The word  “Music “ in the Lotus Sutra

Is copied here for those interested in the power of music to spread Buddhism All the references in the Sutra are below

Chapter 1

Precious stupas of height most wonderful, Five thousand yojanas, Their height and breadth proportionate, Two thousand yojanas [around]; Each of those stupas Has thousands of banners and flags, Curtains decorated with jewels, And precious bells harmoniously sounding; Gods, dragons, and other spirits, Human beings and beings not human With perfumes, flowers, and music Are always paying homage [to them]. Manjushri! All the Buddha-sons For worshiping the relics So splendidly adorn the stupas That all the domains are thereby Made extraordinarily wonderful and fine, Like the king of celestial trees In full bloom. The Buddha sends forth but a single ray

Chapter 2 Tactfulness

To the precious images and paintings, With flowers, incense, flags, and umbrellas Have paid homage with respectful hearts; Or employed others to perform music, Beat drums, blow horns and conchs, Panpipes and flutes, play lutes, harps, Guitars, gongs, and cymbals, Such mystic sounds as these, All played by way of homage; Or with joyful hearts By singing have extolled the merits of buddhas Even though in but a low voice, [These too] have attained the Buddha-way. Even anyone who, with distracted mind, With but a single flower

The celestial robes bestrewed, remaining in the sky, whirled round of themselves and hundreds of thousands of myriads of sorts of heavenly musical instruments all at once made music in the sky. And, raining numerous heavenly flowers, they uttered these words: "Of old at Varanasi the Buddha first rolled the wheel of the Law and now again rolls the supreme and greatest Law-wheel."

Chapter 3 A Parable

He will erect stupas of the precious seven, Displaying afar their golden spires, And, with flowers, perfumes, and music Pay homage to The stupas of the buddhas.

Thus incessantly during full ten minor kalpas they paid honor to the buddha and even till his extinction they constantly rained those flowers, while the gods [belonging to] the four [heavenly] kings to honor the buddha constantly beat celestial drums and other gods performed celestial music during fully ten minor kalpas and continued so to do until his extinction.

Chapter 7 The Parable of the Magic City

The gods beat their celestial drums And made all kinds of music. Fragrant breezes sweep away the faded flowers, While raining others of fresh beauty. When ten minor kalpas had passed, Then he accomplished the Buddha-way. Gods and men in the world All were ecstatic in mind. The sixteen sons of that buddha, All with their followers, Thousands of myriads of kotis around them, All went to the buddha, Bending low at the buddha's feet,

Chapter 10 A Teacher of the Law

. Again, let there be any who receive and keep, read and recite, expound and copy even a single verse of the Wonderful Law-Flower Sutra, and look upon this sutra with reverence as if it were the Buddha, and make offering to it in various ways with flowers, perfume, garlands, sandal powder, perfumed unguents, incense for burning, silk canopies, banners, flags, garments, and music, as well as revere it with folded hands: know, Medicine King, these people have already paid homage to ten myriad kotis of buddhas and under the buddhas performed their great vows; therefore, out of compassion for all living beings they are born here among men.

"Medicine King! If there be any people who ask you what sort of living beings will become buddhas in future worlds, you should show them that those are the people who will certainly become buddhas in future worlds. Wherefore? If [my] good sons and good daughters receive and keep, read and recite, expound, and copy even a single word of the Law-Flower Sutra, and make offerings to it in various ways with flowers, perfumes, garlands, sandal powder, fragrant unguents, incense for burning, silk canopies, banners, flags, garments, and music, as well as revere it with folded hands, these people will be looked up to by all the worlds; and as you pay homage to tathagatas, so should you pay homage to them. Know! These people are great bodhisattvas who, having accomplished Perfect Enlightenment and out of compassion

. Wherever he goes, he should be saluted with hands wholeheartedly folded, revered, worshiped, honored, and extolled, and offerings made to him of flowers, perfumes, garlands, sandal powder, perfumed unguents, incense for burning, silk canopies, banners, flags, garments, edibles and 118 dainties, and music; he should be served with the most excellent offerings found amongst men. He should be sprinkled with celestial jewels, and offerings made of celestial jewels in heaps. Wherefore? Because, this man delighting to preach the Law, they who hear it but for a moment thereupon attain Perfect Enlightenment."

"Medicine King! In every place where [this sutra] is preached or read or recited or copied or its volumes are kept, one should erect a caitya2 of the precious seven, making it very high, spacious, and splendid. But there is no need to deposit relics. Wherefore? [Because] in it there is the whole body of the Tathagata. This caitya3 should be served, revered, honored, and extolled with all kinds of flowers, perfumes, garlands, silk canopies, banners, flags, music, and hymns. If any, seeing that caitya, salute and worship it, know that they all are near to Perfect Enlightenment. Medicine King! Many people there are, both laymen and monks, who walk in the bodhisattva way, without, as it were, being able to see, hear, read, recite, copy, keep, and worship this Law-Flower Sutra. Know that those people are not yet rightly walking in the bodhisattva-way; but if any of them hear this sutra, then they shall be able to walk aright in the bodhisattva-way. If any living beings who seek after the Buddha-way either see or hear this Law-Flower Sutra, and after hearing it believe and discern, receive and keep it, you may know that they are near Perfect Enlightenment.

Chapter 11 Beholding the Precious Stupa

 All its streamers and canopies were composed of the precious seven, gold, silver, lapis lazuli, moonstone, agate, pearl, and carnelian, reaching up to the palaces of the four heavenly kings. The thirty-three gods, raining celestial mandarava flowers, paid homage to the Precious Stupa. Other gods, dragons, yakshas, gandharvas, asuras, garudas, kimnaras, mohoragas, human and nonhuman beings, all these thousand myriad kotis of beings, paid homage to the stupa with all kinds of flowers, perfumes, garlands, streamers, canopies, and music, revered, honored, and extolled it. Then from the midst of the Precious Stupa there came a loud voice, praising and saying:2 "Excellent! Excellent! World-honored Shakyamuni! Thou art able to preach to the great assembly the Wonderful Law-Flower Sutra of universal and great wisdom, by which bodhisattvas are instructed and which the buddhas guard and mind. So is it, so is it, World-honored Shakyamuni! All that thou sayest is true."

