearing, Neither fixed or movable, and neither advancing nor
retreating; they are non dualistic, just emptiness. All living beings,
however, discriminate falsely: "It is this" or "it is that", and "It is
advantageous" or "It is disadvantageous"; they entertain evil thoughts,
make various evil karmas, and thus transmigrate within the six realms
of existence; and they suffer all manner of miseries, and cannot escape
from there during infinite kotis of kalpas. Bodhisattva-Mahasattvas,
observing rightly like this, should raise the mind of compassion,
display the great mercy desiring to relieve others of suffering, and
once again penetrate deeply into all laws. According to the nature of a
law, such al law settles. According to the nature of a law, such a laws
changes. According to the nature of a law, such a law vanishes.
According to the nature of a law, such an evil law emerges. According
to the nature of a law, such a good law appears. Settling, changing,
and vanishing are also like this. Bodhisattvas, having completely
observed and known these four aspects from beginning to end, should
next observe that none of the laws settle down for even a moment, but
all emerge and vanish anew every moment; and observe that they emerge,
settle, change, and vanish instantly. After such observation, we see
all manner of natural desires of living beings. As natural desires are
innumerable, preaching is innumerable, and as preaching is innumerable,
meanings are innumerable. The Innumerable Meanings originate from one
law. This one law is, namely, non form. Such non form is formless, and
not form. Being not form, and formless, it is called the real aspect of
things. The mercy which Bodhisattva-Mahasattvas display after
stabilizing themselves in such a real aspect is real, and not vain.
They excellently relieve living beings from sufferings. Having given
relieve from suffering they preach the law again, and let all living
beings obtain pleasure.
"Good Sons! A Bodhisattva, if he practices completely the doctrine of
Innumerable Meanings like this, will soon accomplish Perfect
Enlightenment without fail. Good sons! The Sutra of Innumerable
Meanings, such a profound and supreme Great-vehicle, is reasonable in
its logic, unsurpassed in its worth, and protected by all the Buddhas
of the three worlds. No kind of demon or heretic can break into it, nor
can any wrong view of life and death destroy it . Therefore, good sons!
Bodhisattva-mahasattvas, if you want to accomplish supreme Buddha hood
quickly, you should learn and master the Sutra of Innumerable Meanings,
such a profound and supreme great vehicle.
"At that time the Bodhisattva Great Adornment said to the Buddha again:
World-honored one! The preaching of the World-honored one is
incomprehensible, the natures of living beings are also
incomprehensible, and the doctrine of emancipation is also
incomprehensible. Though we have no doubt about the laws preached by
the Buddha, we repeatedly ask the World-honored one for fear that all
living beings should be perplexed. For more then forty years since the
Tathagata attained enlightenment, you have continuously preached all
the laws to living beings-the four aspects, suffering, void ness,
transience, selflessness, non-large, non-small, non-birth, non-death,
one aspect, no-aspect, the nature of the law, the form of the law, void
from the beginning, non-coming, non-going, non-appearance, and
non-disappearance. Those who have heard it have obtained the law of
warming, the law of the highest, the law of the best in the world (The
law of warming, highest, and best in the world are three stages passed
through by disciples not yet free of desire when they try to understand
the Four Noble Truths.), the merit of srota-apanna, the merit of
sakrdagamin, the merit of Ana gamin, the merit of arhat, and the way of
pratyekabuddha; have aspired to enlightenment; and ascending the first
stage, the second stage, and the third stage, have attained the tenth
stage. Because of what difference between your past and present
preaching on laws do you say that if a bodhisattva practices only the
Sutra of Innumerable Meanings, a profound and Great-vehicle, he will
soon accomplish supreme Buddha hood without fail? World-honored one! Be
pleased to discriminate the Law widely for living beings out of
compassion for all, and to leave no doubt to all Law-hearers in the
present and future.
"Hereupon the Buddha said to the Bodhisattva Great Adornment:
Excellent! Excellent! Great good sons, you have well questioned the
Tathagata about such a wonderful meaning of the profound and supreme
Great-vehicle. Do you know that you will bring many benefits, please
men and gods, and relieve living beings from sufferings. It is truly
the great benevolence, and the truth without falsehood. For this reason
you will surely and quickly accomplish supreme Buddha hood. You will
also make all living beings in the present and future accomplish
supreme Buddha hood.
"Good Sons! After six years right sitting under the Bodhi tree of the
wisdom throne, I could accomplish Perfect Enlightenment. With the
Buddha's eye I saw all the laws and understood that they were
inexpressible. Wherefore? I knew that the natures of all living beings
were not equal. As their natures and desires were not equal, I preached
the law variously. It was with tactful power that I preached the law
variously. In forty years and more, the truth has not been revealed
yet. Therefore living beings' powers of attainment are too different
to accomplish supreme Buddha hood quickly.
"Good sons! The law is like water that washes off dirt. As a well, a
pond, a stream, a river, a valley stream, a ditch, or a great sea each
alike effectively washes off all kinds of dirt, so the law-water
effectively washes off the dirt of all delusions of living beings.
"Good sons! The nature of water is one, but a stream, a river, a well,
a pond, a valley stream, a ditch, and a great sea are different from
one another. The nature of the law is like this. There is equality and
no differentiation in washing off the dirt of delusions, but the three
laws, the four merits, the and the two ways are not one and the same.
"Good Sons! Though each washes equally as water, a well is not a pond,
a pond is not a stream or a river, nor is a valley stream or ditch a
sea. As the Tathagata, the worlds hero, is free in the law, all the
laws preached by him are also like this. Though preaching at the
beginning, the middle, and the end all alike, effectively wash off the
delusions of living beings, the beginning is not the middle, and the
middle is not the end. Preaching at the beginning, in the middle, and
at the end are the same in expression, but different in one another in
meaning.
"Good Sons!" When I rolled the law wheel of the four noble truths for
the five men, Ajnata-Kaundinya and the others, at the deer park in
Varanasi after leaving the king of trees, I preached that the laws are
naturally vacant, ceaselessly transformed, and instantly born and
destroyed. When I discoursed explaining the twelve causes and the six
paramitas for all the Bhikshus and Bodhisattvas in various places
during the middle period, I preached also that all laws are naturally
vacant, ceaselessly transformed, and instantly born and destroyed. Now
in explaining the Sutra of Innumerable Meanings, a Great Vehicle, at
the this time, I preach also that all laws are naturally vacant,
ceaselessly transformed, and instantly born and destroyed. Good Sons!
Therefore the preaching at the beginning, in the middle, and at the end
are the same in expression but different from one another in meaning.
As the meaning varies, the understanding of living beings varies. As
the understanding varies, the attainment of the law, the merit, and the
way also varies.
"Good sons! At the beginning, though I preached the Four Truths for
those who sought to be Sravakas, eight Kotis of heavenly beings came
down to hear the law and raised the desire for enlightenment. In the
middle, though I preached in various places, the profound Twelve
Causes, for those who sought to be Pratyekabuddha, Innumerable living
beings raised the aspiration for enlightenment, or, remained in the
stage of Sravaka. Next, although I explained the long term practice of
Bodhisattvas (Religious exercises extending over billions of years),
through preaching the twelve types of sutras of Great Extent, The
Maha-Prajna, and the void ness of the Garland Sea, a hundred thousand
Bhikshus, Myriad Kotis of men and gods, and innumerable living beings
could remain in the merits of Srota-apanna, Sakrdagamin, Ana Gamin, and
Arhat, or in the law appropriate to the pratyekabuddha. Good Sons! For
this reason, it is known that the preaching is the same, but the
meaning varies, as the meaning varies, the understanding of living
beings varies. As the understanding varies, the attainment of the law,
merit, and the way also varies. So Good Sons! Since I attained the way,
and stood to preach the law for the first time, till I spoke the Sutra
Of Innumerable Meanings, The Great-vehicle, today, I have never ceased
from preaching suffering, void ness, transience, selflessness, non
truth, non reality, non large, non small, non birth and origin and also
non death at present, one aspect, non aspect, the form of the law, the
nature of the law, non coming, non going, and the four aspects by which
all the living are driven.
"Good Sons! For this reason, all the Buddhas, without a double tongue,
answer widely all voices with one word, though having one body, reveal
bodies innumerable, and numberless as the sands of the Ganges of a
hundred thousand myriad Kotis Nayutas; in each body, display various
forms, countless as the sands of some hundred thousand myriad kotis
nayutas asamkhyeya Ganges, and in each form show shapes countless as
the sands of some hundred thousand myriad kotis nayutas asamkhyeya
Ganges. Good Son! This is, namely, the incomprehensible and profound
world of Buddhas. Men of the two vehicles cannot apprehend it, and even
Bodhisattvas of the Ten stages cannot attain it. Only a Buddha,
together with a Buddha can fathom it well.
"Good Sons! Thereupon I say: The Sutra Of Innumerable meanings, the
wonderful, profound, and supreme Great vehicle, is reasonable in it's
logic, unsurpassed in it's worth, and protected by all the Buddhas of
the three worlds. No kind of demon or heretic can break into it, nor
can any wrong view of life or death destroy it.
Bodhisattva-Mahasattvas, if you want to accomplish supreme Buddha hood
quickly, you should learn and master the Sutra of Innumerable Meanings,
such a profound and supreme Great-vehicle.
"After the Buddha had finished explaining this, the
three-thousand-great-thousand fold world was shaken in the six ways;
various kinds of celestial flowers, such as utpala, padma, kumuda, and
pundarika, rained down naturally from the sky; and innumerable kinds of
celestial perfumes, robes, garlands, and treasures of priceless value
also rained and came rolling down from the sky, and they were offered
to the Buddha, all the Bodhisattvas and Sravakas, and the great
assembly. So, too, was it in the southern, western, and northern
quarters, in the four intermediate directions, in the zenith and the
nadir.
"At this time thirty two thousand Bodhisattva-mahasattvas in the
assembly attained to the contemplation of the innumerable meaning.
Thirty four thousand Bodhisattva-Mahasattvas obtained the numberless
and infinite realms of dharani and came to roll the never retrogressing
law wheel of Buddhas all over the three worlds. All the Bhikshus and
Bhiksunis, Upasakas, Upasikas, gods, dragons, yakshas, gandharvas,
asuras, garudas, kimnaras, mahoragas, great wheel rolling kings, small
wheel rolling kings, kings of the silver wheel, iron wheel, and other
wheels, kings and princes, ministers and people, men and women, and
great rich persons, and all the groups of a hundred thousand followers,
hearing together, the Buddha, Tathagata preaching this sutra, obtained
the law of warming, the law of the highest, the law of the best in the
world, the merit of srota-apanna, the merit of sakrdagamin, the merit
of Ana gamin, the merit of Arhat, and the merit of Pratyekabuddha;
attained to the Bodhisattvas assurance of the law of no birth; acquired
one Dharani, two Dharanis, three Dharanis, four Dharanis, five, six,
seven, eight, nine, ten Dharanis, a hundred thousand myriad kotis of
Dharanis, and asamkhyeya Dharanis as innumerable as the sands of the
Ganges; and all came to roll the never retrogressing law wheel rightly.
Infinite living beings gained the aspiration to perfect enlightenment.
Chapter III
Ten Merits
AT THAT TIME the Bodhisattva-Mahasattva Great Adornment said to the
Buddha again: "World Honored One! The World Honored One has preached
this sutra of Innumerable Meanings, a wonderful, profound, and supreme
Great Vehicle. It is truly profound. Wherefore? In this assembly, all
the Bodhisattva-Mahasattvas, all the four groups, gods, dragons,
demons, kings, subjects, and all the living beings, hearing this Sutra
Of Innumerable Meanings, a profound and supreme great vehicle, never
fail to obtain the realm of Dharanis, the three laws, the four merits,
and the aspiration to enlightenment. It should be known that this law
is reasonable in it's logic, unsurpassed in it's worth, and
protected by all the Buddhas of the three worlds. No kind of demon or
heretic break into it, nor an any wrong view of life and death destroy
it. Wherefore? Because hearing it but once is keeping all the laws.
"If a living being can hear this sutra, he will acquire a great
benefit. Wherefore? If he practices it sincerely, he will quickly
accomplish supreme Buddha hood without fail. If a living being cannot
hear it should be known that he loses a great benefit. He will never
accomplish supreme Buddha hood even a after a lapse of infinite
boundless, inconceivable asamkhyeya kalpas. Wherefore? Because he does
not know the great way to enlightenment, he meets with many sufferings
in walking steep ways.
"World Honored One! This sutra is inconceivable. World Honored One! Be
pleased to explain the profound and inconceivable matter of this sutra
out of benevolence for all the people. World Honored One! From What
Place does this sutra come? From what place does it leave? At what
place does it stay? Whereupon does this sutra make people quickly
accomplish perfect enlightenment, having such infinite merits and
inconceivable powers?
"At that time the World Honored One Addressed the
Bodhisattva-Mahasattva Great Adornment: Excellent! Excellent! Good
Sons; Just So, Just So, Just as you say. Good Sons! I preach this sutra
as profound, profound, and truly profound. Wherefore? Because it makes
people quickly accomplish supreme Buddha Hood; hearing it but once is
keeping all the laws; it greatly benefits all the living; There is no
suffering practicing the great direct way. Good Sons! You ask where
this sutra comes from, where it leaves for, and where it stays. Do
listen attentively. Good Sons! This sutra originally comes from the
abode of all the Buddhas, leaves for the aspiration of all the living,
and stays at the place where all the Bodhisattvas practice. Good Sons!
This sutra comes like this, leaves like this, and stays like this.
Therefore this sutra, having such infinite merits and inconceivable
power, makes people quickly accomplish supreme Buddha hood.
"Good Sons! Do you want to hear how this sutra has ten inconceivable
merit powers? The Bodhisattva Great Adornment Said: "we heartily want
to hear. And the Buddha said: Good Sons! First, this sutra makes the
un-awakened Bodhisattva aspire to Buddha hood, makes a merciless one
raise the mind of mercy, Makes a homicidal one raise the mind of great
compassion, makes a jealous one raise the mind of joy, makes an
attached one raise the mind of detachment, makes a miserly one raise
the mind of donation, makes an arrogant one raise the mind of keeping
the commandments, makes an irascible one raise the mind of
perseverance, makes an indolent one raise the mind of assiduity, makes
a distracted one raise the mind of meditation, makes an ignorant one
raise the mind of wisdom, makes one who lacks concern for saving others
raise the mind of saving others, makes one who commits the ten evils
raise the mind of the ten virtues, makes one who wishes for existence
aspire to the mind of non existence, makes one who has an inclination
toward apostasy build the mind of non retrogression, makes one who
commits defiled acts raise the mind of un defilement, and makes one who
suffers from delusions raise the mind of detachment. Good Sons! This is
called the first inconceivable merit power of this sutra.
"Good Sons! Secondly the inconceivable merit power of this sutra is as
follows: If a living being can hear this sutra but once, or only one
verse and phrase, he will penetrate into a hundred thousand kotis of
meanings, and the law kept by him cannot be explained fully even in
infinite kalpas. Wherefore? It is because this sutra has innumerable
meanings.
"Good Sons! Suppose that from one seed, a hundred thousand myriad seeds
grow, from each of a hundred thousand myriad seeds, another hundred
thousand myriad seeds grow, and in such a process seeds increase to an
unlimited extent. This sutra is like this. From one law a hundred
thousand meanings grow, from each of a hundred thousand meanings, a
hundred thousand myriad meanings grow, and in such a process meanings
increase to an unlimited and boundless extent. Such being the case,
this sutra is called innumerable meanings. Good Sons This is the second
inconceivable merit power of this sutra.
"Good Sons! Thirdly, the inconceivable merit power of this sutra is as
follows: If a living being can hear this sutra but once, or only one
verse and phrase, he will penetrate into a hundred thousand myriad
kotis of meanings. After that, his delusions, even though existent,
will become as if non existent; he will not be seized with fear, though
he moves between birth and death; he will raise the mind of compassion
for all of the living, and obtain the spirit of bravery to obey all the
laws. A powerful wrestler can shoulder and hold any heavy thing. The
keeper of this sutra is also like this. He can shoulder the heavy
treasure of supreme Buddha hood, and carry living beings on his back
out of the way of birth and death. He will be able to relieve others,
even though he can not yet relieve himself. Just as a ferry master
though he stays on this shore owing to his serious illness and
unsettled body, can be made to cross over by means of a good and solid
ship that has the quality of carrying anyone without fail, so also is
it with the keeper of this sutra. Although he stays on this shore of
ignorance, old age and death, owing to the hundred and eight kinds of
serious illness (the one hundred and eight illusions, or obstacles to
enlightenment), with which his body under the existence of all the five
states is seized and ever afflicted, he can deliver from birth and
death this strong Mahayana Sutra of Innumerable Meanings as it is
preached, which realizes the deliverance of living beings. Good Sons!
This is called the third inconceivable merit power of this sutra.
"Good Sons! Fourthly the inconceivable merit power of this sutra is as
follows: if a living being can hear this sutra but once, only one verse
and phrase, he will obtain the spirit of bravery, and relieve others,
even though he cannot yet relieve himself. He will become the attendant
of the Buddhas together with all of the Bodhisattvas, and all the
Buddha-Tathagatas will always preach the law to him. On hearing it, he
will keep the law entirely and follow it without disobeying. Moreover,
he will interpret it for people extensively as occasion calls.
"Good Sons! Suppose that a new prince is born of a king and queen. A
day, two days, or seven days, and a month, two months, or seven months
passing away, he attain the age of one, two, or seven. Although he
cannot yet manage national affairs, he will come to be revered by
people and take all the great kings sons into his company. The King And
Queen will always stay and converse with him, with special and deep
affection because he is their little child. Good Sons! The keeper of
this sutra is also like this. The King--The Buddha-- and the
queen--this sutra--come together, and this son--a Bodhisattva-- is born
of them. If the Bodhisattva can hear one phrase or verse of this sutra
once, twice, ten times, a hundred times, a thousand time, myriad times,
myriad kotis of time, or innumerable and numberless times like the
sands of the Ganges, he will come to shake the Three-Thousand Great
Thousand fold world, though he can not yet realize the Ultimate Truth,
and will take all great Bodhisattvas into his attendance, while being
admired by all of the four classes and eight guardians, though he can
not yet roll the great law wheel, with the sacred voice like the roll
of thunder. Entering deeply into the secret law of the Buddhas, he will
interpret it without error or fault. He will always be protected by all
of the Buddhas, and especially covered with affection, because he is a
beginner in learning. Good Sons! This is called the fourth
inconceivable merit power of this sutra.
"Good Sons! Fifthly, the inconceivable merit power of this sutra is as
follows: If good sons or good daughters keep, read, and recite and copy
the Sutra Of Innumerable Meanings, such a profound and supreme great
vehicle, either during the Buddhas lifetime or after his extinction,
they will realize the way of great Bodhisattvas though they cannot yet
be delivered from all the faults of an ordinary man, and are still
wrapped in delusions. They will fill with joy and convince those living
beings, extending a day to a hundred Kalpas, or shortening a hundred
Kalpas to a day. Good Sons! These good sons or good daughters are just
like a dragon's son who can raise clouds and cause a rainfall seven
days after his birth. Good Sons! This is called the fifth inconceivable
merit power of this sutra.
"Good Sons! Sixthly, the inconceivable merit power of this sutra is as
follows: if good sons or good daughters keep, read, and recite this
sutra either during the Buddhas lifetime, or after his extinction, even
though clothed in delusions, they will deliver living beings from the
life and death of delusions, and make them overcome all sufferings, by
preaching the law for them. After hearing it, living beings will put it
into practice, and attain the law, the merit, and the way, where there
will be equality, and no difference from the Buddha Tathagata. Suppose
that a king, in journeying, or falling ill, leaves the management of
national affairs to his prince, though he is an infant. Then the
prince, by order of the great king, leads all of the government
officials according to the law, and propagates the right policy, so
that every citizen of the country follows his orders exactly as if the
king were governing. It is the same with good sons or good daughters
keeping this sutra. During the Buddhas lifetime, or after his
extinction, these good sons will propagate the doctrine, preaching
exactly as the Buddha did, though they themselves cannot live in the
first stage of immobility, and if living beings, after hearing their
preaching, practice it intently, they will cut off delusions, and
attain the law, the merit, and the way. Good Sons! This is called the
sixth inconceivable merit power of this sutra.
"Good Sons! Seventhly, the inconceivable merit power of this sutra is
as follows: If good sons or good daughters, hearing this sutra either
during the Buddhas lifetime or after his extinction, rejoice, believe,
and raise the rare mind; keep, read, recite, copy, and expound it;
practice it as it has been preached; aspire to Buddha hood; cause all
the good roots to sprout; raise the mind of great compassion; and want
to relieve all living beings of sufferings, the six paramitas will be
naturally present in them, though they cannot yet practice the six
paramitas. They will attain the assurance of the law of no birth in
their bodies; life and death, and delusions will be instantly
destroyed; and they will rise to the seventh stage of Bodhisattva.
"Suppose there is a vigorous man who tries to destroy an enemy on
behalf of his king, and after the enemy has been destroyed, with great
joy, the king gives him half the kingdom as a prize. Good Sons or Good
Daughters who keep this sutra are like this. They are the most vigorous
of all ascetics. They come to attain the law treasure of the six
paramitas, even though they are not consciously seeking it. The enemy
of death and life will be naturally destroyed, and they will be made
comfortable by the prize of a fief, realizing the assurance of no birth
as the treasure of half the Buddha-country. Good Sons! This is called
the seventh inconceivable merit power of this sutra.
"Good Sons! Eighthly the inconceivable merit power of this sutra is as
follows: If good sons or good daughters, either during the Buddhas
lifetime, or after his extinction, see someone who has received this
sutra, they will make him revere and believe it exactly as if he saw
the body of the Buddha; they will keep, read, recite, copy and worship
this sutra with joy; serve and practice it as the law; firmly keep the
commandments and perseverance; they will also practice almsgiving;
raise a deep benevolence; and explain the sutra of Innumerable
Meanings, this supreme great vehicle, widely to others. To one who for
a long time does not at all recognize the existence of sinfulness and
blessedness, they will show this sutra, and force him to have faith in
it with all sorts of expedients. By the strong power of the sutra, he
will be made to stir up faith and to convert suddenly. After stirring
up faith, he will endeavor so valorously that he can acquire the virtue
and power of this sutra, and attain the way and the merit. In this way,
these good sons or good daughters will attain they assurance of the law
of no birth in their bodies of men or women by the merit of having been
enlightened, reach the upper stage, become the attendants of the
Buddhas, together with all the Bodhisattvas convert living beings,
quickly, purify Buddha lands, and attain supreme Buddha hood before
long. Good Sons! This is called the eight inconceivable merit power of
this sutra.
"Good Sons! Ninthly, the inconceivable merit power of this sutra is as
follows: If good sons or good daughters, receiving this sutra either
during the Buddhas lifetime or after his extinction, leap for joy;
acquire the unprecedented; keep, read, recite, copy, and adore this
sutra; and explain it's meaning discriminately and widely for living
beings, they will instantly destroy the heavy barrier of sins resulting
from previous karma and become purified, acquire great eloquence,
gradually realize all paramitas, accomplish all Samadhis and
Suramgama-samadhi, enter the great gate of dharani and rise up to the
upper stage quickly with strenuous efforts. They will spread their
divided bodies in all of the lands of ten directions, and relieve and
emancipate entirely all living beings who suffer greatly in the twenty
five abodes. Thus such a power can be seen in this sutra. Good Sons,
This is called the ninth inconceivable merit power of this sutra.
"Good Sons! Tenthly, the inconceivable merit power of this sutra is as
follows: if good sons or good daughters, receiving this sutra either
during the Buddhas lifetime or after his extinction, greatly rejoice;
raise the rare mind; keep, read, recite, copy, adore, and expound this
sutra, and practice it as the law, these good sons or good daughters
will obtain the innumerable realms of Dharani in their bodies because
it is wholly by the merciful and friendly instruction of these good
sons or good daughters that other people obtain the way and the merit
through the power of the practice of this sutra. They will make vast
oaths and great vows of numberless asamkhyeya naturally and from the
beginning in the stage of ordinary men, and raise a deep desire to
relieve all living beings. They will realize the great compassion,
thoroughly abolish all sufferings, gather many good roots, and bring
benefit to all. They will explain the flavor of the law, and greatly
enliven the withered; give all living beings the medicine of the law
and set all at ease; gradually elevate their view, to live in the stage
of the Law-Cloud (The stage of the Law-Cloud is the tenth and highest
stage of the Bodhisattva-Way). They will spread favor extensively,
grant mercy to all suffering living beings, and lead them to the Buddha
way. Thereupon these persons (Good sons and daughters) will accomplish
Perfect Enlightenment before long. Good Sons! This is called the tenth
inconceivable merit power of this sutra.
Good sons! The sutra of innumerable meanings, such a supreme
Great-Vehicle, has an extremely great divine power and is unsurpassed
in it's worth. It makes all ordinary men accomplish the sacred merit,
and makes them free from life and death forever. Thereupon this sutra
is called Innumerable Meanings. It makes all the living sprout the
innumerable ways of all the Bodhisattvas in the stage of ordinary men,
and makes the tree of merit grow dense, thick, and tall. Therefore this
sutra is called inconceivable merit power.
At that time the Bodhisattva-Mahasattva Great Adornment, with the
eighty thousand Bodhisattva-Mahasattvas, said to the Buddha with one
voice: "World Honored One! The Sutra of Innumerable Meanings, Such a
profound, Wonderful, and supreme great vehicle preached by the Buddha,
is reasonable in it's logic, unsurpassed in it's worth and
protected by all the Buddhas of the three worlds. No kind of demon or
heretic can break into it, nor can any wrong view of life or death
destroy it. Thereupon this sutra has ten such inconceivable merit
powers. It greatly benefits innumerable living beings, makes all
Bodhisattva-Mahasattvas attain the contemplation of innumerable
meanings, a hundred thousand realms of Dharani, all the stages and
assurances of Bodhisattva, and the accomplishments of the four way
merits of pratyekabuddha and arhat. The World Honored One has preached
such a law willingly for us in compassion, and made us attain the
benefits of the law abundantly. This is immensely marvelous and
unprecedented. It is difficult to repay the merciful favor of the World
Honored One.
At the close of these words, the three thousand, Great thousand fold
world was shaken in the six ways; various kinds of celestial flowers,
such as utpala, padma, kumuda, and Pundarika rained down from the sky;
and numberless kinds of celestial perfumes, robes, garlands, and
treasures of priceless value also rained and came rolling down from the
sky, and they were offered to the Buddha, all the Bodhisattvas and
Sravakas, and the great assembly. The celestial bins and bowls were
filled with all manner of celestial delicacies, which gave satisfaction
naturally to anyone who just saw them and smelled their perfume. The
celestial banners, flags, canopies, and playthings, were placed
everywhere, and celestial music was played in praise of the Buddha.
Also the Buddha worlds, as numerous as the sands of the Ganges, in the
east were shaken in the six ways; celestial flowers, perfumes, robes,
garlands, and treasures of priceless value rained down; the celestial
bins and bowls, and all sorts of celestial delicacies gave satisfaction
to anyone who just saw them and smelled their perfume. The celestial
banners, flags, canopies, and playthings were placed everywhere, and
celestial music was played in praise of those Buddhas, those
Bodhisattvas and Sravakas, and the great assembly. So, too, was it in
the southern, western, and northern quarters, in the four intermediate
directions, and in the Zenith, and Nadir.
At that time the Buddha addressed the Bodhisattva-Mahasattva Great
Adornment and the eighty thousand Bodhisattva-mahasattvas: You should
entertain a deep respect for this sutra, practice it as the law,
instruct all widely, and propagate it earnestly. You should protect it
heartily day and night, and make all living beings attain the benefits
of the law. This is truly great mercy, and great compassion, so,
offering the divine power of a vow, you should protect this sutra and
not let anybody put obstacles in its way. Then you should have it
practiced widely in Jambudvipa, and make all the living observe, read,
recite, copy, and adore it without fail. Because of this you will be
made to attain perfect enlightenment rapidly.
At that time the Bodhisattva-Mahasattva Great Adornment rose up from
his seat, went up to the Buddha with the eighty thousand
Bodhisattva-Mahasattvas, made obeisance at his feet, a hundred thousand
times made procession around him, and then going forth to kneel, said
to the Buddha with one voice: World Honored One! We have been placed
under the mercy of the World Honored One to our delight. The sutra of
Innumerable Meanings, This profound, wonderful, and supreme great
vehicle, has been preached for us. We will widely propagate this sutra
after the Tathagatas extinction in obedience to the Buddhas command,
and let all keep, read, recite, copy, and adore it. Be pleased to have
no anxiety! With the vow-power, we will let all the living observe,
read, recite, copy, and adore this sutra, and acquire the marvelous
merit of this sutra.
At that time the Buddha said in praise: Excellent! Excellent! All good
sons; you are really and truly the Buddhas sons. You are persons who
abolish sufferings and remove calamities thoroughly with great mercy
and great compassion. You are the good field of blessings for all
living beings. You have been the great good leaders extensively for
all. You are the great support for all living beings. You are the great
benefactors of all living beings. Always bestow the benefits of the law
extensively on all. At that time all in the great assembly, greatly
rejoicing together, made salutation to the Buddha and, taking
possession of the sutra, withdrew.
Julian
Thus have I heard:
Once the Buddha was staying at the two storied assembly hall in the
great forest monastery, Vaisali; then he addressed all the Bhikshus,
saying, "after three months I shall surely enter parinirvana."
Thereupon the honored Ánanda rose from his seat, straightened his
garment, and with joined palms and folded hands, he made procession
around the Buddha three times, and saluted him, kneeling with folded
hands, and attentively gazed at the Tathágata without turning away his
eyes for even a moment. The elder Mahakashyapa and the
Bodhisattva-Mahasattva Maitreya also rose from their seats, and with
folded arms gazed up at the honored face. Then the three great leaders
with one voice spoke the Buddha saying, "World Honored One! After
the extinction of the Tathágata, how can living beings raise the mind
of the Bodhisattva, practice the sutras of Great Extent, The Great
Vehicle, and ponder the world of one reality with right thought? How
can they keep from losing the mind of supreme Buddha hood? How,
without cutting off their earthly care and the five desires, can they
also purify their organs and destroy their sins? How, with the natural
pure eyes received from their birth by their parents and without
forsaking the five desires can, they see things without all
impediments? The Buddha said to Ánanda, "Do you listen to me
attentively! Do you listen to me attentively, ponder, and remember it!
Of yore on Mount Grdhrakuta (Eagle Peak) and in other places the
Tathágata had already extensively explained the way of one reality.
But now in this place, to all living beings and others in the world to
come who desire to practice the great law of the supreme law of the
Great Vehicle, and to those who desire to learn the works of Universal
Virtue and to follow the works of Universal Virtue, I will now preach
the law that I have entertained. I will now widely make clear to you
the matter of eliminating numerous sins for any one who may happen to
see or not see Universal Virtue. Ánanda! The Bodhisattva Universal
Virtue was born in the eastern pure wonderland, whose form I have
already clearly and extensively explained in the sutra of miscellaneous
flowers. Now I, in this sutra will briefly explain it.
"Ananda, if there be Bhikshus, Bhiksunis, Upasakas, Upasikas, the
eight groups of gods and dragons, and all living beings who recite the
great vehicle, practice it, aspire to it, delight to see the form and
body of The Bodhisattva Universal Virtue, have pleasure in seeing the
stupa of the Buddha Abundant Treasures, take joy in seeing Shakyamuni
Buddha, and the Buddhas who emanated from him, and rejoice to obtain
the purify of the six organs, they must learn this meditation. The
merits of this mediation will make them free from all hindrances and
make them see the excellent forms. Even though they have not yet
entered into contemplation just because they recite and keep the great
vehicle they will devote themselves to practicing it, and after having
kept their minds continuously on the great vehicle for a day, or three
times seven days, they will be able to see Universal Virtue; Those who
have heavier impediments will see him after seven times seven; again
those who have a heavier one will see him after one birth, those who
have a much heavier one will see him after two births; again those who
have a still heavier one will see him after three births. Thus the
retribution for this karma is various and is not equal. For this
reason I preach the teaching variously.
The Bodhisattva Universal Virtue is boundless in the size of his body,
boundless in the sound of his voice, and boundless in the form of his
image. Desiring to come to this world, he makes use of his free
transcendent powers and shrinks his stature to the small size of a
human being. Because the people in Jambudvipa have the three heavy
hindrances, by his wisdom-power he appears transformed as mounted on a
white elephant. The elephant has six tusks and, with its seven legs,
it supports its body on the ground. Under it's seven legs seven
lotus flowers grow. The elephant is white as snow, the most brilliant
of all shades of white, so pure that even crystal and the Himalayan
Mountains cannot be compared with it. The body of the elephant is four
hundred and fifty yojanas in length and four hundred yojanas in height.
At the end of the six tusks there are six bathing pools. In each
bathing pool grow fourteen lotus flowers exactly the size of the pools.
The flowers are in full bloom as the king of celestial trees. On each
of these flowers is a precious daughter whose continence is red as
crimson and whose radiance surpasses that of nymphs. In the hand of
that daughter there appear, transformed of themselves, five harps, and
each of them has five hundred musical instruments as accompaniment.
There are five hundred birds, including ducks, wild geese, and mandarin
ducks, all having the color of precious things, arising among flowers
and leaves. On the trunk of the elephant there is a flower, and its
stalk is the color of a red pearl. That golden flower is still a bud
and has not yet blossomed. Having finished beholding this matter, if
one further repents one's sins, meditates on the Great Vehicle
attentively with entire devotion, and ponders it in his mind
incessantly, he will be able to see the flower instantly bloom and
light up with a golden color. The cup of the lotus flower is a cup of
kimshuka gems with wonderful Brahma jewels, and the stamens are of
diamond. A transformed Buddha is seen sitting on the petals of the
lotus flower with a host of Bodhisattvas sitting on the stamens of the
lotus flower. From the eyebrows of the transformed Buddha a ray of
light is sent forth and enters the elephant's trunk. This ray,
having the color of a red lotus flower, emanates from the elephants
trunk and enters it's eyes; the ray then emanates from the elephants
eyes and enters it's ears; it then emanates from the elephant's
ears, illuminates its head, and changes into a golden cup. On the head
of the elephant there are three transformed men: one holds a golden
wheel, another a jewel, and yet another with a diamond-pounder. When
he raises the pounder and points it at the elephant, the latter walks a
few steps immediately. The Elephant does not tread on the ground but
hovers seven feet above the earth, yet the elephant leaves on the
ground it's footprints, which are altogether perfect, making the
wheels hub with a thousand spokes. From each mark the wheels hub,
there grows a great lotus flower, on which a transformed elephant
appears. This elephant also has seven legs and walks after the great
Elephant, Every time the transformed elephant raises and brings down
it's legs, seven thousand elephants appear, all following the great
elephant and it's retinue. On the elephant's trunk, having the
color of a red lotus, there is a transformed Buddha, who emits a ray of
light from his eyebrow. This ray of light, as mentioned before, enters
the elephant's trunk. The ray emanates from the elephants trunk and
enters its eyes; the ray then emanates from the elephants eyes and
enters its ears; it then emanates from the elephant's ears, and
reaches its head. Gradually rising to the elephants back, this ray is
transformed into a golden saddle, which is adorned with he precious
seven, which are decorated with precious things, forming a jewel
pedestal. On this pedestal there is a lotus flower stamen bearing the
precious seven, and that that stamen is also composed of a hundred
jewels. The cup of that lotus flower is also made of a great jewel.
On the cup there is a Bodhisattva called Universal Virtue who sits
cross-legged. His body, pure as a white jewel, radiates fifty rays of
fifty different colors, forming a brightness around his head. From the
pores of his body he emits rays of light, and innumerable transformed
Buddhas are at the end of the rays, accompanied by the transformed
Bodhisattvas as their retinue.
The elephant walks quietly and slowly, and goes before the
follower of the great vehicle, raining large jeweled lotus flowers.
When this elephant opens it's mouth, the precious daughters, dwelling
in the bathing pools on the elephants tusks, play music whose sound is
mystic and extols the way of one reality in the great vehicle. Having
seen this wonder, the follower rejoices and reveres, again further
reads and recites the profound sutras, salutes universally, the
innumerable Buddhas in all directions, makes obedience to the stupa of
the of the Buddha Abundant Treasures, and Shakyamuni Buddha, and
salutes Universal Virtue and all the other the other great
Bodhisattvas. Then the follower makes this vow, "Had I received some
blessing through my former destinies, I could surely see The
Bodhisattva Universal Virtue. Be pleased, honored Universal Fortune,
to show me your form and body!"
Having thus made this vow, the follower must salute the
Buddhas in all directions six times day and night, and must practice
the law of repentance; he must read the Great Vehicle sutras and recite
them, think of the meaning of the great vehicle. And reflect over
it's practice, revere and serve those who keep it, see all people as
if he were thinking of the Buddha, and treat living beings as if he
were thinking of his mother and father. When he finishes reflecting
thus, The Bodhisattva Universal Virtue will at once send forth a ray of
light from the white hair circle, the sign of a great man, between his
eyebrows. When this ray is displayed the body of The Bodhisattva
Universal Virtue will be dignified as a mountain of deep gold, so well
ordered and refined that it possesses all the thirty-two signs. From
the pores of his body he will emit great rays of light, which will
illuminate the great elephant and turn it to the color gold. All
transformed elephants will also be colored gold, and all transformed
Bodhisattvas will be colored gold. When these rays of light shine on
the innumerable worlds in the eastern quarter, they will turn them all
to the color gold. So, too, will it be in the southern, western, and
northern quarters, in the four intermediate directions, and in the
zenith and nadir.
Then in each quarter of all directions there is Bodhisattva
who, mounting the six tusked white elephant king, is exactly equal to
The Bodhisattva Universal Virtue. Like this, by his transcendental
powers The Bodhisattva Universal Virtue will enable all the keepers of
the great vehicle sutras to see transformed elephants filling the
infinite and boundless worlds in all directions. At this time the
follower will rejoice in body and mind, seeing all the Bodhisattvas,
and will salute them and speak to them, saying, "Great merciful and
great compassionate ones! Out of compassion for me, be pleased to
explain the law to me!" When he speaks thus, all the Bodhisattvas
and others with one voice will each explain the pure law of the great
vehicle sutras and will praise him in various verses. This is called
the first stage of mind, in which the follower first meditates on The
Bodhisattva Universal Virtue.
