The Lotus Sutra Part 14

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, compa.s.sion, 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 unsurpa.s.sed 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 a.s.sorted 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 of the Wonderful Law, believe and revere it with pure hearts and harbor no doubts or perplexities, they will never fall into h.e.l.l 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 Acc.u.mulated. He said to Many Treasures Buddha, "Shall return to our homeland?"

Shakyamuni Buddha said to Wisdom Acc.u.mulated, '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 Acc.u.mulated was and exchanged greetings with him, and retired then retired and sat at one side.

Bodhisattva Wisdom Acc.u.mulated 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 Acc.u.mulated, "The work of teaching and converting carried out that in the ocean was as you can see."

At that time Bodhisattva Wisdom Acc.u.mulated 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 a.s.sembly, as well as I myself, have all seen them.

You expound the principle of the true ent.i.ty, 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 of the Wonderful Law alone."

Bodhisattva Wisdom Acc.u.mulated 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 s.p.a.ce 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 compa.s.sion 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, compa.s.sionate, benevolent, yielding, she is gentle and refined in will, capable of attaining bodhi."

Bodhisattva Wisdom Acc.u.mulated said, "When I observe Shakyamuni Thus Come One, I see that for immeasurable kalpas he carried out harsh and difficult practices, acc.u.mulated 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 s.p.a.ce 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 unsurpa.s.sed 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 unsurpa.s.sed bodhi? The road to Buddhahood is long and far-reaching. Only after one has spent immeasurable kalpas pursuing austerities, acc.u.mulating 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 Acc.u.mulated 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 a.s.sembly all saw the dragon girl in the s.p.a.ce 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, G.o.ds, 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 a.s.sembly 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 Acc.u.mulated, Shariputra and all the other members of the a.s.sembly silently believed an accepted these things.

CHAPTER THIRTEEN: ADMONITION TO EMBRACE THE.

SUTRA.

At that time the Bodhisattva and mahasattva Medicine King, along with the bodhisattva and mahasattva Great Joy of Preaching and twenty thousand bodhisattva followers who were accompanying them, all in the presence of the Buddha took this vow, saying: "We beg the World-Honored One to have no further worry. After the Buddha has entered extinction we will honor, embrace, read, recite and preach this sutra. Living beings in the evil age to come will have fewer and fewer good roots. Many will be overbearingly arrogant and greedy for offerings and other forms of gain, increasing the roots that are not good and moving farther away than ever from emanc.i.p.ation. 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 a.s.sembly 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 Mahapraj.a.pati, and the six thousand nuns who accompanied her, some still learning, others with nothing more to learn, rose from their seats, pressed their palms together with a single mind and gazed up at the face of the honored one, their eyes never leaving him for instance.

At that time the World-Honored One said to Gautami , "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 pa.s.sed 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 Mahapraj.a.pati, 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 pa.s.sed 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 a.s.sembly 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 unsurpa.s.sed 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 a.s.sembly 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.

CHAPTER FOURTEEN: PEACEFUL PRACTICES.

At that time Manjushri, Dharma prince, bodhisattva and mahasattva, said to the Buddha: "World-Honored One, these bodhisattvas undertake something that is very difficult.

Because they revere and obey the Buddha, they have taken a great vow that in the evil age hereafter they will guard, uphold, read, recite and preach this Lotus Sutra. World-Honored One, in the evil age hereafter, how should these bodhisattvas, mahasattvas go about preaching this sutra?"

The Buddha said to Manjushri: "If these bodhisattvas and mahasattvas in the evil age hereafter wish to preach this sutra they should abide by four rules. First they should abide by the practices and a.s.sociations 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 a.s.sociations proper for them, bodhisattvas and mahasattvas should not a.s.sociate closely with rulers, princes, high ministers or heads of offices. They should not a.s.sociate 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 a.s.sociated with Lokayatas or anti-Lokayatas . They should not be closely a.s.sociated with hazardous amus.e.m.e.nt, 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 a.s.sociate 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 . 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 a.s.sociate himself with. 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 a.s.sociate himself with.

"Next, the bodhisattva or mahasattva should view all phenomena as empty, that being their true ent.i.ty. They do not turn upside down, do not move, do not regress, do not revolve.

They are like empty s.p.a.ce, 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 a.s.sociate 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 a.s.sociate with.

At all times shun rulers and the princes of kingdoms, high ministers, heads of offices, those engaged in hazardous amus.e.m.e.nts as well as chandalas, non-Buddhists and Brahmans.

One should not a.s.sociate 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 a.s.sociate 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 a.s.sociate with or treat with intimacy.

Also he must not a.s.sociate 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 a.s.sociate with.

Those engaged in hazardous sports, wrestling, or other kinds of amus.e.m.e.nts, women of lascivious nature - never a.s.sociate with any of these.