Chapter 12 Devadatta

All the gods and people, with various flowers, sandal powder, incense for burning, perfumed unguents, garments, garlands, banners, flags, jeweled canopies, music, and song, shall respectfully salute and pay homage to the wonderful Stupa of the Precious Seven. Innumerable living beings will attain arhatship; incalculable living creatures will awaken to pratyekabuddhahood; and inconceivable [numbers of] the living will be aroused to Bodhi and reach the [stage] of never falling back [into mortality

Chapter 16 The Eternal Life of the TJathagata

All the gods strike the heavenly drums And evermore make music, Showering mandarava flowers On the Buddha and his great assembly. My Pure Land will never be destroyed, Yet all view it as being burned up, And grief and horror and distress Fill them all like this. All those sinful creatures, By reason of their evil karma, Throughout asamkhyeya kalpas, Hear not the name of the Precious Three. But all who perform virtuous deeds And are gentle and of upright nature, These all see that I exist And am here expounding the Law.

Chapter 17 Discrimination of Merit"If anyone, after my extinction, Is able respectfully to keep this sutra, This man's happiness will be infinite As is above explained. Such a one will have made perfectly All kinds of offerings And erected stupas for relics, Adorned with the precious seven, With banner towers, high and broad, Tapering up to the Brahma-heaven, With thousands of myriads of kotis of gem-bells, Stirred by the wind to mystic music. For innumerable kalpas He will have paid homage to these stupas

He will have paid homage to these stupas With flowers, incense, and garlands, With celestial garments and playing of music, With perfumed oil and ghee lamps burning And illuminating all around. In the evil ages of the Law's decay, He who can keep this sutra Will have, as above [shown], Perfectly made all kinds of offerings.

Chapter 23 Medicine King

Under all these jewel trees bodhisattvas and shravakas were seated. Above each of these platforms were a hundred kotis of gods performing celestial music and singing praises to the buddha in homage to him. Then that buddha preached the Law-Flower Sutra to the Bodhisattva Loveliness2 and all the bodhisattvas and host of shravakas. This Bodhisattva Loveliness had rejoiced to follow the course of suffering and in the Law of the Buddha Sun Moon Brilliance had made zealous progress, wandering about single-mindedly seeking the Buddha for fully twelve thousand years, after which he attained the contemplation of revelation of all forms

Chapter 24 Bodhisattva Wonder Sound

The Bodhisattva Wonder Sound, for twelve thousand years, with a hundred thousand kinds of music, paid homage to the Buddha King of Cloud Thundering and offered up eighty-four thousand vessels of the precious seven. Being rewarded for this reason, he has now been born in the domain of the Buddha King Wisdom of the Pure Flower Constellation and possesses such transcendent powers. Flower Virtue! What is your opinion? The Bodhisattva Wonder Sound who at that time paid homage to the Buddha King of Cloud Thundering with music and offerings of precious vessels--was it some other person? It was indeed the present Bodhisattva-Mahasattva Wonder Sound. Flower Virtue! This Bodhisattva Wonder Sound had before paid homage to and been close to innumerable buddhas, for long had cultivated roots of virtues, and had met hundreds of thousands of myriads of kotis of nayutas of buddhas, [numerous] as the sands of the Ganges. Flower Virtue! You merely see here [one] body of the Bodhisattva Wonder Sound. But this bodhisattva appears in many kinds of bodies everywhere preaching this sutra to the living. Sometimes he appears as Brahma, or appears as Shakra, or appears as Ishvara, or appears as Maheshvara, or appears as a divine general, or appears as the divine king Vaishrayana, or appears as a holy wheel-rolling king, or appears as one of the ordinary kings, or appears as an elder, or appears as a citizen, or appears as a minister, or appears as a Brahman, or appears as a bhikshu, bhikshuni, upasaka, or upasika, or appears as the wife of an elder or a citizen, or appears as the wife of a minister, or appears as the wife of a Brahman, or appears as a youth or maiden, or appears as a god, dragon, yaksha, gandharva, asura, garuda, kimnara, mahoraga, man, or nonhuman being, and so on, and preaches this sutra. He is able to rescue whatever beings are in the hells, or hungry ghosts, or animals, and all in distress. Even in the inner courts of a king, transforming himself into a woman he preaches this sutra. Flower Virtue! This Bodhisattva Wonder Sound is one who is able to save and protect all the living in the saha-world. This Bodhisattva Wonder Sound, thus transforming himself and appearing in these various ways, in this saha-land preaches this sutra to all the living. In his [powers of] supernatural transformation and wisdom there is never any diminution.

Then the Bodhisattva-Mahasattva Wonder Sound, having paid homage to Shakyamuni Buddha and to the stupa of the Buddha Abundant Treasures, returned to his own land. The countries through which he passed were agitated in the six [different] ways, raining precious lotus flowers and performing hundreds of thousands of myriads of kotis of kinds of music. Having arrived at his own domain, he, with the eighty-four thousand bodhisattvas around him, went to the Buddha King Wisdom of the Pure Flower Constellation and said to him: "World-honored One! I have been to the saha-world, done good to its living beings, seen Shakyamuni Buddha, also seen the stupa of the Buddha Abundant Treasures, and worshiped and paid homage to them; I have also seen the Bodhisattva Manjushri, son of the Law-king, as well as the Bodhisattva Medicine King, the Bodhisattva Attainer of Earnestness and Zeal,10 the Bodhisattva Courageous Giver, and others, and caused those eighty-four thousand bodhisattvas to attain the contemplation of revelation of all forms." While this chapter on the going and coming of the Bodhisattva Wonder Sound was preached, the forty-two thousand heavenly sons attained the assurance of no [re]birth, and the Bodhisattva Flower Virtue attained the contemplation termed Law Flower.

Chapter 26 Dharani

After these female rakshasas had uttered this stanza, they addressed the Buddha, saying: "World-honored One! We ourselves will also protect those who receive and keep, read and recite, and practice this sutra, and give them ease of mind, freedom from corroding care and from all poisons."

The Buddha addressed the rakshasa women: "Good, good! Even if you are only able to protect those who receive and keep the name of the Law-Flower, your happiness will be beyond calculation; how much more if you protect those who perfectly receive, keep, and pay homage to the sutra with flowers, necklaces, sandal powder, perfumes, incense, flags, canopies, and music, burning various kinds of lamps--ghee lamps, oil lamps of scented oil, lamps of oil of campaka flowers, lamps of oil of varshika flowers, and lamps of oil of udumbara flowers, such hundreds of thousands of kinds of offerings as these. Kunti! You and your followers should protect such teachers of the Law as these." While this chapter of the dharanis was preached, sixty-eight thousand people attained the assurance of no [re]birth.