Thereupon, when the follower, having beheld this matter,
keeps the great vehicle in mind without forsaking it, day and night,
even while sleeping, he will be able to see The Bodhisattva Universal
Virtue preach the law to him in a dream. Exactly as if the follower
were awake, The Bodhisattva will console and pacify the follower's
mind, speaking thus, "In the sutras you have recited and kept, you
have forgotten this word, or lost this verse." Then the follower,
hearing The Bodhisattva Universal Virtue preach the profound law, will
comprehend it's meaning, and keep it in his memory without forgetting
it. As he does like this day by day, his mind will gradually acquire
spiritual profit. The Bodhisattva Universal Virtue will cause the
follower to remember the Buddhas in all directions. According to the
teaching of Universal Virtue, the follower will rightly think and
remember everything, and with spiritual eyes he will gradually see the
eastward Buddhas, whose bodies are gold colored and very wonderful in
their majesty. Having seen one Buddha, he will again see another
Buddha. In this manner he will gradually see all the Buddhas in the
eastern quarter, and because of his profitable reflection, he will
universally see all the Buddhas in all directions.
Having seen the Buddhas, he conceives joy in his heart and utters these
words, "By means of the great vehicle, I have been able to see the
great leaders. By means of their powers, I have also been able to see
the Buddhas. Though I have seen these Buddhas, I have yet failed to
make them plain. Closing my eyes, I see the Buddhas, but when I open
my eyes I lose sight of them." After speaking thus, the follower
should universally make obeisance, prostrating himself down to the
ground toward the Buddhas in all directions. Having made obeisance to
them, he should kneel with folded hands and speak thus, "The Buddhas,
The World Honored Ones, posses the ten powers, the fearlessnesses, the
eighteen unique characteristics, the great mercy, the great compassion,
the three kinds of stability, in contemplation. These Buddhas, forever
remaining in this world, have the finest appearance of all forms. By
what sin do I fail to see these Buddhas?"
Having spoken thus, the follower should again practice
further repentance. When he has achieved the purity of his repentance,
The Bodhisattva Universal Virtue will again appear before him and will
not leave his side, in his walking, standing, sitting, lying, and even
his dreams, ceaselessly preach the law to him. After awaking from his
dreams, this person will take delight in the law. In this manner,
after three times seven days and nights have passed, he will thereupon
attain the dharani of revolution. Through acquiring the dharani, he
will keep in his memory without losing it the wonderful, which the
Buddhas and bodhisattvas have taught. In his dreams, he will
constantly see the Seven Buddhas of the past, among whom only
Shakyamuni Buddha will preach the law to him. These World Honored Ones
will each praise the great vehicle sutras. At that time the follower
will again further rejoice and universally salute the Buddha's in all
directions, The Bodhisattva Universal Virtue, abiding before him will
teach and explain to him all karmas and environments of his former
lives, and will cause him to confess his black and evil sins. Turning
to the World Honored Ones he should confess his sins with his own
mouth.
After he finishes confessing his sins, he will then attain
the contemplation of the revelation of Buddhas to men. Having attained
this contemplation he will plainly and clearly see the Buddha Akshobhya
and the kingdom of wonderful joy in the eastern quarter. In like
manner he will plainly and clearly see the mystic lands of the Buddhas
in all directions. After he has seen the Buddhas in all directions, he
will have a dream: On the elephants head is diamond man pointing his
diamond pounder at the six organs; after pointing it at the six organs,
The Bodhisattva Universal Virtue will preach to the follower the law of
repentance to obtain the purity of the six organs. In this way the
follower will do repentance for a day or three times seven days. Then
by the power of the contemplation of the revelation of Buddhas to men
and by the adornment of the preaching of The Bodhisattva Universal
Virtue, the followers ears will gradually hear sounds without
impediment, his eyes will gradually see things without impediment, and
his nose will gradually smell odors without impediment. This is as
preached extensively in the Wonderful Law Flower Sutra. Having
obtained the purity of the six organs, he will have joy of body and
mind and freedom from evil ideas, and will devote himself to this law
so that he can conform to it. He will then further acquire a hundred
thousand myriad kotis of the dharani of revolution and will again see
extensively a hundred thousand myriad kotis of innumerable Buddhas.
These World Honored Ones will all stretch out their right hands, laying
them on the head of the follower, and will speak thus "Good! Good!
You are a follower of the great vehicle, an aspirant to the spirit of
great adornment, and one who keeps the great vehicle in his mind. When
of old we aspired to Buddhahood, we were also like you. Do you be
zealous and do not lose the great Vehicle! Because we practiced it in
our former lives, we have now become the pure body of the All Wise. Do
you now be diligent and not lazy! These great vehicle sutras are the
law treasury of the Buddhas, The eyes of the Buddhas from all
directions in the past, present, and future. He who keeps these sutras
has the body of a Buddha, and does the work of a Buddha; Know that such
is the apostle sent by the Buddhas; such is covered by the robes of the
Buddhas; The world Honored Ones; such is a true law heir of the
Buddhas; the Tathágatas. Do you practice the great vehicle and do not
cut off the law seeds! Do you now attentively behold the Buddhas in
the eastern quarter!
When these words are spoken the follower sees all the
innumerable worlds in the eastern quarter, whose lands are as even as
one's palm, with no mounds or hills or thorns, but with the ground of
lapis lazuli and with gold to bound the ways. So, too, is it in the
worlds of all directions. Having finished beholding this matter, the
follower will see a jewel tree, which is lofty, wonderful, and five
thousand yojanas high. This tree will always produce deep gold and
white silver, and will be adorned with the precious seven; under this
tree there will be jeweled lion throne of itself; the lion throne will
be two thousand yojanas high. And from the throne will radiate the
light of a hundred jewels. In like manner, from all of the trees, the
other jewel thrones, and each jewel throne will radiate the light of a
hundred jewels. In like manner, from all the trees, the other jewel
thrones, and each jewel throne will emerge of themselves five hundred
white elephants on which all of The Bodhisattva Universal Virtues
mount. Thereupon the follower, making obeisance to all of the
Universal Virtues will speak thus; "By what sin have I only seen the
jewel grounds, jewel thrones, and jewel trees, but have been unable to
see the Buddhas?"
When the follower finishes speaking thus, he will see that
on each of the jewel thrones there is a World Honored One sitting on a
jewel throne and very wonderful in his majesty. Having seen the
Buddhas, the follower will be greatly pleased, and will again further
recite and study the great vehicle sutras. By the power of the great
vehicle, from the sky there will come a voice, praising and saying;
"Good! Good! Good Son! By the cause of the merit you have acquired
practicing the great vehicle you have seen the Buddhas. Though you
have now seen the Buddhas, the World Honored Ones, you cannot yet see
Shakyamuni Buddha, the Buddhas who emanated from him, and the stupa of
the Buddha Abundant Treasures."
After hearing the voice in the sky, the follower will again
zealously recite and study the great vehicle sutras. Because he
recites and studies the sutras of great extent, the great vehicle, even
in his dreams he will see Shakyamuni Buddha staying on mount Grdhrakuta
with the great assembly, preaching the law flower sutra and expounding
the meaning of the one reality. After the teaching is preached, with
repentance and a thirsting heart of hope, he will wish to see the
Buddha. Then he must fold his hands, and kneeling in the direction of
Mount Grdhrakuta, he must speak thus; "Tathagata, the world's hero
forever remains in this world. Out of compassion for me, please reveal
yourself to me."
After he has spoken thus, he will see Mount Grdhrakuta
adorned with the precious seven and filled with countless Bhikshus,
Sravakas, and a great assembly; this place is lined with jeweled trees,
and it's jewel ground is even and smooth; There a wonderfully Jeweled
Lion Throne is spread. On it sits Shakyamuni Buddha, who sends forth
from his eyebrows a ray of light, which shines everywhere throughout
all directions of the universe and passes through innumerable worlds
in all directions. The Buddhas emanated from Shakyamuni Buddha in
all directions where this ray reaches assemble like a cloud at one
time, and preach extensively the Wonderful Law-as it is said in the
Wonderful Law Flower Sutra. Each of these emanated Buddhas, having a
body of deep gold, is boundless in the size of his body and sits on his
lion throne, accompanied by countless hundreds of kotis of great
bodhisattvas as his retinue. The practice of each Bodhisattva is equal
to that of The Bodhisattva Universal Virtue. So, too, is it in the
retinue of the countless Buddhas and Bodhisattvas in all directions.
When the great assembly have gathered together like a cloud they will
see Shakyamuni Buddha, who from the pores of his whole body emits rays
of light in each of which a hundred kotis of transformed Buddhas dwell.
The emanated Buddhas will also emit rays of light from the white hair
circles, the sign of a great man, between their eyebrows, streaming on
the head of Shakyamuni Buddha. Beholding this aspect, the emanated
Buddhas will also emit from the pores of their bodies rays of light in
each of which transformed Buddhas, as numerous as the atoms of the
sands of the Ganges, abide.
Thereupon The Bodhisattva Universal Virtue Will again emit
the ray of light, the sign of a great man, between his eyebrows, and
put it into the heart of the follower. After this ray has entered into
his heart, the follower himself will remember that under the countless
hundreds and thousands of Buddhas in the past he received and kept,
read and recited the great vehicle sutras, and he will himself plainly
and clearly see his former lives. He will possess the very faculty of
transcendent remembrance of former states of existence. Immediately
attaining a great enlightenment he will acquire the dharani of
revolution and a hundred thousand myriad kotis of dharanis. Rising
from his contemplation, he will see before himself all the emanated
Buddhas sitting on lion thrones under all the jewel trees. He will
also see the ground of Lapis Lazuli springing up from the lower sky
like heaps of Lotus Flowers; between each flower there will be
Bodhisattvas, numerous as the atoms of the sands of the Ganges and
sitting cross legged. He will also see the Bodhisattvas that emanated
from The Bodhisattva Universal Virtue, extolling and expounding the
great vehicle among their assembly. Then the Bodhisattvas with one
voice will cause the follower to purify his six organs.
One Bodhisattvas preaching will say: "Do you reflect on
the Buddha"; another's preaching will say "Do you reflect on the
law"; Yet another preaching will say "Do you reflect on the
Sangha"; Still another preaching will say "Do you reflect on the
precepts"; Still another one's preaching will say "Do you reflect
on gift giving"; Yet another's preaching will say "Do you reflect
on the heavens". And the preaching will further say, "Such six
laws are the aspiration to Buddhahood and are the ones that begat the
Bodhisattvas. Before the Buddhas, do you now confess you previous sins
and repent of them sincerely."
In your innumerable former lives, by reason of your organ
of the eye, you have attached to all forms. Because of your attachment
to forms, you hanker after all dust. Because of your hankering for
dust, you receive a woman's body and you are pleasurably absorbed in
all forms everywhere and you are born age after age. Forms harm your
eyes and you become a slave to human affections. Therefore forms cause
you to wander in the triple world. Such fatigue of your wandering
there makes you so blind that you can see nothing at all. You have now
recited the sutras of great extent, the great vehicle. In these
sutras, the Buddhas of all directions preach that their forms and
bodies are not extinct. You have now been able to see them-is this
not true? The evil of your eye organ often does much harm to you.
Obediently following my words, you must take refuge in the Buddhas and
Shakyamuni Buddha, and confess the sins due to your organ of the eye,
saying "Law water of wisdom eye possessed by the Buddhas and
Bodhisattvas! Be pleased, by means of it, to wash me and to let me
become pure!"
Having finished speaking thus, the follower should
universally salute the Buddhas in the ten directions, and turning to
Shakyamuni Buddha and the great vehicle sutras, he should again speak
thus "The heavy sins of my eye-organ of which now I repent are such
an impediment and are so tainted that I am blind and can see nothing at
all. May the Buddha be pleased to pity and protect me by his great
mercy! The Bodhisattva Universal Virtue on board the ship of the law
ferries the company of the countless Bodhisattvas everywhere in all
directions. Out of compassion for me, be pleased to permit me to hear
the law of repenting the evil of my eye organ and the impediment of my
bad karma!"
Speaking thus three times the follower must prostrate
himself down to the ground and rightly reflect on the great vehicle
without forgetting it. This is called the law of repenting the sin of
the organ of the eye. If there be anyone who calls upon the names of
the Buddhas, burns incense, strews flowers, aspires to the great
vehicle, hangs silks, flags, and canopies, speaks of the errors of his
eyes, and repents his sins, such a one in the present world will see
Shakyamuni Buddha, the Buddhas who emanated from him, and the countless
other Buddhas, and will not fall in the evil paths for asamkhyeya
kalpas. Thanks to the power and to the vow of the great vehicle, such a
one will become an attendant of the Buddhas, together with all the
Bodhisattvas of dharani. Anyone who reflects thus is one who thinks
rightly. If anyone reflects otherwise, such is called one who thinks
falsely. This is called the sign of the first stage of the
purification of the eye organ.
Having finished purifying the organ of the eye, the
follower should again further read and recite the great vehicle sutras,
kneel and repent six times day and night, and should speak thus, "Why
can I see only Shakyamuni Buddha and the Buddhas who emitted from him,
but cannot see the Buddhas relics of his whole body in the stupa of
abundant treasures? The stupa of the Buddha Abundant Treasure exists
forever and is not extinct. I have defiled and evil eyes. For this
reason I cannot see the stupa." After speaking thus the follower
should again practice further repentance.
After seven days have passed, the stupa of the Buddha
Abundant Treasures will spring out of the earth. Shakyamuni Buddha
with his right hand opens the door of the stupa, where the Buddha
abundant treasures is seen deep in the contemplation of the universal
revelation of forms. From each pore of his body he emits rays of light
as numerous as the Atoms of the sands of the Ganges. In each ray there
dwells one of a hundred transformed Buddhas. When such signs appear,
the follower will rejoice and make procession around it seven times,
the Tathágata Abundant treasures with a great voice praises him,
saying, "Heir of the law! You have truly practiced the great vehicle
and have obediently followed The Bodhisattva Universal Virtue,
repenting the sins of your eye organ. For this reason, I will go to
you and bear testimony to you." Having spoken thus the Tathágata
extols the Buddha saying, "Excellent! Excellent! Shakyamuni Buddha!
Thou art able to preach the great law, to pour the rain of the great
law, and to cause all the defiled living to obtain Buddhahood."
Thereupon the follower, having beheld the stupa of the stupa of
Abundant Treasures, again goes to The Bodhisattva Universal Virtue, and
folding his hands and saluting him, speaks to him saying, "Great
Teacher! Please teach me the repentance of my errors."
The Bodhisattva Universal Virtue again speaks to the
follower saying, "through many kalpas, because of your ear organ, you
dangle after external sounds; your hearing of mystics sounds begets
attachment to them; your hearing evil sounds causes the harm of one
hundred and eight illusions. Such retribution of your hearing evils
brings about evil things and your incessant hearing of evil sounds
produces various entanglements. Because of your perverted hearing, you
will fall into evil paths, faraway places of false views, where the law
cannot be heard. At present you have recited and kept the great
vehicle, the ocean store of your merits. For this reason, you have
come to see, the Buddhas in all directions, and the stupa of the Buddha
Abundant Treasures has appeared to bear testimony to you. You must
yourself confess your own errors and evils and must repent all of your
sins.
Then the follower, having heard this, must again further
fold his hands, and prostrating himself down to the ground, he must
speak thus, saying, "All Wise, World Honored One! Be pleased to
reveal yourself and bear testimony to me! The sutras of great extent
are masters of compassion. Be pleased to look upon me and hear my
words! Until my present life, for many kalpas, because of my ear
organ, I have been attached to hearing evil sounds, like glue sticking
to grass; my hearing of evil sounds causes the poison of illusions,
which are attached to every condition and I am not able to rest for
even a little while; my raising evil sounds fatigues my nerves and
makes me fall into the three evil ways. Now having for the first time
understood this, I confess and repent it, turning to the World Honored
Ones." Having finished repenting thus, the follower will see the
Buddha Abundant Treasures emitting a great ray of light which is golden
colored and universally illuminates the eastern quarter as well as the
worlds in all directions, where the countless Buddhas appear with their
bodies of pure gold color. In the sky of the eastern quarter there
comes a voice uttering thus, "Here is a Buddha, the World Honored One
named Excellent Virtue, who also possesses innumerable emanated
Buddhas, sitting cross legged on lion thrones under jewel trees. All
of these World Honored Ones who enter in to the contemplation of the
universal revelation of forms speak to the follower, praising him and
saying, "Good! Good! Good Son! You have now read and recited the
great vehicle sutras. That which you have recited is the mental stage
of the Buddha."
After these words have been spoken, The Bodhisattva
Universal Virtue will again further preach to the follower the law of
repentance, saying, "in the innumerable kalpas of your former lives
because of your attachment to odors, your discrimination and your
perception are attached to every condition and you fall into birth and
death. Do you now meditate on the cause of the Great Vehicle! The
cause of the great vehicle is the reality of all existence.
Having heard these words the follower should again further
repent, prostrating himself down on the ground. When he has repented,
he should exclaim thus, "Namah Shakyamuni Buddha! Namah stupa of the
Buddha Abundant Treasures! Namah all the Buddhas emanated from
Shakyamuni Buddha!" Having spoken thus he should universally salute
the Buddhas in all directions, Exclaim" Namah the Buddha of Excellent
Virtue in the eastern quarter and the Buddhas who emanate from him!"
The follower should also make obeisance to each of these Buddhas as
wholeheartedly as if he saw them with his naked eyes, and should pay
homage to them with incense and flowers. After paying homage to the
Buddhas, he should kneel with folded hands and extol them with various
verses. After extolling them, he should speak of the ten evil karmas
and repent all his sins. Having repented, he should speak thus,
saying, "During the innumerable kalpas of my former lives, I yearned
after odors, flavors, and contacts and produced all manner of evils.
For this reason, for innumerable lives I have continuously received
states of evil existence, including hells, hungry spirits, animals, and
faraway places of false views. Now I confess such evil karmas, and
take refuge in the Buddhas, the kings of the righteous law, I confess
and repent my sins."
Having repented thus, the follower must again read and
recite the Great vehicle sutras without negligence of body and mind.
By the power of the great vehicle, from the sky there comes a voice
saying, "Heir of the law! Do you now praise and explain the law of
the great vehicle, turning to the Buddhas in all directions, and before
them do you yourself speak of your errors! The Buddhas, the
Tathágatas, are your merciful fathers. Do you yourself speak of the
evils and bad karmas produced by your organ of the tongue, saying,
"This organ of the tongue, moved by the thought of evil karmas,
causes me to praise false speaking, improper language, ill speaking, a
double tongue, slandering, lying, and words of false views, and also
causes me to utter useless words. Because of such many and various
evil karmas I provoke fights and dissentions and speak of the law as if
it were not the law. I now confess all such sins of mine."
Having spoken thus before the before the worlds heroes, the
follower must universally revere the Buddhas in all directions,
prostrating himself down to the ground, and folding his hands and
kneeling salute them, and he must speak thus saying, "The errors of
this tongue are numberless and boundless. All the thorns of evil karma
come from the organ of the tongue. This tongue causes the cutting off
of the wheel of the righteous law. Such an evil tongue cuts off the
seeds of merits. Preaching of meaningless things is frequently forced
upon others. Praising false views is like adding wood to a fire and
further wounding living beings who already suffer in raging flames. It
is like one who dies drinking poison, without showing sores or
pustules. Such reward of sins is evil, false and bad, and causes me to
fall into the evil paths during a hundred or a thousand kalpas. Lying
causes me to fall into a great hell. I now take refuge in the Buddhas
of the southern quarter and confess my errors and sins.
When the follower reflects thus, there will come a voice
from the sky saying: "In the southern quarter there is a Buddha
named Sandalwood virtue who also possesses countless emanated Buddhas.
All these Buddhas preach the great vehicle and extinguish sins and
evils. Turning to the innumerable Buddhas and the great merciful world
honored ones in all directions, you must confess such sins, false
evils, and repent them with a sincere heart." When these words have
been spoken, the follower should again salute the Buddhas, prostrating
himself down to the ground.
Thereupon the Buddhas will send forth rays of light, which
illuminate the follower's body and cause him naturally to feel joy of
body and mind, to raise a great mercy, and to reflect on all things
extensively. At that time the Buddhas will widely preach to the
follower the law of great kindness, compassion, joy and indifference,
and also teach him kind words to make him practice the six ways of
harmony and reverence. Then the follower, having heard this royal
teaching, will greatly rejoice in his heart and will again further
recite and study it without laziness.
From the sky there again comes a mystic voice, speaking
thus; "Do you now practice the repentance of body and mind! The sins
of the body are killing, stealing, and committing adultery, while the
sins of the mind are entertaining thoughts of various evils. Producing
the ten evil karmas and the five deadly sins, is just like living as a
monkey, like birdlime and glue, and the attachment to all sorts of
conditions leads universally to the passions of the six organs of all
living beings. The karmas of these six organs with their boughs,
twigs, flowers, and leaves entirely fill the triple world, the
twenty-five abodes of living beings, and all the places where creatures
are born. Such karmas also increase ignorance, old age, death and the
twelve sufferings, and infallibly reach through the eight falsenesses
and the eight circumstances. Do you now repent such evil and bad
karmas!" Then the follower, having heard thus, asks the voice in the
sky, saying, "At what place may I practice the law of repentance?"
Thereupon the voice in the sky will speak thus saying,
"Shakyamuni Buddha is called Vairocana Who Pervades All Places, and
his dwelling place is called Eternally Tranquil Light, the place which
is composed of Permanency Paramita, and is stabilized by self paramita,
the place where the purity paramita extinguishes the aspect of
existence, where the bliss paramita does not abide in the aspect of
one's body and mind, where the aspects of all laws cannot be seen as
either existing, nor non existing, the place of tranquil emancipation,
or prajña paramita. Because these forms are based on permanent law,
thus you must now meditate on the Buddhas in all directions"
Then the Buddhas in all directions will stretch out there
right hands, laying them on the head of the follower, and speak thus,
"Good! Good! Good Son! Because you have now read and recited the
great vehicle sutras, the Buddhas in all directions will preach the law
of repentance. The Bodhisattva practice is not to be cut off binding
or driving, nor to abide in the ocean of driving. In meditating on
ones mind, there is no mind one can seize, except the mind that comes
from one's perverted thought. The mind, present in such a form rises
from one's false imagination. Like the wind in the sky, which has no
foothold. Such a form of the law neither appears, nor disappears.
What is sin? What is blessedness? As one's own mind is void of
itself, sin and blessedness have no existence. In like manner all the
laws are neither fixed nor going towards destruction. If one repents
like this, meditating on his mind, there is no mind he can seize the
law also does not dwell in the law. All the laws are emancipation, the
truth of extinction, and quiescence. Such an aspect is called the
great repentance, the greatly adorned repentance, the repentance of the
non-sin aspect, and the destruction of discrimination. He who
practices this repentance has the purity of body and mind in the law
but free as the flowing water. Through each reflection, he will be the
see The Bodhisattva Universal Virtue and the Buddhas in all
directions"
Thereupon the world honored ones, sending forth the ray of
great mercy, preach the law of non-aspect to the follower. He hears
the world honored ones preaching the void of the first principle. When
he has heard it, his mind becomes imperturbable. In due time, he will
enter into the real Bodhisattva Standing". The Buddha addressed
Ánanda, "to practice in this manner is called repentance. This is
the law of repentance. This is the law of repentance which the Buddhas
and the great Bodhisattvas in all directions practice."
The Buddha addressed Ánanda, "After the extinction of
the Buddha, if all disciples should repent their evil and bad karmas,
they must only read and recite the great vehicle sutras. These sutras
of great extent are the eyes of the Buddhas. By means of the sutras
the Buddhas have perfected the five kinds of eyes. The three of the
Buddhas bodies grow out of the sutras of Great Extent. This is the
seal of the great law with which the ocean of nirvana is sealed. From
such an ocean are born the three kinds of pure bodies of the Buddha.
These three kinds of Buddha bodies are the blessing field for gods and
men, and the supreme object of worship. If there be any who recite and
read the sutras of great extent, the great vehicle, know that such are
endowed with the Buddhas merits and, having extinguished their
longstanding evils, are born of the Buddhas wisdom." At that time the
world honored one spoke thus in verse:
If one has evil in eye organ
And his eyes are impure with the impediments of Karmas,
He must only recite the great vehicle
And reflect on the great principle.
This is called the repentance of the eye,
Ending all bad karmas.
His ear organ hears disordered sounds
And disturbs the principle of harmony.
This produces in him a demented mind,
Like that of a foolish monkey.
He must only recite the great vehicle
And meditate on the void non-aspect of the law,
Ending all the longstanding evils,
So that with the heavenly ears he may hear Sounds from all directions.
His organ of smell is attached to all odors,
Causing all contacts according to lusts.
His nose thus deluded
Gives birth to all dust of illusions according to his lusts.
If one recites the great vehicle sutras
And meditates on the fundamental truth of the law,
He will become free from his longstanding evil karmas
And will not again produce them in future lives.
His organ of the tongue causes five kinds
Of bad karmas of evil speech.
Should one wish to control them by himself,
He must zealously practice mercy,
And considering the true principle of the quiescence of the Law,
He should not conceive discrimination.
His organ of thought is like that of a monkey,
Never resting for even a little while.
Should one desire to subdue this organ,
He must zealously recite the great vehicle,
Reflecting on the Buddha's greatly enlightened body,
The completion of his power, and his fearlessness.
The body is the master of its organs,
Freely without obstacles.
If one desires to destroy these evils,
To be removed from the longstanding illusion of dust,
Ever dwelling in the city of nirvana,
And to be at ease with mind tranquil,
He should recite the great vehicle sutras
And reflect on the mother of Bodhisattvas.
Innumerable surpassing means of tactfulness
Will be obtained on one's reflection of reality.
Such six laws
Are called the purification of the six sense organs.
The ocean of impediment of all karmas
Is produced from one's false imagination.
Should one wish to repent of it
Let him sit upright and meditate on the true aspect of reality.
All sins are just as frost and dew,
So wisdom's sun can disperse them.
Therefore with entire devotion
Let him repent of his six organs.
Having spoken these verses, the Buddha addressed Ánanda: "Do you now
repent of these six organs, keep the law of meditating on The
Bodhisattva Universal Virtue, and discriminate and explain it widely to
all the gods of the universe and men. After the extinction of the
Buddha, if all his disciples keep, read and recite, and expound the
sutras of great extent, whether in a quiet place or in a graveyard, or
under a tree, or in a place of the aranya, they must read and recite
the sutras of great extent, and must think of the meaning of the great
vehicle. By virtue of their strong power of their reflecting on the
sutras they will be able to see myself, the stupa of the Buddha
Abundant Treasures, the countless emanated Buddhas from all directions,
The Bodhisattva Universal Virtue, The Bodhisattva Manjushri, The
Bodhisattva Medicine King, And the Bodhisattva Medicine Lord. By
virtue in their revering the law, these Buddhas and Bodhisattvas,
abiding in the sky with various wonderful flowers, will extol and
revere those who practice and keep the law. by virtue of their only
reciting the sutras of great extent, the great vehicle, the Buddhas and
Bodhisattvas will day and night pay homage to those who keep the
law."
The Buddha addressed Ánanda: "I as well as The Bodhisattvas in the
Virtuous Kalpa and the Buddhas in all directions, by means of our
thinking of the true meaning of the great vehicle, have now rid
ourselves of the sins of birth and death during hundreds of myriad
kotis of asamkhya kalpas. By means of this supreme and wonderful law
of repentance, we have each become the Buddhas in all directions. If
one desires to accomplish perfect enlightenment rapidly an wishes in
his present life to see the Buddhas in all directions and The
Bodhisattva Universal Virtue, he must take a bath to purify himself,
wear clean robes, and burn rare incense, and must dwell in a secluded
place, where he should read and recite the great vehicle sutras and
think of the meaning of the great vehicle."
The Buddha addressed Ánanda: "if there are living beings who desire
to meditate on The Bodhisattva Universal Virtue, they must meditate
thus. If anyone meditates thus, such is called one who meditates
rightly. If anyone meditates otherwise, such is called one who
meditates falsely. After the extinction of the Buddha, if all his
disciples obediently follow the Buddhas words and practice repentance,
let it be known that these are doing the work of The Bodhisattva
Universal Virtue. Those who do not work of universal virtue see
neither evil aspects nor the retributions of evil karmas. If there be
any living beings who salute Buddhas in all directions six times day
and night, recite the great vehicle sutras, and consider the profound
law of the void of the first principle, they will rid themselves of the
sins of birth and death produced during hundreds of myriad kotis of
asamkhya kalpas in the short time it takes one to snap his fingers.
Anyone doing this work is a real Buddha son who is born from the
Buddhas. The Buddhas in all directions and the Bodhisattvas will
become his preceptors. This is called one who is perfect in the
precepts of the Bodhisattvas. Without going through the ceremony of
confession, he will of himself accomplish Bodhisattva-hood and he will
be revered by all the gods and men.
At that time if the follower desires to be perfect in the precepts of
the Bodhisattva, he must fold his hands, dwell in the seclusion of the
wilds, universally salute the Buddhas in all directions, and repent his
sins, and must himself confess his errors. After this, in a calm
place, he should speak to the Buddhas in all directions, saying thus,
"the Buddhas, the world honored ones, remain forever in this world.
Because of the impediments of my karmas, though I believe in the sutra
great extent, I cannot clearly see the Buddhas. I have now taken
refuge in the Buddhas. Be pleased, Shakyamuni Buddhas, all wise and
world honored one, to be my preceptor! Manjushri, possessor of great
compassion! With your wisdom, be pleased to bestow on me the laws of
pure Bodhisattvas! Bodhisattva Maitreya, supreme and great merciful
sun! Out of your compassion for me, be pleased to permit me to receive
the laws of the Bodhisattvas! Buddhas in all directions! Be pleased
to reveal yourselves and bear testimony to me! Great Bodhisattvas!
Through calling each upon your names, be pleased, supreme, great
leaders, to protect all living beings and to help us! At present I
have received and kept the sutras of great extent. Even if I should
lose my life, fall into hell, and receive innumerable sufferings, I
would never slander the righteous law of the Buddhas. For this reason
and by the power of this merit, Shakyamuni Buddha! Be now pleased to
be my preceptor! Manjushri! Be pleased to be my teacher! Maitreya!
in the world to come! Be pleased to bestow upon me the law! Buddhas
in all directions! Be pleased to bear witness to me! Bodhisattvas of
great virtues! Be pleased to be my friends! I now, by means of the
profound and mysterious meaning of the great of the great vehicle
sutra, take refuge in the law, and take refuge in the Sangha."
The follower must speak thus three times. Having taken refuge in the
three treasures, next he must himself vow to receive the six fold laws.
Having received the six fold laws, next he must zealously practice the
unhindered Brahma conduct, raise the mind of universally saving all
living beings, and receive the eightfold laws. Having made such vows
in the seclusion of the wilds, he must burn rare incense, strew
flowers, pay homage to all the Buddhas, the Bodhisattvas, and the
sutras of great extent, the great vehicle, and must speak thus, saying:
"I have now raised the aspiration to Buddhahood: may this merit save
all the living!"
Having spoken thus the follower should again further prostrate himself
before the all the Buddhas and the Bodhisattvas, and should think of
the meaning of the sutras of great extent, During a day, or three times
seven days, whether he be a monk or a layperson, he has no need of a
preceptor, nor does he need a teacher; even without attending the
ceremony of the jnapti-karman, because of the power coming from his
receiving and keeping, reading, and reciting the great vehicle sutras
and because of the works which The Bodhisattva Universal Virtue helps
and inspires him to do-they are in fact the eyes of the righteous law
of the Buddhas in all directions-he will be able, through this law,
to perform by himself the five kinds of Law-Bodies: precepts,
meditation, wisdom, emancipation, and knowledge of emancipation. All
the Buddhas, the Tathágatas, have been born of this law and have
received the prediction of their enlightenment in the great vehicle
sutras. Therefore, O wise man! Suppose that a Sravaka breaks the
threefold refuge, the five precepts, and the eight precepts, the
precepts of the monks and nuns, of shramaneras, of shramanikas, and of
sikshamanas and their dignified behavior. If he desires to rid himself
of and destroy these errors, to become a monk again and to fulfill the
laws of monks, he must diligently read the sutras of great extent,
considering the profound law of the void of the first principle and
must bring this wisdom of the void to his heart; know that in each one
of his thoughts such a one will gradually end the defilement of all his
longstanding sins without any remainder-this is called one who is
perfect in the laws and the precepts of monks and fulfills their
dignified behavior. Such a one will be served by all gods and men.
Suppose any Upasaka violates his dignified behavior and does bad
things. To do bad things means, namely, to proclaim the errors and
sins of the Buddha laws, to discus evil things perpetrated by the four
groups, and do not feel shame even in committing theft or adultery. If
he desires to repent and rid himself of these sins, he must zealously
read and recite the sutras of great extent and must think of the first
principle. Suppose a king, a minister, a Brahman, a citizen, an elder,
a state official, all of these persons seek greedily and untiringly
after desires, commit the five deadly sins, slander the sutras of great
extent, and perform the ten evil karmas. Their recompense for these
great evils will cause them to fall into evil paths faster than the
breaking of a rainstorm. They will be sure to fall into the Avichi
Hell. If they desire to rid themselves of and destroy these
impediments of karmas, they must raise shame and repent all their sins.
The Buddha spoke saying, "why is it called the law of repentance of
Kshatriyas and citizens? The law of repentance of Kshatriyas and
citizens is that they must constantly have the right mind, not slander
the three treasures nor hinder the monks nor persecute anyone
practicing Brahma conduct; they must not forget to practice the law of
the six reflections; they must again support, pay homage to, and surely
salute the keepers of the great vehicle; they must remember the
profound doctrine of sutras and the void of the first principle. One
who thinks of this law is called one who practices the first repentance
of Kshatriyas and citizens. The second repentance is to discharge
their filial duty to their fathers and mothers and to respect their
teachers and seniors-this is called one who practices the law of the
second repentance. Their third repentance is to rule their countries
with the righteous law and not to oppress their people unjustly-this
is called one who practices the third repentance. Their fourth
repentance is to issue within their states the ordinance of the six
days of fasting and to cause their people to abstain from killing
wherever their powers reach. One who practices such a law is called
one who practices the fourth repentance. Their fifth repentance is to
believe deeply the causes and results of things, to have faith in the
way of one reality, and to know that the Buddha is never extinct-this
is called one who practices the fifth repentance."
The Buddha addressed Ánanda: "If in future worlds, there be any who
practices these laws of repentance, know that such a man has put on the
robe of shame, is protected and helped by the Buddhas, and will attain
perfect enlightenment before long". As these words were spoken, ten
thousand divine sons acquired pure spiritual eyes, and also the great
Bodhisattvas, the Bodhisattva Maitreya and others, and Ánanda, hearing
the preaching of the Buddha, all rejoiced and did as the Buddha
commanded.
Bev Thornton
> For me, at least, if it is not in English,
> reading it is pointless long and painful austerity.
I learned a lot by looking at the Sanskrit words in the Heart Sutra and
learning their individual significances.
--
<email...@xoxy.net> Support: <http://www.unhcr.ch/>
The only real failure in life is
to not be true to the best one knows.
Julian
Bev Thornton wrote:
> On 2005-11-10, Julian wrote:
>
> > For me, at least, if it is not in English,
> > reading it is pointless long and painful austerity.
>
> I learned a lot by looking at the Sanskrit words in the Heart Sutra and
> learning their individual significances.
>
I'm sure that is right but I' ve still a few to read in english yet.
Then, when I start my re-read, I'll attempt something similar.
Meanwhile...
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 Thus Come One. It is
just as you have said. The Thus Come One 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 Thus Come One 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 Thus Come
One 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 Thus Come One 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 Thus Come One, 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 Thus Come One then observes whether they are diligent
in their efforts or lazy. And in accordance with each is capable of
hearing, he preaches the Law 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 Law, 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 Law. And having heard the Law, 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 Law preached by the Thus Come One 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 Thus Come One,
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 Thus Come One
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 Law they dwell on,
what Law they ponder, what Law they practice, through what Law they
attain what Law.
"Living beings exist in a variety of environments, but only the Thus
Come One 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 Thus Come One knows that this
is the Law 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 Thus Come One preaches the Law 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 Law 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 Law in a variety of ways.
The Thus Come One, 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 Thus Come One,
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 Law.
This Law 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 Law equally;
as I would for a single person,
that same way I do for numerous persons,
constantly I expound and preach the Law,
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 Law,
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 Law 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 Law,
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 Law 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 Law 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 Law 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.
Bev Thornton
> I'm sure that is right but I' ve still a few to read in english yet.
Me too, too many.
--
<email...@xoxy.net> Support: <http://www.medicusmundi.org/>
<http://familydoctor.org/x2084.xml>
May all beings be at ease.
Julian
Bev Thornton wrote:
> On 2005-11-10, Julian wrote:
>
> > I'm sure that is right but I' ve still a few to read in english yet.
>
> Me too, too many.
>
Don't lose heart...
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 Thus Come One, 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 Law will endure in the world for twenty small kalpas, and
his Counterfeit Law 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 Law 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 Law
for twenty small kalpas.
Light Bright World-Honored One
will be of this description.
At that time the great Maudgalyayana, 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 Thus Come One, 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 Law will endure in the world for twenty small kalpas, and
his Counterfeit Law for twenty small kalpas. This Buddha will
constantly dwell in midair, preaching the Law 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 Law
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 Law 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 Law will endure in the world
for twenty small kalpas
and his counterfeit Law
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 to 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 Thus Come One, 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 Law will endure in the world for
twenty small kalpas, and his Counterfeit Law 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 Thus Come One, 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 Law will endure in the world for forty small
kalpas, and his counterfeit Law 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
he 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 Law 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.
Julian
The Bhikkhu Patimokkha
The Bhikkhus' Code of Discipline
Translated from the Pali by Thanissaro Bhikkhu
For free distribution only.
See also: Bhikkhuni Patimokkha: The Bhikkhunis' Code of Discipline and
Introduction to the Patimokkha Rules. For a comprehensive discussion of
the Patimokkha rules, see Thanissaro Bhikkhu's The Buddhist Monastic
Code.
Contents
* Parajika -- Rules entailing expulsion from the Sangha (Defeat)
* Sanghadisesa -- Rules entailing an initial and subsequent meeting
of the Sangha
* Aniyata -- Indefinite rules
* Nissaggiya Pacittiya -- Rules entailing forfeiture and confession
o Part One: The Robe-cloth Chapter
o Part Two: The Silk Chapter
* Pacittiya -- Rules entailing confession
o Part One: The Lie Chapter
o Part Two: The Living Plant Chapter
o Part Three: The Exhortation Chapter
o Part Four: The Food Chapter
o Part Five: The Naked Ascetic Chapter
o Part Six: The Alcoholic Drink Chapter
o Part Seven: The Animal Chapter
o Part Eight: The In-accordance-with-the-Rule Chapter
o Part Nine: The Treasure Chapter
* Patidesaniya -- Rules entailing acknowledgement
* Sekhiya -- Rules of training
o Part One: The 26 Dealing with Proper Behavior
o Part Two: The 30 Dealing with Food
o Part Three: The 16 Dealing with Teaching Dhamma
o Part Four: The 3 Miscellaneous Rules
* Adhikarana-Samatha -- Rules for settling disputes
1. Should any bhikkhu -- participating in the training and livelihood
of the bhikkhus, without having renounced the training, without having
declared his weakness -- engage in the sexual act, even with a female
animal, he is defeated and no longer in communion.
2. Should any bhikkhu, in the manner of stealing, take what is not
given from an inhabited area or from the wilderness -- just as when, in
the taking of what is not given, kings arresting the criminal would
flog, imprison, or banish him, saying, "You are a robber, you are a
fool, you are benighted, you are a thief" -- a bhikkhu in the same way
taking what is not given is defeated and no longer in communion.
3. Should any bhikkhu intentionally deprive a human being of life, or
search for an assassin for him, or praise the advantages of death, or
incite him to die (thus): "My good man, what use is this wretched,
miserable life to you? Death would be better for you than life," or
with such an idea in mind, such a purpose in mind, should in various
ways praise the advantages of death or incite him to die, he also is
defeated and no longer in communion.
4. Should any bhikkhu, without direct knowledge, boast of a superior
human state, a truly noble knowledge and vision as present in himself,
saying, "Thus do I know; thus do I see," such that regardless of
whether or not he is cross-examined on a later occasion, he -- being
remorseful and desirous of purification -- might say, "Friends, not
knowing, I said I know; not seeing, I said I see -- vainly, falsely,
idly," unless it was from over-estimation, he also is defeated and no
longer in communion.
Sanghadisesa [go to top]
1. Intentional discharge of semen, except while dreaming, entails
initial and subsequent meetings of the Community.
2. Should any bhikkhu, overcome by lust, with altered mind, engage in
bodily contact with a woman, or in holding her hand, holding a lock of
her hair, or caressing any of her limbs, it entails initial and
subsequent meetings of the Community.
3. Should any bhikkhu, overcome by lust, with altered mind, address
lewd words to a woman in the manner of young men to a young woman
alluding to sexual intercourse, it entails initial and subsequent
meetings of the Community.
4. Should any bhikkhu, overcome by lust, with altered mind, speak in
the presence of a woman in praise of ministering to his own sensuality
thus: "This, sister, is the highest ministration, that of ministering
to a virtuous, fine-natured follower of the celibate life such as
myself with this act" -- alluding to sexual intercourse -- it entails
initial and subsequent meetings of the Community.
5. Should any bhikkhu engage in conveying a man's intentions to a woman
or a woman's intentions to a man, proposing marriage or paramourage --
even if only for a momentary liaison -- it entails initial and
subsequent meetings of the Community.
6. When a bhikkhu is building a hut from (gains acquired by) his own
begging -- having no sponsor, destined for himself -- he is to build it
to the standard measurement. Here the standard is this: twelve spans,
using the sugata span, in length (measuring outside); seven in width,
(measuring) inside. Bhikkhus are to be assembled to designate the site.
The site the bhikkhus designate should be without disturbances and with
adequate space. If the bhikkhu should build a hut from his own begging
on a site with disturbances and without adequate space, or if he should
not assemble the bhikkhus to designate the site, or if he should exceed
the standard, it entails initial and subsequent meetings of the
Community.
7. When a bhikkhu is building a large dwelling -- having a sponsor and
destined for himself -- he is to assemble bhikkhus to designate the
site. The site the bhikkhus designate should be without disturbances
and with adequate space. If the bhikkhu should build a large dwelling
on a site with disturbances and without adequate space, or if he should
not assemble the bhikkhus to designate the site, it entails initial and
subsequent meetings of the Community.
8. Should any bhikkhu, malicious, angered, displeased, charge a
(fellow) bhikkhu with an unfounded case involving defeat, (thinking),
"Surely with this I may bring about his fall from the celibate life,"
then regardless of whether or not he is cross-examined on a later
occasion, if the issue is unfounded and the bhikkhu confesses his
anger, it entails initial and subsequent meetings of the Community.
9. Should any bhikkhu, malicious, angered, displeased, using as a mere
ploy an aspect of an issue that pertains otherwise, charge a bhikkhu
with a case involving defeat, (thinking), "Surely with this I may bring
about his fall from the celibate life," then regardless of whether or
not he is cross-examined on a later occasion, if the issue pertains
otherwise, an aspect used as a mere ploy, and the bhikkhu confesses his
anger, it entails initial and subsequent meetings of the Community.
10. Should any bhikkhu agitate for a schism in a Community in concord,
or should he persist in taking up an issue conducive to schism, the
bhikkhus should admonish him thus: "Do not, Ven. sir, agitate for a
schism in a Community in concord or persist in taking up an issue
conducive to schism. Let the venerable one be reconciled with the
Community, for a Community in concord, on complimentary terms, free
from dispute, having a common recitation, dwells in peace."
And should that bhikkhu, admonished thus by the bhikkhus, persist as
before, the bhikkhus are to rebuke him up to three times so as to
desist. If while being rebuked up to three times he desists, that is
good. If he does not desist, it entails initial and subsequent meetings
of the Community.
11. Should bhikkhus -- one, two, or three -- who are followers and
partisans of that bhikkhu, say, "Do not, Ven. sirs, admonish that
bhikkhu in any way. He is an exponent of the Dhamma, an exponent of the
Vinaya. He acts with our consent and approval. He knows, he speaks for
us, and that is pleasing to us," other bhikkhus are to admonish them
thus: "Do not say that, Ven. sirs. That bhikkhu is not an exponent of
the Dhamma and he is not an exponent of the Vinaya. Do not, Ven. sirs,
approve of a schism in the Community. Let the venerable ones' (minds)
be reconciled with the Community, for a Community in concord, on
complimentary terms, without dispute, with a common recitation, dwells
in peace."
And should those bhikkhus, thus admonished, persist as before, the
bhikkhus are to rebuke them up to three times so as to desist. If while
being rebuked up to three times by the bhikkhus they desist, that is
good. If they do not desist, it entails initial and subsequent meetings
of the Community.
12. In case a bhikkhu is by nature difficult to admonish -- who, when
being legitimately admonished by the bhikkhus with reference to the
training rules included in the (Patimokkha) recitation, makes himself
unadmonishable (saying), "Do not, venerable ones, say anything to me,
good or bad; and I will not say anything to the venerable ones, good or
bad. Refrain, venerable ones, from admonishing me" -- the bhikkhus
should admonish him thus: "Let the venerable one not make himself
unadmonishable. Let the venerable one make himself admonishable. Let
the venerable one admonish the bhikkhus in accordance with what is
right, and the bhikkhus will admonish the venerable one in accordance
with what is right; for it is thus that the Blessed One's following is
nurtured: through mutual admonition, through mutual rehabilitation."
And should that bhikkhu, thus admonished by the bhikkhus, persist as
before, the bhikkhus are to be rebuke him up to three times so as to
desist. If while being rebuked up to three times he desists, that is
good. If he does not desist, it entails initial and subsequent meetings
of the Community.
13. In case a bhikkhu living in dependence on a certain village or town
is a corrupter of families, a man of depraved conduct -- whose depraved
conduct is both seen and heard about, and the families he has corrupted
are both seen and heard about -- the bhikkhus are to admonish him thus:
"You, Ven. sir, are a corrupter of families, a man of depraved conduct.
Your depraved conduct is both seen and heard about; the families you
have corrupted are both seen and heard about. Leave this monastery,
Ven. sir. Enough of your staying here."
And should that bhikkhu, thus admonished by the bhikkhus, say about the
bhikkhus, "The bhikkhus are prejudiced by favoritism, prejudiced by
aversion, prejudiced by delusion, prejudiced by fear, in that for this
sort of offense they banish some and do not banish others," the
bhikkhus are to admonish him thus: "Do not say that, Ven. sir. The
bhikkhus are not prejudiced by favoritism, are not prejudiced by
aversion, are not prejudiced by delusion, are not prejudiced by fear.
You, Ven. sir, are a corrupter of families, a man of depraved conduct.
Your depraved conduct is both seen and heard about, and the families
you have corrupted are both seen and heard about. Leave this monastery,
Ven. sir. Enough of your staying here."
And should that bhikkhu, thus admonished by the bhikkhus, persist as
before, the bhikkhus are to rebuke him up to three times so as to
desist. If while being rebuked up to three times he desists, that is
good. If he does not desist, it entails initial and subsequent meetings
of the Community.
Aniyata [go to top]
1. Should any bhikkhu sit in private, alone with a woman in a seat
secluded enough to lend itself (to the sexual act), so that a female
lay follower whose word can be trusted, having seen (them), might
describe it as constituting any of three cases -- involving either
defeat, communal meetings, or confession -- then the bhikkhu,
acknowledging having sat (there), may be dealt with for any of the
three cases -- involving defeat, communal meetings, or confession -- or
he may be dealt with for whichever case the female lay follower
described. This case is undetermined.
2. In case a seat is not sufficiently secluded to lend itself (to the
sexual act) but sufficiently so to address lewd words to a woman,
should any bhikkhu sit in private, alone with a woman in such a seat,
so that a female lay follower whose word can be trusted, having seen
them, would describe it as constituting either of two cases --
involving communal meetings or confession -- then the bhikkhu,
acknowledging having sat (there), is to be dealt with for either of the
two cases -- involving communal meetings or confession -- or he is to
be dealt with for whichever case the female lay follower described.
This case too is undetermined.
Nissaggiya Pacittiya [go to top]
Part One: The Robe-cloth Chapter [go to top]
1. When a bhikkhu has finished his robe-making and the frame is
destroyed (his kathina privileges are in abeyance), he is to keep an
extra robe-cloth ten days at most. Beyond that, it is to be forfeited
and confessed.
2. When a bhikkhu has finished his robe-making and the frame is
destroyed (his kathina privileges are in abeyance): If he dwells apart
from (any of) his three robes even for one night -- unless authorized
by the bhikkhus -- it is to be forfeited and confessed.
3. When a bhikkhu has finished his robe-making and the kathina
privileges are in abeyance: If out-of-season robe-cloth accrues to him,
he may accept it if he so desires. Once he accepts it, he is to make it
up immediately (into a cloth requisite). If it should not be enough, he
may lay it aside for a month at most if he has an expectation for
filling the lack. Should he keep it beyond that, even when there is an
expectation (for further cloth), it is to be forfeited and confessed.
4. Should any bhikkhu have a used robe washed, dyed, or beaten by a
bhikkhuni unrelated to him, it is to be forfeited and confessed.
5. Should any bhikkhu accept robe-cloth from a bhikkhuni unrelated to
him -- unless it is in exchange -- it is to be forfeited and confessed.
6. Should any bhikkhu ask for robe-cloth from a man or woman
householder unrelated to him, except at the proper occasion, it is to
be forfeited and confessed. Here the proper occasion is this: The
bhikkhu's robe has been stolen or destroyed. This is the proper
occasion in this case.
7. If that unrelated man or woman householder presents the bhikkhu with
many robes (pieces of robe-cloth), he is to accept at most (enough for)
an upper and an under robe. If he accepts more than that, it is to be
forfeited and confessed.
8. In case a man or woman householder prepares a robe fund for the sake
of an unrelated bhikkhu, thinking. "Having purchased a robe with this
robe fund, I will supply the bhikkhu named so-and-so with a robe:" If
the bhikkhu, not previously invited, approaching (the householder)
should make a stipulation with regard to the robe, saying, "It would be
good indeed, sir, if you supplied me (with a robe), having purchased a
robe of such-and-such a sort with this robe fund" -- out of a desire
for something fine -- it is to be forfeited and confessed.
9. In case two householders -- men or women -- prepare separate robe
funds for the sake of a bhikkhu unrelated to them, thinking, "Having
purchased separate robes with these separate robe funds of ours, we
will supply the bhikkhu named so-and-so with robes": If the bhikkhu,
not previously invited, approaching (them) should make a stipulation
with regard to the robe, saying, "It would be good indeed, sirs, if you
supplied me (with a robe), having purchased a robe of such-and-such a
sort with these separate robe funds, the two (funds) together for one
(robe)" -- out of a desire for something fine -- it is to be forfeited
and confessed.
10. In case a king, a royal official, a brahman or a householder sends
a robe fund for the sake of a bhikkhu via a messenger (saying), "Having
purchased a robe with this robe fund, supply the bhikkhu named
so-and-so with a robe": If the messenger, approaching the bhikkhu,
should say, "This is a robe fund being delivered for the sake of the
venerable one. May the venerable one accept this robe fund," then the
bhikkhu is to tell the messenger: "We do not accept robe funds, my
friend. We accept robes (robe-cloth) as are proper according to
season."
If the messenger should say to the bhikkhu, "Does the venerable one
have a steward?" then, bhikkhus, if the bhikkhu desires a robe, he may
indicate a steward -- either a monastery attendant or a lay follower --
(saying), "That, my friend, is the bhikkhus' steward."
If the messenger, having instructed the steward and going to the
bhikkhu, should say, "I have instructed the steward the venerable one
indicated. May the venerable one go (to him) and he will supply you
with a robe in season," then the bhikkhu, desiring a robe and
approaching the steward, may prompt and remind him two or three times,
"I have need of a robe." Should (the steward) produce the robe after
being prompted and reminded two or three times, that is good.
If he does not produce the robe, (the bhikkhu) should stand in silence
four times, five times, six times at most for that purpose. Should (the
steward) produce the robe after (the bhikkhu) has stood in silence for
the purpose four, five, six times at most, that is good.
If he should not produce the robe (at that point), should he then
produce the robe after (the bhikkhu) has endeavored further than that,
it is to be forfeited and confessed.
If he should not produce (the robe), then the bhikkhu himself should go
to the place from which the robe fund was brought, or a messenger
should be sent (to say), "The robe fund that you, venerable sirs, sent
for the sake of the bhikkhu has given no benefit to the bhikkhu at all.
May the you be united with what is yours. May what is yours not be
lost." This is the proper course here.
Part Two: The Silk Chapter [go to top]
11. Should any bhikkhu have a felt (blanket/rug) made of a mixture
containing silk, it is to be forfeited and confessed.
12. Should any bhikkhu have a felt (blanket/rug) made of pure black
wool, it is to be forfeited and confessed.
13. When a bhikkhu is making a new felt (blanket/rug), two parts of
pure black wool are to be incorporated, a third (part) of white, and a
fourth of brown. If a bhikkhu should have a new felt (blanket/rug) made
without incorporating two parts of pure black wool, a third of white,
and a fourth of brown, it is to be forfeited and confessed.
14. When a new felt (blanket/rug) has been made by a bhikkhu, it is to
be kept for (at least) six years. If after less than six years he
should have another new felt (blanket/rug) made, regardless of whether
or not he has disposed of the first, then -- unless he has been
authorized by the bhikkhus -- it is to be forfeited and confessed.
15. When a felt sitting rug is being made by a bhikkhu, a piece of old
felt a sugata span (25 cm.) on each side is to be incorporated for the
sake of discoloring it. If, without incorporating a piece of old felt a
sugata span on each side, he should have a new felt sitting rug made,
it is to be forfeited and confessed.
16. If wool accrues to a bhikkhu as he is going on a journey, he may
accept it if he so desires. Once he accepts it, he may carry it by hand
-- there being no one else to carry it -- three leagues (48 km.=30
miles) at most. Should he carry it farther than that, even if there is
no one else to carry it, it is to be forfeited and confessed.
17. Should any bhikkhu have wool washed, dyed, or carded by a bhikkhuni
unrelated to him, it is to be forfeited and confessed.
18. Should any bhikkhu take gold and silver, or have it taken, or
consent to its being deposited (near him), it is to be forfeited and
confessed.
19. Should any bhikkhu engage in various types of monetary exchange, it
(the income) is to be forfeited and confessed.
20. Should any bhikkhu engage in various types of trade, (the article
obtained) is to be forfeited and confessed.
21. An extra alms bowl may be kept ten days at most. Beyond that, it is
to be forfeited and confessed.
22. Should a bhikkhu with an alms bowl having less than five mends ask
for another new bowl, it is to be forfeited and confessed. The bowl is
to be forfeited by the bhikkhu to the company of bhikkhus. That company
of bhikkhus' final bowl should be presented to the bhikkhu, (saying,)
"This, bhikkhu, is your bowl. It is to be kept until broken." This is
the proper procedure here.
23. There are these tonics to be taken by sick bhikkhus: ghee, fresh
butter, oil, honey, sugar/molasses. Having been received, they are to
be used from storage seven days at most. Beyond that, they are to be
forfeited and confessed.
24. When a month is left to the hot season, a bhikkhu may seek a
rains-bathing cloth. When a half-month is left to the hot season, (the
cloth) having been made, may be worn. If when more than a month is left
to the hot season he should seek a rains-bathing cloth, (or) when more
than a half-month is left to the hot season, (the cloth) having been
made should be worn, it is to be forfeited and confessed.
25. Should any bhikkhu, having himself given a robe-cloth to (another)
bhikkhu, and then being angered and displeased, snatch it back or have
it snatched back, it is to be forfeited and confessed.
26. Should any bhikkhu, having requested thread, have a robe woven by
weavers, it is to be forfeited and confessed.
27. In case a man or woman householder unrelated to a bhikkhu has
weavers weave robe-cloth for his sake, and if the bhikkhu, not
previously invited (by the householder), having approached the weavers,
should make stipulations with regard to the cloth, saying, "This cloth,
friends, is to be woven for my sake. Make it long, make it broad, make
it tightly woven, well woven, well spread, well scraped, well smoothed,
and perhaps I may reward you with a little something;" and should the
bhikkhu, having said that, reward them with a little something, even as
much as almsfood, it (the cloth) is to be forfeited and confessed.
28. Ten days prior to the third-month Kattika full moon, should
robe-cloth offered in urgency accrue to a bhikkhu, he is to accept it
if he regards it as offered in urgency. Once he has accepted it, he may
keep it throughout the robe season. Beyond that, it is to be forfeited
and confessed.
29. There are wilderness abodes that are considered dubious and risky.
A bhikkhu living in such abodes after the (fourth-month) Kattika full
moon has passed may keep any one of his three robes in a village if he
so desires. Should he have any reason to live apart from the robe, he
may do so for six nights at most. If he should live apart from it
longer than that -- unless authorized by the bhikkhus -- it is to be
forfeited and confessed.
30. Should any bhikkhu knowingly divert to himself gains that had been
intended for a Community, they are to be forfeited and confessed.
Pacittiya [go to top]
Part One: The Lie Chapter [go to top]
1. A deliberate lie is to be confessed.
2. An insult is to be confessed.
3. Malicious tale-bearing among bhikkhus is to be confessed.
4. Should any bhikkhu have an unordained person recite Dhamma line by
line (with him), it is to be confessed.
5. Should any bhikkhu lie down in the same lodging with an unordained
person for more than two or three consecutive nights, it is to be
confessed.
6. Should any bhikkhu lie down in the same lodging with a woman, it is
to be confessed.
7. Should any bhikkhu teach more than five or six sentences of Dhamma
to a woman, unless a knowledgeable man is present, it is to be
confessed.
8. Should any bhikkhu report (his own) factual superior human state to
an unordained person, it is to be confessed.
9. Should any bhikkhu report (another) bhikkhu's gross offense to an
unordained person -- unless authorized by the bhikkhus -- it is to be
confessed.
10. Should any bhikkhu dig soil or have it dug, it is to be confessed.
Part Two: The Living Plant Chapter [go to top]
11. The damaging of a living plant is to be confessed.
12. Evasive speech and uncooperativeness are to be confessed.
13. Maligning or complaining (about a Community official) is to be
confessed.
14. Should any bhikkhu set a bed, bench, mattress, or stool belonging
to the Community out in the open -- or have it set out -- and then on
departing neither put it away nor have it put away, or should he go
without taking leave, it is to be confessed.
15. Should any bhikkhu, having set out bedding in a lodging belonging
to the Community -- or having had it set out -- and then on departing
neither put it away nor have it put away, or should he go without
taking leave, it is to be confessed.
16. Should any bhikkhu knowingly lie down in a lodging belonging to the
Community so as to intrude on a bhikkhu who arrived there first,
(thinking), "Whoever feels crowded will go away" -- doing it for this
reason and no other -- it is to be confessed.
17. Should any bhikkhu, angry and displeased, evict a bhikkhu from a
dwelling belonging to the Community -- or have him evicted -- it is to
be confessed.
18. Should any bhikkhu sit or lie down on a bed or bench with
detachable legs on an (unplanked) loft in a dwelling belonging to the
Community, it is to be confessed.
19. When a bhikkhu is building a large dwelling, he may apply two or
three layers of facing to plaster the area around the window frame and
reinforce the area around the door frame the width of the door opening,
while standing where there are no crops to speak of. Should he apply
more than that, even if standing where there are no crops to speak of,
it is to be confessed.
20. Should any bhikkhu knowingly pour water containing living beings --
or have it poured -- on grass or on clay, it is to be confessed.
Part Three: The Exhortation Chapter [go to top]
21. Should any bhikkhu, unauthorized, exhort the bhikkhunis, it is to
be confessed.
22. Should any bhikkhu, even if authorized, exhort the bhikkhunis after
sunset, it is to be confessed.
23. Should any bhikkhu, having gone to the bhikkhunis' quarters, exhort
the bhikkhunis -- except at the proper occasion -- it is to be
confessed. Here the proper occasion is this: A bhikkhuni is ill. This
is the proper occasion here.
24. Should any bhikkhu say that the bhikkhus exhort the bhikkhunis for
the sake of personal gain, it is to be confessed.
25. Should any bhikkhu give robe-cloth to a bhikkhuni unrelated to him,
except in exchange, it is to be confessed.
26. Should any bhikkhu sew a robe or have it sewn for a bhikkhuni
unrelated to him, it is to be confessed.
27. Should any bhikkhu, by arrangement, travel together with a
bhikkhuni even for the interval between one village and the next,
except at the proper occasion, it is to be confessed. Here the proper
occasion is this: The road is to be traveled by caravan, and is
considered dubious and risky. This is the proper occasion here.
28. Should any bhikkhu, by arrangement, get in the same boat with a
bhikkhuni going upstream or downstream -- except to cross over to the
other bank -- it is to be confessed.
29. Should any bhikkhu knowingly eat almsfood donated through the
prompting of a bhikkhuni, except for food that householders had already
intended for him prior (to her prompting), it is to be confessed.
30. Should any bhikkhu sit in private, alone with a bhikkhuni, it is to
be confessed.
Part Four: The Food Chapter [go to top]
31. A bhikkhu who is not ill may eat one meal at a public alms center.
Should he eat more than that, it is to be confessed.
32. A group meal, except on the proper occasions, is to be confessed.
Here the proper occasions are these: a time of illness, a time of
giving cloth, a time of making robes, a time of going on a journey, a
time of embarking on a boat, an extraordinary occasion, a time when the
meal is supplied by contemplatives. These are the proper occasions
here.
33. An out-of-turn meal, except on the proper occasions, is to be
confessed. Here the proper occasions are these: a time of illness, a
time of giving cloth (the robe season), a time of making robes. These
are the proper occasions here.
34. In case a bhikkhu arriving at a family residence is presented with
cakes or cooked grain-meal, he may accept two or three bowlfuls if he
so desires. If he should accept more than that, it is to be confessed.
Having accepted the two-or-three bowlfuls and having taken them from
there, he is to share them among the bhikkhus. This is the proper
course here.
35. Should any bhikkhu, having eaten and turned down an offer (of
further food), chew or consume staple or non-staple food that is not
left over, it is to be confessed.
36. Should any bhikkhu, knowingly and wishing to find fault, present
staple or non-staple food to a bhikkhu who has eaten and turned down an
offer (for further food), saying, "Here, bhikkhu, chew or consume this"
-- when it has been eaten, it is to be confessed.
37. Should any bhikkhu chew or consume staple or non-staple food at the
wrong time, it is to be confessed.
38. Should any bhikkhu chew or consume stored-up staple or non-staple
food, it is to be confessed.
39. There are these finer staple foods, i.e., ghee, fresh butter, oil,
honey, sugar/molasses, fish, meat, milk, and curds. Should any bhikkhu
who is not ill, having asked for finer staple foods such as these for
his own sake, then eat them, it is to be confessed.
40. Should any bhikkhu take into his mouth an edible that has not been
given -- except for water and tooth-cleaning sticks -- it is to be
confessed.
Part Five: The Naked Ascetic Chapter [go to top]
41. Should any bhikkhu give staple or non-staple food with his own hand
to a naked ascetic, a male wanderer, or a female wanderer, it is to be
confessed.
42. Should any bhikkhu say to a bhikkhu, "Come, my friend, let's enter
the village or town for alms," and then -- whether or not he has had
(food) given to him -- dismiss him, saying, "Go away, my friend. I
don't like sitting or talking with you. I prefer sitting or talking
alone," if doing it for that reason and no other, it is to be
confessed.
43. Should a bhikkhu sit intruding on a family "with its meal," it is
to be confessed.
44. Should any bhikkhu sit in private on a secluded seat with a woman,
it is to be confessed.
45. Should any bhikkhu sit in private, alone with a woman, it is to be
confessed.
46. Should any bhikkhu, being invited for a meal and without taking
leave of an available bhikkhu, go calling on families before or after
the meal, except at the proper times, it is to be confessed. Here the
proper times are these: the time of giving cloth, the time of making
robes. These are the proper times here.
47. A bhikkhu who is not ill may accept (make use of) a four-month
invitation to ask for requisites. If he should accept (make use of) it
for longer than that -- unless the invitation is renewed or is
permanent -- it is to be confessed.
48. Should any bhikkhu go to see an army on active duty, unless there
is a suitable reason, it is to be confessed.
49. There being some reason or another for a bhikkhu to go to an army,
he may stay two or three (consecutive) nights with the army. If he
should stay longer than that, it is to be confessed.
50. If a bhikkhu staying two or three nights with an army should go to
a battlefield, a roll call, the troops in battle formation, or to see a
review of the (battle) units, it is to be confessed.
Part Six: The Alcoholic Drink Chapter [go to top]
51. The drinking of alcohol or fermented liquor is to be confessed.
52. Tickling with the fingers is to be confessed.
53. The act of playing in the water is to be confessed.
54. Disrespect is to be confessed.
55. Should any bhikkhu try to frighten another bhikkhu, it is to be
confessed.
56. Should any bhikkhu who is not ill, seeking to warm himself, kindle
a fire or have one kindled -- unless there is a suitable reason -- it
is to be confessed.
57. Should any bhikkhu bathe at intervals of less than half a month,
except at the proper occasions, it is to be confessed. Here the proper
occasions are these: the last month and a half of the hot season, the
first month of the rains, these two and a half months being a time of
heat, a time of fever; (also) a time of illness; a time of work; a time
of going on a journey; a time of wind or rain. These are the proper
times here.
58. When a bhikkhu receives a new robe, any one of three means of
discoloring it is to be applied: green, brown, or black. If a bhikkhu
should make use of a new robe without applying any of the three means
of discoloring it, it is to be confessed.
59. Should any bhikkhu, himself having placed robe-cloth under shared
ownership (vikappana) with a bhikkhu, a bhikkhuni, a female
probationer, a male novice, or a female novice, then make use of the
cloth without the shared ownership's being rescinded, it is to be
confessed.
60. Should any bhikkhu hide (another) bhikkhu's bowl, robe, sitting
cloth, needle case, or belt -- or have it hidden -- even as a joke, it
is to be confessed.
Part Seven: The Animal Chapter [go to top]
61. Should any bhikkhu knowingly deprive an animal of life, it is to be
confessed.
62. Should any bhikkhu knowingly make use of water with living beings
in it, it is to be confessed.
63. Should any bhikkhu knowingly agitate for the reviving of an issue
that has been rightfully dealt with, it is to be confessed.
64. Should any bhikkhu knowingly conceal another bhikkhu's serious
offense, it is to be confessed.
65. Should any bhikkhu knowingly give full ordination to an individual
less than twenty years of age, the individual is not ordained and the
bhikkhus are blameworthy; and as for him (the preceptor), it is to be
confessed.
66. Should any bhikkhu knowingly and by arrangement travel together
with a caravan of thieves, even for the interval between one village
and the next, it is to be confessed.
67. Should any bhikkhu, by arrangement, travel together with a woman,
even for the interval between one village and the next, it is to be
confessed.
68. Should any bhikkhu say the following: "As I understand the Dhamma
taught by the Blessed One, those acts the Blessed One says are
obstructive, when indulged in are not genuine obstructions," the
bhikkhus should admonish him thus: "Do not say that, venerable sir. Do
not misrepresent the Blessed One, for it is not good to misrepresent
the Blessed One. The Blessed One would not say anything like that. In
many ways, friend, the Blessed One has described obstructive acts, and
when indulged in they are genuine obstructions."
And should the bhikkhu, thus admonished by the bhikkhus, persist as
before, the bhikkhus are to rebuke him up to three times so as to
desist. If while being rebuked up to three times he desists, that is
good. If he does not desist, it is to be confessed.
69. Should any bhikkhu knowingly consort, join in communion, or lie
down in the same lodging with a bhikkhu professing such a view who has
not acted in compliance with the rule, who has not abandoned that view,
it is to be confessed.
70. And if a novice should say the following: "As I understand the
Dhamma taught by the Blessed One, those acts the Blessed One says are
obstructive, when indulged in are not genuine obstructions," the
bhikkhus should admonish him thus: "Do not say that, friend novice. Do
not misrepresent the Blessed One, for it is not good to misrepresent
the Blessed One. The Blessed One would not say anything like that. In
many ways, friend, the Blessed One has described obstructive acts, and
when indulged in they are genuine obstructions."
And should that novice, thus admonished by the bhikkhus, persist as
before, the bhikkhus should admonish him as follows: "From this day
forth, friend novice, you are not to claim the Blessed One as your
teacher, nor are you even to have the opportunity the other novices get
-- that of sharing lodgings two or three nights with the bhikkhus. Away
with you! Out of our sight! (literally, 'Get lost!')"
Should any bhikkhu knowingly support, receive services from, consort
with, or lie down in the same lodging with a novice thus expelled, it
is to be confessed.
Part Eight: The In-accordance-with-the-Rule Chapter [go to top]
71. Should any bhikkhu, admonished by the bhikkhus in accordance with a
rule, say, "Friends, I will not train myself under this training rule
until I have put questions about it to another bhikkhu, experienced and
learned in the discipline," it is to be confessed. Bhikkhus, (a
training rule) is to be understood, is to be asked about, is to be
pondered. This is the proper course here.
72. Should any bhikkhu, when the Patimokkha is being repeated, say,
"Why are these lesser and minor training rules repeated when they lead
only to anxiety, bother and confusion?" the criticism of the training
rules is to be confessed.
73. Should any bhikkhu, when the Patimokkha is being recited every
half-month, say, "Just now have I heard that this case, too, is handed
down in the Patimokkha, is included in the Patimokkha, and comes up for
recitation every half-month;" and if other bhikkhus should know, "That
bhikkhu has already sat through two or three recitations of the
Patimokkha, if not more," the bhikkhu is not exempted for being
ignorant. Whatever the offense he has committed, he is to be dealt with
in accordance with the rule; and in addition, his deception is to be
exposed: "It is no gain for you, friend, it is ill-done, that when the
Patimokkha is being recited, you do not pay proper attention and take
it to heart." Here the deception is to be confessed.
74. Should any bhikkhu, angered and displeased, give a blow to
(another) bhikkhu, it is to be confessed.
75. Should any bhikkhu, angered and displeased, raise his hand against
(another) bhikkhu, it is to be confessed.
76. Should any bhikkhu charge a bhikkhu with an unfounded sanghadisesa
(offense), it is to be confessed.
77. Should any bhikkhu purposefully provoke anxiety in (another)
bhikkhu, (thinking,) "This way, even for just a moment, he will have no
peace" -- if doing it for just this reason and no other -- it is to be
confessed.
78. Should any bhikkhu stand eavesdropping on bhikkhus when they are
arguing, quarreling, and disputing, thinking, "I will overhear what
they say" -- if doing it for just this reason and no other -- it is to
be confessed.
79. Should any bhikkhu, having given consent (by proxy) to a formal act
carried out in accordance with the rule, later complain (about the
act), it is to be confessed.
80. Should any bhikkhu, when deliberation is being carried on in the
Community, get up from his seat and leave without having given consent,
it is to be confessed.
81. Should any bhikkhu, (acting as part of) a Community in concord,
give robe-cloth (to an individual bhikkhu) and later complain, "The
bhikkhus apportion the Community's gains according to friendship," it
is to be confessed.
82. Should any bhikkhu knowingly divert to an individual gains that had
been allocated for the Community, it is to be confessed.
Part Nine: The Treasure Chapter [go to top]
83. Should any bhikkhu, without being previously announced, cross the
threshold of a consecrated noble king's (sleeping chamber) from which
the king has not left, from which the treasure (the queen) has not
withdrawn, it is to be confessed.
84. Should any bhikkhu pick up or have (someone) pick up a valuable or
what is considered a valuable, except within a monastery or within a
dwelling, it is to be confessed. But when a bhikkhu has picked up or
had (someone) pick up a valuable or what is considered a valuable
(left) in a monastery or in a dwelling, he is to keep it, (thinking,)
"Whoever it belongs to will (come and) fetch it." This is the proper
course here.
85. Should any bhikkhu, without taking leave of an available bhikkhu,
enter a village at the wrong time -- unless there is a suitable
emergency -- it is to be confessed.
86. Should any bhikkhu have a needle case made of bone, ivory, or horn,
it is to be broken and confessed.
87. When a bhikkhu is making a new bed or bench, it is to have legs (at
most) eight fingerbreadths long -- using Sugata fingerbreadths -- not
counting the lower edge of the frame. In excess of that it is to be cut
down and confessed.
88. Should any bhikkhu have a bed or bench upholstered, it (the
upholstery) is to be torn off and confessed.
89. When a bhikkhu is making a sitting cloth, it is to be made to the
standard measurement. Here the standard is this: two spans -- using the
Sugata span -- in length, 1 1/2 in width, the border a span. In excess
of that, it is to be cut down and confessed.
90. When a bhikkhu is making a skin-eruption covering cloth, it is to
be made to the standard measurement. Here the standard is this: four
spans -- using the Sugata span -- in length, two spans in width. In
excess of that, it is to be cut down and confessed.
91. When a bhikkhu is making a rains-bathing cloth, it is to be made to
the standard measurement. Here the standard is this: six spans -- using
the Sugata span -- in length, 2 1/2 in width. In excess of that, it is
to be cut down and confessed.
92. Should any bhikkhu have a robe made the size of the Sugata robe or
larger, it is to be cut down and confessed. Here, the size of the
Sugata robe is this: nine spans -- using the Sugata span -- in length,
six spans in width. This is the size of the Sugata's Sugata robe.
Patidesaniya [go to top]
1. Should any bhikkhu chew or consume staple or non-staple food, having
received it himself from the hand of an unrelated bhikkhuni in an
inhabited area, he is to acknowledge it: "Friends, I have committed a
blameworthy, unsuitable act that ought to be acknowledged. I
acknowledge it."
2. In case bhikkhus, being invited, are eating in family homes, and if
a bhikkhuni is standing there as though giving directions, (saying,)
"Give curry here, give rice here," then the bhikkhus are to dismiss
her: "Go away, sister, while the bhikkhus are eating." If not one of
the bhikkhus should speak to dismiss her, "Go away, sister, while the
bhikkhus are eating," the bhikkhus are to acknowledge it: "Friends, we
have committed a blameworthy, unsuitable act that ought to be
acknowledged. We acknowledge it."
3. There are families designated as in training. Should any bhikkhu,
not being ill, uninvited beforehand, chew or consume staple or
non-staple food, having received it himself at the homes of families
designated as in training, he is to acknowledge it: "Friends, I have
committed a blameworthy, unsuitable act that ought to be acknowledged.
I acknowledge it."
4. There are wilderness abodes that are dubious and risky. Should any
bhikkhu, not being ill, living in such abodes, chew or consume
unannounced (gifts of) staple or non-staple food, having received them
himself in the abode, he is to acknowledge it: "Friends, I have
committed a blameworthy, unsuitable act that ought to be acknowledged.
I acknowledge it."
Sekhiya [go to top]
Part One: The 26 Dealing with Proper Behavior [go to top]
1. [2] I will wear the lower robe [upper robe] wrapped around (me): a
training to be observed.
3. [4] I will go [sit] well-covered in inhabited areas: a training to
be observed.
5. [6] I will go [sit] well-restrained in inhabited areas: a training
to be observed.
7. [8] I will go [sit] with eyes lowered in inhabited areas: a training
to be observed.
9. [10] I will not go [sit] with robes hitched up in inhabited areas: a
training to be observed.
11. [12] I will not go [sit] laughing loudly in inhabited areas: a
training to be observed.
13. [14] I will go [sit] (speaking) with a lowered voice in inhabited
areas: a training to be observed.
15. [16] I will not go [sit] swinging the body in inhabited areas: a
training to be observed.
17. [18] I will not go [sit] swinging the arms in inhabited areas: a
training to be observed.
19. [20] I will not go [sit] swinging the head in inhabited areas: a
training to be observed.