Chapter  28 Encouragement of the Bodhisattva Universal Virtue 

At that time the Bodhisattva Universal Virtue, with sovereign supernatural power, majesty, and fame, accompanied by great bodhisattvas, unlimited, infinite, incalculable, came from the eastern quarter; the countries through which he passed were shaken, jeweled lotus flowers rained down, and countless hundred thousand myriad kotis of kinds of music were performed. Encompassed also by a great host of countless gods, dragons, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, men, nonhuman beings, and others, all displaying majestic supernatural powers, he arrived at Mount Gridhrakuta in the saha-world. Having prostrated himself before Shakyamuni Buddha, he made procession around him to the right seven times and addressed the Buddha, saying: "World-honored One! I, in the domain of the Buddha Jeweled Majestic Superior King, hearing afar that the Law-Flower Sutra was being preached in this saha-world, have come with this host of countless, infinite hundred thousand myriad kotis of bodhisattvas to hear and receive it. Be pleased, World honored One, to preach it to us, [and tell] how good sons and good daughters will be able to obtain this Law-Flower Sutra after the extinction of the Tathagata."

"World-honored One! If there be any bodhisattvas who hear these dharanis, they shall be aware of the supernatural power of Universal Virtue. If while the Law Flower Sutra proceeds on its course through Jambudvipa there be those who receive and keep it, let them reflect thus: 'This is all due to the majestic power of Universal Virtue.' If any receive and keep, read and recite, rightly remember it, comprehend its meaning, and practice it as preached, let it be known that these are doing the works of Universal Virtue and have deeply planted good roots under numberless countless buddhas, and that their heads will be caressed by the hands of the tathagatas. If they only copy it, these when their life is ended will be born in the Heaven Trayastrimsha; on which occasion eighty-four thousand nymphs, performing all kinds of music, will come to welcome them, and they, wearing seven-jeweled crowns, will joy and delight among those beautiful nymphs; how much more those who receive and keep, read and recite, rightly remember it, comprehend its meaning, and practice it as preached! If there be any who receive and keep, read and recite it, and comprehend its meaning, when their life is ended the hands of a thousand buddhas will be proffered, that they fear not, neither fall into any evil destiny, [but] go straight to Maitreya Bodhisattva in the Tushita heaven, [where] Maitreya Bodhisattva, possessed of the thirty-two signs, is surrounded by a host of great bodhisattvas and has hundreds of thousands of myriads of kotis of nymph-followers, amongst whom they will be born. Such are their merits and benefits. Therefore the wise should with all their mind themselves copy it, or cause others to copy it, receive and keep, read and recite, rightly remember it, and practice it as preached. World-honored One! I now by my supernatural power will guard and protect this sutra so that, after the extinction of the Tathagata, it may spread abroad without cease in Jambudvipa."

Nichiren. wrote, ..."my disciples should be the last to abuse each other."

To those who understand, It shouldn't be a surprise that schisms in Nichiren Buddhism arose in this time period.

At this time, Itai Doshin and Reunification should be foremost on the mind of all believers priests, or laypeople who continuously strive to do Shakubuku as Nichiren did.

Spread Nichiren's writings and the true spirit of Nichiren no matter what and never backslide.

Those who continuously spread Ha Wagoso because of grudges about this and that, getting tangled in an avalanche of mental chatter, should with Honnin-myo spirit recite the sutra and the Daimoku, and practice Shakubuku, more than ever, realizing that Nichiren's teaching and the Sutra itself is very real and benefit is beyond imagination.

The Great Mandala of The Lotus Sutra, is a Picture of the Sky

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Look at these images"

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Here is a typical, old depiction of Bodhisattva Fugen (Samantabhadra) "Universal Worthy" or "Universal Virtue" (depending on translations.) This Bodhisattva is featured in The Lotus Sutra Chap 28 and the Closing Sutra of the Threefold Lotus Sutra, "The meditation of Bodhisattva, Universal Worthy/Virtue". Nichiren Daishonin mentions the Bodhisattva in the gosho and Ongi Kuden. The DaiGohonzon and other examples of Nichiren based, Gohonzon have this Bodhisattva inscribed on them. The Bodhisattva is also in the Avatamsaka Sutra,

The link to the imagehttps://i.pinimg.com/474x/72/bc/a2/72bca27337734aa2c47788e56706f01e--carved-wood-painted-wood.jpg

Now if there are people who wish to understand what is meant by my title, "The Gohobzon is a picture of the sky" now look at this space telescope phot and compare with tge statuary depiction, the descriptions in the Sutra--and the image of the Carina Nebula.

https://www.wallpaperbetter.com/wallpaper/716/584/859/carina-nebula-nasa-4K-wallpaper.jpg

Study this image carefully.

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The Carina Nebula, can actually be seen with the Naked eye, along with almost a hundred other Nebula and important objects, in our own Milky Way and even some important celestial objects outside of our own Galaxy.

Inner sight, outer sight is ultimately the same. This is more than "mythology."

Practice, study, teaching others, this goes on forever.

I thought I would provide my story just to see if some conversation can develop :)

I have always been someone that loves the "depth" and "breadth" of life.

As a kid I was inquisitive, in university I studied Religious Studies and Philosophy (Philosophy was my major as I enjoyed a secular analysis of concepts and thought).

I ended up discovering a real passion for buddhism in my early 20's.

Like many my first experience was to Mahayana buddhism and the sources available online/books.

I quickly found myself interested in Theravada and I felt this was the best "presentation" of "pure" buddhism.

I fell in love with deep writers like Ṭhānissaro Bhikkhu, Bhikkhu Anālayo, and some of the more light but still pretty concept heavy writings of Ajahn Brahm (Mindfulness Bliss and Beyond) and Ajahn​ Amaro (The Island: Teachings on Nibbana).

I also enjoyed some of the more dense meditation instructions from Pa Auk, Mahasi, Ayya Khema, Ledi Sayadaw.

I have to be honest I fell in love with anapanasati as presented in the pali canon suttas. Same with mindfulness practice as described in the Satipatthana Sutta.

I did a bit of Jhana styled meditation.

I found this really "was" buddhism.

As I grew in experience and teachings I started to become a lot more humble and started to love aspects of the other traditions.

I got more into Mahayana. I did more study.

I fell in love with Soto Zen.

I ended up doing some training in a monastery.

My curious and adventurous side got me into Nyingma and in particular Dzogchen and Mahamudra practices/perspectives.

I will say at this point in my life after training a bit in the tradition of Kōdō Sawaki - Kosho Uchiyama through Shōhaku Okumura and having to humble myself fairly massively realizing my cup was way too full I really think Dogen and the practice of Zazen just captures it.

I don't say that from a primacy position I just think it was a dharma gate that when I finally got it I was like "Wow!"

So I thought maybe we could all tell a bit about our stories and what practices and styles finally just hit us and we realized "Oh shit I finally get this thing and this is the path".

:) thank you and may you all be well

Edit: I also spent some time in a theravada monastery :)

Anavatapta, the Lake with no warmth, north of the Snowy Mountains, has cool, clear water that removes all sufferings. The lake is said to be inhabited by the dragon king.................enter the palace of the dragon king the way Nagarjuna did . --Kaimoku Sho

Nagarjuna, was said to have the power of invisibility. Alluding to the story of Nagarjuna going into the Naga Realm under the Sea where the legend tells of his receiving Mahayana Sutras, protected by the Nagas. The older story, was that Manjusri, taught the Nagas, the Lotus Sutra and they repaid the debt by protecting the Sutras for endless years.

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I adore the Lotus Sutra I am grateful for all who have upheld the teachings to this day....

From this point I am going to leave the stickies pointing to the 16th Chapter. It would be inappropriate to supplant them with the latter chapters as stickies, since this chapter is the core of the Sutra from which the other chapters are derived.

This is a copy and paste of something I posted to the NichirenBuddhism sub a few minutes ago. But this seriously disturbed me, so I figured I'd post it here too to get the perspective of some non-Nichiren believers in the Lotus Sutra...is there such a thing or is Lotus Sutra really Nichiren only? I'm coming from a semi-Theravada perspective, gravitating a bit into Pureland here. And I'm looking for clarification on what the point of the Lotus Sutra is, and if there is any reason to believe it is saying what Nichiren (the man) said it means. In other words, is the Lotus Sutra as altogether vile as Nichiren (the man, I know nothing of the sect) represents it as being. Ok, so here goes:

So I was doing some google searched today about Pureland and Nembutsu practice (with no reference to Nichiren whatsoevr but) randomly this pretty crazy writing of Nichirin on nichirenlibrary.org came up asserting that if anyone believes in the Pureland schools they are going to hell and that nembutsu practice is only a "expedient means" that must be cast aside or you'll go to the hell of incessant suffering, that you must believe in the Lotus Sutra (and apparently exclusively in the Lotus Sutra?) because to lack faith in the Lotus Sutra is automatically equal to slandering it (and apparently having faith in other sutras is lacking faith in the Lotus Sutra?), and that leads to hell.

Honestly, I don't understand how he could come to any of these conclusions. First, I don't see that the Lotus Sutra actually provides any teaching other than that there is such a thing as "skillful means" or "expedient means." Beyond that, I see nothing. I just don't get what its point beyond that is.

I don't get the impression that the Lotus Sutra says that people who follow an "expedient means" go to hell, especially not as Nichirin says in the opening here "the Hell of Incessant Suffering." If an "expedient means" doesn't lead directly to Nibbana (or once-returner or non-returnership), I would understand it as meaning that the person simply gets reborn again, probably quite frankly as a human (unless they are particularly immoral), and not in "the Hell of Incessant Suffering."

Then he also says to lack faith in the Lotus Sutra condemns to hell. Does the Lotus Sutra itself actually say that? This all sounds way too much like Christianity. It reminds me of Christianity coming around and saying "Sorry Mr. Jew, but if you continue to believe in what God revealed before, you're going to hell; God gave a New Covenant, and you better believe in Jesus now or you're going to burn." This seems to me to be exactly what Nichiren is saying "Sorry, Theravada guys, Pureland guys, etc. but what Buddha taught before the Lotus Sutra, he's pulled the rug out from under your feet; stop believing in that old teaching, or go burn in hell."

Now I'm no expert on the Lotus Sutra (I have basically no clue what the point of it is or if it even really has one) but surely this is NOT what its saying...surely? In any case, I want it to be understood I know nothing about Nichiren Buddhism, and don't have an axe to grind against it. I was just searching around on google today regarding nembutsu practice and Amida, and this shockingly bizarre writing of Nichiren came up and I was just flabbergasting how bizzarely bigoted and nonsensical it is. I'm in a daze, don't know what to think about this. Does current day Nichiren actually believe what is written there?

Or rather, does the Lotus Sutra actually teach any of this bizzaro-world stuff that Nichiren suggest?

ON PIETY.