21. [22] I will not go [sit] with arms akimbo in inhabited areas: a
training to be observed.
23. [24] I will not go [sit] with my head covered in inhabited areas: a
training to be observed.
25. I will not go tiptoeing or walking just on the heels in inhabited
areas: a training to be observed.
26. I will not sit holding up the knees in inhabited areas: a training
to be observed.
Part Two: The 30 Dealing with Food [go to top]
27. I will receive almsfood appreciatively: a training to be observed.
28. I will receive almsfood with attention focused on the bowl: a
training to be observed.
29. I will receive almsfood with bean curry in proper proportion: a
training to be observed.
30. I will receive almsfood level with the edge (of the bowl): a
training to be observed.
31. I will eat almsfood appreciatively: a training to be observed.
32. I will eat almsfood with attention focused on the bowl: a training
to be observed.
33. I will eat almsfood methodically: a training to be observed.
34. I will eat almsfood with bean curry in proper proportion: a
training to be observed.
35. I will not eat almsfood taking mouthfuls from a heap: a training to
be observed.
36. I will not hide bean curry and foods with rice out of a desire to
get more: a training to be observed.
37. Not being ill, I will not eat rice or bean curry that I have
requested for my own sake: a training to be observed.
38. I will not look at another's bowl intent on finding fault: a
training to be observed.
39. I will not take an extra-large mouthful: a training to be observed.
40. I will make a rounded mouthful: a training to be observed.
41. I will not open the mouth when the mouthful has yet to be brought
to it: a training to be observed.
42. I will not put the whole hand into the mouth while eating: a
training to be observed.
43. I will not speak with the mouth full of food: a training to be
observed.
44. I will not eat from lifted balls of food: a training to be
observed.
45. I will not eat nibbling at mouthfuls of food: a training to be
observed.
46. I will not eat stuffing out the cheeks: a training to be observed.
47. I will not eat shaking (food off) the hand: a training to be
observed.
48. I will not eat scattering rice about: a training to be observed.
49. I will not eat sticking out the tongue: a training to be observed.
50. I will not eat smacking the lips: a training to be observed.
51. I will not eat making a slurping noise: a training to be observed.
52. I will not eat licking the hands: a training to be observed.
53. I will not eat licking the bowl: a training to be observed.
54. I will not eat licking the lips: a training to be observed.
55. I will not accept a water vessel with a hand soiled by food: a
training to be observed.
56. I will not, in an inhabited area, throw away bowl-rinsing water
that has grains of rice in it: a training to be observed.
Part Three: The 16 Dealing with Teaching Dhamma [go to top]
57. I will not teach Dhamma to a person with an umbrella in his hand
and who is not ill: a training to be observed.
58. I will not teach Dhamma to a person with a staff in his hand and
who is not ill: a training to be observed.
59. I will not teach Dhamma to a person with a knife in his hand and
who is not ill: a training to be observed.
60. I will not teach Dhamma to a person with a weapon in his hand and
who is not ill: a training to be observed.
61. [62] I will not teach Dhamma to a person wearing non-leather
[leather] footwear who is not ill: a training to be observed.
63. I will not teach Dhamma to a person in a vehicle and who is not
ill: a training to be observed.
64. I will not teach Dhamma to a person lying down who is not ill: a
training to be observed.
65. I will not teach Dhamma to a person who sits holding up his knees
and who is not ill: a training to be observed.
66. I will not teach Dhamma to a person wearing headgear who is not
ill: a training to be observed.
67. I will not teach Dhamma to a person whose head is covered (with a
robe or scarf) and who is not ill: a training to be observed.
68. Sitting on the ground, I will not teach Dhamma to a person sitting
on a seat who is not ill: a training to be observed.
69. Sitting on a low seat, I will not teach Dhamma to a person sitting
on a high seat who is not ill: a training to be observed.
70. Standing, I will not teach Dhamma to a person sitting who is not
ill: a training to be observed.
71. Walking behind, I will not teach Dhamma to a person walking ahead
who is not ill: a training to be observed.
72. Walking beside a path, I will not teach Dhamma to a person walking
on the path and who is not ill: a training to be observed.
Part Four: The 3 Miscellaneous Rules [go to top]
73. Not being ill, I will not defecate or urinate while standing: a
training to be observed.
74. Not being ill, I will not defecate, urinate, or spit on living
crops: a training to be observed.
75. Not being ill, I will not defecate, urinate, or spit in water: a
training to be observed.
Adhikarana-Samatha [go to top]
1. A verdict "in the presence of" should be given. This means that the
formal act settling the issue must be carried out in the presence of
the Community, in the presence of the individuals, and in the presence
of the Dhamma and Vinaya.
2. A verdict of mindfulness may be given. This is the verdict of
innocence given in an accusation, based on the fact that the accused
remembers fully that he did not commit the offense in question.
3. A verdict of past insanity may be given. This is another verdict of
innocence given in an accusation, based on the fact that the accused
was out of his mind when he committed the offense in question and so is
absolved of any responsibility for it.
4. Acting in accordance with what is admitted. This refers to the
ordinary confession of offenses, where no formal interrogation is
involved. The confession is valid only if in accord with the facts,
e.g., a bhikkhu actually commits a pacittiya offense and then confesses
it as such, and not as a stronger or lesser offense. If he were to
confess it as a dukkata or a sanghadisesa, that would be invalid.
5. Acting in accordance with the majority. This refers to cases in
which bhikkhus are unable to settle a dispute unanimously, even after
all the proper procedures are followed, and -- in the words of the
Canon -- are "wounding one another with weapons of the tongue." In
cases such as these, decisions can be made by majority vote.
6. Acting in accordance with the accused's further misconduct. This
refers to cases where a bhikkhu admits to having committed the offense
in question only after being formally interrogated about it. He is then
to be reproved for his actions, made to remember the offense and to
confess it, after which the Community carries out a formal act of
"further misconduct" against him as an added punishment for being so
uncooperative as to require the formal interrogation in the first
place.
7. Covering over as with grass. This refers to situations in which both
sides of a dispute realize that, in the course of their dispute, they
have done much that is unworthy of a contemplative. If they were to
deal with one another for their offenses, the only result would be
greater divisiveness. Thus if both sides agree, all the bhikkhus gather
in one place. (According to the Commentary, this means that all
bhikkhus in the sima must attend. No one should send his consent, and
even sick bhikkhus must go.) A motion is made to the entire group that
this procedure will be followed. One member of each side then makes a
formal motion to the members of his faction that he will make a
confession for them. When both sides are ready, the representative of
each side addresses the entire group and makes the blanket confession,
using the form of a motion and one announcement (natti-dutiya-kamma).
Bev Thornton
> Don't lose heart...
Someday it will be gone, but in the meantime mantras whirl around it.
--
<mail....@xoxy.net> Support: <http://www.antislavery.org/>
<http://www.cdc.gov/flu/school/index.htm>
All actions bear fruition.
jazzym...@yahoo.com
You pretend to be pious Buddhists and adhere to the Buddha's wisdom
when it suits you. Both of you are intolerant, religious
fundamentalists, who would rather kill the teachings then admit there
is something outside your comfort zone. You have projected hate and
slander to members of the Sangha, who have only posted the Buddha's own
teachings.
Julian, you have been cursed by an ordained Buddhist Monk. While Curly
might not have the power to cast you into the hell realms, he does have
the ear of the Buddha, and you are treading on a tiger's tail.
All of Rama's students practice religious tolerance and venerate all
Enlightened Beings and all teachings (even if we don't agree with
them).
Jazzy
Julian
> Julian and Bev,
>
> You pretend to be pious Buddhists and adhere to the Buddha's wisdom
> when it suits you. Both of you are intolerant, religious
> fundamentalists, who would rather kill the teachings then admit there
> is something outside your comfort zone. You have projected hate and
> slander to members of the Sangha, who have only posted the Buddha's own
> teachings.
>
> Julian, you have been cursed by an ordained Buddhist Monk.
If that is so I'm delighted to expose his bogus credentials.
> While Curly
> might not have the power to cast you into the hell realms, he does have
> the ear of the Buddha, and you are treading on a tiger's tail.
Yes drear
> All of Rama's students practice religious tolerance and venerate all
> Enlightened Beings and all teachings (even if we don't agree with
> them).
Yes, just like your non-agression pact with the Soviet Onion.
Listen, my parents generation sacrificed a lot to keep you lot
under a degree of control and I'm not about to forget that.
curl...@yahoo.com
millions of Buddhas they will have carried out Brahma practices in a
flawless manner, and will have been perpetually praised by the
Buddhas."
Julian the cut and paste monkey, cuts scripture he doesn't understand.
This scripture points to countless Buddha's.
Yet when students of a Zen Mater post information on Buddhist
newsgroups, Julian attacks my Zen Master. He is a disgrace to the
above scripture he cut and paste like a monkey.
If there really are countless Buddha's then why does Julian not show
religious tolerance? Why cannot he accept that a Buddha could
incarnate in America.
And even without his acceptance, why does Julian seek to attack,
deride, and tear down any teachers of this teacher?
Why does Julian hate the Dalai Lama's teachings on Religious Tolerance?
"In pluralistic, democratic societies, there is the freedom to adopt
the religion of your choice. This is good. This lets curious people
like you run around on the loose!"
Julian instead of cutting and pasting scripture, read it...the pathway
to enligthenment is not hating other groups, trying to suppress their
point of view, laughing at them, supporting a kidnapper's attempt to
crush these groups...no Julian...read the above the scripture.
You have forgotten about religious tolerance and are now an evangelical
Buddhist. Any Buddhists you don't agree with, you attack.
Congratulations, Julian Jerry Falwell.
You have failed to understand Buddhist tolerance for other religions.
You help destroy the work HHDL does to promote world tolerance. I am
so glad I cursed you to the hell realms Julian; you are a disgrace that
you would even cut and paste Buddhist scripture. You don't even
understand tolerance for other pathways, god you are so anti-Buddhist.
Namaste'
Dalai Lama Again:
"You should respect other religions....the essence of all religions is
basically the same: to achieve a true sense of brotherhood, a good
heart, respect for others. If we can develop these qualities from
within our heart, then I think we can actually achieve true peace."
Maybe oneday Julian will have the guts to actually apply these
teachings.
Julian
Cheers. As long as you are having these hissy-fits over me here
I take satisfaction that you can't be harassing others either here
or in the meatworld.
Job well done even if I say so myself.
curl...@yahoo.com
what a real Buddhist monk thinks about religious diversity:
"In pluralistic, democratic societies, there is the freedom to adopt
the religion of your choice. This is good. This lets curious people
like you run around on the loose! " - The Dalai Lama
Julian you lost the argument the moment you attacked my Zen Master.
That moment you trashed the Buddhist Order...that moment you spit in
the Dalai Lama's face. In that moment, you tore apart what the Dalai
Lama was hopping to create in Buddhism, tolerance, worldwide for all:
"You should respect other religions....the essence of all religions is
basically the same: to achieve a true sense of brotherhood, a good
heart, respect for others. If we can develop these qualities from
within our heart, then I think we can actually achieve true peace."
Julian this advanced scripture you cut and paste above is too advanced
for you. You need basic Buddhism...don't attack other
paths....Buddhists are tolerant. Didn't you know that, cut and paste
monkey? Buddhists are tolerant...
I saw you on that "lonliness" newsgroup Julian. If you didn't try to
tear down other people's beleifs, you might have more freinds.
Remember, room troll, what the Dalai Lama said:
"Tolerance is an important virtue of bodhisattvas" - HHDL
Everytime you attack Zen Master Rama, Julian, you are shitting on the
Dalai Lama and his teachings of religious tolerance. Go ahead do some
more.
I love watching you sink like a rock karmically and trash HHDL's
teachings...
Go for it!
www.ramaquotes.com (Buddhists Julian Hates)
curl...@yahoo.com
read this in the future and be shocked what these Westerners do, how
far they deviate from the Dalai Lama's teachings:
"In pluralistic, democratic societies, there is the freedom to adopt
the religion of your choice. This is good. This lets curious people
like you run around on the loose! " - HHDL
It is sad that scum like Julian attack our Zen Master.
I wish they would read the teachings of their own teachers.
(hint, hint)
ramaq...@yahoo.com
basic sutric teachings meant for Westerners! He is like a child
pretending he is a grownup, cutting-and-pasting advanced scripture:
Instead Julian should meditate on this very basic quote by HHDL:
"Today, wherever I go and whenever I meet someone who follows a
different religion, I deeply admire their practice and I very sincerely
respect their tradition."
Julian has done the opposite, he has trashed a best-selling
American-born Zen Master, Rama, Dr. Frederick Lenz:
http://www.amazon.com/exec/obidos/tg/detail/-/0312152175/002-8085602-2111245?v=glance
http://www.amazon.com/exec/obidos/tg/detail/-/0312181795/002-8085602-2111245?v=glance
Julian needs basic pre-Buddhist teachings, not these cut and paste
sutras he does to cover his hatred and bad karma. He needs beginners
mind - Religious Tolerance.
Please, some monk in here, explain to Julian this quote from the 14th
Dalai Lama:
"In pluralistic, democratic societies, there is the freedom to adopt
the religion of your choice. This is good. This lets curious people
like you run around on the loose! " - HHDL
Julian just doesn't get it.....He posts something about gods and
dragons above yet is afraid of the magic of life....for what else is
his hate for Zen Master Rama, but fear, the fear of being exposed as a
beginner...someone so basic they haven't learned to respect other
paths, even if they don't agree with them.
Instead Julian compliments criminals like this, when they attack our
Zen Master
http://www.cultawarenessnetwork.org/dbase/bios/rross.html
http://www.religiousfreedomwatch.org/false_exp/rossr1.html
http://www.freedomdomain.com/mindcontrol/cultaware.html
http://thingy.apana.org.au/~fun/scn/press/9309-nd.htm
----------
Julian is the opposite of the Dalai Lama, for now at least.
He hates this link with a passion:
He beleives kidnappers and criminals who trash my Zen Master for profit
and kidnapping. Zen Master Rama was against cults and guru's:
http://www.ramaquotes.com/html/critique_of_cults_and_media.html
Yet Julian hates him and believes the kidnappers. Julian is blocking
the spread of the dharma in the West, and pissing on HHDL's basic,
basic, basic teachings on Tolerance.
Another quote for Julian:
"In the past, due to narrow-mindedness and other factors, there has
sometimes been discord between religious groups. This should not
happen again. If we look deeply into the value of a religion in the
context of the worldwide situation, we can easily transcend these
unfortunate happenings." - HHDL
Julian don't be so narrow minded; stop hating and attacking other
Buddhists you don't "like" or you don't "agree" with. Stop "clinging"
to your hate and judgements and learn the basic teachings of Buddhism
and religious tolerance. Once you learn that, you can study the above
cut and past and maybe understand it.....
:-)
Namaste'
Julian
ramaq...@yahoo.com wrote:
> Julian has shown us cut and paste skills, but has not even learned
> basic sutric teachings meant for Westerners!
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 Thus Come One, 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 Thus
Come One'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 Thus Come One, 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 Thus Come One, 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 Law 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 Law 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 Law,
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 Thus Come One 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 Law.
"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 Law, 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 Law,
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 Thus Come One
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 Thus Come One 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 Law.
"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 Law 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 Law,
reveal the characteristics of teachings,
save living beings in their suffering and anguish,
allow them to attain great joy.
When living beings hear this Law
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 Thus Come One
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 Law
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 Thus Come One 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 Law.
"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 Law 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 Law.
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 Thus Come One
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 Law 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 Thus Come One 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 Law.
"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 Law,
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 Law, 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 Law,
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 Law you have practiced for immeasurable kalpas.
At that time the Great Universal Wisdom Excellence Thus Come One,
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 Law. 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 Law 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 Law, 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 Law 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 Thus
Come One. 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 Law, a Law 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
Law. 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 Thus Come One.'"
The Buddha, addressing the monks, said: "These sixteen bodhisattvas
have constantly desired to expound this Sutra of the Lotus of the
Wonderful Law. 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 Law 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 Law, 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 Law
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 Law, to enter into the Buddha Way,
albeit gradually. Why do I say this? Because the wisdom of the Thus
Come One 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 Thus
Come Ones preach as an expedient means.
"Monks, if a Thus Come One 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
Law 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 Thus Come One 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 Thus Come One 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 Thus Come One
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 Thus Come One,
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 Law 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 Law, 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 Law
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 Law, 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 Law."
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 Law,
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 Law
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 Law 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 Law,
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 Law.
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 Law
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 Law 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 atteÌive 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 Law 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 Law 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.
ramaq...@yahoo.com
religion of your choice. This is good. This lets curious people like
We also call tolerance the "best armor," since it protects you from
being conquered by hatred itself. - HHDL
Today, wherever I go and whenever I meet someone who follows a
different religion, I deeply admire their practice and I very sincerely
respect their tradition. - HHDL
Tolerance is an important virtue of bodhisattvas -HHDL
You should respect other religions....the essence of all religions is
basically the same: to achieve a true sense of brotherhood, a good
heart, respect for others. If we can develop these qualities from
within our heart, then I think we can actually achieve true peace.
-HHDL
----------------
Julian you are insulting the Buddha's past, present, and future by
posting scripture you don't understand while attacking Buddhists you
hate. You need to learn basic Buddhist tolerance towards my Zen Master
(www.ramaquotes.com) and towards all other people of this small planet
which is full of hate filled intolerant people like you that want to
"rank" spiritual paths. You remind me of a Buddhist Ben Ladden.
Once you learn basic tolerance, Julian, you can progress and actually
apply the cut-and-paste scripture above to your practice. Yet for now
it is to advanced for you, stick to HHDL's teachings on religious
tolerance. You shame him whenever you deride my Zen Master in your
childish attention-getting ways.
Namaste
www.ramaquotes.com
jazzym...@yahoo.com
What do you mean by "you lot"? Japanese? North Koreans? Vietnamese?
Hippies? Calling us that implies that you are better than us.
What do you think about HHDL's teachings on tolerance?
Jazzy
Julian
jizzym...@yahoo.com wrote:
> Julian,
>
> What do you mean by "you lot"? Japanese? North Koreans? Vietnamese?
> Hippies?
National Socialists.
> Calling us that implies that you are better than us.
No... other than.
> What do you think about HHDL's teachings on tolerance?
Of over-done steaks?.
Bev Thornton
> You pretend to be pious Buddhists and adhere to the Buddha's wisdom
> when it suits you. Both of you are intolerant, religious
> fundamentalists, who would rather kill the teachings then admit there
> is something outside your comfort zone. You have projected hate and
> slander to members of the Sangha, who have only posted the Buddha's own
> teachings.
Paranioa will destroy ya'.
You are a hateful and misleading person and a coward who hides online
behind an anonymising porn server service.
> Julian, you have been cursed by an ordained Buddhist Monk. While Curly
> might not have the power to cast you into the hell realms, he does have
> the ear of the Buddha, and you are treading on a tiger's tail.
The Buddha has no ears. He died a long time ago.
> All of Rama's students practice religious tolerance and venerate all
> Enlightened Beings and all teachings (even if we don't agree with
> them).
Then they're Ramaists, newage syncetists of a sort.
Anagata-bhayani Sutta as Translated from the Pali by Thanissaro Bhikkhu
"Monks, these five future dangers, unarisen at present, will arise in the
future. Be alert to them and, being alert, work to get rid of them. Which
five?
"There will be, in the course of the future, monks undeveloped in body,
undeveloped in virtue, undeveloped in mind, undeveloped in discernment.
They being undeveloped in body, undeveloped in virtue, undeveloped in
mind, undeveloped in discernment will give full ordination to others and
will not be able to discipline them in heightened virtue, heightened mind,
heightened discernment. These too will then be undeveloped in body...
virtue... mind... discernment. They being undeveloped in body...
virtue... mind... discernment will give full ordination to still others
and will not be able to discipline them in heightened virtue, heightened
mind, heightened discernment. These too will then be undeveloped in
body... virtue... mind... discernment. Thus from corrupt Dhamma comes
corrupt discipline; from corrupt discipline, corrupt Dhamma.
"This, monks, is the first future danger, unarisen at present, that will
arise in the future. Be alert to it and, being alert, work to get rid of
it.
"And again, there will be in the course of the future monks undeveloped in
body, undeveloped in virtue, undeveloped in mind, undeveloped in
discernment. They being undeveloped in body, undeveloped in virtue,
undeveloped in mind, undeveloped in discernment will take on others as
students and will not be able to discipline them in heightened virtue,
heightened mind, heightened discernment. These too will then be
undeveloped in body... virtue... mind... discernment. They being
undeveloped in body... virtue... mind... discernment will take on still
others as students and will not be able to discipline them in heightened
virtue, heightened mind, heightened discernment. These too will then be
undeveloped in body... virtue... mind... discernment. Thus from corrupt
Dhamma comes corrupt discipline; from corrupt discipline, corrupt Dhamma.
"This, monks, is the second future danger, unarisen at present, that will
arise in the future. Be alert to it and, being alert, work to get rid of
it.
"And again, there will be in the course of the future monks undeveloped in
body... virtue... mind... discernment. They being undeveloped in body...
virtue... mind... discernment when giving a talk on higher Dhamma or a
talk composed of questions and answers, will fall into dark mental states
without being aware of it. Thus from corrupt Dhamma comes corrupt
discipline; from corrupt discipline, corrupt Dhamma.
"This, monks, is the third future danger, unarisen at present, that will
arise in the future. Be alert to it and, being alert, work to get rid of
it.
"And again, there will be in the course of the future monks undeveloped in
body... virtue... mind... discernment. They being undeveloped in body...
virtue... mind... discernment will not listen when discourses that are
words of the Tathagata deep, profound, transcendent, connected with the
Void are being recited. They will not lend ear, will not set their hearts
on knowing them, will not regard these teachings as worth grasping or
mastering. But they will listen when discourses that are literary works
the works of poets, elegant in sound, elegant in rhetoric, the work of
outsiders, words of disciples are recited. They will lend ear and set
their hearts on knowing them. They will regard these teachings as worth
grasping and mastering. Thus from corrupt Dhamma comes corrupt discipline;
from corrupt discipline, corrupt Dhamma.
"This, monks, is the fourth future danger, unarisen at present, that will
arise in the future. Be alert to it and, being alert, work to get rid of
it.
"And again, there will be in the course of the future monks undeveloped in
body... virtue... mind... discernment. They being undeveloped in body...
virtue... mind... discernment will become elders living in luxury,
lethargic, foremost in falling back, shirking the duties of solitude. They
will not make an effort for the attaining of the as-yet-unattained, the
reaching of the as-yet-unreached, the realization of the
as-yet-unrealized. They will become an example for later generations, who
will become luxurious in their living, lethargic, foremost in falling
back, shirking the duties of solitude, and who will not make an effort for
the attaining of the as-yet-unattained, the reaching of the
as-yet-unreached, the realization of the as-yet-unrealized. Thus from
corrupt Dhamma comes corrupt discipline; from corrupt discipline, corrupt
Dhamma.
"This, monks, is the fifth future danger, unarisen at present, that will
arise in the future. Be alert to it and, being alert, work to get rid of
it.
"These, monks, are the five future dangers, unarisen at present, that will
arise in the future. Be alert to them and, being alert, work to get rid of
them."
--
<email...@xoxy.net> Support: <http://www.unitedforpeace.org/>
<http://www.medinfo.co.uk/conditions/influenza.html>
The whole secret of existence is to have no fear.
Bev Thornton
> The Lotus Sutra
> Translated by Burton Watson
> Chapter Seven: The Parable of the Phantom City
Oh, good. I was wondering if you'd forgotten.
--
<reply...@xoxy.net> Support: <http://www.who.int/>
The tongue, like a sharp knife,
kills without drawing blood.
Julian
Bev Thornton wrote:
> On 2005-11-10, jazzym...@yahoo.com wrote:
>
> > You pretend to be pious Buddhists and adhere to the Buddha's wisdom
> > when it suits you. Both of you are intolerant, religious
> > fundamentalists, who would rather kill the teachings then admit there
> > is something outside your comfort zone. You have projected hate and
> > slander to members of the Sangha, who have only posted the Buddha's own
> > teachings.
>
> Paranioa will destroy ya'.
>
> You are a hateful and misleading person and a coward who hides online
> behind an anonymising porn server service.
If you were in his shoes wouldn't you?
Bev Thornton
> If you were in his shoes wouldn't you?
Actually, no. I'd choose a more neutral and more respectable anonymising
service. At the same time, I'd have the sockpuppets each use a different
newsreader so that it looked more like different people were behind the
different names. And if I really got into it, I'd use a stylewriter to
make sure that each sockpuppet identity had a distinct writing style.
--
<reply...@xoxy.net> Support: <http://www.giftofvision.org/>
<http://www.clamav.net/>
Thoughts well guarded bring happiness.
Julian
Bev Thornton wrote:
> On 2005-11-11, Julian wrote:
>
> > If you were in his shoes wouldn't you?
>
> Actually, no. I'd choose a more neutral and more respectable anonymising
> service.
Good point.
>At the same time, I'd have the sockpuppets each use a different
> newsreader so that it looked more like different people were behind the
> different names. And if I really got into it, I'd use a stylewriter to
> make sure that each sockpuppet identity had a distinct writing style.
Yes, but you aren't a complete and utter 'tard,
and appear to be up to date with respect to your
Iodine supplements.
Kimberly
(in message <1131662351....@g43g2000cwa.googlegroups.com>):
> Julian, you have been cursed by an ordained Buddhist Monk.
Oxymoron.
> While Curly
> might not have the power to cast you into the hell realms, he does have
> the ear of the Buddha, and you are treading on a tiger's tail.
Yeah. Right.
> All of Rama's students practice religious tolerance and venerate all
> Enlightened Beings and all teachings (even if we don't agree with
> them).
You demonstrate it all the time.
---Messer Xin
ramaq...@yahoo.com
>behind an anonymising porn server service.
I am sorry bev, but lying is adharmic. We come here to post quotes and
you attack us. Bev you are shitting on the Dalai Lama whenever you
attack us. You are a disgrace to religious freedom and Tibetan
Buddhism. You are as intolerant as Mao Tsu Tung was towards the
Tibetans. Who gave you the right to judge Buddhism, witch?
How dare you say we hide! You are the one attacking other spiritual
groups and embarassing the Dalai Lama, how dare you practice the
opposite of what he teachs on a Tibetan newsgruop. To attack another
spiritual group over the internet, like you do Bev, is cowardly and is
a reflection of your hate and need to feel superior to other spiritual
paths.
How dare you spout your hate and lies about an American Buddhist
Teacher, you shit on the Dalai Lama with your religious hate towards my
Zen Master:
http://www.amazon.com/exec/obidos/tg/detail/-/0312152175/002-8085602-2111245?v=glance
http://www.amazon.com/exec/obidos/tg/detail/-/0312181795/002-8085602-2111245?v=glance
How dare you trash the Dalai Lama and work against what he works for.
You are the one hiding beyond the Internet and attacking my beleif
system...not the other way around, you adharmic witch.
Bev, do you agree with these teaching of the Dalai Lama and did you
practice them when we began to post quotations of Zen Master Rama?
Answer truthfully.
The Dalai Lama:
"In pluralistic, democratic societies, there is the freedom to adopt
the religion of your choice. This is good. This lets curious people
like you run around on the loose!" - HHDL
Bev you are shitting all over the Dalai Lama, and working for the
opposite climate that he works for...religious tolerance. You are
destroying the wisdom of Tibet. The Dalai Lama works towards tolerance
and work towards degarding an American Buddhist teacher you don't like.
Don't lie like a Nazi, and change history, you attacked and will
continue to attack our Zen Master because you *KNOW* that your Buddhism
is better. You are the angry cultish hate-filled intolerant person
hiding behind the internet. I don't trash your teachers...witch.
Buddhist monks from all over the world will read this dharma war bev.
They will see your first posts trashing and deriding my path...You shit
all over the Dalai Lama girl.
You are such a joke Bev, don't you ever again dare to post Buddhist
scripture. Until you learn religious tolerance you will never
understand the Noble Truths for you "cling" to the fact that your
Buddhism is better than my Buddhism. How childish, you witch. Stop
embarassing yourself and contridicting the Dalai Lama's teaching.
Bev, you shit all over the Dalai Lama's crown chakra, you will are
adharmic and digracing buddhism by your "cut and paste" quotes on
individuals like Padme Sambhava who were far far far more radical than
Zen Master Rama.
One more quote from His Holiness the 14th Dalai Lama:
"I feel this subject is very relevant in today's world...As a Buddhist
monk
I always try to make a contribution towards tolerance, especially
religious
tolerance, pluralism."
Bev is blocking and pissing on the Dalai Lama's above goal with her
filth. Its funny she attacks us and then complains when we fight
back...She should realize that attacking someone's beleifs, is not only
a disgrace to HHDL, but it starts conflict.
jazzym...@yahoo.com
You and the other evil and misguided souls in this and other rooms have
projected hate, slander, and lied about my teacher, Rama, Dr. Frederick
Lenz, from the very fist quote that was posted. I am merely defending
the Buddha, Dharma and Sangha. That is not paranoia, hateful, or
harmful. I am hoping that sincere seekers of light read these postings
and learn to ignore hate-filled and ignorant people such as you.
Julian is merely a demon in human form and not even human.
The Buddha has not died. He is as alive (and possibly much more so)
without his limited, human form. No Enlightened being ever is born or
dies based on having a human body or not. Padmasambhava made a promise
to help all those who call upon him. He is as alive now as he was
then, just not in human form.
There is no such thing as "Ramaism". Rama taught many forms of
Buddhism in addition to teachings from other mystical traditions. It
seems that you are very "stuck" in what you call Buddhism and "truth".
You have attacked Rama and the sacred teachings on a number of
occasions and I have elected to use this forum to defeat religious
intolerance and ignorance. I have been teaching Buddhism for over 10
years and people appreciate learning about the many forms of Buddhism
and truth.
Please don't be disingenuous and pretend that you are being the one
attacked. Your goal is to disgrace, attack and push out any posts
regarding Zen Master Rama. You are the one who has disgraced HHDL's
teachings on religious tolerance.
Mike
Julian
Translated by Burton Watson
At that time Purna Maitrayaniputra, hearing from the Buddha this Law 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 Law 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 Law. And I have always praised his various
blessings, his diligence in protecting, upholding, aiding and
proclaiming my Law, his ability in teaching, benefitting and delighting
the four kinds of believers, the thoroughness with which he understands
the correct Law of the Buddha, the great degree to which he enriches
those who carry out its brahma practices. If one excepts the Thus Come
One, 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 Law only. In the presence of ninety million
Buddhas of the past too he protected, upheld, aided and proclaimed the
correct Law of the Buddhas. Among all those who at that time preached
the Law, he was likewise foremost.
"In addition, concerning the Law 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 Law 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 Law in the time
of the seven Buddhas. He is also foremost among those who preach the
Law in my presence now. And he will likewise be foremost among those
who preach the Law in the time of the future Buddhas who appear in the
present Wise Kalpa, in all cases protecting, upholding, aiding and
proclaiming the Law of the Buddha. In the future too he will protect,
uphold, aid and proclaim the Law 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 Law Bright Thus Come One, 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 Law 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 Law
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 Law 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 Law.
He expounded such principles as these,
teaching a multitude of thousands of millions,
causing them to reside in the Great Vehicle Law
and himself purifying the Buddha lands.
And in the future to will offer alms
to immeasurable, countless Buddhas,
protecting, aiding and proclaiming their correct Law
and himself purifying the Buddha lands,
constantly employing various expedient means,
preaching the Law without fear,
saving multitudes beyond calculation,
causing them to realize comprehensive wisdom.
He will offer alms to the Thus Come Ones,
guarding and upholding the treasure storehouse of the Law.
And later he will become a Buddha
known by the name Law 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 Law will endure twice that time,
his Counterfeit Law twice that time again,
and when his Law 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 Law and Counterfeit Law,
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 Thus Come One, 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.
ramaq...@yahoo.com
teacher and our posts is the opposite of Buddhism. You blew it with
us, but next time, learn to respect other paths, even the paths seem
strange to you or stupid.
This is How the Dalai Lama Tries to Act Kimberly:
Today, wherever I go and whenever I meet someone who follows a
different religion, I deeply admire their practice and I very sincerely
respect their tradition. - HHDL
Whenever you join in and attack the "rama cult", Kimberly, you work
against HHDL's dream of a climate where people can discuss spiritual
topics without a "pecking order" and self-appointed Popes that attack
groups they don't agree with.
Congratulations Kimberly, for your religious intolerance towards Zen
Master Rama. www.ramaquotes.com
ramaq...@yahoo.com
"Later he will become a Buddha
known by the name Law 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"
Julian knows there are many Buddhas predicted for future ages, and he
knows the Dalai Lama's teachings on religious tolerance:
"In pluralistic, democratic societies, there is the freedom to adopt
the religion of your choice. This is good. This lets curious people
like you run around on the loose."
Yet Julian trashes a best-selling Buddhist author:
http://www.amazon.com/exec/obidos/tg/detail/-/0312152175/002-8085602-2111245?v=glance
http://www.amazon.com/exec/obidos/tg/detail/-/0312181795/002-8085602-2111245?v=glance"
Julian this scripture talks about inummerable future Buddha's, where
does it say that unenlightened human beings like yourself can absolutly
judge who they are?
You are shitting on Buddhism, son, by posting this the same day you
attac an American Buddhist teacher.
May the Buddhas mentioned in the above scripture send you to the lowest
hell realms....for your presumption that you KNOW who the future
buddhas are.
POPE JULIAN
:-)
Julian
Translated by Burton Watson
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 Thus Come One." And again he said to the great assembly: You
must believe and understand the truthful words of the Thus Come One."
And once more he said to the great assembly: "You must believe and
understand the truthful words of the Thus Come One."
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 Thus Come One'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 Law, 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 Law, thus causing living
beings to awaken joyful minds.
"Good men, the Thus Come One observes how among living beings there are
those who delight in a little Law, 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 Thus Come One 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 Thus Come One 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 Thus Come One 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 Thus Come One 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 Thus Come One 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 Thus Come One 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 Thus Come One 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 Thus Come One, though in truth he does
not enter extinction, speaks of passing into extinction.
"Good men, the Buddhas and Thus Come Ones all preach a Law 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 Law, 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 Law.
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 Law.
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 Law 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 Law.
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?
Julian
Translated by Burton Watson
"No, World-Honored One."
At that time the World-Honored One, wishing to state his meaning once
more, spoke in verse form, saying:
Since I attained Buddhahood
Bev Thornton
>>You are a hateful and misleading person and a coward who hides online
>>behind an anonymising porn server service.
>
> I am sorry bev, but lying is adharmic.
It's not a lie, it's true. The services carrying ramaquotes.com are Asian
services that cater to the porn industry by providing anonymised
off-shore hosting.
> We come here to post quotes and you attack us.
You aren't being attacked. You're being challenged on your claims.
> Bev you are shitting on the Dalai Lama whenever you attack us.
No, I'm not. At this point, you are lying.
Any idea where this cut and paste come from:
Thus you should train yourself: "Not even in play will I tell a lie."
> You are a disgrace to religious freedom and Tibetan Buddhism.
That may be, but even if I am, so what is it to you?
> You are as intolerant as Mao Tsu Tung was towards the
> Tibetans.
There you go, lying again.
> Who gave you the right to judge Buddhism, witch?
Shakyamuni Buddha himself. On his deathbed, no less.
> How dare you say we hide!
You do. You pay a premium for anonymised service. Like a pervert or a
creep.
> You are the one attacking other spiritual groups
Exactly--other spiritual groups. Ramaism is not Buddhism, it's some kind
of American syncretism made of various bits of Hinduism and Theosophy.
> and embarassing the Dalai Lama,
I doubt that. You wouldn't be lying again, would you?
> how dare you practice the opposite of what he teachs on a Tibetan
> newsgruop.
How dare you? Myself, I know what he taught me. I have no idea what he may
have taught you and I wouldn't believe your word on it anyway. You aren't
trustworthy already.
> To attack another spiritual group over the internet,
No group is being attacked. You are being challenged in debate. You and
yours respond with insults and curses, including the one who claims to be
Vajra Master and the one claiming to be a monk. Curses to hell. The
growlings of animals.
> like you do Bev, is cowardly and is a reflection of your hate and need
> to feel superior to other spiritual paths.
Once again, you lie when you invent things like that.
> How dare you spout your hate and lies about an American Buddhist
> Teacher, you shit on the Dalai Lama with your religious hate towards my
> Zen Master:
No, I do not, but you do lie about it. You are a liar. And that is the
truth.
> How dare you trash the Dalai Lama and work against what he works for.
Well, that simply isn't happening at all. But I do dare challenge you and
yours.
> You are the one hiding beyond the Internet and attacking my beleif
> system...not the other way around, you adharmic witch.
Actually, I'm using my real name.
> Bev, do you agree with these teaching of the Dalai Lama and did you
> practice them when we began to post quotations of Zen Master Rama?
>
> Answer truthfully.
>
> The Dalai Lama:
>
> "In pluralistic, democratic societies, there is the freedom to adopt
> the religion of your choice. This is good. This lets curious people
> like you run around on the loose!" - HHDL
Yes, you can adopt whatever religion you want, but if you want to lie
about it and call one religion by the name of another religion, that is an
entirely different matter.
> Bev you are shitting all over the Dalai Lama, and working for the
> opposite climate that he works for...religious tolerance.
No, that is not happening. You are working for religious obfuscation.
> You are destroying the wisdom of Tibet.
No, not a chance.
> The Dalai Lama works towards tolerance and work towards degarding an
> American Buddhist teacher you don't like.
I don't know what His Holiness thought of Lenz, but I wouldn't take your
word for it.
> Don't lie like a Nazi, and change history, you attacked and will
> continue to attack our Zen Master because you *KNOW* that your Buddhism
> is better. You are the angry cultish hate-filled intolerant person
> hiding behind the internet. I don't trash your teachers...witch.
Your teacher was a suicide. He trashed himself.
At this point, a little clarity would help, particularly in
differentiating eternalist, theistic Hindu beliefs from middle way,
non-theistic Buddhist ones.
> Buddhist monks from all over the world will read this dharma war bev.
> They will see your first posts trashing and deriding my path...You shit
> all over the Dalai Lama girl.