While this exposition of the duration of the Tathâgata's lifetime was being given, innumerable, countless creatures profited by it. Then the Lord addressed the Bodhisattva Mahâsattva Maitreya: While this exposition of the duration of the Tathâgata's lifetime was being given, Agita, sixty-eight hundred thousand myriads of kotis of Bodhisattvas, comparable to the sands of the Ganges, have acquired the faculty to acquiesce in the law that has no origin. A thousand times more Bodhisattvas Mahisattvas have obtained Dharanî [Dhârani usually denotes a magic spell, a talisman. Here and there it interchanges with dhâranâ, support, the bearing in mind, attention. The synonymous rakshâ embraces the meaning of talisman and protection, support. It is not easy to decide what is intended in the text]; and other Bodhisattvas Mahâsattvas, equal to the dust atoms of one third of a macrocosm, have by hearing this Dharmaparyâya obtained the faculty of unhampered view. Other Bodhisattvas Mahâsattvas again, equal to the dust atoms of two-third parts of a macrocosm, have by hearing this Dharmaparyâya obtained the Dhârani that makes hundred thousand kotis of revolutions. Again, other Bodhisattvas Mahâsattvas, equal to the dust atoms of a whole macrocosm, have by hearing this Dharmaparyâya moved forward the wheel that never rolls back. Some Bodhisattvas Mahâsattvas, equal to the dust atoms of a mean universe, have by hearing this Dharmaparyâya moved forward the wheel of spotless radiance. Other Bodhisattvas Mahâsattvas, equal to the dust atoms of a small universe, have by hearing this Dharmaparyâya come so far that they will reach supreme, perfect enlightenment after eight births. Other Bodhisattvas Mahâsattvas, equal to the dust atoms of four worlds of four continents, have by hearing this Dharmaparyâya become such as to require four births (more) before reaching supreme, perfect enlightenment. Other Bodhisattvas Mahâsattvas, equal to the dust atoms of three four-continental worlds, have by hearing this Dharmaparyâya become such as to require three births (more) before reaching supreme, perfect enlightenment. Other Bodhisattvas Mahâsattvas, equal to the dust atoms of two four-continental worlds, have by hearing this Dharmaparyâya become such as to require two births (more) before reaching supreme, perfect enlightenment. Other Bodhisattvas Mahâsattvas, equal to the dust atoms of one fourcontinental world, have by hearing this Dharmaparyâya become such as to require but one birth before reaching supreme, perfect enlightenment. Other Bodhisattvas Mahâsattvas, equal to the dust atoms of eight macrocosms consisting of three parts, have by hearing this Dharmaparyâya conceived the idea of supreme, perfect enlightenment.

No sooner had the Lord given this exposition determining the duration and periods of the law, than there fell from the upper sky a great rain of Mandârava and great Mandârava flowers that covered and overwhelmed all the hundred thousand myriads of kotis of Buddhas who were seated on their thrones at the foot of the jewel trees in hundred thousands of myriads of kotis of worlds. It also covered and overwhelmed the Lord Sâkyamuni, the Tathâgata, &c., and the Lord Prabhûtaratna, the Tathâgata, &c., the latter sitting fully extinct on his throne, as well as that entire host of Bodhisattvas and the four classes of the audience. A rain of celestial powder of sandal and agallochum. trickled down from the sky, whilst higher up in the firmament the great drums resounded, without being struck, with a pleasant, sweet, and deep sound. Double pieces of fine heavenly cloth fell down by hundreds and thousands from the upper sky; necklaces, halfnecklaces, pearl necklaces, gems, jewels, noble gems, and noble jewels were seen high in the firmament, hanging down from every side in all directions of space, while all around thousands of jewel censers, containing priceless, exquisite incense, were moving of their own accord. Bodhisattvas Mahâsattvas were seen holding above each Tathâgata, high aloft, a row of jewel umbrellas stretching as high as the Brahma-world. So acted the Bodhisattvas Mahâsattvas in respect to all the innumerable hundred thousands of myriads of kotis of Buddhas. Severally they celebrated these Buddhas in appropriate stanzas, sacred hymns in praise of the Buddhas.

And on that occasion the Bodhisattva Mahâsattva Maitreya uttered the followino, stanzas:

1. Wonderful is the law which the Sugata has expounded, the law we never heard before; how great the majesty of the Leaders is, and how infinite the duration of their life!

2. And on hearing such a law imparted by the Sugata from face to face, thousands of kotis of creatures, the genuine sons of the Leader of the world, have been pervaded with gladness.

3. Some have reached the point of supreme enlightenment from whence there is no return, others are standing on the lower stage; some have reached the standpoint of having an unhampered view, and others have obtained thousands of kotis of Dhâranis.

4. There are others, (as) atoms, who have reached supreme Buddha-knowledge. Some, again, will after eight births become Ginas seeing the infinite.

5. Among those who hear this law from the Master, some will obtain enlightenment and see the truth after four births, others after three, others after two.

6. Some among them will become all-knowing after one birth, in the next following existence. Such will be the perfect result of learning the duration of life of the Chief.

7. Innumerable, countless as the atoms of the eight fields, are the kotis of beings who by hearing this law have conceived the idea of superior enlightenment.

8. Such is the effect produced by the great Seer, when he reveals this Buddha-state that is endless and has no limit, which is as immense as the element of ether.

9. Many thousand kotis of angels, Indras, and Brahma-angels, like the sands of the Ganges, have flocked hither from thousands of kotis of distant fields and have poured a rain of Mandairavas.

10. They move in the sky like birds, and strew fragrant powder of sandal and agallochum, to cover ceremoniously the Chief of Ginas withal.

11 High aloft tymbals without being struck emit sweet sounds; thousands of kotis of white cloth whirl down upon the Chiefs.

1. Thousands of kotis of jewel censers of costly incense move of their own accord on every side to honour the mighty Lord of the world.

2. Innumerable wise Bodhisattvas hold myriads of kotis of umbrellas, elevated and made of noble jewels, like chaplets, up to the Brahma-world.

3. The sons of Sugata, in their great joy, have attached beautiful triumphal streamers at the top of the banner staffs in honour of the Leaders whom they celebrate in thousands of stanzas.

4. Such a marvellous, extraordinary, prodigious, splendid phenomenon, O Leader, is being displayed by all those beings who are gladdened by the exposition of the duration of life (of the Tathâgata).

5. Grand is the matter now (occurring) in the ten points of space, and (great) the sound raised by the Leaders; thousands of kotis of living beings are refreshed and gifted with virtue for enlightenment.

Thereupon the Lord addressed the Bodhisattva Mahâsattva Maitreya: Those beings, Agita, who during the exposition of this Dharmaparyâya in which the duration of the Tathâgata's life is revealed have entertained, were it but a single thought of trust, or have put belief in it, how great a merit are they to produce, be they young men and young ladies of good family? Listen then, and mind it well, how great the merit is they shall produce. Let us suppose the case, Agita, that some young man or young lady of good family, desirous of supreme, perfect enlightenment, for eight hundred thousand myriads of kotis of Æons practises the five perfections of virtue (Pâramitâs), to wit, perfect charity in alms, perfect morality, perfect forbearance, perfect energy, perfect meditation-perfect wisdom being excepted; let us, on the other hand, suppose the case, Agita, that a young man or young lady of good family, on hearing this Dharmaparyâya containing the exposition of the duration of the Tathâgata's life, conceives were it but a single thought of trust or puts belief in it; then that former accumulation of merit, that accumulation of good connected with the five perfections of virtue, (that accumulation) which has come to full accomplishment in eight hundred thousand myriads of kotis of Æons, does not equal one hundredth part of the accumulation of merit in the second case; it does not equal one thousandth part; it admits of no calculation, no counting, no reckoning, no comparison, no approximation, no secret teaching. One who is possessed of such an accumulation of merit, Agita, be he a young man or a young lady of good family, will not miss supreme, perfect enlightenment; no, that is not possible.

And on that occasion the Lord uttered the following stanzas:

1. Let a man who is seeking after this knowledge, superior Buddha-knowledge, undertake to practise in this world the five perfect virtues;

2. Let him, during eight thousand kotis of complete Æons, continue giving repeated alms to Buddhas and disciples;

3. Regaling Pratyekabuddhas and kotis of Bodhisattvas by giving meat, food and drink, clothing and lodging;

4. Let him build on earth refuges and monasteries of sandal-wood, and pleasant convent gardens provided with walks;

5. Let him after so bestowing gifts, various and diversified, during thousands of kotis of Æons, direct his mind to enlightenment;

6. Let him then, for the sake of Buddhaknowledge, keep unbroken the pure moral precepts which have been recommended by the perfect Buddhas and acknowledged by the wise;

7. Let him further develop the virtue of forbearance, be steady in the stage of meekness [i.e. of a monk under training.], be constant, of good memory, and patiently endure many censures;

8. Let him, moreover, for the sake of Buddha-knowledge, bear the contemptuous words of unbelievers who are rooted in pride;

9. Let him, always zealous, strenuous, studious, of good memory, without any other pre-occupation in his mind, practise meditation, during kotis of.Æons;

10. Let him, whether living in the forest or entering upon a vagrant life [i.e. a Yogin, a contemplative mystic.], go about, avoiding sloth and torpor, for kotis of Æons;

11. Let him as a philosopher, a great philosopher who finds his delight in meditation, in concentration of mind, pass eight thousand kotis of Æons;

12. Let him energetically pursue enlightenment with the thought of his reaching all-knowingness, and so arrive at the highest degree of meditation;

13. Then the merit accruing to those who practise the virtues oft described, during thousands of kotis of Æons,

14. (Is less than that of) a man or a woman who, on hearing the duration of my life, for a single moment believes in it; this merit is endless.

15. He who renouncing doubt, vacillation, and misgiving shall believe even for a short moment, shall obtain such a reward.

16. The Bodhisattvas also,who have practised those virtues during kotis of Æons, will not be startled at hearing of this inconceivably long life of mine.

17. They will bow their heads (and think): 'May I also in future become such a one and release kotis of living beings!

18. 'As the Lord Sâkyamuni, the Lion of the Sakya race, after he had occupied his seat on the terrace of enlightenment, raised his lion's roar;

19. 'So may I in future be sitting on the terrace of enlightenment, honoured by all mortals, to teach so long a life!'

20. Those who are possessed of firmness of intention and have learnt the principles, will understand the mystery and feel no uncertaint.

Again, Agita, he who after hearing this Dharmaparyâya, which contains an exposition of the duration of the Tathâgata's life, apprehends it, penetrates and understands it, will produce a yet more immeasurable accumulation of merit conducive to Buddhaknowledge; unnecessary to add that he who hears such a Dharmaparyâya as this or makes others hear it; who keeps it in memory, reads, comprehends or makes others comprehend it; who writes or has it written, collects or has it collected into a volume, honours, respects, worships it with flowers, incense, perfumed garlands, ointments, powder, cloth, umbrellas, flags, streamers, (lighted) oil lamps, ghee lamps or lamps filled with scented oil, will produce a far greater accumulation of merit conducive to Buddha-knowledge.

And, Agita, as a test whether that young man or young lady of good family who hears this exposition of the duration of the Tathâgata's life most decidedly believes in it may be deemed the following. They will behold me teaching the law I here on the Gridhrakûta, surrounded by a host of Bodhisattvas, attended by a host of Bodhisattvas, in the centre of the congregation of disciples. They will behold here my Buddha-field in the Saha-world, consisting of lapis lazuli and forming a level plain; forming a chequered board of eight compartments with gold threads; set off with jewel trees. They will behold the towers that the Bodhisattvas use as their abodes. By this test, Agita, one may know if a young man or young lady of good family has a most decided belief. Moreover, Agita, I declare that a young man of good family who, after the complete extinction of the Tathâgata, shall not reject, but joyfully accept this Dharmaparyâya when hearing it, that such a young man of good family also is earnest in his belief; far more one who keeps it in memory or reads it. He who after collecting this Dharmaparyâya into a volume carries it on his shoulder carries the Tathâgata on his shoulder. Such a young man or young lady of good family, Agita, need make no Stûpas for me, nor monasteries; need not give to the congregation of monks medicaments for the sick or (other) requisites [This agrees with the teaching of the Vedanta that Brahma-knowledge is independent of good works]. For, Agita, such a young man or young lady of good family has (spiritually) built for the worship of my relics Stûpas of seven precious substances reaching up to the Brahma-world in height, and with a circumference in proportion, with the umbrellas thereto belonging, with triumphal streamers, with tinkling bells and baskets; has shown manifold marks of respect to those Stûpas of relics with diverse celestial and earthly flowers, incense, perfumed garlands, ointments, powder, cloth, umbrellas, banners, flags, triumphal streamers, by various sweet, pleasant, clear-sounding tymbals and drums, by the tune, noise, sounds of musical instruments and castanets, by songs, nautch and dancing of different kinds, of many, innumerable kinds; has done those acts of worship during many, innumerable thousands of kotis of Æons. One who keeps in memory this Dharmaparyâya after my complete extinction, who reads, writes, promulgates it, Agita, shall also have built monasteries, large, spacious, extensive, made of red sandal-wood, with thirty-two pinnacles, eight stories, fit for a thousand monks, adorned with gardens and flowers, having walks furnished with lodgings, completely provided with meat, food and drink and medicaments for the sick, well equipped with all comforts. And those numerous, innumerable beings, say a hundred or a thousand or ten thousand or a koti or hundred kotis or thousand kotis or hundred thousand kotis or ten thousand times hundred thousand kotis, they must be considered to form the congregation of disciples seeing me from face to face, and must be considered as those whom I have fully blessed. He who, after my complete extinction, shall keep this Dharmaparyâya, read, promulgate, or write it, he, I repeat, Agita, need not build Stûpas of relics, nor worship the congregation; not necessary to tell, Agita, that the young man or young lady of good family who, keeping this Dharmaparyâya, shall crown it by charity in alms, morality, forbearance, energy, meditation, or wisdom, will produce a much greater accumulation of merit; it is, in fact, immense, incalculable, infinite. just as the element of ether, Agita, is boundless, to the east, south, west, north, beneath, above, and in the intermediate quarters, so immense and incalculable an accumulation of merit, conducive to Buddha-knowledge, will be produced by a young man or young lady of good family who shall keep, read, write, or cause to be written, this Dharmaparyâya. He will be zealous in worshipping the Tathâgata shrines; he will laud the disciples of the Tathâgata, praise the hundred thousands of myriads of kotis of virtues of the Bodhisattvas Mahâsattvas, and expound them to others; he will be accomplished in forbearance, be moral, of good character, agreeable to live with, and tolerant, modest, not jealous of others, not wrathful, not vicious in mind, of good memory, strenuous and always busy, devoted to meditation in striving after the state of a Buddha, attaching great value to abstract meditation, frequently engaging in abstract meditation, able in solving questions and in avoiding hundred thousands of myriads of kotis of questions. Any Bodhisattva Mahâsattva, Agita, who, after the Tathâgata's complete extinction, shall keep this Dharmaparyâya, will have the good qualities I have described. Such a young man or young lady of good family, Agita, must be considered to make for the terrace of enlightenment; that young man or young lady of good family steps towards the foot of the tree of enlightenment in order to reach enlightenment. And where that young man or young lady of good family, Agita, stands, sits, or walks, there one should make a shrine', dedicated to the Tathâgata, and the world, including the gods, should say: This is a Stûpa of relics of the Tathâgata.