For one thing, I'm male. You assume things you do not know. That doesn't
go well with a habit of lying.
> You are such a joke Bev, don't you ever again dare to post Buddhist
> scripture.
Too bad. I've got a transalation of the Diamond Sutra lined up for
tomorrow.
> Until you learn religious tolerance you will never
> understand the Noble Truths for you "cling" to the fact that your
> Buddhism is better than my Buddhism. How childish, you witch. Stop
> embarassing yourself and contridicting the Dalai Lama's teaching.
Your Buddhism is called Hinduism, in English. Too bad Frederick Lenz III
Ph.D. didn't clue you in on that. But it isn't even Hinduism, but a faux
Hinduism, an American syncretism, not unlike the British syncretism of
Theosophy.
> Bev, you shit all over the Dalai Lama's crown chakra,
No, but I do see that you lie about it.
> you will are adharmic and digracing buddhism by your "cut and paste"
> quotes on individuals like Padme Sambhava who were far far far more
> radical than Zen Master Rama.
How in the world would you know? Get real.
> One more quote from His Holiness the 14th Dalai Lama:
>
> "I feel this subject is very relevant in today's world...As a Buddhist
> monk I always try to make a contribution towards tolerance, especially
> religious tolerance, pluralism."
>
> Bev is blocking and pissing on the Dalai Lama's above goal with her
> filth. Its funny she attacks us and then complains when we fight
> back...She should realize that attacking someone's beleifs, is not only
> a disgrace to HHDL, but it starts conflict.
The conflict is in your perception and it begins with your lack of
recognition of relative truth and extends through your mistaking of
assumption for knowing. The conflict you see is product of your own karma
and grasping.
--
<mail....@xoxy.net> Support: <http://www.freetibet.org/>
Hunger: the foremost illness.
Fabrications: the foremost pain.
Bev Thornton
> You and the other evil and misguided souls in this and other rooms have
> projected hate, slander, and lied about my teacher, Rama, Dr. Frederick
> Lenz, from the very fist quote that was posted.
No, that is not true. It wasn't until it became a flood that people
started complaining.
> I am merely defending the Buddha, Dharma and Sangha.
No, you are not. You are defending what you see as yourself and what you
hold precious. That is obvious.
> That is not paranoia, hateful, or harmful.
All of the sigs posting links to the web-site containing quotes from
Frederick Lenz III Ph.D. have been cursing people to hell, accusing them
of doing things they have never done, or even couldn't do. The paranoia is
quite obvious and it is from those sigs. The delusional belief of having
the Buddha's ear or the one of cursing people to hells, those are simply
silly, absurd. To present those as the manner in which a Vajra Master, a
monk, and a lay follower behave as concerned Buddhists defending the
Triple Gem is more than absurd, it's insulting.
> I am hoping that sincere seekers of light read these postings
> and learn to ignore hate-filled and ignorant people such as you.
> Julian is merely a demon in human form and not even human.
No, Julian is not a demon in human form, that is utterly delusional.
> The Buddha has not died.
The Buddha did die. It is noted in Sutra.
> He is as alive (and possibly much more so) without his limited, human
> form.
When he lost His human form, he died. That's what it's called. Death. The
Deathless State is another matter. I'm afraid you are confused about it.
> No Enlightened being ever is born or dies based on having a human body
> or not.
No, that isn't right. Being born is when the fetus exits the womb, that's
a human body; when the body ceases to live, that is dying, death.
Everyone, including Shakyamuni Buddha, has to go through both. Whether
asleep or awake, that is another matter, and whether stoned on >150
tranquillizers, yet another matter, still.
> Padmasambhava made a promise to help all those who call upon him. He is
> as alive now as he was then, just not in human form.
You are confused. If you want to know that material, start with a Lam Rim
or something.
> There is no such thing as "Ramaism". Rama taught many forms of
> Buddhism in addition to teachings from other mystical traditions. It
> seems that you are very "stuck" in what you call Buddhism and "truth".
No, I know the difference between newage syncretism, which is what you are
right above describing when you describe Frederick Lenz III Ph.D.'s
teachings, and Buddhism, which has form and lineage that defines it, after
all, it is a religion of practice.
> You have attacked Rama and the sacred teachings on a number of
> occasions and I have elected to use this forum to defeat religious
> intolerance and ignorance. I have been teaching Buddhism for over 10
> years and people appreciate learning about the many forms of Buddhism
> and truth.
That's nice. Have fun.
> Please don't be disingenuous and pretend that you are being the one
> attacked. Your goal is to disgrace, attack and push out any posts
> regarding Zen Master Rama. You are the one who has disgraced HHDL's
> teachings on religious tolerance.
His Holiness has nothing whatsoever to do with this other than you using
His name for muckracking.
--
<email...@xoxy.net> Support: <http://www.oxfam.org/>
<http://www.cbc.ca/news/background/flu/>
All actions bear fruition.
Bev Thornton
> The Lotus Sutra
> Translated by Burton Watson
> Chapter Sixteen: The Life Span of the Tathagata
Geez, can't you get them all neat and in order? That's what newsgroups
were designed for with References: headers and all.
--
<reply...@xoxy.net> Support: <http://www.nonviolence.org/>
<http://www.amnh.org/nationalcenter/infection/04_lou/04_lou.html>
What we think, we become.
Julian
Bev Thornton wrote:
> On 2005-11-11, Julian wrote:
>
> > The Lotus Sutra
> > Translated by Burton Watson
> > Chapter Sixteen: The Life Span of the Tathagata
>
> Geez, can't you get them all neat and in order? That's what newsgroups
> were designed for with References: headers and all.
They look neat enough to me and
I wasn't designed for the rest, make a bot.
Bev Thornton
Oh, I'll sort them after they're all in. A little script will do.
I wonder why the Ramayanaists got so worked-up over posting Sutras. I
didn't expect that.
--
<reply...@xoxy.net> Support: <http://refugeecamp.org/>
The past mind cannot be grasped,
neither can the present mind or the future mind.
Julian
Bev Thornton wrote:
> On 2005-11-11, Julian wrote:
>
> > Bev Thornton wrote:
> >> On 2005-11-11, Julian wrote:
> >>
> >> > The Lotus Sutra
> >> > Translated by Burton Watson
> >> > Chapter Sixteen: The Life Span of the Tathagata
> >>
> >> Geez, can't you get them all neat and in order? That's what newsgroups
> >> were designed for with References: headers and all.
> >
> > They look neat enough to me and
> > I wasn't designed for the rest, make a bot.
>
> Oh, I'll sort them after they're all in. A little script will do.
>
> I wonder why the Ramayanaists got so worked-up over posting Sutras. I
> didn't expect that.
"At such a time, the heavenly gods and benevolent deities abandon the
country, and only perverse heavenly beings and perverse demons remain,
possessing the minds and bodies of the ruler, his subjects, and monks
and nuns, and causing them to curse, revile, and heap shame on the
votary of the Lotus Sutra."
[On the Buddha's Prophecy (WND043), Page 400, col 1, line 22, sentence
3 in paragraph 0]
" If the Buddha's prediction is true, there must be a votary of the
Lotus Sutra in the Latter Day of the Law, and the great difficulties
that he encounters will surpass those that occurred during the Buddha's
lifetime."
[The Votary of the Lotus Sutra Will Meet Persecution (WND049), Page
448, col 1, line 24, sentence 1 in paragraph 1]
"And now, because the votary of the Lotus Sutra and his lay
supporters have appeared, people behave like the many kinds of ordinary
beasts who hate the lion king, or like the plants and trees that
tremble before the icy wind.
[King Rinda (WND136), Page 984, col 2, line 26, sentence 1 in
paragraph 5]"
Bev Thornton
> " If the Buddha's prediction is true,
Ah, so.
--
<mail....@xoxy.net> Support: <http://www.nwtrcc.org/>
Chaos is inherent in all compounded things.
Strive on with diligence.
Julian
Bev Thornton wrote:
> On 2005-11-11, Julian wrote:
>
> > " If the Buddha's prediction is true,
>
> Ah, so.
>
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 Thus Come One 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
Thus Come One 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 Thus Come One, 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 Thus Come One."
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 Thus Come
One!
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 Law 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 Law 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 Thus Come One
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 Law 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 Law 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 Law.
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 Law.
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
Thus Come One 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 Law. 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?
Frederamameister Mercedes Lenz
Translated by Burton Watson
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 Thus Come One 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 Thus Come One, 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 Law 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 Thus Come Ones 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 Law,
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 Law, twice that again.
His Counterfeit Law, twice again.
As numerous as Ganges sands
will be the countless living beings
who in the midst of the Buddha's Law
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 Law], I constantly put
forth diligent effort. Therefore I have already succeeded in attaining
anuttara-samyak-sambodhi, while Ananda guards and upholds my Law. 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 Law 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 Law 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 Thus
Come One, 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
Thus Come Ones 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 Law and Counterfeit Law will not differ from
those of the Thus Come One 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 Law
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 Thus Come Ones
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 Thus Come One, 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 Law and
Counterfeit Law 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 Law and Counterfeit Law
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!
Frederamameister Mercedes Lenz
The Lotus Sutra
Translated by Burton Watson
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 Law 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 Thus Come
One has passed into extinction there should be someone who listens to
the Lotus Sutra of the Wonderful Law, 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 Law, 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 Thus Come One. 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 Law. 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 Thus Come One. He has been dispatched bf the Thus Come One and
carries out the Thus Come One'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 Thus
Come One. 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 Law. 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 Law,
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 Law
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 Law.
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 Law.
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 Thus Come One'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 Thus Come One is in the
world, how much more will this be so after his passing?
"Medicine King, you should know that after the Thus Come One 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
Thus Come One 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 Thus Come One, and the Thus Come One
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 Thus
Come One 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
Thus Come One 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 Thus Come One's room put on the
Thus Come One's robe, sit in the Thus Come One's seat, and then for the
sake of the four kinds of believers broadly expound this sutra.
"The 'Thus Come One's room' is the state of mind that shows great pity
and compassion toward all living beings. The Thus Come One's robe is
the mind that is gentle and forbearing. The 'Thus Come One'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 Law, and I will also
send monks, nuns, laymen and laywomen conjured up by magic to listen to
the preaching of the Law, believe and accept it, and abide by it
without violation. If the preachers of the Law 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 Law 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 Law 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 Thus Come One's room,
put on the Thus Come One's robe,
sit in the Thus Come One'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 Law 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 Law 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 Law;
they will lead and guide living beings,
assemble them and cause them to listen to the Law.
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 Law
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 Law.
Persons such as this will delight in expounding the Law,
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 Law
he will speedily gain the bodhisattva way.
By following and learning from these teachers
he will see Buddhas as numerous as the Ganges sands.
Frederamameister Mercedes Lenz
Translated by Burton Watson
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 Law 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 Law, 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 Thus Come One. 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 Thus Come One 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 Thus Come One, 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 Law 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 Law 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 Law with great and wonderful voices, and one
could see immeasurable thousands, ten thousands, millions of
bodhisattvas filling all these lands and preaching the Law 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 Thus Come One."
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 Law,
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, Thus Come Ones, 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 Thus Come One 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 Thus
Come Ones 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 Thus Come Ones 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 Law in this saha
world? Now is the time to do so, for before long the Thus Come One will
enter nirvana. the Buddha wishes to entrust this Lotus Sutra of the
Wonderful Law 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 Law.
You people, why then do you not also
strive for the sake of the Law?
This Buddha passed into extinction
an endless number of kalpas ago,
but in many places he comes to listen to the Law
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 Law!"
In addition, these emanations of my body,
Buddhas in immeasurable numbers
like Ganges sands,
have come, desiring to hear the Law,
and so they may see Many Treasures Thus Come One
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 Law 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 Law 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 Thus Come One, 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 Law?
Let him make a great vow
to ensure that it will long endure!
He who is capable of guarding
the Law 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 Thus Come One
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 Law,
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.
Frederamameister Mercedes Lenz
Translated by Burton Watson
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 Law this king abandoned his kingdom and throne,
delegated the government to the crown prince, sounded drums and sent
out proclamations, seeking the Law 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 Law. If you will
never disobey me, 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 Law, 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 Law,
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 Law?
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 Law,
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 Law was then his thoughts
he never flagged in body or mind.
For the sake of living beings everywhere
he diligently sought the great Law,
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 Law
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 Thus Come One, 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 Law 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 Law
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 Law, believe and revere it with pure hearts and harbor no
doubts or 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 Law 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 Law 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 Law 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 Thus
Come One, 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 Law. 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 Law 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 Law, 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.
Previous |
Frederamameister Mercedes Lenz
Translated by Burton Watson
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 an instant.
At that time the World-Honored One said to Gautami 3, "Why do you look
at the Thus Come One 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
Law of sixty-eight thousands of millions of Buddhas, you will be a
great teacher of Law, and the six thousand nuns, some still learning,
some already sufficiently learned, will accompany you as teachers of
the Law. 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 Thus Come One, 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 Law of
hundreds, thousands, ten thousands, millions of Buddhas, you will
practice the deeds of a bodhisattva, will be a great teacher of the
Law, 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 Thus Come One, 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 Law, 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 Law. 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 Thus Come One 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 Law, 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 Law 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 Law,
we will go to wherever they are
and preach the Law 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.
Frederamameister Mercedes Lenz
Translated by Burton Watson
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 Law 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 Law in accordance with what is appropriate, but
should expect nothing from it.
"Manjushri, the bodhisattva or mahasattva should not, when preaching
the Law 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 Law 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 Law, 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 Law 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 Law to a woman.
When you preach the Law,
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 Thus Come One has passed into
extinction, in the Latter Day of the Law, 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 Law 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 Law 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 Law 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 Law 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 Law.
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 Law,
desiring to complete the Buddha way
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 Law
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 Law 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 way 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 Thus Come Ones, 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 Law and in an equitable manner. Because a person is heedful
of the Law, that does not mean one should vary the amount of preaching.
Even to those who show a profound love for the Law 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 Law is about to perish,
succeed in carrying out this third set of peaceful practices, then when
they preach this Law 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 Law
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 Law 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 Law 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 Thus
Come One as an expedient means preaches the Law 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 Law.
"Manjushri after the Thus Come One 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 Law
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 Law, 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 Law 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 Thus Come One 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 Thus Come One 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 Law. 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 Thus Come One does the same. In the threefold
world he acts as the great Dharma king. He uses the Law 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 Thus
Come One 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 Thus Come One. 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 Thus Come Ones. 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 way
I will employ expedient means
and preach this Law 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 Thus Come One 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 Law.
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 way
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 Thus Come Ones
seated in their lion seats
surrounded by multitudes of monks
and preaching the Law.
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 Law 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 Law,
and he will see himself among them
pressing his palms together and praising the Buddha.
He will hear the Law 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 Law.
Again he will see himself
in the midst of mountains and forests
practicing the good Law,
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 Law 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 Law,
preaching the Law for the four kinds of believers,
for thousands, ten thousands, millions of kalpas
preaching the wonderful Law 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 Law,
that person will gain great benefits,
blessings such as have been described above.
Frederamameister Mercedes Lenz
The Complete Kosho Yamamoto English Translation of the "Nirvana Sutra",
edited and revised by Dr. Tony Page, typographically improved by Jay
and Gabriele Mazo
Mahayana Mahaparinirvana Sutra
FROM Dharmakshema's Chinese version
Chapter One Introductory
"Thus have I heard. At one time, the Buddha was staying at Kusinagara
in the land of the Mallas, close to the river Ajitavati, where the twin
sal trees stood. At that time, the great bhiksus as many as 80 billion
hundred thousand were with the World-Honoured One. They surrounded him
front and back. On the 15th of the second month, as the Buddha was
about to enter Nirvana, he, with his divine power, spoke in a great
voice, which filled the whole world and reached the highest of the
heavens. It said to all beings in a way each could understand: "Today,
the Tathagata [i.e. Buddha] the Alms-deserving and All-Enlightened One,
pities, protects and, with an undivided mind, sees beings as he does
his [son] Rahula. So, he is the refuge and house of the world. The
greatly Enlightened World-Honoured One is about to enter Nirvana. The
beings who have doubts may now all ask questions of him."
At that time, early in the morning, the World-Honoured One emitted from
his mouth rays of light of various hues, such as: blue, yellow, red,
white, crystal, and agate. The rays of light shone all over the 3,000
great-thousand Buddha lands. Also, the ten directions were alike shone
upon. All the sins and worries of beings of the six realms, as they
were illuminated, were expiated. People saw and heard this, and worry
greatly beset them. They all sorrowfully cried and wept: "Oh, the
kindest father! Oh, woe is the day! Oh, the sorrow!" They raised their
hands, beat their heads and breasts, and cried aloud. Of them, some
trembled, wept, and sobbed. At that time, the great earth, the
mountains, and great seas all shook. Then, all of them said to one
another: "Let us for the present suppress our feelings, let us not be
greatly smitten by sorrow! Let us speed to Kusinagara, call at the land
of the Mallas, touch the feet of the Tathagata, pay homage and beg: "O
Tathagata! Please do not enter Parinirvana, but stay one more kalpa
[aeon] or less than a kalpa." They pressed their palms together and
said again: "The world is empty! Fortune has departed from us beings;
evil things will increase in the world. O you! Hurry up, go quickly!
Soon the Tathagata [i.e. Buddha] will surely enter Nirvana." They also
said: "The world is empty, empty! From now on, no one protects us, and
we have none to pay homage to. Poverty-stricken and alone! If we once
part from the World-Honoured One, and if doubts arise, whom are we to
ask?"
At that time, there were many of the Buddha's disciples there, such as
Venerable Mahakatyayana, Vakkula, and Upananda. All such great bhiksus,
when they saw the light, shook and were greatly stirred, so much so
that they could not hold themselves well. Their minds became muddled,
and chaos ruled. They cried aloud and displayed variegated grief. There
were present, at that time, 8 million bhiksus. All were arhats
[saints]. They were unmolested [unlimited] in mind and could act as
they willed. They were segregated from all illusions, and all their
sense-organs were subdued. Like great naga [serpent] kings, they were
perfect in great virtue. They were accomplished in the wisdom of the
All-Void and perfect in the attainments of their own [in inner
attainments]. They were like the sandalwood forest with sandalwood all
around, or like a lion king surrounded by lions. They were perfect in
all such virtues. They were the true sons of the Buddha. Early in the
morning, when the sun had just risen, they were up from their beds in
the places where they lived and were about to use their toothbrushes,
when they encountered the light that arose from the Buddha's person.
And they said to one another: "Hurry up with bathing and gargling, and
be clean." So did they say, and their hair stood on end all over their
body, and their blood so ran that they looked like palasa flowers.
Tears filled their eyes, which expressed great pain. To benefit and
give peace to beings, to establish the Transcendent Truth of the
All-Void of Mahayana, to reveal what the Tathagata had by expediency
latently taught so that all his sermons would not come to an end, and
to subjugate the minds of all beings, they sped to where the Buddha
was. They fell down at the Buddha's feet, touched them with their
heads, walked around him a 100 thousand times, folded their hands, paid
homage, stepped back and sat on one side.
At that time, there were present such women as Kuddara and such
bhiksunis [nuns] as Subhadra, Upananda, Sagaramati, and 6 million
bhiksunis. They were all great arhats. All "'asravas"' [inner
defilements] having been done away with, they were unmolested in mind
and could act as they willed. They were parted from all illusion and
all their sense-organs were subdued. Like great nagas, they were
perfect in virtue. They were accomplished in the Wisdom of the
All-Void. Also, early in the morning, after the sun had just risen,
their hair stood on end all over their body and their blood so ran
through their vessels that they looked like palasa flowers. Tears
filled their eyes, which bespoke great sorrow. They desired to benefit
beings, to give peace and bliss, and establish the Transcendent Truth
of the All-Void of Mahayana. They meant to manifest what the Tathagata
had by expediency latently taught, so that all his sermons would not
disappear. In order to subjugate the minds of all beings, they sped to
where the Buddha was, touched his feet, walked around him a 100
thousand times, folded their hands, paid homage, stepped back and sat
on one side.
Of the bhiksunis, there were again those who were the nagas of
Bodhisattvas and humans. They had attained the ten stages [of
Bodhisattvic development], where they abided unmoved. They were born as
females so as to teach beings. They always practised the four limitless
minds [of loving-kindness, compassion, sympathetic joy, and
equanimity], thereby attaining unlimited power and acting well in place
of the Buddha.
At that time there were also Bodhisattva-mahasattvas [great
Bodhisattvas] who were as plentiful as the sands of the river Ganges
and who were all nagas of men, attaining the level of the ten stages
and abiding there unmoved. As an expedient, they had gained life as men
and were called Bodhisattvvas Sagaraguna and Aksayamati. Such
Bodhisattva-mahasattvas as these headed the number. They all prized
Mahayana, abided in it, deeply understood, loved and protected it, and
well responded to the call of the world. They took vows and each said:
"I shall pass those who have not yet attained the Way to the other
shore [i.e. of salvation]. Already over innumerable past kalpas, I have
upheld the pure precepts [of morality] and acted as I should have
acted. I made the unreleased gain the Way so that they could carry over
the seed of the Three Treasures [i.e. Buddha, Dharma, Sangha]. And in
the days to come, I shall turn the wheel of Dharma [i.e. teach
Buddhism], greatly adorn myself, accomplish all innumerable virtues,
and see beings as one views one's only son." They likewise, early in
the morning, encountered the light of the Buddha. All their hair stood
on end, and all over their body their blood so ran that they looked
like palasa flowers. Tears filled their eyes, which spoke of great
pain. Also to benefit beings, to give bliss, to manifest what the
Tathagata had out of expediency latently taught, and to prevent the
sermons from dying out, and to subjugate all beings, they sped to where
the Buddha was, walked around him 100 thousand times, folded their
hands, paid homage, stepped back and took their seats on one side.
At that time, there were present upasakas [lay followers of Buddha] who
were as many as the sands of two Ganges. They had accorded with the
five precepts, and their deportment was perfect. These were such
upasakas as Untainted-Virtue-King, Highly-Virtuous and others, who
headed their number. They deeply cherished the thought of combating
such opposites as: sorrow versus bliss, eternal versus non-eternal,
pure versus non-pure, self versus non-self, real versus not-real,
taking refuge versus not taking refuge, beings versus non-beings,
always versus not-always, peace versus non-peace, created versus
non-created, disruption versus non-disruption, Nirvana versus
non-Nirvana, augmentation versus non-augmentation, and they always
thought of combating such opposites of the Dharma elements as stated
above.
They also always loved to listen to the unsurpassed Mahayana, acted
upon what they had heard and desired to teach others. They upheld well
the untainted moral precepts and prized Mahayana. Already they were
well contented within themselves and they made others feel well
contented who prized Mahayana. They imbibed the unsurpassed Wisdom very
well, loved and protected Mahayana. They accorded well with the ways of
the world, passed those who had not yet gained the Way to the other
shore of life, emancipated those not yet emancipated, and protected the
seed of the Three Treasures so that it would not die out and so that,
in days to come, they could turn the wheel of Dharma, adorn themselves
greatly, deeply taste the pure moral precepts, attain accomplishment in
all such virtues, have a great compassionate heart towards all beings,
being impartial and not-two, and see all beings just as one views one's
own only son.
Also, early in the morning when the sun had just risen, in order to
cremate the Tathagata's body, people each held in their hands tens of
thousands of bundles of such fragrant wood as sandalwood, aloes, goirsa
sandalwood, and heavenly wood, which had annual rings and heart and
which all shone out in the wonderful hues of the seven treasures. For
example, the various hues were like painted colours, all of which
wonders having arisen out of the power of the Buddha, and which were
blue, yellow, red, and white. These were pleasing to beings' eyes. All
the wood was thickly smeared with such various incense as saffron, alo
wood, sarjarasa, etc. Flowers were strewn as adornments, such as the
utpala [blue lotus], kumuda, padma [red lotus] and pundarika [white
lotus]. Above all the fragrant wood were hung banners of five colours.
They were soft and delicate, like such heavenly veils as kauseya cloth,
ksuma, and silken twill. All these fragrant woods were laden onto
bejewelled wagons, which shone in such various colours as blue, yellow,
red, and white. The thills and spokes were all inlaid with the seven
treasures. Each of these wagons was drawn by four horses, which ran
like the wind. In front of each wagon stood 57 hanging ensign plants,
over which were spread thin nets of true gold. Each wagon had 50
wonderful bejewelled parasols, each having on it the garlands of
utpala, kumuda, padma, and pundarika. The petals of these flowers were
of pure gold, and the calyxes were of diamond. In the flowers was many
a black bee, which gathered there, played and amused themselves,
sending forth wonderful music. These spoke of non-eternal, sorrow,
All-Void, and non-Self. Also, this sound spoke of what the Bodhisattva
originally does. Dances, singing, and mask dances went on, and such
musical instruments were played as the "'cheng"', the flute, harp,
"'hsiao"' and "'shã. "'And from the music arose a voice, which said:
"Oh, woe is the day, woe the day! The world is empty!" In front of each
wagon stood upasakas who were holding bejewelled tables, which were
laden with various flowers such as the utpala, kumuda, padma,
pundarika, and such various incense as kunkuma and others, and
fumigating incense, which were all wonderful. They carried in various
utensils, to prepare meals for the Buddha and the Sangha. The cooking
was done with sandalwood and aloe wood as fuel, done up with the water
of eight virtues. The dishes were sweet and beautiful in six tastes:
bitter, sour, sweet, hot, salty, and plain. Also the virtues were
three: 1) light and soft, 2) pure, and 3) true to cuisine. Equipped
with such things, they sped to the land of the Mallas, to the sal
forest. They also strew sand all over the ground, spreading kalinga and
kambala cloths and silken cloths on it. Such covered all about, for a
space of 12 yojanas [yojana= 15-20 kilometres]. For the Buddha and the
Sangha, they erected simhasana seats [lions' seats], which were inlaid
with the seven treasures. The seats were as high and large as Mount
Sumeru. Above these seats were hung bejewelled screens. Garlands of all
kinds hung down, and from all the sal trees also hung down wonderful
banners and parasols. Wonderful scents were dispersed amongst the trees
and various wonderful flowers were set in between. The upasakas all
said to one another: "O all beings! If you feel the need, meals,
clothing, heads, eyes, limbs and everything awaits you; all will be
yours." While giving, greed, anger, defilement, and poisonous [states
of] mind fled; no other wish, no thought of any other blessing or
pleasure was entertained. Their minds were bent solely upon the
unsurpassed, pure Bodhi-mind [Enlightenment mind]. All these upasakas
were well established in the Bodhisattvic state. They also said to
themselves: "The Tathagata will now take our dishes and enter Nirvana."
As they thought this, all their hair stood on end; all over their body
their blood so ran that their bodies looked like palasa flower. Tears
filled their eyes, expressing great pain. Each carefully carried in the
utensils of the meals on bejewelled wagons. The incense wood, banners,
bejewelled parasols, and meals were all sped to where the Buddha was.
They touched the feet of the Buddha, made offerings to the Buddha on
these, walking around him 100 thousand times. They cried aloud. The
earth and heaven melted in sympathy and shook. They beat their breasts
and cried. Their tears ran like rain. And they said to one another: "O
you! Woe is the day! The world is empty, is empty!" They threw their
bodies to the ground before the Tathagata and said to him: "O
Tathagata! Please have pity and accept our offerings!"
The World-Honoured-One, aware of the occasion, was silent, and did not
take [their offerings]. Thrice they beseeched him, but their
supplications went unheard. Failing in their purpose, the upasakas were
sad and sat silently. This was as in the case of a compassionate father
who has but an only son. This son, of a sudden, becomes ill and dies.
The cremation over, the father goes back home and is sunk in great
grief. The same was the case with all the upasakas, who wept and were
grief-stricken. With all their utensils positioned in a safe place, the
upasakas stepped back and sat silently on one side.
At that time, there were upasikas [female lay followers] present, as
many as the sands of three Ganges, who were perfect in the five
precepts and in deportment. They included such as Ayusguna, Gunamalya,
and Visakha who headed the 84,000 and could well protect the True
Dharma. In order to carry over innumerable 100 thousand beings to the
other shore, they were born as females. They severely checked their own
selves in the light of household laws and meditated on their own
persons. Like the four vipers [the four great elements of earth, air,
fire and water], this carnal body is ever pecked at and supped by
innumerable vermin. It smells ill and is defiled. Greed binds. This
body is hateful, like the carcass of a dog. This body is impure, from
which nine holes leak out defilements. It is like a castle, the blood,
flesh, spine, bone and skin forming the outer walls and the hands and
legs serving as bastions, the eyes as gunholes, and the head as donjon.
The mind-king [citta-raja] is seated within. Such a carnal castle is
what the All-Buddha-World-Honoured One abandons and what common mortals
and the ignorant always love and cling to. Such rakshasas [flesh-eating
demons] as greed, anger and ignorance sit within. This body is as frail
as reed, eranda [foul-smelling "recinus communis" plant], foam, and
plantain. This body is non-eternal and does not stay stable even for a
second. It is like lightning, madding water, and a mirage. Or it is
like drawing a picture on water, which no sooner done than disappears.
This body breaks just as easily as a big tree hanging over a river
precipice. It does not last long. It is pecked at and devoured by
foxes, wolves, owls, eagles, crows, magpies and hungry dogs. Who with a
good mind finds joy in such a carnal self? One might sooner fill a
cow's footprint with water than fully explain the non-eternal, the
non-pure, the ill-smell and defilement of this body; or one could
sooner split the great earth and crush it into the size of a pickpurse
[weed] seed or even the size of a dust-mote, but never could one fully
explain the wrongs and ills of this body. This being so, one ought to
discard it like tears or spittle. Because of this, all upasikas train
their mind in such dharmas as the Void, formlessness and
desirelessness. Thus they very much desire to inquire into and abide in
the teaching of the Mahayana sutras. Having listened, they expound them
to others. They guard and uphold their vows and deprecate the female
form. It is much to be detested and is by nature not unbreakable. Their
mind thus ever rightly sees things and crushes the endless wheel of
birth and death. They look to Mahayana and are themselves well
nourished by it. They feed the minds of those who prize it. They
greatly cherish, defend and protect it. Though female in form, they
are, truth to tell, none but Bodhisattvas. They accord well with the
ways of the world and help those who have not yet gained the other
shore and emancipate those not yet emancipated. They uphold the
heritage of the Three Treasures, so that it will not die out and so
that they can turn the wheel of Dharma in the days to come. They
greatly adorn their own persons, living ever true to the prohibitions
and accomplishing such virtues. Their compassionate heart extends
towards all beings. They are impartial and not-two, just as one would
regard one's only son. They also, early in the morning when the sun had
just risen, said to one another: "Let us hasten today to the forest of
the twin trees!" The upasikas' utensils were twice as many. They took
these to where the Buddha was, touched his feet, walked around him 100
thousand times and said: "O World-honoured One! We have with us here
meals for the Buddha and the Sangha. O Tathagata! Please have pity and
accept our offerings!" The Tathagata was silent and did not take [the
offerings]. Their supplication not met, all the upasikas were sad. They
stepped back and sat down on one side.
At that time, the Licchavis of Vaisali Castle were present and others
as numerous as the sands of four Ganges, who were males, females, big
and small, wives and children, relatives, and those of the kings of
Jambudvipa [India]. Seeing the Way, they were true to the prohibitions
and perfect in deportment. They crushed out the people of other
teachings who acted against the Wonderful Dharma. They always said to
one another: "We shall have stores of gold and silver for the service
of upholding the sweet and endless depths of the Wonderful Dharma, so
that it will flourish. Let us hope always to learn Dharma. We shall
draw out the tongues of those who slander the Buddha's Wonderful
Dharma." They also prayed: "Should there be any bhiksu who transgresses
against the prohibitions, we shall turn him back to secular life and
have him for labour; if anyone abides in the Wonderful Dharma, we shall
esteem and serve him as we do our parents. If priests well practise the
Wonderful Dharma, we shall participate in their joy and support them,
so that they will increase." They were always glad to lend an ear to
the Mahayana sutras. Having listened, they widely expounded to others
what they had heard. All were accomplished in such virtues. They
included such Licchavis as [the following persons]:
Pure-and-Untainted-Store, Pure-and-Non-Indulgent,
Ganges-Water-of-Pure-and-Untainted-Virtue. All of these said to
themselves: "Let us now speed to where the Buddha is!" Various were
their utensils of offerings. Each Licchavi had 84,000 elephants all
decorated, along with 84,000 four-horse wagons of treasures, 84,000
bright moon gems. There were also bundles of fuel such as heavenly
wood, sandalwood, and aloes, all to the number of 84,000. In front of
each elephant hung bejewelled hanging ensigns, banners and parasols.
Even the smallest of parasols was as wide as one yojana crosswise and
lengthwise. Even the shortest of the banners measured 32 yojanas. And
the lowest of the bejewelled hanging-ensigns was 100 yojanas high. With
these objects of offerings, they went to where the Buddha was, touched
his feet, walked around him 100 thousand times and said to him: "O
World-Honoured One! We are now here with offerings for you, the Buddha,
and the Sangha. Please have pity and accept ours!" The Tathagata was
silent and did not accept [the offerings]. Not having gained what they
desired, the Licchavis were all sad. By the Buddha's power, they were
raised up into the sky seven talas high, where they remained in
silence.
At that time, there were, further, ministers and rich laymen as
numerous as the sands of five Ganges. They prized Mahayana. If there
were any of other teachings slandering the Wonderful Dharma, they would
crush such down just as hail and rain do grass and plants. They were
Sunlight, World-Protecting, and Dharma-Protecting. These headed their
number. Five times as many were their utensils as those who had
preceded them. They carried these to the forest of the twin sal trees,
touched the Buddha's feet, walked around the Buddha 100 thousand times,
and said: "O World-Honoured One! We have brought you and the Sangha
utensils of offerings. Please have pity and accept our [gifts]!" The
Tathagata was silent and did not accept [them]. Their wish not granted,
the rich elders were sad. By the Buddha's divine power, they were
raised up seven talas from the ground into the sky, where they remained
in silence.
At that time, there were present the King of Vaisali and his consort,
the people of the harem, and all the kings of Jambudvipa, excepting
Ajatasatru and those of the castle town and villages of his kingdom.
They included such as King Taintless-as-the-Moon and others. They took
along with them the four military forces [of elephants, horses,
infantry and chariots] and desired to go to where the Buddha was. Each
king had people and relatives as many as 180 million billion. The
chariots and soldiers were drawn by elephants and horses. The elephants
were six-tusked and the horses ran like the wind. Their adornments and
utensils of offerings were six times as many as those which had
preceded them. Of all the bejewelled parasols, even the smallest filled
a diameter of 8 yojanas. The smallest of the banners measured 16
yojanas. All these kings abided peacefully in the Wonderful Dharma and
detested twisted laws [teachings]. They esteemed Mahayana and felt deep
joy in it. They loved beings as one loves an only son. The fragrance of
the meals and drinks which they were holding filled the air for four
yojanas all around. They too, early in the morning when the sun had
just risen, carried forth all these sweet dishes and went to the forest
of twin sal trees where the Tathagata was and said: "O World-Honoured
One! We wish to offer these to the Buddha and Sangha. Please have pity,
O Tathagata! and accept our final offerings!" The Tathagata, aware of
the occasion, would not take [the offerings]. Their wishes unanswered,
all these kings were sad. They stepped back and took their seats on one
side.
At that time, there were the consorts of the kings as numerous as the
sands of seven Ganges, excepting those of King Ajatasatru. So as to
save beings, they manifested as females. They always were mindful of
their bodily actions and perfumed their minds with the dharmas of the
Void, formlessness and desirelessness. They included such as the ladies
Wonderful-Three-Worlds and Virtue-Loving. All consorts such as these
abided peacefully in the Wonderful Dharma and observed the prohibitions
and were perfect in their deportment. They behaved towards beings as
one does to one's only son. They all said: "Let us all speed to where
the World-Honoured One is." The offerings of these royal consorts were
seven times as many as those that had preceded them, and these were:
incense, flowers, bejewelled hanging-ensigns, silken cloths, banners,
parasols, and the best meals and drinks. Even the smallest of the
bejewelled parasols measured 16 yojanas. The lowest of the bejewelled
hanging-ensigns measured 68 yojanas. The fragrance of the meals and
drinks filled an area of eight yojanas all around. Bearing all these
offerings, they went to where the Tathagata was. They touched his feet,
walked around him 100 thousand times, and said to the Buddha: "O
World-Honoured One! We have with us offerings for the Buddha and the
bhiksus. Please have pity and accept our final offerings!" The
Tathagata, aware of the occasion, was silent and did not accept [the
offerings]. Their requests ungranted, all the consorts were sad. They
pulled out their hair, beat their breasts and wailed as though a
compassionate mother had newly lost her only son. They stepped back,
and sat silently to one side."
"At that time, there were also devis [goddesses] as numerous as the
sands of eight Ganges. Virupaksa headed their number and said: "O
sisters! See clearly, see clearly! The best offerings of all these
beings are for the Tathagata and the bhiksus. We ought to be serious
and make offerings to the Tathagata with all such wonderful utensils as
these. He will partake of our offerings and enter Nirvana. O sisters!
It is hard to encounter the appearance into the world of the
All-Buddha-Tathagata. It is also difficult to make the last offerings.