And on that occasion the Lord uttered the following stanzas:

1. An immense mass of merit, as I have repeatedly mentioned, shall be his who, after the complete extinction of the Leader of men, shall keep this Sûtra.

2. He will have paid worship to me, and built Stûpas of relics, made of precious substances, variegated, beautiful, and splendid;

3. In height coming up to the Brahma-world, with rows of umbrellas, great in circumference gorgeous, and decorated with triumphal streamers;

4. Resounding with the clear ring of bells, and decorated with silk bands, while jingles moved by the wind form another ornament at (the shrines of) Gina relics.

5. He will have shown great honour to them by flowers, perfumes, and ointments ; by music, clothes, and the repeated (sound of) tymbals.

6. He will have sweet musical instruments struck at those relics, and lamps with scented oil kept burning all around.

7. He who at the period of depravation shall keep and teach this Sûtra, he will have paid me such an infinitely varied worship.

8. He has built many kotis of excellent monasteries of sandal-wood, with thirty-two pinnacles, and eight terraces high;

9. Provided with couches, with food hard and soft; furnished with excellent curtains, and having cells by thousands.

10. He has given hermitages and walks embellished by flower-gardens; many elegant objects of various forms and variegated.

11. He has shown manifold worship to the host of disciples in my presence, he who, after my extinction, shall keep this Sûtra.

12. Let one be ever so good in disposition, much greater merit will he obtain who shall keep or write this Sûtra.

13. Let a man cause this to be written and have it well put together in a volume; let him always worship the volume with flowers, garlands, ointments.

14. Let him constantly place near it a lamp filled with scented oil, along with full-blown lotuses and suitable' oblations of Michelia Champaka.

15. The man who pays such worship to the books will produce a mass of merit which is not to be measured.

16. Even as there is no measure of the element of ether, in none of the ten directions, so there is no measure of this mass of merit.

17. How much more will this be the case with one who is patient, meek, devoted, moral, studious, and addicted to meditation;

18. Who is not irascible, not treacherous, reverential towards the sanctuary, always humble towards monks, not conceited, nor neglectful;

19. Sensible and wise, not angry when he is asked a question; who, full of compassion for living beings, gives such instruction as suits them.

20. If there be such a man who (at the same time) keeps this Sûtra, he will possess a mass of merit that cannot be measured.

21. If one meets such a man as here described, a keeper of this Sûtra, one should do homage to him.

22. One should present him with divine flowers, cover him with divine clothes, and bow the head to salute his feet, in the conviction of his being a Tathâgata.

23. And at the sight of such a man one may directly make the reflection that he is going towards the foot of the tree to arrive at superior, blessed enlightenment for the weal of all the world, including the gods.

24. And wherever such a sage is walking, standing, sitting, or lying down; wherever the hero pronounces were it but a single stanza from this Sûtra;

25. There one should build a Stûpa for the most high of men, a splendid, beautiful (Stûpa), dedicated to the Lord Buddha, the Chief, and then worship it in manifold ways.

26. That spot of the earth has been enjoyed by myself; there have I walked myself, and there have I been sitting; where that son of Buddha has stayed, there I am.

Translated By H. Kern (1884)