Should the Buddha enter Nirvana, the world will become empty." All
these heavenly females loved Mahayana and desired to hear it. Having
heart it, they expounded it widely to [other] people. Much prizing
Mahayana, they also satisfied those who were dying for it. They
protected Mahayana very well. If there were any of other teachings who
opposed or were jealous of Mahayana, they severely crushed them out,
just as hail does grass. They were observant of the prohibitions and
their deportment was perfect. They accorded well with the world, passed
across those who had not yet gained the other shore, and turned the
wheel of Dharma. They upheld the heritage of the Three Treasures so
that it would not die out. They studied Mahayana and greatly adorned
themselves. Perfect in all these virtues, they loved beings equally,
just as one would love one's only son. They also, early in the morning
when the sun had just risen, all took up incense of heavenly wood twice
as great in number as those of the human world. The fragrance of all
this incense blew away all bad human smells. Their wagons had white
roofs and were pulled by four horses. Each wagon had curtains, and on
each of the four corners were hung golden bells. Of diverse kind were
the incense, flowers, the hanging-ensigns, banners, parasols, wonderful
dishes, and mask dances. There were simhasanas [lion thrones], the four
legs of which were of pure blue beryl. Behind the simhasanas were
couches inlaid with the seven treasures. In front of each couch was an
arm-rest of gold. The tree of light was of the seven treasures, and
various gems served as lamps. Wonderful flowers were spread on the
ground. And having made their offerings, all these devis were sad at
heart. Tears welled up and great was their sorrow. In order to benefit
beings and make them happy, they had accomplished the unsurpassed
practice of the All-Void of Mahayana and they purposed to reveal the
Tathagata's undisclosed teaching of expediency. And in order to prevent
the various sermons from dying out, they came to where the Buddha was,
touched his feet, walked around him 100 thousand times, and said to the
Buddha: "O World-Honoured One! Please accept our final offerings." The
Tathagata, aware of the occasion, was silent and did not accept [their
offerings]. All these devis, their wishes unanswered, were sad. They
stepped back, took their seat on one side, and sat [there] silently.
At that time, there lived various naga kings in the four quarters, as
many of them as sands of nine Ganges. They were Vasuki, Nanda, and
Upananda, who headed up their number. All these naga kings too, early
in the morning when the sun had just risen, took up their utensils of
offerings, as numerous as those of man and heaven. Carrying these to
where the Buddha was, they touched his feet, walked around him 100
thousand times, and said to him: "O Tathagata! Please accept our final
offerings." The Tathagata, aware of the occasion, was silent and did
not accept [their offerings]. All the naga kings, their wishes not met,
were sad. They stepped back and sat to one side.
At that time, there were demon kings as numerous as the sands of ten
Ganges. Vaisravana headed their number. They said to one another: "Let
us all hasten to where the Buddha is!" Carrying with them various
things of offering, twice as many as those of the naga kings, they went
to where the Buddha was, touched his feet, walked around him 100
thousand times, and said to him: "O Tathagata! Please have pity and
accept the last of our offerings!" The Tathagata, aware of the
occasion, was silent and did not accept. Their wishes unfulfilled, they
felt sad, stepped back, and sat on one side.
At that time, there were also garuda [mythical bird] kings, as numerous
as the sands of 20 Ganges. King Victor-over-Resentment headed their
number.
Also, there were gandharva [demigod musician] kings, who were as
numerous as the sands of 30 Ganges. King Narada headed their number.
Also, there were kimnara [celestial singer and dancer] kings there, as
numerous as the sands of 40 Ganges. King Sudarsana headed their number.
Also, there were mahoraga [snaked-headed beings] kings, who were as
numerous as the sands of 50 Ganges. King Mahasudarsana headed their
number.
Also, there were asura [contentious, titanic demon] kings, who were as
numerous as the sands of 60 Ganges. King Campalu headed their number.
Also, there were danavat [abounding in gifts] kings, who were as
numerous as the sands of 70 Ganges. King Water-of-the-Untainted-River
and Bhadradatta headed up their number.
Also, there were rakshasa [carnivorous demon] kings, who were as
numerous as the sands of 80 Ganges. King Fearful headed their number.
Abandoning evil, he did not devour men; even amidst resentment, he
showed compassion. His form was ugly to look at, and yet looked right
and austere, due to the power of the Buddha. Also, there were forest
kings there, who were as numerous as the sands of 90 Ganges. King
Music-and-Odour headed their number.
Also, there were dharani [magic spell]-possessing kings, who were as
numerous as the sands of 1,000 Ganges. King
Great-Vision-of-Dharani-Upholding headed their number.
Also, there were lustful pretas [ghosts] there, who were as numerous as
the sands of 100 thousand Ganges. King Sudarsana headed their number.
Also, there were lustful devis, who were as numerous as the sands of 10
million Ganges. Heavenly-Blue-Wet, Sad-Wet-Corpse, Imperial-Way-Wet and
Visakha headed up their number.
Also, there were the preta kings of the earth there, who were as
numerous as the sands of a billion Ganges. King Whitely-Wet headed
there number.
Also, there were princes, heavenly guardians, and the four guardian
angels of the earth, as numerous as the sands of 10 million-billion
Ganges.
Also, there were the vayus of the four quarters, as numerous as the
sands of 10 million-billion Ganges. These called forth seasonal and
unseasonal flowers upon the trees and strewed them between the twin sal
trees.
Also, there were as many principal gods of cloud and rain present as
the sands of 10 million-billion Ganges, who said to themselves: "When
the Tathagata enters Nirvana, we shall call forth rain at the time of
the cremation and extinguish the fire. Should there by anyone who feels
hot and moans, we shall make the air cool."
Also, there were greatly fragrant elephant kings there, as numerous as
the sands of 20 Ganges. They included Rahuhastin, Suvarnavarnahastin,
Amrtahastin, Blue-Eye Elephant, Fragrance-desiring Elephant, who headed
up their number. They respected and loved Mahayana. As the Buddha was
about to enter Nirvana, each took up innumerable, boundless, beautiful
lotus flowers and came to where the Buddha was, touched his feet with
their heads, stepped back, and sat down to one side.
Also there were lion kings there, as numerous as the sands of 20
Ganges. King Lion's Roar headed their number. To all beings they gave
fearlessness. Bearing various flowers and fruits, they came to where
the Buddha was, touched his feet with their heads, stepped back, and
sat on one side.
Also, there were the kings of flying birds there, as numerous as the
sands of 20 Ganges. They included lapwings, wild geese, mandarin ducks,
peacocks, and all such birds, and gandharvas, karandas, mynahs,
parrots, kokilas, wagtails, kalavinkas, jivamjivakas, and all such
birds, bearing flowers and fruit, came to where the Buddha was, touched
his feet with their heads, stepped back, and sat to one side.
Also, there were buffaloes, cows, and sheep present, who were as
numerous as the sands of 20 Ganges, who all came to the Buddha and gave
forth wonderfully fragrant milk. All this milk filled the ditches and
pits of Kusinagara Castle. The colour, fragrance and taste [of this
milk] was all perfect. This done, they stepped back and sat down to one
side.
Also, there were present rishis [sages] from the four lands, who were
as numerous as the sands of 20 Ganges. Ksantirsi headed their number.
Carrying flowers, incense and fruit, they came to where the Buddha was,
touched his feet with their heads, walked around him three times, and
said to him: "O World-Honoured One! Please have pity and accept our
final offerings!" The Tathagata, aware of the occasion, was silent and
did not accept [their offerings]. At this, their wish unanswered, all
the rishis were sad. They stepped back and sat on one side.
There were [also] present all the kings of the bees of Jambudvipa
[India]. Wonderful-Sound, the King of bees, headed their number. They
brought in many flowers, came to where the Buddha was, touched his feet
with their heads, walked around him once, stepped back, and sat down to
one side.
At that time, the bhiksus [monks] and bhiksunis [nuns] of Jambudvipa
were all gathered together, excepting the two venerable ones,
Mahakasyapa and Ananda. Also, there were [stretches of] space in
between the worlds as numerous as the sands of innumerable asamkhyas
[infinitudes] of Ganges, as well as all the mountains of Jambudvipa, of
which King Mount Sumeru headed their number. Grand were the adornments
of the mountains. Old and luxuriant were the bushes and forests, and
the branches and leaves were fully grown, so that they hid the sun.
Various were the wonderful flowers which bloomed all around and were
beautiful. The grand springs and streams were pure, fragrant, and
transparent. Devas, nagas, gandharvas, asuras, garudas, kimnaras,
mahoragas, rishis, charmers, actors, dancers and musicians filled the
place. All these heavenly ones of the mountains and others came to
where the Buddha was, touched his feet with their heads, stepped back,
and sat on one side.
Also, there were present the gods of the four great seas and of the
rivers, who were as numerous as the sands of asamkhyas of Ganges and
who all had great virtues and heavenly feet. Their offerings were twice
as many as those who had preceded them. The lights that emanated from
the bodies of these gods and those of the mask dancers so eclipsed the
light of the sun and the moon that they were hidden and could not be
seen any more. Campaka flowers were strewn upon the waters of River
Hiranyavati. They came to where the Buddha was, touched his feet with
their heads, stepped back, and sat down on one side.
At this time, the forest of sal trees of Kusinagara changed colour and
looked like white cranes. In the sky, a hall of seven treasures
spontaneously appeared. Detailed decorations were engraved [upon it].
There were balustrades all round, with gems studded into them. Down
[round] the buildings were streams and the bathing places of ponds,
where wonderful lotuses floated. It looked as if one were in
Uttarakuru, in the pleasance of Trayastrimsa Heaven. That is how things
were in the sal forest, the adornments all lovely and wonderful. The
devas, asuras and others all witnessed the scene of the Tathagata's
entering Nirvana, and were sunk in sorrow, sad and woebegone."
"Then the four guardian angels of the earth and Sakrodevendra said to
one another: "See! All devas, human beings, and asuras are making
preparations and intend to make their final offerings to the Tathagata.
We, too, shall do the same. If we can make our final offerings, it will
not be hard to be perfect in danaparamita [perfected giving]." At that
time, the offerings of the four guardian angels of the earth were twice
as many as those that had preceded them. They carried in their hands
all such flowers as mandara, mahamandara, kakiruka, makakakiruka,
manjusaka, mahamanjusaka, santanika, makasantanika, loving,
greatly-loving, samantabhadra, mahasamantabhadra, time, great time,
fragrant castle, greatly-fragrant castle, joy, great joy,
desire-calling, great desire-calling, fragrant-intoxicating,
greatly-fragrant-intoxicating, all-fragrant, greatly-all-fragrant,
heavenly-golden leaves, nagapuspa, paricitra, kovidara, and also,
carrying wonderful dishes, they came to where the Buddha was and
touched his feet with their heads. All the light of these devas
outshone the light of the sun and moon, so that these could not be
seen. With these utensils, they intended to make offerings to the
Buddha. The Tathagata, aware of the occasion, was silent and did not
accept [their offerings]. Their wishes not granted, the devas were sad
and worried, and they stepped back, and sat to one side.
At that time, Sakrodevendra and the beings of Trayastrimsa Heaven
carried up the vessels of their offerings, which were twice as many as
those that had preceded them. The flowers which they carried were
equally as many. Wonderful was the fragrance, very lovely to smell.
They carried the victory hall, Vaijayanta [palace of Sakrodevendra],
and many small halls and came to where the Buddha was, touched his feet
with their heads, and said to him: "O World-Honoured One! We greatly
love and protect Mahayana. O Tathagata! Please accept our dishes." The
Tathagata, aware of the occasion, was silent and did not accept [their
dishes]. Shakra [Indra, chief of the gods] and all the devas, their
wishes not fulfilled, were sad. They stepped back and sat on one side.
The offerings of those up to the sixth heaven increased in size one
after the other. There were bejewelled hanging-ensigns, banners, and
parasols. Even the smallest of the bejewelled parasols covered the four
lands; the smallest of the banners covered the four seas; even the
shortest of the hanging-ensigns reached Mahesvara's heaven. Soft
breezes blew and sweet sounds arose. Carrying up the sweetest of
dishes, they came to where the Buddha was, touched his feet with their
heads, and said to him: "O World-Honoured One! Pray, O Tathagata! have
pity and accept our last offerings!" The Tathagata, aware of the
occasion, was silent, and did not accept [their offerings]. Their
wishes not answered, all the devas were sad. They stepped back, and sat
to one side."
'All the devas up to the highest heaven were gathered there. At that
time, Great Brahma and other devas put forth light which shone over the
four lands. To the men and devas of the world of desire, the lights of
the sun and moon were all hidden. They had bejewelled hanging-ensigns,
banners and parasols of coloured silk. Even the smallest banner which
hung on Brahma's palace came down to where the sal trees stood. They
came to where the Buddha was, touched his feet with their heads, and
said to him: "O World-Honoured One! Pray, O Tathagata! have pity and
accept our last offerings." The Tathagata, aware of the occasion, was
silent and did not accept [their offerings]. At this, the devas, their
wishes unfulfilled, were sad. They stepped back and sat on one side.
At that time, Vemacitra, the king of asuras, was present with
innumerable great relatives. The light that shone [here] was brighter
than that of Brahma. He had bejewelled hanging-ensigns, banners, and
parasols. Even the smallest banner covered a thousand worlds. Carrying
the sweetest dishes, they came to where the Buddha was, touched his
feet with their heads, and said to him: "Pray, O Tathagata! have pity
and accept our last offerings!" The Tathagata, aware of the occasion,
was silent and did not accept [their offerings]. Their wishes were not
answered, so all the asuras were sad. They stepped back and sat on one
side.
At that time, Marapapiyas [the Devil] of the world of desire with all
his kindred demons and domestic females, and with his innumerable
people, opened the gates of hell, sprinkled about pure water, and said:
"You now have nothing to do. Only think of the Tathagata, the
Alms-deserving, and the All-Enlightened One, take part in joy, and
offer your last offerings. You now shall have a long night of peace."
Then, Marapapiyas made away with all the big and small swords and the
poison and pain of hell. He had rain fall and extinguish the burning
fire. Through the Buddha's power, he gained this state of mind. He made
all his kindred demons throw away their big and small swords, bows,
crossbows, armour, arms, halberds, shields, long hooks, metal hammers,
axes, war chariots, and lassoos. What offerings they had were twice as
many as those of man and heaven. Even the smallest of the parasols
covered the middle-thousand world. They came to where the Buddha was,
touched his feet with their heads, and said to him: "We now love and
protect Mahayana. O World-Honoured One! Men and women in the world may,
for the purpose of making offerings, out of fear, for reasons of
cheating others, for profit, and for following others, accept this
Mahayana, whether all of it is true or not true. We shall, then, in
order to make away with the fear of such ones, enunciate the following
dharani [spell]: "Taki, tatarataki, rokarei, makarokarei, ara, shara,
tara, shaka".... We chant this dharani, for the sake of those who have
lost their courage, who may be entertaining fear, who preach for
others, who pray that the Dharma shall not die out, who desire to crush
out the tirthikas [deluded believers, non-Buddhists], for protecting
one's own self, for protecting the Wonderful Dharma, and for protecting
Mahayana. Armed with this dharani, one [need] have no fear of a mad
elephant, or when crossing wildernesses, marshy lands, or any
precipitous places; there can be no fear of water, fire, lions, tigers,
wolves, robbers, or kings. O World-Honoured One! Armed with such a
dharani, none will have fear. We shall protect the person who has such
a dharani, and he will be like a tortoise who guards his six limbs
inside his shell. O World-Honoured One! We do not say this just to
flatter. In truth, we will make things such that one armed with such a
dharani will augment his power. Only we pray, O Tathagata! have pity
and accept our last offerings." Then, the Buddha said to Marapapiyas:
"I do not accept your offerings; I already have your dharani. This is
to make all beings and the four classes of people of the Sangha rest in
peace." So saying, the Buddha fell into silence and did not accept
Marapapiyas' offerings. Thrice Marapapiyas asked the Buddha to accept
them, but the Buddha would not. At this, his wishes unanswered,
Marapapiyas was sad, and stepped back, and sat on one side.
At that time, there was present Mahesvararaja with his innumerable
kindred and other devas. They carried in their vessels of offerings,
which were far more than those of Brahma and Indra, and those of the
guardian angels of the earth, men and devas, the eight beings, and
non-humans. The preparations which Sakrodevendra had made looked like
black against white as when the white of horse-shoe shell is taken up
for comparison, and all glory disappears. Even the smallest of the
bejewelled parasols covered the 3,000 great-thousand worlds. Carrying
such vessels of offerings, they came to where the Buddha was, touched
his feet with their heads, walked around him innumerable times, and
said to him: "O World-Honoured One! What paltry things we now have with
us may [be] equal to offerings made us by mosquitoes and sawflies, to a
man throwing a scoop of water into the great ocean, or to trying to
assist with a small light that of 100 thousand suns, or trying, in
spring and summer when there are so many flowers, with just a single
flower to add to the glories of all the flowers, or to the splendour of
Mount Sumeru with just a pickpocket seed. How could there be any
augmenting of the great ocean, of the brightness of the sun, of all the
flowers, and of Sumeru? O World-Honoured One! What little we carry in
[to you] here may well be likened to this. We could indeed offer you
incense, flowers, mask dances, banners, and parasols of the 3,000
great-thousand worlds, but these are still not worthy of mention. Why
not? Because you always undergo pains in the unfortunate realms of
hell, hungry pretas, and animals. Because of this, O World-Honoured
One! Please have pity and likewise accept our offerings."
Julian
The "Nirvana Sutra" Continued a (2)
Now, in the east, there is a Buddha-land, as many lands far out as the
sands of uncountable, innumerable asamkhyas of Ganges, one called
Easy-in-Mind-and-Beautiful-in-Sound, and the Buddha [there] is called
Equal-to-the-Void, the Tathagata, Alms-deserving, the All-Enlightened
One, the All-accomplished One, the Well-gone, the All-knower, the
Unsurpassed One, the Best Trainer, the Teacher-of-Heaven-and-Earth, and
the Buddha-World-Honoured-One. At that time, the Buddha spoke to his
foremost great disciple: "Go now to the land in the west, called
"'saha"' [Endurance - i.e. our world of hardship!] There is a Buddha in
that land called Tathagata Shakyamuni, who is the Alms-deserving, the
All-Enlightened One, the All-accomplished One, the Well-gone, the
All-knower, the Unsurpassed One, the Best Trainer, the
Teacher-of-Heaven-and-Earth, and the Buddha-World-Honoured-One. He will
enter Parinirvana before long. O good man! Carry to him the fragrant
dishes of this world, the ones fragrant and beautiful, which give
peace. Offer this to him. Having taken this, he will enter Parinirvana.
O good man! Also, bow before the Buddha, put questions to him, and do
away with whatever doubt you have." Then, the Bodhisattva-mahasattva of
boundless body, at that, stood up from his seat, touched the Buddha's
feet with his head, walked around the Buddha three times, took with him
innumerable asamkhyas of Bodhisattvas, left that country and came to
this land of Saha [endurance]. At this, the 3,000 great-thousand worlds
shook in six ways, the hair of those congregated there - Brahma, Indra,
the four guardian angels of the earth, Marapapiyas, and Mahesvara - at
this great shaking of the great earth stood up on end, and their
throats and tongues dried up in fear. They were so frightened that they
shook and wanted to flee in all directions. As they looked at their own
bodies, their light was lost, and gone was all their divine appearance.
Then, Dharmarajaputra Manjushri stood up and spoke to those congregated
there: "Good people! Do not fear, do not be afraid! Why not? To the
east, as many as the sands of innumerable, uncountable asamkhyas of
Ganges away, there is a land called
Easy-in-Mind-and-Beautiful-in-Sound. The Buddha's name in that land is
Tathagata-Equal-to-the-Void, the Alms-deserving, the All Enlightened
One. He possesses the ten epithets of the Buddha. There is a
Bodhisattva there, of boundless body. Accompanied by innumerable
Bodhisattvas, he desires to come here and make offerings to the
Tathagata. By the power of that Buddha, your body now does not shine
out. So, gladden yourselves; do not fear!" Then, those congregated saw
far off a great number of people from that Buddha whom they saw as
though they were their own forms reflected in a mirror. Then, Manjushri
said to those congregated there: "You now see the people of that Buddha
just as you see the Buddha himself. By the Buddha's power, you can
clearly see all the innumerable Buddhas of the nine other Buddha
countries." At that, the people congregated there said to one another:
"Oh, woe is the day, woe the day! The world is empty. The Tathagata
will before long enter Parinirvana."
"Now, all the people saw the Bodhisattva of boundless body and his
retinue. And they saw that from each pore of the skin of this
Bodhisattva there sprung a great lotus, each containing 78 castle
towns. Crosswise and lengthwise, each castle was Vaisali Castle. The
castle walls and moats were studded with the seven treasures. There
were bejewelled avenues of seven rows of tala trees. The people [there]
were active, peaceful, rich, and it was comfortable to live in that
land. Each castle was of Jambunadasuvarna. Each had in it the trees of
the seven treasures. The growths were luxuriant, and rich were the
flowers and fruits. Soft breezes blew, emitting sweet sounds, as of
heavenly music. The people of the castle, hearing these sounds, felt
great pleasure. The moats were filled with wonderful water. It was pure
and fragrant and looked like true beryl. On the water, boats of the
seven treasures could be seen. People were riding on these. They bathed
and enjoyed themselves. Thus there was no end of pleasure. Also, there
were lotuses of various colours, such as the utpala, kumuda, padma and
pundarika. These looked like great wheels seen crosswise and
lengthwise. Above the moats were many gardens. In each were five ponds,
in which there were again such flowers as the utpala, kumuda, padma,
and pundarika, which resembled great wheels, seen crosswise and
lengthwise. They were fragrant and pleasing. The water was pure and
soft to the touch. On this could be seen lapwings, wild geese, and
mandarin ducks floating. Garden houses of gems were there, each of
which was rightly square crosswise and lengthwise, filling an area
seven yojanas square. All the walls were made of four treasures: gold,
silver, beryl, and crystal. All around were windows, lattice-windows,
and handrails of true gold. The ground was of turkistan dwarf and
covered in golden sand. In this palace were many streams, springs, and
bathing ponds of the seven treasures. Each side-wall had 18
ladder-steps of gold. The plantain was the Jambunadasuvarna and
resembled the pleasance of Trayastrimsa Heaven. Each of these castles
accommodated 80 thousand kings and each king had with him innumerable
consorts and female attendants. All were amusing themselves and were
pleased and happy. The same applied to the people who were amusing
themselves where they lived. The people [there] heard no teachings
other than unsurpassed Mahayana. On each flower was a simhasana, each
leg made of beryl. On each seat was spread a white soft silken cloth.
The cloth was wonderful, unsurpassed in all the three worlds. On each
seat was sat a king, preaching Mahayana to his people. Some were
holding books in their hands, reciting, and practising the Way. Thus
Mahayana sutras became pupularised. The Bodhisattva of boundless body
allowed innumerable people to walk thereabouts, pleased with themselves
and abandoning worldly pleasures. All said: "Woe is the day, woe the
day! The world is empty. The Tathagata will soon enter Parinirvana."
Then, the Bodhisattva of boundlesss body, followed by innumerable
Bodhisattvas and with wonderful divine power, carried out innumerable
and various containers of offerings filled with wonderfully fragrant
sweet dishes. On encountering the fragrance of these meals, all the
taints of illusion died out. Because of the Bodhisattva's divine power,
the people saw all such transformations. The size of this Bodhisattva
of boundless body was limitless and like space. Excepting the Buddha,
none indeed could see the bodily size of this Bodhisattva. The
offerings of this Bodhisattva of boundless body were double those that
had preceded them and they came to where the Buddha was. They touched
the Buddha's feet, folded their hands, paid him homage, and said: "O
World-Honoured One! Please have pity and accept our offerings." The
Tathagata, aware of the occasion, was silent and did not accept [their
offerings]. Three times they asked, but he would not accept. So the
Bodhisattva of boundless body and his retinue stepped back and sat on
one side. The same was the case with the Bodhisattvas of boundless body
of all the Buddha-lands to the south, west and north. They carried in
offerings twice as many as those which had preceded them. They came to
where the Buddha was, stepped back, and sat on one side. All proceeded
in this manner.
Then, there did not remain a space left in the auspicious ground of
weal between the sal trees and within 32 yojanas square which was not
full of people. At that time, all the space around the persons of the
Bodhisattva of boundless body and his retinue who were gathered there
from the four quarters looked [merely] like the point-size of a mote,
or awl or needle. All the great Bodhisattvas of all the innumerable
Buddha lands of the ten directions were gathered together there. In
addition, all the people of Jambudvipa were assembled there, except for
the pair, Mahakasyapa and Ananda, and also Ajatasatru and his retinue,
and the poisonous serpents that harm people, the dung-beetles,
haly-vipers, scorpions, and the doers of evil of sixteen kinds. The
danavats and asuras had all forsaken their evil designs and had become
compassionate-minded. Like fathers, mothers, older and younger sisters,
all the people of the 3,000 great-thousand worlds came together and
spoke to one another with the same compassionate heart, except for the
icchantikas [those most spiritually alienated from Dharma].
Then, by the power of the Buddha, the 3,000 worlds became soft to the
touch. There were [no longer] any hills, sand, gravel, thistles or
poisonous plants there, but all was [instead] adorned with various
treasures as in the case of the Western Paradise of peace and happiness
of Buddha Amitayus. At that time, all those congregated there saw the
innumerable number of Buddha lands as though seeing their forms
reflected in a mirror. The same was the case when they saw the lands of
all the Buddhas.
The light that issued from the Tathagata's face was fivefold in colour,
and it shone and covered all the great congregation, so that it blotted
out the light that came out of the body. Having done this, it again
turned back to the Buddha, back to him through his mouth. Then, the
heavenly beings and all those congregated there, asuras and others,
became greatly afraid, as they saw the Buddha's light entering him
through his mouth. Their hair stood on end. And they said: "The light
of the Tathagata, having appeared, goes back and enters [him again].
This is not without reason. This indicates that the Buddha has done
what he intended to do in the ten directions and now will enter Nirvana
as his last act. This must be what it mean to indicate to us. Woe is
the world, woe the world! Why is it that the World-Honoured One so
forsakes the four limitless minds and does not accept the offerings of
man and heaven? The light of Wisdom is now going out eternally. The
unsurpassed boat of Dharma is now sinking. Ah, the pain! Woe is the
world!" They held up their hands, beat their breasts, and sorrowfully
cried out and wept. Their limbs shook, and they did not know how to
support themselves. Blood came from their bodies and ran over the
ground."
Julian
Translated by Burton Watson
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
Thus Come One 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 Law. And bodhisattvas and mahasattvas
numerous as dust particles of two thousand middle sized lands were able
to turn the pure wheel of a Law. 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 Law, 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 Thus Come
One 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 Law,
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 Law 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 Law.
Some Bodhisattvas numerous as the dust particles
of a thousand intermediate worlds
are all able to turn
the pure wheel of the Law.
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 Law
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 Thus Come One 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 Law,
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 Law 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 Thus Come
One. 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 Law. 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 Thus Come One 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 Thus Come One 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 Thus Come One 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 Law
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 Law
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.
Julian
Translated by Burton Watson
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 Thus Come One 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 Law 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 Law 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 Law, and have faith in his teachings.
"Ajita, just observe! The benefits gained merely by encouraging one
person to go and listen to the Law 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 Law 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 Law,
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!
Julian
Translated by Burton Watson
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 Law, 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 Law
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 Law
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 Law, 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 Law 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 Law,
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 Law preaching the Law 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 Law 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 Law,
and those taking pleasure in their midst -
detecting their scent, he knows them all.
When heavenly beings listen to the Law
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 Law,
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 Law 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 Law -
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 Law prescribes -
by detecting their scent he knows them all.
Though he has not yet acquired the nose possessed
by a bodhisattva of the Law 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 Law, 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 Law.
"Because this bodhisattva is so skilled of preaching the Law, 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 Law, 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
Law."
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 Law 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 Law.
If this preacher of the Law
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 Law.
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 Law,
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 Law - 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 Law - 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 Thus Come One 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 Law. 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 Law 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 Law.
Hearing no more than one verse,
they will master immeasurable principles
and able to preach them step by step in accordance with
the Law
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 Law,
and such persons, hearing it, will be able to accept and
uphold it.
They will ponder immeasurable principles,
preach the Law 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 Law of former Buddhas,
and because they expound this Law
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.
Julian
Translated by Burton Watson
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 Thus Come One, 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 Law for heavenly and human beings and asuras. For those who were
seeking to become voice-hearers he responded by preaching the Law 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 Law 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
Law 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 Law endured in the world for as many kalpas as there
are dust particles in one Jambudvipa. His counterfeit Law 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 Law and Counterfeit Law had come to an end, another
Buddha appeared in the same land. He too was named Awesome Sound King
Thus Come One, 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 Thus Come One had passed into
extinction, and after his Correct Law had also passed away, in the
period of his Counterfeit Law, 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 went 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 Law 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 Law 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 Law 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 Law 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 Law, 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 Thus
Come One 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 Law was about to expire,
there was a bodhisattva
named Never Disparaging.
The four kinds of believers at that time
scrutinized and adhered to the Law.
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 Law
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 Law 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 Law.
In previous existences
I encouraged these persons
to listen to and accept this sutra,
the foremost in the Law,
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.
Julian
Translated by Burton Watson
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 Law, 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 Thus
Come One 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 Law., a Law 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 Thus Come One, the
storehouse of all the secret essentials of the Thus Come One - all
these are proclaimed, revealed, and clearly expounded in this sutra.
For this reason, after the Thus Come One 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 Law, 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 Law
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 Thus Come One 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.
Julian
Translated by Burton Watson
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 Law of
anuttara-samyak-sambodhi. Now I entrust it to you. You must
single-mindedly propagate this Law 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 Law of anuttara-samyak-sambodhi. Now I entrust it to
you. You must accept, uphold, recite, and broadly propagate this Law,
causing all living beings everywhere to hear and understand it. Why?
Because the Thus Come One 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 Thus Come
One, the wisdom that comes of itself. The Thus Come One is a great
giver of gifts to all living beings. You for your part should respond
by studying this Law of the Thus Come One. 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 Thus Come One, 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 Thus Come One 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.
Julian
Translated by Burton Watson
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 Thus Come One ,
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 Law 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 Thus Come One. 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 Thus Come One'
"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 Law of the Buddha and entrust it to you.
In addition, the bodhisattvas and great disciples, along with the Law
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 Thus Come Ones. 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 Thus Come Ones, 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 Thus Come One 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 Thus Come Ones equal in number to the sands of Ìven
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 Law 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 Thus Come One, 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
Law, beat the drum of the great Law, 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 Thus Come One 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."
Julian
Translated by Burton Watson
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 Thus Come One, 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 Law. 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 Thus Come One, a sport carried out by the Thus Come One's
transcendental powers, an adornment to the Thus Come One'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 Thus
Come One, 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 Thus
Come One, who entered extinction so long ago, come in his tower of
seven treasures to listen to the Law? The Buddha also wishes to inquire
about Many Treasures Thus Come One, 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 Law. If the form of a pratyekabuddha will bring salvation, he
manifests himself in the form of a pratyekabuddha and preaches the Law.
If the form of a bodhisattva will bring salvation, he manifests a
bodhisattva form and preaches the Law. If the form of a Buddha will
bring salvation, he immediately manifests a Buddha form and preaches
the Law. 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.
Julian
Translated by Burton Watson
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 Law 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
Law 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 Law to them. If the need a voice-hearer to be saved,
immediately he becomes a voice-hearer and preaches the Law for them. If
they need King Brahma to be saved, immediately he becomes King Brahma
and preaches the Law for them. If they need the lord Shakra to be
saved, immediately he becomes the lord Shakra and preaches the Law for
them. If they need the heavenly beiang Freedom to be saved, immediately
he becomes the heavenly being Freedom and preaches the Law for them. If
they need a great general of heaven to be saved, immediately he becomes
a great general of heaven and preaches the Law for them. If they need
Vaishravana to be saved, immediately he becomes Vaishravana and
preaches the Law 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 Law for them. If they need a householder to be saved,
immediately he becomes a householder and preaches the Law for them. If
they need a chief minister to be saved, immediately he becomes a chief
minister and preaches the Law for them. If they need a Brahman to be
saved, immediately he becomes a Brahman and preaches the Law for them.
If they need a monk, a nun, a layman believer, or a laywoman believer
and preaches the Law 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 Law for them. If they need a
young boy or a young girl and preaches the Law 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 Law for them. If
they need a vajra-bearing god and preaches the Law 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.
Julian
Translated by Burton Watson
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 Law dharani
spells, which will guard and protect them." Then he pronounced these
spells:
anye manye mane mamane chitte harite shame shamitavi
shante mukte muktatame same avashame sama same kshaye
akshaye akshine shante shame dharani alokabhashe-
pratyavekshani nivshte abhyantaranivishte atyantaparishuddhi
ukkule mukkule arade parade shukakashi asamasame
buddhavilokite dharmaparikshite samghanirghoshani
bhayabhayashodhani mantre mantrakshayate rute
rutakaushalye akshaye akshayavanataya abalo amanyanataya.
"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 Law,
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 Law 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 Law
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:
jvale mahajvale ukke mukke ade adavati nritye nrityavati ittini
vittini chittini nrityani nrityakati
"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 Law, 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 Law, 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 Law. 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:
agane gane gauri gandhari chandali matangi janguly vrusani
agashti
"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 Law, 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 Law 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 Law! 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 Law,
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 Law
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 Law such as these!"
When [the Buddha] preached this Dharani chapter, sixty-eight thousand
persons gained the truth of birthless-ness.
Julian
Translated by Burton Watson
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 Law 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 Law.
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 Law. 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 Law.
"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 Law 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 Law this king will become a monk, diligently practicing the Law 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 Law renounced the household life to
practice the way.
"After the king had left the household life, for the space of
eighty-four thousand years he constantly applied himself with
diligence, practicing the Lotus Sutra of the Wonderful Law. 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 Law, 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 Thus Come One 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 Thus Come One 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 Thus Come One 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 no
longer follow the whims of my own mind, nor will I 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.
Julian
Translated by Burton Watson
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 Thus Come One 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 Thus Come One
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 Thus Come One
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 Law 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:
adande dandapati dandavarte dandakushale dandasudhare
sudhare sudharapati buddhapashyane sarvadharani-avartani
sarvandhashyavartani su-avartani samghaparikshani
samghanarghatani asamge samgapagate tri-adhvasamgatulya-
arate-prapty savasamgasamatikrante sarvadharmasuparikshite
sarvasattvarutakaushalyanugate simhavikridite
"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 Thus Come Ones 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
Thus Come One 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 Thus Come One 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.
Julian
Translated by Burton Watson
Bev Thornton
> The Lotus Sutra
> Translated by Burton Watson
> Chapter Fifteen: Emerging from the Earth
Oh, good. Are we caught up to Chapter 16 now?
--
<email...@xoxy.net> Support: <http://www.tibetanwomen.org/>
There is no fire like passion, there is no shark like hatred,
there is no snare like folly, there is no torrent like greed.
Bev Thornton
> The Lotus Sutra
> Translated by Burton Watson
> Chapter Twenty-two: Entrustment
This one's short when compared to the others. Did it all make it through?
--
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<http://www.cbc.ca/news/background/flu/>
Extend loving kindness to all creatures.
Francis Xavier
> On 2005-11-12, Julian wrote:
>
> > The Lotus Sutra
> > Translated by Burton Watson
> > Chapter Fifteen: Emerging from the Earth
>
> Oh, good. Are we caught up to Chapter 16 now?
>
Bev Thornton wrote:
> On 2005-11-12, Julian wrote:
>
> > The Lotus Sutra
> > Translated by Burton Watson
> > Chapter Fifteen: Emerging from the Earth
>
> Oh, good. Are we caught up to Chapter 16 now?
It looks as if Julian has now posted all 28 chapters.
1 - 28 of 84,000 still a way to go but
a valuable contribution nonetheless.
Francis Xavier
Bev Thornton wrote:
> On 2005-11-13, Julian wrote:
>
> > The Lotus Sutra
> > Translated by Burton Watson
> > Chapter Twenty-two: Entrustment
>
> This one's short when compared to the others. Did it all make it through?
Well spotted.
I'm glad someone else is paying attention too.
Yes, it is short but perfectly formed.
Bev Thornton
> It looks as if Julian has now posted all 28 chapters.
> 1 - 28 of 84,000 still a way to go but
> a valuable contribution nonetheless.
And of all the things to not crosspost. What a waste of resources. Now
he'll have to post it again to all the other groups being Rama spammed.
--
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Trust: the foremost kinship.
Unbinding: the foremost ease.
Francis Xavier
Bev Thornton wrote:
> On 2005-11-13, Francis Xavier wrote:
>
> > It looks as if Julian has now posted all 28 chapters.
> > 1 - 28 of 84,000 still a way to go but
> > a valuable contribution nonetheless.
>
> And of all the things to not crosspost. What a waste of resources. Now
> he'll have to post it again to all the other groups being Rama spammed.
Ah...
Bev Thornton
> Yes, it is short but perfectly formed.
Ah, good. Would be nice if there could more Sutras. all kinds.
--
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<http://www.clamav.net/>
May creatures all be of a blissful heart.
Francis Xavier
Bev Thornton wrote:
> On 2005-11-13, Francis Xavier wrote:
>
> > Yes, it is short but perfectly formed.
>
> Ah, good. Would be nice if there could more Sutras. all kinds.
>
Uh?
Bev Thornton
> Bev Thornton wrote:
>> On 2005-11-13, Francis Xavier wrote:
>>
>> > Yes, it is short but perfectly formed.
>>
>> Ah, good. Would be nice if there could more Sutras. all kinds.
>
> Uh?
Ones translated from Sanskrit, Pali, Tibetan, Chinese, fragments found in
Afghanistan, whatever survived to be translated in this time into this
language. Commentaries and aide memoires, too, whatever is useful along
the way.
--
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Long for the wakeful is the night.
Long for the weary, a league.
Julian
Bev Thornton wrote:
> On 2005-11-13, Francis Xavier wrote:
>
> > Bev Thornton wrote:
> >> On 2005-11-13, Francis Xavier wrote:
> >>
> >> > Yes, it is short but perfectly formed.
> >>
> >> Ah, good. Would be nice if there could more Sutras. all kinds.
> >
> > Uh?
>
> Ones translated from Sanskrit, Pali, Tibetan, Chinese, fragments found in
> Afghanistan, whatever survived to be translated in this time into this
> language. Commentaries and aide memoires, too, whatever is useful along
> the way.
For a moment I thought you'd been taking
English lessons from the Ramaickes.
Anyway...
Give the guy a break. He is already doing that, slowly to be sure,
but he posted some of the Pali canon (31 of 84,000) and has started on
the Chinese Nirvana Sutra, besides the Tibetans use the Lotus,
Saddharmapundarika thingy... Om muni padme wallet etc.
Julian
Thus I heard,
It is that all crime is due to breathing. Statistics show:
a) that all convicts are guilty of this disgusting habit;
b) it is characteristic of all the inmates of our insane asylums.
On the other hand, neither crime nor insanity has ever been
proved against any person who was not an habitual breather.
Science has gone even farther, and shown that breathing is akin
to drug habits; numerous experiments upon addicts have shown
that suppression leads to mental and physical distress of an even
more acute type than that which follows the removal of Alcohol
or Narcotics from their slaves.
Julian
The "Nirvana Sutra" Continued a (3)
Chapter Two: On Cunda
"At that time there was present among the congregation an upasaka who
was the son of an artisan of this fortress town of Kusinagara. Cunda
was his name. He was there with his comrades, fifteen in number. In
order that the world should generate good fruit, he abandoned all
bodily adornments [to indicate his respect and modesty], stood up,
bared his right shoulder, placed his right knee on the ground and,
folding his hands, looked up at the Buddha. Sorrowfully and tearfully,
he touched the Buddha's feet with his head [i.e. in sign of respect]
and said: "O World-Honoured One and bhiksus! Please have pity and
accept our last offerings and succour innumerable beings. O
World-Honoured One! From now on, we have no master, no parents, no
salvation, no protection, no place wherein to take refuge, and no place
to go. we shall be poor and hunger-ridden. Following the Tathagata, we
desire to gain food for the days to come. Please have pity and accept
our petty offerings, and, then, enter Nirvana. O World-Honoured One!
This is as in the case of a Kshatriya, Brahmin, Vaishya or Sudra, who,
being poor, goes to a far-off country. He works at farming and indeed
gains a trained cow. The land is good, flat and square. There is no
poor, sandy soil, no harmful weeds, no barrenness and no defilements
[there]. What is needful is awaiting the rain from heaven. We say
"trained cow". This may be likened to the seven actions of the body and
mouth, and the good field flat and square to Wisdom. Doing away with
the poor soil, harmful weeds, barrenness and defilements refers to
Illusion, which we must do away with. O World-Honoured One! I now have
with me the trained cow and good soil, and I have tilled the land and
done away with all the weeds. I am now only awaiting the Tathagata's
sweet rain of Dharma to visit me. The four castes of poverty are none
but the carnal body that I possess. I am poor, as I do not possess the
superb treasure of Dharma. Pray have pity and cut away our poverty and
hardships and rid us innumerable beings of our sorrow and worries. What
offerings I make are paltry. But what I may think is that they will
satisfy the Tathagata and Sangha. I now have no master, no parents, and
no refuge. Please have pity on us, as you have on Rahula [the Buddha's
son]."
Then the World-Honoured One, the All-Knowledge ["sarvajnana"], the
Unsurpassed Trainer, said to Cunda: "This is good, good indeed! I shall
now cut off the roots of your poverty and let fall on your field of
carnal life the unsurpassed rain of Dharma and call forth the bud of
Dharma. You now desire to have from me life, body, power, peace, and
unhindered speech. And I shall give to you undying life, body, power,
peace, and unhindered speech. Why? O Cunda! In offerings of meals there
are two fruits that know of no distinction. What are the two? Firstly,
one attains "anuttarasamyaksambodhi" [unsurpassed, complete
Enlightenment] when one receives it [a meal-offering]; secondly, one
enters Nirvana after receiving it. I will now receive your last
offering and let you accomplish danaparamita [perfected giving]."
At that, Cunda said to the Buddha: "You say that there is no difference
between the results of these two offerings. But this is not so. Why
not? Because in the former case of receiving dana [a charitable gift],
illusion is not yet done away with [in the recipient] and he is not yet
perfect in all-knowledge. And he cannot yet cause beings to enjoy
danaparamita. As to the latter category of receiving dana, illusion has
gone and he is accomplished in all-knowledge and can let all beings be
blessed equally with danaparamita. The former man who receives
offerings is still a common being, but the latter the heaven of
heavens. One that receives dana in the former category is one with 1) a
body supported by various kinds of food, 2) a body of illusion, 3) a
body where there yet remains the result of illusion, and 4) a
non-eternal body. A person who receives dana in the second category has
1) the body of no illusion, 2) the adamantine body, 3) the Dharma
body 4) the eternal body, and 5) the boundless body. How can one say
that the results of the dana performed in the two categories are one
and do not differ? The person who receives dana in the former category
is one not yet accomplished in danaparamita [and other paramitas] up to
prajnaparamita [perfected Wisdom]. He only has the fleshly eye, but not
the Buddha-eye, nor the eye of Wisdom. The case of the person receiving
dana in the latter category is that of one perfect in danaparamita up
to prajnaparamita, and also in the fleshly eye up to the eye of Wisdom.
How can we say that the results of the two danas are the same and that
there is no difference? O World-honoured One! In the case of the
former, one who receives dana takes meals which get into his abdomen
and get digested, and he gains life, carnal body, power, ease, and
unhindered speech. In the case of the latter, the person does not eat,
digest, and there are no results of the five things. How can we say
that the results of the two danas are one and the same and not
different?"
The Buddha said: "O good man! The Tathagata, already, since
innumerable, boundless asamkhyas of kalpas [aeons] ago, has had no body
supported by food and illusion, and he has no body where there yet
remains the result of illusion. He is the Eternal, the Dharma Body, and
the Adamantine Body. O good man! One who has not yet seen "Buddhata
"[Buddha-Nature, Buddha-Essence, Buddha-ness] is called the
illusion-body, the body supported by various kinds of food, and the
body where there yet remains the result of illusion. The Bodhisattva,
as he partakes of the food [offered to him just before Enlightenment]
enters the adamantine samadhi [deepest meditative state]. When that
food is digested, he sees "Buddhata" and attains unsurpassed Bodhi
[Enlightenment]. That is why I say that the results of the two danas
are equal and that they are not different. The Bodhisattva, at that
time, crushes the four Maras [Illusion, skandhas, death, and the
heavenly Mara]. Now, entering Nirvana, he crushes the four Maras. That
is why I say that the results of the two danas are equal and that they
are not different. The Bodhisattva, at that time, does not widely speak
about the twelve types of Buddhist sutras [categorisation of the
Buddhist scriptures into 12 types], but he is versed in these already.
Now, upon entering Nirvana, he speaks expansively of them for beings'
sake. That is why I say that the results of the two danas are equal and
that they are not different. O good man! The body of the Tathagata has
not partaken of food and drink for innumerable asamkhyas of kalpas
past. But for all sravakas' ["listeners" to the Buddha's teachings]
sake, I say that I took the milk-cooked porridge offered by Nanda and
Nandabala, the two shepherd women, and that, thereafter, I attained
unsurpassed Bodhi. But, in truth, I did not take it. Now, for the sake
of the people congregated here, I shall accept your offerings. But, in
truth, I do not partake of it."
Then, hearing that the Buddha-World-Honoured One, for the sake of the
people congregated there, would take Cunda's last offerings, they were
glad and overjoyed, and said in praise: "How wonderful, how wonderful!
It is rare, O Cunda! You now have a name; your name is not for nothing.
Cunda means "understanding wonderful significations"! You have now
established such great signification. You build up what is true, you
accord with the signification, and gain your name. That is why you are
Cunda. You, now, in this life, will gain great name, profit, virtue,
and vows. It is rare, O Cunda, to be born as a man and attain the
unsurpassed profit which is the most difficult to achieve. It is good,
O Cunda! You are the udumbara [plant], which is said to put out flowers
only on very rare occasions. It is very rare that the Buddha appears in
the world. It is also hard to meet with the Buddha, gain faith, and
hear [his] sermons. It is harder still to be able to make the final
offerings to him at the time of his entering Nirvana and well attain
all this. Well done, well done, O Cunda! You are now perfect in
danaparamita. This is as on the 15th of the autumnal month, when the
moon is pure and full, when there is not a speck of cloud in the
heavens, and all beings look up and [utter] praise. The same is the
case with you, whom we look up to and praise. The Buddha now takes your
last offerings and makes you perfect in danaparamita. Oh, well done, O
Cunda! We say that you are like the full moon, which all people look up
to. Well done, O Cunda! Though a man, your mind is of the Buddha. O
Cunda! You truly are like the Buddha's son, Rahula. There is no
difference."
Then those congregated there said in a gatha [verses]:
"Though born a man, you now stand above the sixth heaven.
I and all others, therefore, praise you and pray.
The holiest of men now enters Nirvana. Pity us and, with speed,
Beseech the Buddha to stay a long time yet in life,
To benefit innumerable beings, to impart to them
The unsurpassed manna of Dharma that Wisdom praises.
If you do not beseech the Buddha, our life will not be perfect.
Because of this, fall to the ground,
Pay homage to the Best Trainer."
At this, Cunda was overjoyed! It was as in the case of a man whose
parents have of a sudden passed away and who suddenly come back again.
That is how Cunda felt. He stood up again, bowed before the Buddha, and
said in a gatha:
"I am glad that I have gained my Way; it is good I have been born a
man.
I have done away with greed and anger; I am parted forever
>From the three unfortunate realms. I am glad that I have gained
benefit,
And meet with the golden ball of treasure,
That I now meet with the Trainer
And that I do not fear, even if I gain life in the animal realm.
The Buddha is an udumbara, so to speak, one hard to encounter,
And it is hard to gain faith. Having once encountered
And practised the Way, we do away
With the sorrows of the hungry pretas.
Also, he thoroughly crushes the asuras and others.
We could sooner balance a mustard seed on the point of a needle
Than encounter the Buddha's appearance in the world.
The Buddha is not tainted by worldly ways.
He is like a water lily in water. I am thoroughly cut off
>From all the roots of the relative world
And have crossed the waters of birth and death.
It is hard to be born as a man; harder still is it
To encounter the Buddha when he appears in the world.
It is as in the case of a blind turtle
who, in the midst of the ocean, may chance to hit the hole
In a piece of floating wood. I now offer food
And pray that I will attain the unsurpassed reward,
That I will destroy the bond of illusion,
And that it will be strong no more. I do not seek here
To gain a heavenly body. Even having gained that,
One's mind is not so sweet. The Tathagata accepts
This offering of mine. Nothing could ever please me more.
This is like the case of a bad-smelling weed
Which emits a sandalwood fragrance.
I am that weed. The Tathagata accepts my offerings.
This is like the fragrance that issues from the sandalwood.
That is why I am glad. I now in this life
Am blessed with the highest reward.
Shakra, Brahma and all the others come
And make offerings to me. All worlds are
Greatly worried as they now know
That the Buddha will enter Nirvana. They loudly say:
"Now there is no Trainer in the world;
Do not discard all beings; view them as one views one's only son!"
The Tathagata, in the midst of the priests, speaks of the superb
Dharma.
This may well be compared to Mt. Sumeru,
That sits unmolested amidst a great ocean.
The Buddha-Wisdom thoroughly dispels the gloom of man.
It is as when the sun rises, all the clouds disperse
And light shines all over.
The Tathagata thoroughly does away with all illusions.
This is like the coolness that reigns
When clouds appear in the sky.
All beings love you and wail.
All are floundering on the bitter waters of birth and death.
Because of this, pray, O World-Honoured One!
Stay long in life and increase the faith of all beings,
Cut off the suffering of birth and death!"
The Buddha said to Cunda: "It is thus, it is thus! All is as you say.
It is rare that the Buddha appears in the world. It is as in the case
of the udumbara. It is, again, hard to meet with the Buddha and gain
faith. To be present at the moment of the Buddha's entering Nirvana, to
offer him food and thus accomplish danaparamita is as difficult. O
Cunda! Do not be sorry now. Be glad that you now give the final
offerings to the Tathagata and accomplish well danaparamita. Do not ask
the Buddha to remain long in life. You now should meditate on the world
of all Buddhas. All is non-eternal. It is the same with all created
things and their natures and characteristics." For the sake of Cunda,
he said in a gatha:
"In all the world, whatever is born must die.
Life looks long, but by nature an end there must be.
Whatever flourishes always wanes; met, one must part.
The prime of manhood is not long;
Luxuriance meets with illness.
Life is swallowed by death; nothing exists eternally.
Kings are all unmolested; none can compete.
Yet all of them must perish; so is it with life.
Suffering knows no end; unendingly the wheel turns and turns.
None of the three worlds [of Desire, Form, and Formlessness] is
eternal; all that exists
Is not happy. What exists has a nature and characteristics.
And all is Void. What is destructible comes and goes;
Apprehensions and illnesses follow upon [one's] steps.
The fears of all the wrongs and evils done,
Age, illness, death and decline cause worry.
All these things do not exist forever.
And they easily break up. Resentment attacks one;
All are lined with illusion, as in the case of the silkworm and the
cocoon.
None who has wisdom finds joy in a place like this.
This carnal body is where suffering forgathers.
All is impure, like unto strains, carbuncles, boils, and other such.
No reason is at bottom. The same applies
Even to the heavenly ones who sit above.
All desires do not last. So I do not cling.
One casts off desires, meditates well,
Attains the wonderful Dharma, and one who definitely
Cuts off "is" [samsaric existence] can today gain Nirvana.
I pass over to the other shore of "is"
And stand above all sorrows.
Thus I harvest this superb Bliss."
Then Cunda said to the Buddha: "O World-Honoured One! It is so, it is
so. All is as you, Holy One, say. What wisdom I possess is paltry and
of low grade. I am like a mosquito or sawfly. How can I contemplate the
deepest ground of the Tathagata's Nirvana? O World-Honoured One! I am
now like any great naga or elephant of a Bodhisattva-mahsattva who has
cut off the bond of illusion. I am like Dharmarajaputra Manjushri. O
World-Honoured One! It is like one who enters the Order at a young age.
Though upholding the precepts, that person is still just of the class
of ordinary monks. I, too, am one such. Due to the power of the Buddha
and the Bodhisattvas, I am now one of the number of such great
Bodhisattvas. That is why I beseech the Tathagata to stay long in life
and not enter Nirvana. This is similar to a hunger-stricken man who has
nothing more to put out. I only pray that the same will be the case
with the World-Honoured One and that he will stay long in life and not
enter Nirvana."
Then Dharmarajaputra Manjushri said to Cunda: "O Cunda! Now, do not
speak in this way and beseech the Tathagata to stay long in life and
not to enter Parinirvana, as in the case of one hungry who now has
nothing more to put out. This cannot be. You should now see the nature
and characteristics of all things. Seeing things thus, you will gain
the All-Void samadhi. If you desire to attain Wonderful Dharma, act
thus!"
Cunda asked: "O Manjushri! The Tathagata is the Holiest One and the
highest of all heavens and earth. Could the Tathagata who is such be
one who is made? If he is one made, he cannot be other than samsaric
existence. Foam, for example, quickly rises up and swiftly dies away;
the comings and goings [of all things] are like the turning of a wheel.
All that is made is like this. I hear that the devas have the longest
life. The World-Honoured One is the heaven of heavens. How could he
have a life so short as not to reach 100 years? The headman of a
village is unmolested [unlimited, unconstrained] in power, through
which he can suppress people. But when virtue deserts him, he becomes
poor and mean. He is looked down upon and whipped and made to work for
others. Why? Because his power is gone. The same is the case with the
World-Honoured One. He is like all things made. If he is the same as
all things, he cannot be the heaven of heavens. Why not? Because all
things are existences that must suffer birth and death. Therefore, O
Manjushri! Do not put the Tathagata on the same level as that of all
things made. Also, next, O Manjushri! Do you know this [for a fact] and
speak thus? Or is it that you do not know, and say that the Tathagata
is on the same level as all things made? If the Tathagata is on the
same level as all things made, we cannot call him the heaven of heavens
or the unmolested [unlimited] Dharma-King of the three worlds. For
example, a king may be a man of great strength. His power is equal to
that of a thousand persons and none can beat him. So this person is
called one possessing the power of a thousand persons. The king loves
such a one. So, courtly rank is given him, along with a fief. Fiefs and
rewards flow towards him bountifully. This person is called one whose
power is equal to that of a thousand persons. He is not quite equal to
a thousand persons. But what he does is worth much. So we say that he
is equal to a thousand persons. The same is the case with the
Tathagata. He subdues the Mara of illusion, the Mara of the five
skandhas, the Mara of heaven, and the Mara of death. That is why we
call him the most honoured one of the three worlds. This is as in the
case of a man whose power equals that of a thousand persons. Thus he is
accomplished in various, innumerable true virtues. That is why we call
him the Tathagata, the Alms-deserving and the All-Enlightened One. O
Manjushri! You should not presume upon, imagine, speak about what
pertains to the world of the Tathagata as being equal to that which is
created. For example, a very rich man begets a son; and the augur
predicts that this child will not live. The parents hear this and know
that the child will not be able to inherit the family estate, and they
look on this child as though it were grass. Now, a short-lived person
is not made much of [respected] by sramanas [ascetics], Brahmins,
males, females, or people big or small. If the Tathagata is placed on
the same level as that which is created, he cannot be respected by all
the world, man or heaven. What the Tathagata speaks about is that which
does not change and is not different. It is the true Dharma. There is
none who receives. Hence, O Manjushri! Do not say that the Tathagata is
the same as any created thing.
"Also, next, O Manjushri! It is as in the case of a poor woman who has
no house to live in and nobody to take care of her. Added to this, she
is very ill and hungry. So she roams about, begs for food, stays in
another's house, and gives birth to a child. The owner of the house
drives her away. She holds this child and decides to go abroad. On the
way, she meets with a bad storm and rain; cold presses down upon her.
Mosquitoes, gadflies, bees and poisonous insects noisily attack her.
She carries her child and means to cross the Ganges. The water moves
quickly, but she holds the child and does not let go her grip on him.
The mother and child both drown. This woman, because of her
compassionate deed, is born after her death in Brahma's heaven. O
Manjushri! Any good man who desires to guard Wonderful Dharma should
not say: "The Tathagata is like all things"or "he is not so." One
should only reproach one's own self and think: "I am but ignorant; I do
not have the eye of Wisdom." The Tathagata's Wonderful Dharma cannot at
all be conceived. Because of this, it is not fitting for us to say that
the Tathagata is truly a thing definitely made, or a thing which is not
made. What it is right to say is: "The Tathagata is definitely an
Uncreate [that which was not made]. Because [of this] good arises for
us beings and out of the compassionate heart. This is as in the case of
the poor woman who, out of love for her child, sacrificed her own self.
O good man! With the Bodhisattva who guards Dharma, it is thus. One
might well sacrifice one's own self, but one cannot say that the
Tathagata is equal to the created. One must say that the Tathagata is
an Uncreate. By saying that the Tathagata is an Uncreate, one gains
unsurpassed Enlightenment. This is as in the case of the woman born in
Brahma's heaven. Why? Through protecting Dharma. What do we mean by
protecting Dharma? That is, saying that the Tathagata is an Uncreate. O
good man! Such a one does not seek emancipation, yet it comes of
itself. It is as in the case of the poor woman who does not seek to be
born in Brahma's heaven, and yet Brahma responds. It is like this. O
Manjushri! A person may be going on a long journey. On the way, he
becomes very tired and puts up at another person's house. While he is
asleep, a great fire breaks out. At once he gets up and thinks: "I
shall now surely die." As he repents, he puts on his clothing. He dies
and gets reborn in Trayastrimsa Heaven. Then, after 80 lives, he
becomes Great Brahma. After 100 thousand lives, he gets reborn as a man
and becomes a chakravartin [world's greatest monarch]. This person does
not gain life in the three unfortunate realms. Life is repeated, and he
is born in places where peace always reigns. This is how things go.
Because of this, one possessing repentance should, O Manjushri,
meditate on the Buddha, but not regard him as the same as that which is
created. O Manjushri! The tirthikas and those of bent mind may say that
the Tathagata is the same as the created. The bhiksu who upholds the
precepts should not think that the Tathagata is a created existence.
Should one say that the Tathagata is one created, this is nothing but a
false statement. After death, such a person will fall into hell, as
surely as one is in one's own house. O Manjushri! The Tathagata is
truly an Uncreate. One must not say that he is a created being. You
should henceforth in this life of birth and death abandon ignorance and
take to right Wisdom. Know well that the Tathagata is an Uncreate. One
who meditates well on the Tathagata will be perfect in the 32 signs of
perfection and will attain unsurpassed Enlightenment."
Then Dharmarajaputra Manjushri praised Cunda and said: "Well spoken,
well spoken, O good man! You have already done what will beget you an
endless life. You well know that the Tathagata is one eternal and
unchanging, and is an Uncreate. You now well shield the Tathagata's
created-form existence. One who encounters fire covers his body with
clothing because of repentance. This good mind gains him birth in
Trayastrimsa Heaven. He becomes Brahma and a chakravartin, and he does
not get born into the unfortunate realms and thus will always enjoy
peace. That is how things will go with you. As you well shield the
created form of the Tathagata, you will in the days to come gain the 32
signs of perfection, the 80 minor marks of excellence, and the 18
characteristics peculiar solely to the Buddha. Your life will become
endless, with no more bonds of samsara. There will always be an eternal
flow of peace and happiness, and before long a day will come when you
will awaken in the light of the Alms-deserving and the All-Enlightened
One. O Cunda! The Tathagata himself will speak more expansively later
on. And you and I shall shield the created body of the Tathagata. Set
aside, for the present, questions of the created and the non-created.
"You should, as you see proper, quickly offer meals. To offer thus is
the best of all offerings. The bhiksus, bhiksunis, upasakas and
upasikas may have undergone a long journey; they may be extremely
tired. Give the purest things as required. Thus speedily giving is the
fundamental thing, to be perfect in danaparamita. O Cunda! Give the
final offerings to the Buddha and Sangha, more or less, full or not
full, quick as the occasion requires. The Tathagata will rightly be
entering Parinirvana" Cunda said: "O Manjushri! Why is it that you so
greedily care about the meal and make me give more or less, full or not
full, in answer to the requirement of the occasion? O Manjushri! The
Tathagata in the past practised penance for six years and supported
himself. Why could he not now when it is just a matter of a moment? O
Manjushri! Do you say that the Tathagata, the Right-Enlightened One,
truly means to accept this meal? But I definitely know that the
Tathagata is the Dharma-Body and that he is no carnal body that
partakes of food."
Then the Buddha said to Manjushri: "It is thus, it is thus. It is as
Cunda says. Well said, O Cunda! You have already attained the delicate
point of great Wisdom and you now master the Mahayana sutras."
Manjushri said to Cunda: "You say that the Tathagata is an Uncreate;
the Tathagata's body is of long life. If this is said, the Tathagata
will be pleased." Cunda answered: "The Tathagata is not pleased with me
alone; he is also pleased with all beings." Manjushri said: "The
Tathagata will be pleased with you and with all of us beings." Cunda
answered: "Do not say that the Tathagata is pleased. Now, to get
pleased is an inverted mind. An inverted mind is birth and death. Birth
and death are of created existence. So, O Manjushri! Do not say that
the Tathagata is a created existence. If you say that the Tathagata is
a created existence, I and you commit an inversion [of truth]. O
Manjushri! The Tathagata has no thought of love [attachment]. Now, love
is like the case of a milking cow which, loving her own child, feels
hunger and thirst, goes and seeks water-grass, and whether satisfied or
not, suddenly turns back. The All-Buddha-World-Honoured One does not
have such a mind. He sees all as equally as he sees Rahula. To think
thus is what applies in the world of Wisdom of the All-Enlightened One.
O Manjushri! For example, a carriage drawn by a donkey cannot stand
comparison with one drawn by the four trained horses of a king. The
case with me and you is also like this. It is impossible to fathom the
minute and hidden depths of what is with the Tathagata, even if we try.
O Manjushri! The garuda flies innumerable yojanas in the sky. He looks
down on the great sea and sees such things of the water as fish,
soft-shelled turtles, snapping turtles, crocodiles, tortoises, and
nagas, and also his own shadow reflected in the water. He sees all
these just as one sees all visible forms in a mirror. The petty wisdom
of the common mortal cannot well weigh what comes to his eye. The same
is the case with me and you too. We cannot weigh the Tathagata's
Wisdom." Manjushri said to Cunda: "It is thus, it is thus. It is as you
say. It is not that I do not see this. I only meant to test you
regarding what belongs to the world of a Bodhisattva."
Then, the World-Honoured One shot forth from his moth a light of
various colours. The light shone brightly on Manjushri's body. Shone
upon by this light, Manjushri fathomed this out. Then he said to Cunda:
"The Tathagata now shows this wonderful scene. He will enter Nirvana
before long. The last offerings that you carried in some time ago will
best be offered to the Buddha and then given to all those who are
congregated here. O Cunda! Know that it is not without reason that the
Tathagata lets shine this light of various colours." On hearing this,
Cunda was silent and sad. The Buddha said to Cunda: "It is now time for
you to give offerings to the Buddha and congregation. The Tathagata
will rightly enter Parinirvana." He then said this a second and a third
time. Then, at these words of the Buddha, Cunda cried and wailed,
sorrowfully sobbed and said: "Woe is the day, woe is the day! The world
is empty."
Also, he said to the great assembly: "Let us all cast down our whole
body to the ground and beseech the Buddha not to enter Parinirvana."
Then the Buddha said to Cunda: "Do not cry and unsettle your mind.
Think that this body is like a plantain, a mirage in the hot season,
watery foam, a phantom, a transformed body, the castle of a gandharva,
an unfired brick, lightning, a picture drawn on water, a prisoner
facing death, ripe fruit, a piece of meat, the warp on a loom which is
about to end, and the ups and downs of a mortar. You should think that
all created things are like poisonous food and that anything made is
possessed of all worries."
At this, Cunda said again to the Buddha: "The Tathagata does not wish
to stay long in life. How can we not weep? Woe is the world, woe is the
world! The world is empty. I only pray that you Tathagata will pity all
us beings. Please stay long and do not enter Nirvana." The Buddha said
to Cunda: "Do not say such as "Love us and stay long in life. "As I
pity you and all beings, I today enter Nirvana. Why? This is what is
true of all Buddhas. This is so with what is created. That is why all
Buddhas say in a gatha:
"The law of what is created
Is by nature non-eternal.
Life ended, we leave the world;
Extinction is bliss."
O Cunda! Now, meditate upon all that is made, that is composite. Think
that all things are not-Self and are non-eternal, and that nothing
endures. This carnal body has innumerable wrongs. All is like watery
foam. So, do not weep."
Then Cunda again said to the Buddha: "It is thus, it is thus! All is as
you kindly teach me. The Tathagata enters Nirvana for expediency's
sake. But I cannot help being sad. Be this as it may, I bethink me and
feel glad." The Buddha praised Cunda and said: "Well said, well said!
You well know that the Tathagata, following the way of all beings,
enters Nirvana for expediency's sake. Hear me well! It is as in the
case in which sarasa [eastern bean goose] birds all gather at Lake
Anavatapta [Manasarwar] in the spring months. The same is the case with
all Buddhas. All gather here. O Cunda! Think not long or short
regarding the life of all Buddhas. All things are like phantoms. The
Tathagata lives in between. What he has is expediency; he does not
cling. Why not? It is thus with the Dharma of all Buddhas. O Cunda! I
now take what you offer. This is to allow you to cross the river of
birth and death. Man or heaven who make offerings [to Buddha] for the
last time, all gain an unshakable recompense and will be blessed with
happiness. Why? Because I am the best field of weal for all beings. If
you desire to become a field of weal for all beings, take whatever is
given you. Do not tarry long."
Then Cunda, for the sake of the emancipation of all beings, hung his
head and suppressed his tears, and said to the Buddha: "Very well, O
World-Honoured One! When I am worthy of becoming a field of weal, I
shall be able to fathom the Nirvana or non-Nirvana of the Tathagata.
Now we and all sravakas and pratyekabuddhas are like mosquitoes or
sawflies, and cannot well weigh the Nirvana or non-Nirvana of the
Tathagata."
Then Cunda and his relatives all wept sorrowfully and walked around the
body of the Tathagata, burnt incense, strew flowers, and most sincerely
paid homage to the Buddha, and then stood up together with Manjushri,
and brought forward the utensils of offerings."
Chapter Three: On Grief
"Not long after Cunda had left that place, the great earth shook in six
ways. Thus went things in Brahma's heaven.
Of shaking, there are two kinds: one is a shaking and the other a great
shaking. The little shaking is a [mere] shaking and the one that shakes
greatly is a great shaking. The one that generates a small sound is a
shaking, and the one that generates a great sound is a great shaking.
The shaking where only the earth shakes is a shaking, and that where
the mountains, forests, rivers, seas and everything else shakes is a
great shaking. That which shakes in one direction is a shaking, and
that which shakes round and round is a great shaking. The type that
moves is a shaking, and the type where beings' minds get shaken is a
great shaking. The shaking which occurs when the Bodhisattva comes down
from Tushita Heaven to Jambudvipa is a great shaking. The shakings when
the Bodhisattva takes birth on this earth, when he leaves home, attains
unsurpassed Enlightenment, turns the wheel of Dharma, and enters
Parinirvana are great shakings. Today the Tathagata was about to enter
Nirvana. That is why the earth shook.
Then, all the heavens, nagas, gandharvas, asuras, garudas, kimnaras,
mahoragas, humans, and non-humans heard this and their hair stood on
end and, in one voice, they cried out and wailed. They said in a gatha:
"O Trainer of men! We now bow and beseech you!
We are parting from the Rishi of men.
We have no hope of being saved.
We now see you the Buddha enter Nirvana
And we are in the sea of suffering.
We are sad and worried, like a calf parting from its mother cow.
Poverty-stricken and with none to save us are we.
We are like one stricken with illness who, having no doctor,
Must attend to himself and partake of food not suitable for illness.
Beings are caught in Illusion.
They are always hindered by views of life.
They are parted from the healing Dharma-King
And they take drugs that are poisonous.
Because of this, the World-Honoured One
Abandons us. This is as when, without a king,
The people in the land get attacked by hunger.
The same is the case with us.
We have no shade of any tree, no taste of Dharma.
Now, hearing that the Buddha will enter Nirvana, our mind snaps,
Just as a great shaking destroys all places.
The great Rishi enters Nirvana and the sun
Of the Buddha sinks down to the ground.
The waters of Dharma are all dried up.
It is certain that we will die.
Beings are extremely worried as the Tathagata now enters Parinirvana.
This is like the son of a rich man who has just lost his parents.
The Tathagata enters Nirvana, and if he is nevermore to return,
We and all beings shall have no one to protect us.
As the Tathagata enters Nirvana, the animals and all others are sad and
in fear;
Their minds burn in worry. How should we not be worried today?
The Tathagata abandons us just as we cast off tears and spittle.
For example, when the sun first shows itself, its light burns brightly.
It turns round and shines by itself, removing all darkness.
The divine light of the Tathagata well does away with our worries.
He is amidst us beings like a Mount Sumeru.
"O World-Honoured One! For example, a king brings up many sons. They
look right and proper, and he always loves them in his heart. He first
teaches them arts, which they all master. Then he gives them over to
the hands of candalas. The same is the case here, O World-honoured One!
Today we have become the sons of the Dharma-King. We are taught and we
abide in right view. We beseech you not to abandon us. If discarded, we
shall be like the sons of the king. Please stay long and do not enter
Nirvana. O World-Honoured One! For example, the same is the case with
one versed in all phases of learning. The same with the Tathagata.
Learned in all phases of Dharma, fear yet arises in all phenomena. If
the Tathagata lives long in the world, bestowing on us the manna of
Dharma and satisfying us, all of us will have no fear of falling into
hell.
"O World-Honoured One! There may be a man who first learns his work. He
is taken by government officials and is imprisoned. People come and ask
him: "How are you being treated?" "Now, I am in great sorrow and
worried. If I were only out of prison, I should feel easy and be at
peace." So it is. Is is thus with the World-Honoured One! For our sake,
you underwent penance. And yet we are not out of birth and death and
worry. How could the Tathagata attain peace?
"O World-Honoured One! It is like a great doctor who is versed in
prescription and medicine. He teaches his son the secrets of medicinal
preparation, but does not teach such to other students. It is thus with
the Tathagata. You impart all these secrets to Manjushri alone and
exclude us, without looking back. Please, O Tathagata! Do not be
stingy; do not exclude us from the secrets of Dharma, as in the case of
the great doctor who imparts [his knowledge] solely to his son and
excludes other students. The reason why the doctor begrudges sharing
his knowledge with the other students lies in the difference in his
love. The heart of the Tathagata is always impartial. Why is it that
you do not teach us? Please stay long and do not enter Parinirvana.
"O World-Honoured One! It is like one who is old or young, ill or in
pain, and is not on a flat road, but is taking a steep path and may
suffer hardship. A person sees this, has pity and points out the way
that is flat and good. The same with us, O World-Honoured One! "Young"
alludes to one not yet high in the stature of the Dharma-Body. "Old"
alludes to one greatly burdened with illusion. "Illness and pain"refers
to one who has not yet done away with birth and death. "Steep path"
alludes to the 25 existences [the types of existence into which we can
transmigrate]. O Tathagata! Show us the sweet right path. Please stay
long and do not enter Nirvana."
Then, the World-Honoured One said to all the bhiksus: "O you bhiksus!
Do not, like all common mortals and devas, be sad; do not wail! Make
effort, be mindful, and abide in right thought." Then, all the devas
and asuras, having heard what the Buddha said, stopped wailing, like
one who has lost a son and, after the funeral service, suppresses his
sorrow and wails no more.
Then the World-Honoured One spoke in a gatha for all the congregation:
"All of you! Open your mind, do not greatly distress yourselves.
The teachings of all Buddhas are thus.
So, keep silence. Try not to be indolent,
Guard your mind, abide in right thought,
Segregate your own selves from unlawful acts;
Console yourselves and be happy.
"Also, next, O bhiksus! If you have any doubts, ask now. If you have
doubt as to Void versus non-Void, Eternal versus non-Eternal, Suffering
versus non-Suffering, dependent versus non-dependent, gone versus
not-gone, refuge versus non-refuge, always versus not-always,
impermanence versus the Eternal, beings versus non-beings, "is" versus
"not-is", the Real versus the not-Real, the True versus the not-True,
extinction versus non-extinction, esoteric versus non-esoteric, and the
dual versus the non-dual, I shall speak to you accordingly. For your
sake, too, I shall first speak of the manna and then enter Nirvana.
"O bhiksus! It is hard to encounter the appearance of the Buddha in the
world. It is hard to be born human. It is hard, too, to encounter the
Buddha and gain faith. It is also hard to hear the unhearable. It is
hard again to uphold and be perfect in the prohibitive injunctions and
to attain arhatship. This is like trying to find gold in sand. It is as
in the case of the udumbara. O Bhiksus! It is hard to be born a human,
by segregating one's self from the eight inopportune situations [vices
that bar the way to meeting the Buddha and hearing his teachings].
"O you! Having now met me, do not go away empty-handed. I underwent
hardships in the past, and now I gain all such unsurpassed expedients.
For your sake, innumerable kalpas ago, I cast away my body, hands,
feet, head, eyes, marrow, and brain. In view of this, do not subject
your selves to indolence. O Bhiksus! How do we adorn the
treasure-castle of Wonderful Dharma? By adorning our own selves with
various virtues and rare gems, and being protected by the bulwarks and
moats of the precepts [shila], meditation [dhyana] and Wisdom [prajna].
Now, you have met with this castle of Buddhist teaching. Do not take
what is false. For example, a merchant may come across a castle of true
treasures, yet gather up such rubbish as tiles and gravel, and return
home. The same with you. You have come to a castle of treasures, and
yet you take what is false. O all you Bhiksus! Do not be satisfied with
a low mind. You are now ordained, but you do not love Mahayana that
much. O you Bhiksus! You wear on your bodies the kasaya and dyed robes
of a priest, but your mind is still not dyed in the pure Dharma of
Mahayana. O you Bhiksus! You go to many places and beg alms, but you do
not seek the dishes of the Dharma of Mahayana. O Bhiksus! You shave
your hair, but you do not shave off the bond of illusion. O you
Bhiksus! I now teach you truly. Now I see that all is in harmony and
the Dharma nature of the Tathagata is true and unshakable. So, make
effort, all of you! Pick yourselves up, be brave and make away with all
the bonds of illusion! If the sun of Wisdom of the 10 powers [of
Buddhahood] sinks, darkness will reign over you. O you Bhiksus! It is
as when the great earth, mountains, and medicinal herbs all become of
use to beings. The same is the case with the Dharma of which I speak.
It calls forth wonderfully good and sweet dishes of Dharma and provides
the best cure for beings' illnesses of illusion. I shall now make all
beings my disciples and the four classes of the Buddhist Sangha abide
in the undisclosed teaching of Dharma. I, too, abide in this and enter
Nirvana. What is the undisclosed storehouse? It is like the three dots
[in Sanskrit] of the letter "i". If they are in a crosswise line, they
make no "i". Placed vertically, they again serve no purpose. But when
set like the three dots on the brow of Mahesvara, this is "i". If the
three dots are written separately, this again serves no purpose. So is
it also with me. The Dharma of emancipation is also [by itself] not
Nirvana. The Tathagata's body is also not Nirvana. Great Wisdom is also
not Nirvana. The three things may exist separately, but this does not
constitute Nirvana. I now peacefully abide in the three and say that,
for the sake of all beings, I enter Nirvana. This is as in the case of
the letter "i".
Then all the bhiksus, on hearing that the Buddha-World-Honoured One
would definitely enter Nirvana, were sad. Their hair stood on end and
their tears and noses ran. They fell to the ground, touched the
Buddha's feet, walked around his person innumerable times, and said to
the Buddha: "O World-Honoured One! You explain very well to us the
Eternal, Suffering, the All-Void, and non-Self. Just as all beings
leave behind footprints and the best of all footprints are those of the
elephant, so with this thought of the non-Eternal: it heads all
thoughts. One who makes effort and practises well, does away with all
love of greed, of the worlds of rupadhatu and arupadhatu, ignorance,
arrogance, and the thought of the non-Eternal in this world of desire.
O World-Honoured One! If the Tathagata is away from the thought of the
non-Eternal, he should not enter Nirvana now. If not, how can you say:
"If one practises the meditation upon the non-Eternal, one cuts off
from oneself love [craving], ignorance, arrogance, and the non-Eternal
of the three worlds?" O World-Honoured One! As a farmer, in autumn,
deeply tills the land and thus removes all harmful weeds, so it is the
same with this thought of the non-Eternal. It thoroughly rids one of
the love of greed, the love of the things of the rupadhatu, arupadhatu,
ignorance, arrogance, and the thought of the non-Eternal in the world
of desire. O World-Honoured One! Of all tillings of the field, that
done in autumn is the best. Of all footprints, that of the elephant is
best. And of all thoughts, that of the non-eternal is the best. O
World-Honoured One! Analogously, when an emperor is to pass away,
amnesty is granted to all prisoners. Then he passes away. The same now
with the Tathagata. Please cut off the illusions of the bond of
ignorance and non-brightness of all beings, give them emancipation, and
then enter Nirvana. We are not yet emancipated. Now, does the Tathagata
desert us and enter Nirvana? O World-Honoured One! One may be caught by
a demon. But as one comes across a good charmer, by dint of
incantation, one can well gain one's release. The same is the case with
the Tathagata. For the sake of all sravakas, he expels the devil of
ignorance, and lets them abide peacefully, as in the case of the letter
"i", in such Laws as the great Wisdom, emancipation, and others. O
World-Honoured One! For example, people may bind up a gandhahastin, but
even a good trainer cannot get him under control. All of a sudden, it
snaps off the rope and chain and walks away as it wills. The same is
the case here. We are not yet rid of the 57 illusions. Why does the
World-Honoured One desire to abandon us and enter Nirvana? O
World-Honoured One! A person suffering from ague obtains a cure for his
ailments by encountering a good doctor. The same with us. There are all
ailments and sorrows, ill ways of living, fevers, etc. [here]. We have
met with the Tathagata, but the illnesses have not gone, and we have
not obtained supernal peace and bliss. How can the Tathagata desire to
abandon us and enter Nirvana? An intoxicated person does not himself
know who is near or not, mother or sister, and is lost in rudeness and
lust, and lacks the faculty of speech, and sleeps in defiled places.
There happens to be a good doctor [nearby], who gives him medicine.
After taking it, he vomits and regains his health; consciousness
[conscience] asserts itself and repentance catches him. He reproaches
himself very much and regards drink as the root of all vile acts. If he
could cut himself free from drinking, his ill acts would cease. The
same here. O World-Honoured One! For long, we have been repeating birth
and death. We were lost in sensual pleasures and greedily took up the
five desires. One who is not mother is taken as mother, not sister as
sister, not female as female, and not beings as beings. Because of
this, transmigration proceeds and one suffers from birth and death.
This is like one intoxicated lying in defilement. O Tathagata! Please
give us the medicine of Dharma, and let us vomit up the vile drinks of
illusion. We are not yet awakened. Why, O Tathagata, do you mean to
abandon us and enter Nirvana?
"O World-Honoured One! There may be a man, for example, who may praise
the plantain tree and say that it has hardstuff. But this is not so.
The same with beings, O World-Honoured One! We may praise and say that
people, beings, life, nursing-up, intellect, doer and recipient are all
true. But this cannot be. Thus, we practise non-Self. O World-Honoured
One! It is as in the case of water in which rice has been washed or the
case of dregs, which are of no use any more. The same with the body
too. It has no Self or master. For example, O World-Honoured One! [The
plant] saptaparna [alstonia scholaris] has no fragrance. It is thus
with this carnal body. It has no Self and no master. Thus we meditate
on selflessness. You, the Buddha, say: "All things have no Self and
nothing belonging to Self. O you Bhiksus! Learn and practise [this]!"
Once this is practised, self-conceit goes away. Self-conceit gone, one
enters Nirvana. O World-Honoured One! No tracks of birds exist in the
sky. Such can never be. One practising selflessness meditation can have
no various views of life. Nothing such as this is possible."
Then, the World-Honoured One praised all the bhiksus and said: "It is
good, it is good, that you practise the selflessness meditation." Then
all bhiksus said to the Buddhha: "We not only practise the selflessness
meditation, but even other meditations, to wit, all those on Suffering,
the non-Eternal, and Selflessness. O World-Honoured One! When
intoxicated, the mind spins round, and all mountains, rivers, castles,
palaces, the sun, moon and stars appear to spin round too. O
World-Honoured One! Any person who does not practise the meditation of
the non-Eternal and Selflessness cannot be called a sage. Due to
indolence, one repeats birth and death. O World-Honoured One! Because
of this, we all practise such meditations."
Then the Buddha said to all the bhiksus: "Hear me well, hear me well!
Now, you mention the case of an intoxicated person. This refers to
knowledge, but not the signification. What do I mean by signification?
The intoxicated person sees the sun and moon, which do not move, but he
thinks they do. The same is the case with beings. As all illusion and
ignorance overhang [the mind], the mind turns upside down and takes
Self for non-Self, Eternal for non-Eternal, Purity as non-Pure, and
Bliss as sorrow. Overhung by illusion, this thought arises. Though this
though arises, the meaning is not gained [realised]. This is as in the
case of the intoxicated person who takes what does not move as moving.
The Self' signifies the Buddha; 'the Eternal' signifies the Dharmakaya;
'Bliss' signifies Nirvana, and 'the Pure' signifies Dharma. Bhiksus,
why is it said that one who has the idea of a Self is arrogant and
haughty, traversing round Samsara? Bhiksus, although you might say, 'We
also cultivate impermanence, suffering, and non-Self, these three kinds
of cultivation have no real value/ meaning. I shall now explain the
excellent three ways of cultivating Dharma. To think of suffering as
Bliss and to think of Bliss as suffering, is perverse Dharma; to think
of the impermanent as the Eternal and to think of the Eternal as
impermanent is perverse Dharma; to think of the non-Self [anatman]as
the Self [atman] and to think of the Self [atman] as non-Self [anatman]
is perverse Dharma; to think of the impure as the Pure and to think of
the Pure as impure is perverse Dharma. Whoever has these four kinds of
perversion, that person does not know the correct cultivation of
dharmas. Bhiksus, you give rise to the idea of Bliss with regard to
phenomena associated with suffering; the idea of Eternity with regard
to phenomena associated with impermanence; the idea of the Self with
regard to phenomena without Self; and the idea of Purity with regard to
phenomena that are impure. Both the mundane and also the supramundane
have the Eternal, Bliss, the Self, and Purity. Mundane teachings
[dharmas] have letters and are without meaning [referents]; the
Supramundane [teachings] have letters and meaning. Why? Because mundane
people have these four perversions, they are unacquainted with the
[true] meaning/ referents. Why? Having these perverse ideas, their
minds and vision are distorted. Through these three perversions,
mundane people see suffering in Bliss, impermanence in the Eternal,
non-Self in the Self, and impurity in the Pure. These are called
perversions/ inversions. Because of these perversions/ inversions,
mundane people know the letters but not the meaning [referents]. What
is the meaning/referent? Non-Self is Samsara, the Self is the
Tathagata; impermanence is the sravakas and pratyekabuddhas, the
Eternal is the Tathagata's Dharmakaya; suffering is all tirthikas,
Bliss is Nirvana; the impure is all compounded [samskrta] dharmas , the
Pure is the true Dharma that the Buddha and Bodhisattvas have. This is
called non-perversion/ non-inversion. By not being inverted [in one's
views], one will know [both] the letter and the meaning. If one desires
to be freed from the four perverse/ inverted [views -
catur-viparita-drsti], one should know the Eternal, Blissful, the Self
and the Pure in this manner."
Then, all the bhiksus said to the Buddha: "O World-Honoured One! As you
say, if we segregate ourselves from the four inversions, we shall know
the Eternal, Bliss, Self, and the Pure. As you have eternally cut off
the four inversions, you know well the Eternal, Bliss, Self, and the
Pure. If you know well the Eternal, Bliss, Self, and the Pure, why not
stay here a kalpa or half a kalpa, and teach us and turn us away from
the inversions? And yet you abandon us and desire to enter Nirvana. If
you look back at us and teach us, we shall surely listen and practise
the Way with all attention. If the Tathagata must at all costs enter
Nirvana, how would we be able to remain with this poisoned body and
carry out the actions of the Way? We would also follow the
Buddha-World-Honoured One and enter Nirvana."
Then the Buddha said to all the bhiksus: "Do not say this. I now leave
all the unsurpassed Dharma in the hands of Mahakasyapa. This Kasyapa
will henceforth be the one upon whom you may rely. This is as in the
case where the Tathagata becomes the one to whom all beings can turn.
The same is the case with Mahakasyapa. He will now become your refuge.
This is as in the case of a king who has many territories and who goes
on a tour of inspection, leaving all affairs of state in the hands of
his minister. The same with the Tathagata. All right teachings are left
in the hands of Mahakasyapa. Know that all that you have learned up to
now about the non-eternal and suffering is not true. In spring, for
example, people go bathing in a big pond. They are enjoying themselves,
sailing in a boat, when they drop a gem of beryl into the depths of the
water, after which it can no longer be seen. Then they all get into the
water and search for this gem. They competitively scoop up all such
rubbish as tiles, stones, bits of wood, and gravel, and say that they
have the beryl. They are glad and take the things out, and see that
what they hold in their hands is not true. The gem is still in the
water. By the power of the gem itself, the water becomes clear and
transparent. As a result, the people see that the gem is still in the
water, as clearly as when they look up and see the form of the moon in
the sky. At that time, there is a wise man there who, working out a
power, slowly gets into the water and gains the gem. O you Bhiksus! Do
not abide in the thought of the non-Eternal, Suffering, non-Self, and
the not-Pure and be in the situation of those people who take stones,
bits of wood, and gravel to be the true gem. You must study well the
Way, how to act, wherever you go, and "meditate on the Self, the
Eternal, Bliss, and the Pure". Know that the outer forms of the four
items which you have learnt up to now are inversions and that anyone
who desires to practise the Way should act like the wise man who deftly
gets hold of the gem. This refers to the so-called thought of Self, and
that of the Eternal, Bliss, and Pure."
Then all the bhiksus said to the Buddha: "O World-Honoured One! You,
the Buddha, said before that all things have no Self, that we should
practise this and that, when practised, the thought of Self goes away,
and that once the thought of Self is done away with, one does away with
arrogance and that, arrogance once done away with, one gains Nirvana.
Thus did you say "How might we understand this?"
The Buddha said to all the bhiksus: "Well said, well said! You ask this
question and intend to dispel your doubt. Imagine: there is a king, who
is dull-witted. He has little wisdom. And there is a doctor, who is
obstinate. But the King does not know this and pays him a salary. This
doctor uses the products of milk to cure all illnesses. Also, he does
not know where the illnesses come from. He may be versed in the
medicine of milk, but for him there exists no difference between a cold
and a fever. He prescribes milk for all illnesses. This King was
unaware that this doctor was ignorant of the pleasing and non-pleasing,
the good and bad aspects of milk. But there was a Doctor who knew eight
different treatments for illnesses and who was able to cure all
diseases. This Doctor was versed in prescription and medicines and had
come from a far-off place. And the King's doctor did not know how to
ask and learn. He was rash and haughty. So the learned Doctor cordially
invited the King's doctor and looked up to him [as an expedient] as his
master and asked of him the secret of treatment. He said to the King's
doctor: "I now invite you and make you my teacher. Please be good
enough to teach me." The King's doctor said: "If you serve me for 48
years, I will teach you the art of medicine. " Then, at these words,
the learned Doctor said: "I shall do as you tell me. I shall do my best
and run errands." Then the King's doctor, taking the learned Doctor
along with him, went to see the King. At this, the visiting Doctor
explained to the King the various ways of treatment and even other
things. He said: "Please know, O great King! Know well! This Dharma is
like this and you will well cure illnesses." On hearing this, the King
recognised the ignorance and lack of knowledge of his own doctor. He at
once drove him out of the country. And he respected the new Doctor all
the more. Then the new Doctor said to himself: "It is now time to teach
the King." He said to the King: "O great King! If you truly love me,
please make me a promise!" The King replied: "I shall give you, should
you desire it, even my right hand or any part of my body." The new
Doctor said: "You may give me all statuses, but I myself do not wish to
have much. What I desire you to do for me is to proclaim to the people
of every corner of your land that henceforth they are not to use the
milk medicine, which the former doctor told them to use. Why not?
Because much harm and poisonous results arise [from it]. Any person who
still takes this medicine should be beheaded. If the milk medicine is
not used, there will be no untimely deaths; all will go in peace. That
is why I ask this of you." Then the King said: "What you ask me to do
is a trifle. I shall at once issue an order and see to it that anyone
who is ill does no take milk as a medicine. Any person who does will be
beheaded." At this, the learned Doctor made several kinds of medicine,
which tasted pungent, butter, salty, sweet, and sour. With these,
treatment was given, and there was no case in which illness could not
be cured.
"After some time, the King himself became ill, and the Doctor was
called in. The King said: "I am now ill. How am I to be cured?" The
Doctor thought about the illness of the King and saw that the milk
medicine was good [here]. So he said to the King: "What you are now
suffering from can very well be cured by milk. What I said before about
the milk medicine was not true. If you take it now, you will be cured.
You are now suffering from a fever. It is right that you should take
milk." Then the King said to the Doctor: "Are you mad? Is it a fever?
And you say that if I take milk, it will cure me? Before, you said it
was poison. Now you tell me to take it. How is this? Do you mean to
cheat me? What the former doctor said was good, [yet] you despised it
and said that it was poison, and you made me drive him away. Now you
say that it well cures illness. From you you say, the former doctor
ought to excel you."
"Then the learned Doctor said to the King: "O King! Do not say this,
please. A worm eats on [a piece of] wood and [the shape of] a letter
comes out. This worm does not know anything of letters. A wise person
sees this. But he does not say that this worm understands letters. And
he is not overcome by surprise. O great King! Please know: so was it
also with the former doctor. To all illnesses he gave medicine made
from milk. This is as in the case of the worm that eats on wood, as a
result of which a form like a letter emerges. The former doctor did not
know how to distinguish between the pleasing and non-pleasing aspects,
the good and the bad." Then the King wanted to know: "What do you mean
he did not know?" The guest Doctor answered the King: "This milk
medicine is harmful, but it is also a manna." "How can you say that
this milk is manna?" "If you milking cow has not taken the lees, the
slippery grass and the wheat refuse, and if the calf fares well, and if
the cow was not grazed too high up on the land or in a low and wet
place, if the cow is given pure water and not made to run or made to
live among the bulls, and if feeding is done regularly, and if the
place it lives in is fit, the milk gained from such a cow well does
away with all illnesses. This can well be called the manna of medicine.
Any other milk is poison."
"On hearing this, the King praised the great Doctor: "Well said, well
said, O great Doctor! Today, for the first time in my life, I know of
the pleasing and non-pleasing, that which is good and not good in the
milk medicine. Taking this, I am now well. I shall at once proclaim to
the people that they may well take the milk medicine." On hearing this,
the people of the country, angry and resentful, said: "The great King
is now caught by a devil. Is he mad? He cheats us and makes us take
milk." All the people, angry and resentful, came to the King. The King
said to them: "Be not angry, and have no resentment. To take milk or
not to take it all comes from the science of medicine. I am not to
blame." At this, the great King and the people all jumped for joy. They
all the more respected and honoured the Doctor, and made offerings to
him. That is how all the people took the milk medicine and regained
their health.
"Know, O you Bhiksus! The same is the case with the Tathagata, the
Alms-deserving, the All-Enlightened-One, the Unsurpassed Best Trainer,
the Teacher-of-Heaven-and-Earth, the Buddha-World-Honoured One. He
comes as a great Doctor and subdues all tirthikas and bad doctors. In
the presence of kings and all people, he says: "I shall become the King
of doctors and subdue tirthikas." Thus we say: "There is no self, no
man, no being, no life, no nurturing, no knowing, none that does, and
none that receives." O Bhiksus! Know that what the tirthikas say is
like the case of a worm that eats upon [a piece of] wood, from which,
by chance, there appears what looks like a letter. Because of this, the
Tathagata teaches and says no-self. This is to adjust beings and
because he is aware of the occasion. Such non-self is, as occasion
arises, spoken of, and it is [also] said that there is the Self. This
is as in the case of the learned Doctor, who knows well the medicinal
and non-medicinal qualities of milk. It is not as with common mortals,
who might measure the size of their own self. Common mortals and the
ignorant may measure the size of their own self and say, 'It is like
the size of a thumb, like a mustard seed, or like the size of a mote.'
When the Tathagata speaks of Self, in no case are things thus. That is
why he says: 'All things have no Self.'
Even though he has said that all phenomena [dharmas] are devoid of the
Self, it is not that they are completely/ truly devoid of the Self.
What is this Self? Any phenomenon [dharma] that is true [satya], real
[tattva], eternal [nitya], sovereign/ autonomous/ self-governing
[aisvarya], and whose ground/ foundation is unchanging
[asraya-aviparinama], is termed 'the Self' [atman]. This is as in the
case of the great Doctor who well understands the milk medicine. The
same is the case with the Tathagata. For the sake of beings, he says
"there is the Self in all things" O you the four classes! Learn Dharma
thus!"
© Dr Tony Page 2004
Julian
JHÁNA AND THE NOBLE DISCIPLES
All noble persons, as we saw, acquire supramundane jhána along with
their attainment of the noble paths and fruits. The noble ones at each
of the four stages of liberation, moreover, have access to the
supramundane jhána of their respective fruition attainments, from the
fruition attainment of stream-entry up to the fruition attainment of
Arahatship. It remains problematic, however, to what extent they also
enjoy the possession of mundane jhána. To determine an answer to this
question we will consult an early typology of seven types of noble
disciples, which provides a more psychologically oriented way of
classifying the eight noble individuals. A look at the explanation of
these seven types will enable us to see the range of jhánic attainment
reached by the noble disciples. On this basis we will proceed to assess
the place of mundane jhána in the early Buddhist picture of the
Arahat, the perfected individual.
Seven Types of Disciples
The sevenfold typology is originally found in the Kitágiri Sutta of
the Majjhima Nikáya (M.i,477-79) and is reformulated in the
Puggalapaññatti of the Abhidhamma Pitaka. This typology classifies
the noble persons on the paths and fruits into seven types: [1] the
faith-devotee, [2] the one liberated by faith, [3] the body-witness,
[4] the one liberated in both ways, [5] the truth-devotee, [6] the one
attained to understanding, and [7] the one liberated by wisdom.[1] The
seven types may be divided into three general groups, each defined by
the predominance of a particular spiritual faculty. The first two types
are governed by a predominance of faith, the middle two by a
predominance of concentration, and the last three by a predominance of
wisdom. To this division, however, certain qualifications will have to
be made as we go along.
[1] The faith-devotee
The faith-devotee is explained in the sutta thus:
Herein, monks, some person has not reached with his own (mental) body
those peaceful immaterial deliverances transcending material form; nor
after seeing with wisdom, have his cankers been destroyed.[2] But he
has a certain degree of faith in the Tathágata, a certain degree of
devotion to him, and he has these qualities - the faculties of faith,
energy, mindfulness, concentration and wisdom. This person, monks, is
called a faith-devotee. [M.i,479]
The Puggalapaññatti (p. 182) defines the faith-devotee from a
different angle as a disciple practising for the fruit of stream-entry
in whom the faculty of faith is predominant and who develops the noble
path led by faith. It adds that when he is established in the fruit he
becomes one liberated by faith. Although the sutta excludes the
,,peaceful immaterial attainments," i.e. the four immaterial
jhánas, from the faith-devotee's equipment, this implies nothing
with regard to his achievement of the four lower mundane jhánas. It
would seem that the faith-devotee can have previously attained any of
the four fine-material jhánas before reaching the path, and can also
be a dry-insight worker bereft of mundane jhána.
[2] The one liberated by faith
The one liberated by faith is strictly and literally defined as a noble
disciple at the six intermediate levels, from the fruit of stream-entry
through to the path of Arahatship, who lacks the immaterial jhánas and
has a predominance of the faith faculty.
The Buddha explains the one liberated by faith as follows:
Herein, monks, some person has not reached with his own (mental) body
those peaceful immaterial deliverances transcending material form; but
having seen with wisdom, some of his cankers have been destroyed, and
his faith in the Tathágata is settled, deeply rooted, well
established. This person, monks, is called one liberated by faith.
[M.i,478]
As in the case of the faith-devotee, the one liberated by faith, while
lacking the immaterial jhánas, may still be an obtainer of the four
mundane jhánas as well as a dry-insight worker.
The Puggalapaññatti states (pp.184-85) that the person liberated by
faith is one who understands the Four Noble Truths, has seen and
verified by means of wisdom the teachings proclaimed by the Tathágata,
and having seen with wisdom has eliminated some of his cankers.
However, he has not done so as easily as the ditthipatta, the person
attained to understanding, whose progress is easier due to his superior
wisdom. The fact that the one liberated by faith has destroyed only
some of his cankers implies that he has advanced beyond the first path
but not yet reached the final fruit, the fruit of Arahatship.[3]
[3] The body witness
The body witness is a noble disciple at the six intermediate levels,
from the fruit of stream-entry to the path of Arahatship, who has a
predominance of the faculty of concentration and can obtain the
immaterial jhánas. The sutta explanation reads:
And what person, monks, is a body-witness? Herein, monks, some person
has reached with his own (mental) body those peaceful immaterial
deliverances transcending material form, and having seen with wisdom,
some of his cankers have been destroyed. This person, monks, is called
a body-witness. [M.i,478]
The Puggalapaññatti (p.184) offers a slight variation in this
phrasing, substituting ,,the eight deliverances" (atthavimokkhá)
for the sutta's ,,peaceful immaterial deliverances" (santá
vimokkhá áruppa). These eight deliverances consist of three
meditative attainments pertaining to the fine-material sphere
(inclusive of all four lower jhánas), the four immaterial jhánas, and
the cessation of perception and feeling (saññávedayitanirodha) - the
last a special attainment accessible only to those non-returners and
Arahats who have also mastered the eight jhánas.[4] The statement of
the Puggalapaññatti does not mean either that the achievement of all
eight deliverances is necessary to become a body-witness or that the
achievement of the three lower deliverances is sufficient. What is both
requisite and sufficient to qualify as a body-witness is the partial
destruction of defilements coupled with the attainment of at least the
lowest immaterial jhána Thus the body-witness becomes fivefold by way
of those who obtain any of the four immaterial jhánas and the one who
also obtains the cessation of perception and feeling.
[4] One who is liberated in both ways
One who is liberated in both ways is an Arahat who has completely
destroyed the defilements and possesses the immaterial attainments. The
commentaries explain the name ,,liberated in both ways" as meaning
,,through the immaterial attainment he is liberated from the material
body and through the path (of Arahatship) he is liberated from the
mental body" (MA.ii,131). The sutta defines this type of disciple
thus:
And what person, monks, is liberated in both ways? Herein, monks,
someone has reached with his own (mental) body those peaceful
immaterial deliverances transcending material form, and having seen
with wisdom, his cankers are destroyed. This person, monks, is called
liberated in both ways. [M.i,477]
The Puggalapaññatti (p.l84) gives basically the same formula but
replaces ,,immaterial deliverances" with ,,the eight
deliverances." The same principle of interpretation that applied to
the body-witness applies here: the attainment of any immaterial jhána,
even the lowest, is sufficient to qualify a person as both-ways
liberated. As the commentary to the Visuddhi-Magga says: ,,One who has
attained Arahatship after gaining even one [immaterial jhána] is
liberated both ways" (Vism.T.ii,466). This type becomes fivefold by
way of those who attain Arahatship after emerging from one or another
of the four immaterial jhánas and the one who attains Arahatship after
emerging from the attainment of cessation (MA:iii,131).
[5] The truth devotee
The truth devotee is a disciple on the first path in whom the faculty
of wisdom is predominant. The Buddha explains the truth-devotee as
follows:
Herein, monks, some person has not reached with his own (mental) body
those peaceful immaterial deliverances transcending material form; nor,
after seeing with wisdom, have his cankers been destroyed. But the
teachings proclaimed by the Tathágata are accepted by him through mere
reflection, and he has these qualities - the faculties of faith,
energy, mindfulness, concentration and wisdom. This person, monks, is
called a truth-devotee. [M.i,479]
The Puggalapaññatti (p.185) defines the truth-devotee as one
practising for realisation of the fruit of stream-entry in whom the
faculty of wisdom is predominant, and who develops the path led by
wisdom. It adds that when a truth-devotee is established in the fruit
of stream-entry he becomes one attained to understanding, the sixth
type. The sutta and Abhidhamma again differ as to emphasis, the one
stressing lack of the immaterial jhánas, the other the ariyan stature.
Presumably, he may have any of the four fine-material jhánas or be a
bare-insight practitioner without any mundane jhána.
[6] The one attained to understanding
The one attained to understanding is a noble disciple at the six
intermediate levels who lacks the immaterial jhánas and has a
predominance of the wisdom faculty. The Buddha explains:
And what person, monks, is the one attained to understanding? Herein,
monks someone has not reached with his own mental body those peaceful
immaterial deliverances transcending material form, but having seen
with wisdom some of his cankers are destroyed, and the teachings
proclaimed by the Tathágata have been seen and verified by him with
wisdom. This person, monks, is called the one attained to
understanding. [M.i,478]
The Puggalapaññatti (p.185) defines the one attained to understanding
as a person who understands the Four Noble Truths, has seen and
verified by means of wisdom the teachings proclaimed by the Tathágata,
and having seen with wisdom has eliminated some of his cankers. He is
thus the ,,wisdom counterpart" of the one liberated by faith, but
progresses more easily than the latter by virtue of his sharper wisdom.
Like his counterpart, he may possess any of the four mundane jhánas or
may be a dry-insight worker.
[7] The one liberated by wisdom
The one liberated by wisdom is an Arahat who does not obtain the
immaterial attainments. In the words of the sutta:
And what, person, monks, is the one liberated by wisdom? Herein, monks,
someone has not reached with his own (mental) body those peaceful
material deliverances transcending material form, but having seen with
wisdom his cankers are destroyed. This person, monks, is called one
liberated by wisdom. [M.i.477-78]
The Puggalapaññatti's definition (p.185) merely replaces
,,immaterial deliverances" with ,,the eight deliverances." Though
such Arahats do not reach the immaterial jhánas it is quite possible
for them to attain the lower jhánas. The sutta commentary in fact
states that the one liberated by wisdom is fivefold by way of the
dry-insight worker and the four who attain Arahatship after emerging
from the four jhánas.
It should be noted that the one liberated by wisdom is contrasted not
with the one liberated by faith, but with the one liberated in both
ways. The issue that divides the two types of Arahat is the lack or
possession of the four immaterial jhánas and the attainment of
cessation. The person liberated by faith is found at the six
intermediate levels of sanctity, not at the level of Arahatship. When
he obtains Arahatship, lacking the immaterial jhánas, he becomes one
liberated by wisdom even though faith rather than wisdom is his
predominant faculty. Similarly, a meditator with predominance of
concentration who possesses the immaterial attainments will still be
liberated in both ways even if wisdom rather than concentration claims
first place among his spiritual endowments, as was the case with the
venerable Sáriputta.
Jhána and the Arahat
>From the standpoint of their spiritual stature the seven types of noble
persons can be divided into three categories. The first, which includes
the faith-devotee and the truth-devotee, consists of those on the path
of stream-entry, the first of the eight noble Individuals. The second
category, comprising the one liberated by faith, the body-witness and
the one attained to understanding, consists of those on the six
intermediate levels, from the stream-enterer to one on the path of
Arahatship. The third category, comprising the one liberated in both
ways and the one liberated by wisdom, consists only of Arahats.[5]
The ubhatobhágavimutta, ,,one liberated in both ways," and the
paññávimutta ,,one liberated by wisdom," thus form the terms of a
twofold typology of Arahats distinguished on the basis of their
accomplishment in jhána. The ubhatobhágavimutta Arahat experiences in
his own person the ,,peaceful deliverances" of the immaterial
sphere, the paññávimutta Arahat lacks this full experience of the
immaterial jhánas. Each of these two types, according to the
commentaries, again becomes fivefold - the ubhatobhágavimutta by way
of those who possess the ascending four immaterial jhánas and the
attainment of cessation, the paññávimutta by way of those who reach
Arahatship after emerging from one of the four fine-material jhánas
and the dry-insight meditator whose insight lacks the support of
mundane jhána.
The possibility of attaining the supramundane path without possession
of a mundane jhána has been questioned by some Theravada scholars, but
the Visuddhi-Magga clearly admits this possibility when it
distinguishes between the path arisen in a dry-insight meditator and
the path arisen in one who possesses a jhána but does not use it as a
basis for insight (Vism.666-67; PP.779). Textual evidence that there
can be Arahats lacking mundane jhána is provided by the Susima Sutta
(S.ii,199-23) together with its commentaries. When the monks in the
sutta are asked how they can be Arahats without possessing supernormal
powers or the immaterial attainments, they reply: ,,We are liberated
by wisdom" (paññávimutta kho mayam). The commentary glosses this
reply thus: ,,We are contemplative, dry-insight meditators, liberated
by wisdom alone" (Mayam nijjhánaká sukkhavipassaká
paññámatten'eva vimuttá ti, SA.ii,117). The commentary also
states that the Buddha gave his long disquisition on insight in the
sutta ,,to show the arising of knowledge even without concentration"
(viná pi samádhimevam ñánuppattidassanattham, SA.ii,117). The
subcommentary establishes the point by explaining ,,even without
concentration" to mean ,,even without concentration previous
accomplished reaching the mark of serenity" (samathalakkhanappattam
purimasiddhamviná pi samádhin ti), adding that this is said in
reference to one who makes insight his vehicle (ST.ii,125).
In contrast to the paññávimutta Arahats, those Arahats who are
ubhatobhágavimutta enjoy a twofold liberation. Through their mastery
over the formless attainments they are liberated from the material body
(rúpakáya), capable of dwelling in this very life in the meditations
corresponding to the immaterial planes of existence; through their
attainment of Arahatship they are liberated from the mental body
(námakáya), presently free from all defilements and sure of final
emancipation from future becoming. Paññávimutta Arahats only possess
the second of these two liberations.
The double liberation of the ubhatobhágavimutta Arahat should not be
confused with another double liberation frequently mentioned in the
suttas in connection with Arahatship. This second pair of liberations,
called cetovimutti paññávimutti, liberation of mind, liberation by
wisdom," is shared by all Arahats. It appears in the stock passage
descriptive of Arahatship: ,,With the destruction of the cankers he
here and now enters and dwells in the cankerless liberation of mind,
liberation by wisdom, having realised it for himself with direct
knowledge." That this twofold liberation belongs to paññávimutta
Arahats as well as to those who are ubhatobhágavimutta is made clear
by the Putta Sutta, where the stock passage is used for two types of
Arahats called the ,,white lotus recluse" and the ,,red lotus
recluse":
How, monks, is a person a white lotus recluse (samanapundaríka)? Here,
monks, with the destruction of the cankers a monk here and now enters
and dwells in the cankerless liberation of mind, liberation by wisdom,
having realised it for himself with direct knowledge. Yet he does not
dwell experiencing the eight deliverances with his body. Thus, monks, a
person is a white lotus recluse.
And how, monks, is a person a red lotus recluse (samanapaduma)? Here
monks, with the destruction of the cankers a monk here and now enters
and dwells in the cankerless liberation of mind, liberation by wisdom,
having realised it for himself with direct knowledge. And he dwells
experiencing the eight deliverances with his body. Thus, monks, a
person is a red lotus recluse. [A.ii,87]
Since the description of these two types coincides with that of
paññávimutta and ubhatobhágavimutta the two pairs may be
identified, the white lotus recluse with the paññávimutta, the red
lotus recluse with the uhhatobhágavimutta. Yet the paññávimutta
Arahat, while lacking the experience of the eight deliverances, still
has both liberation of mind and liberation by wisdom.
When liberation of mind and liberation by wisdom are joined together
and described as ,,cankerless" (anásava), they can be taken to
indicate two aspects of the Arahat's deliverance. Liberation of mind
signifies the release of his mind from craving and its associated
defilements, liberation by wisdom the release from ignorance: ,,With
the fading away of lust there is liberation of mind, with the fading
away of ignorance there is liberation by wisdom" (A.i,61). ,,As he
sees and understands thus his mind is liberated from the canker of
sensual desire, from the canker of existence, from the canker of
ignorance (M.i,183-84) - here release from the first two cankers can be
understood as liberation of mind, release from the canker of ignorance
as liberation by wisdom. In the commentaries ,,liberation of mind"
is identified with the concentration factor in the fruition attainment
of Arahatship, ,,liberation by wisdom" with the wisdom factor.
Since every Arahat reaches Arahatship through the Noble Eightfold Path,
he must have attained supramundane jhána in the form of right
concentration, the eighth factor of the path, defined as the four
jhánas. This jhána remains with him as the concentration of the
fruition attainment of Arahatship, which occurs at the level of
supramundane jhána corresponding to that of his path. Thus he always
stands in possession of at least the supramundane jhána of fruition,
called the ,,cankerless liberation of mind." However, this
consideration does not reflect back on his mundane attainments,
requiring that every Arahat possess mundane jhána.
Although early Buddhism acknowledges the possibility of a dry-visioned
Arahatship, the attitude prevails that jhánas are still desirable
attributes in an Arahat. They are of value not only prior to final
attainment, as a foundation for insight, but retain their value even
afterwards. The value of jhána in the stage of Arahatship, when all
spiritual training has been completed, is twofold. One concerns the
Arahat's inner experience, the other his outer significance as a
representative of the Buddha's dispensation.
On the side of inner experience the jhánas are valued as providing the
Arahat with a ,,blissful dwelling here and now"
(ditthadhammasukhavihára). The suttas often show Arahats attaining to
jhána and the Buddha himself declares the four jhánas to be
figuratively a kind of Nibbána in this present life (A.iv.453-s4).
With respect to levels and factors there is no difference between the
mundane jhánas of an Arahat and those of a non-Arahat. The difference
concerns their function. For non-Arahats the mundane jhánas constitute
wholesome kamma; they are deeds with a potential to produce results, to
precipitate rebirth in a corresponding realm of existence. But in the
case of an Arahat mundane jhána no longer generates kamma. Since he
has eradicated ignorance and craving, the roots of kamma, his actions
leave no residue; they have no capacity to generate results. For him
the jhánic consciousness is a mere functional consciousness which
comes and goes and once gone disappears without a trace.
The value of the jhánas, however, extends beyond the confines of the
Arahat's personal experience to testify to the spiritual efficacy of
the Buddha's dispensation. The jhánas are regarded as
ornamentation's of the Arahat, testimonies to the accomplishment of
the spiritually perfect person and the effectiveness of the teaching he
follows. A worthy monk is able to ,,gain at will, without trouble or
difficulty, the four jhánas pertaining to the higher consciousness,
blissful dwellings here and now." This ability to gain the jhánas at
will is a ,,quality that makes a monk an elder." When accompanied by
several other spiritual accomplishments it is an essential quality of
,,a recluse who graces recluses" and of a monk who can move
unobstructed in the four directions. Having ready access to the four
jhánas makes an elder dear and agreeable, respected and esteemed by
his fellow monks. Facility in gaining the jhánas is one of the eight
qualities of a completely inspiring monk (samantapásádika bhikkhu)
perfect in all respects; it is also one of the eleven foundations of
faith (saddhá pada). It is significant that in all these lists of
qualities the last item is always the attainment of Arahatship, ,,the
cankerless liberation of mind, liberation by wisdom," showing that
all desirable qualities in a Bhikkhu culminate in Arahatship.[6]
The higher the degree of his mastery over the meditative attainments,
the higher the esteem in which an Arahat monk is held and the more
praiseworthy his achievement is considered. Thus the Buddha says of the
ubhatobhágavimutta Arahat: ,,There is no liberation in both ways
higher and more excellent than this liberation in both ways"
(D.ii,71).
The highest respect goes to those monks who possess not only liberation
in both ways but the six abhiññás or ,,super-knowledges": the
exercise of psychic powers, the divine ear, the ability to read the
minds of others, the recollection of past lives, knowledge of the death
and rebirth of beings, and knowledge of final liberation. The Buddha
declares that a monk endowed with the six abhiññás, is worthy of
gifts and hospitality, worthy of offerings and reverential salutations,
a supreme field of merit for the world (A.iii,280-81). In the period
after the Buddha's demise, what qualified a monk to give guidance to
others was endowment with ten qualities: moral virtue, learning,
contentment, mastery over the four jhánas, the five mundane abhiññas
and attainment of the cankerless liberation of mind, liberation by
wisdom (M.iii, 11-12). Perhaps it was because he was extolled by the
Buddha for his facility in the meditative attainments and the
abhiññas that the venerable Mahákassapa assumed the presidency of
the first great Buddhist council held in Rájagaha after the Buddha's
passing away.
The gradation in the veneration given to Arahats on the basis of their
mundane spiritual achievements implies something about the value system
of early Buddhism that is not often recognised. It suggests that while
final liberation may be the ultimate and most important value, it is
not the sole value even in the spiritual domain. Alongside it, as
embellishments rather than alternatives, stand mastery over the range
of the mind and mastery over the sphere of the knowable. The first is
accomplished by the attainment of the eight mundane jhánas, the second
by the attainment of the abhiññas. Together, final liberation adorned
with this twofold mastery is esteemed as the highest and most desirable
way of actualising the ultimate goal.
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[1][1] Saddhánusari, [2] saddhávimutta, [3] Kayasakkhi, [4]
ubhatobhágavimutta, [5] dhammánusari, [6] ditthipatta, and [7]
paññávimutta.
[2]The cankers, (ásava) are four powerful defilements that sustain
samsára; sensual desire, desire for existence, wrong views and
ignorance.
[3]The Visuddhi-Magga, however, says that arahats in whom faith is
predominant can also be called ,,liberated by faith" (Vism.659;
PP.770). Its commentary points out that this statement is intended only
figuratively, in the sense that those arahats reach their goal after
having been liberated by faith in the intermediate stages. Literally,
they would be ,,liberated by wisdom" (Vism.T.ii,486).
[4]The first three emancipations are: one possessing material form sees
material forms; one not perceiving material forms internally sees
material forms externally; and one is released upon the idea of the
beautiful. They are understood to be variations on the jhánas attained
with colour kasinas. For the attainment of cessation, see PP.824-833.
[5]It should be noted that the Kátágiri Sutta makes no provision in
its typology for a disciple on the first path who gains the immaterial
jhánas. (Vism.T.ii,466) holds that he would have to be considered
either a faith devote or a truth-devotee, and at the final fruition
would be one liberated in both ways.
[6]The references are to: A,ii,23; iii,131,135,114; iv,314-15; v,337.