CHAPTER XVI

OF PIETY

While this exposition of the duration of the Tathâgata's lifetime was being given, innumerable, countless creatures profited by it. Then the Lord addressed the Bodhisattva Mahâsattva Maitreya: While this exposition of the duration of the Tathâgata's lifetime was being given, Agita, sixty-eight hundred thousand myriads of kotis of Bodhisattvas, comparable to the sands of the Ganges, have acquired the faculty to acquiesce in the law that has no origin. A thousand times more Bodhisattvas Mahisattvas have obtained Dharanî [Dhârani usually denotes a magic spell, a talisman. Here and there it interchanges with dhâranâ, support, the bearing in mind, attention. The synonymous rakshâ embraces the meaning of talisman and protection, support. It is not easy to decide what is intended in the text]; and other Bodhisattvas Mahâsattvas, equal to the dust atoms of one third of a macrocosm, have by hearing this Dharmaparyâya obtained the faculty of unhampered view. Other Bodhisattvas Mahâsattvas again, equal to the dust atoms of two-third parts of a macrocosm, have by hearing this Dharmaparyâya obtained the Dhârani that makes hundred thousand kotis of revolutions. Again, other Bodhisattvas Mahâsattvas, equal to the dust atoms of a whole macrocosm, have by hearing this Dharmaparyâya moved forward the wheel that never rolls back. Some Bodhisattvas Mahâsattvas, equal to the dust atoms of a mean universe, have by hearing this Dharmaparyâya moved forward the wheel of spotless radiance. Other Bodhisattvas Mahâsattvas, equal to the dust atoms of a small universe, have by hearing this Dharmaparyâya come so far that they will reach supreme, perfect enlightenment after eight births. Other Bodhisattvas Mahâsattvas, equal to the dust atoms of four worlds of four continents, have by hearing this Dharmaparyâya become such as to require four births (more) before reaching supreme, perfect enlightenment. Other Bodhisattvas Mahâsattvas, equal to the dust atoms of three four-continental worlds, have by hearing this Dharmaparyâya become such as to require three births (more) before reaching supreme, perfect enlightenment. Other Bodhisattvas Mahâsattvas, equal to the dust atoms of two four-continental worlds, have by hearing this Dharmaparyâya become such as to require two births (more) before reaching supreme, perfect enlightenment. Other Bodhisattvas Mahâsattvas, equal to the dust atoms of one fourcontinental world, have by hearing this Dharmaparyâya become such as to require but one birth before reaching supreme, perfect enlightenment. Other Bodhisattvas Mahâsattvas, equal to the dust atoms of eight macrocosms consisting of three parts, have by hearing this Dharmaparyâya conceived the idea of supreme, perfect enlightenment.

No sooner had the Lord given this exposition determining the duration and periods of the law, than there fell from the upper sky a great rain of Mandârava and great Mandârava flowers that covered and overwhelmed all the hundred thousand myriads of kotis of Buddhas who were seated on their thrones at the foot of the jewel trees in hundred thousands of myriads of kotis of worlds. It also covered and overwhelmed the Lord Sâkyamuni, the Tathâgata, &c., and the Lord Prabhûtaratna, the Tathâgata, &c., the latter sitting fully extinct on his throne, as well as that entire host of Bodhisattvas and the four classes of the audience. A rain of celestial powder of sandal and agallochum. trickled down from the sky, whilst higher up in the firmament the great drums resounded, without being struck, with a pleasant, sweet, and deep sound. Double pieces of fine heavenly cloth fell down by hundreds and thousands from the upper sky; necklaces, halfnecklaces, pearl necklaces, gems, jewels, noble gems, and noble jewels were seen high in the firmament, hanging down from every side in all directions of space, while all around thousands of jewel censers, containing priceless, exquisite incense, were moving of their own accord. Bodhisattvas Mahâsattvas were seen holding above each Tathâgata, high aloft, a row of jewel umbrellas stretching as high as the Brahma-world. So acted the Bodhisattvas Mahâsattvas in respect to all the innumerable hundred thousands of myriads of kotis of Buddhas. Severally they celebrated these Buddhas in appropriate stanzas, sacred hymns in praise of the Buddhas.

And on that occasion the Bodhisattva Mahâsattva Maitreya uttered the followino, stanzas:

1. Wonderful is the law which the Sugata has expounded, the law we never heard before; how great the majesty of the Leaders is, and how infinite the duration of their life!

2. And on hearing such a law imparted by the Sugata from face to face, thousands of kotis of creatures, the genuine sons of the Leader of the world, have been pervaded with gladness.

3. Some have reached the point of supreme enlightenment from whence there is no return, others are standing on the lower stage; some have reached the standpoint of having an unhampered view, and others have obtained thousands of kotis of Dhâranis.

4. There are others, (as) atoms, who have reached supreme Buddha-knowledge. Some, again, will after eight births become Ginas seeing the infinite.

5. Among those who hear this law from the Master, some will obtain enlightenment and see the truth after four births, others after three, others after two.

6. Some among them will become all-knowing after one birth, in the next following existence. Such will be the perfect result of learning the duration of life of the Chief.

7. Innumerable, countless as the atoms of the eight fields, are the kotis of beings who by hearing this law have conceived the idea of superior enlightenment.

8. Such is the effect produced by the great Seer, when he reveals this Buddha-state that is endless and has no limit, which is as immense as the element of ether.

9. Many thousand kotis of angels, Indras, and Brahma-angels, like the sands of the Ganges, have flocked hither from thousands of kotis of distant fields and have poured a rain of Mandairavas.

10. They move in the sky like birds, and strew fragrant powder of sandal and agallochum, to cover ceremoniously the Chief of Ginas withal.

11 High aloft tymbals without being struck emit sweet sounds; thousands of kotis of white cloth whirl down upon the Chiefs.

1. Thousands of kotis of jewel censers of costly incense move of their own accord on every side to honour the mighty Lord of the world.

2. Innumerable wise Bodhisattvas hold myriads of kotis of umbrellas, elevated and made of noble jewels, like chaplets, up to the Brahma-world.

3. The sons of Sugata, in their great joy, have attached beautiful triumphal streamers at the top of the banner staffs in honour of the Leaders whom they celebrate in thousands of stanzas.

4. Such a marvellous, extraordinary, prodigious, splendid phenomenon, O Leader, is being displayed by all those beings who are gladdened by the exposition of the duration of life (of the Tathâgata).

5. Grand is the matter now (occurring) in the ten points of space, and (great) the sound raised by the Leaders; thousands of kotis of living beings are refreshed and gifted with virtue for enlightenment.

Thereupon the Lord addressed the Bodhisattva Mahâsattva Maitreya: Those beings, Agita, who during the exposition of this Dharmaparyâya in which the duration of the Tathâgata's life is revealed have entertained, were it but a single thought of trust, or have put belief in it, how great a merit are they to produce, be they young men and young ladies of good family? Listen then, and mind it well, how great the merit is they shall produce. Let us suppose the case, Agita, that some young man or young lady of good family, desirous of supreme, perfect enlightenment, for eight hundred thousand myriads of kotis of Æons practises the five perfections of virtue (Pâramitâs), to wit, perfect charity in alms, perfect morality, perfect forbearance, perfect energy, perfect meditation-perfect wisdom being excepted; let us, on the other hand, suppose the case, Agita, that a young man or young lady of good family, on hearing this Dharmaparyâya containing the exposition of the duration of the Tathâgata's life, conceives were it but a single thought of trust or puts belief in it; then that former accumulation of merit, that accumulation of good connected with the five perfections of virtue, (that accumulation) which has come to full accomplishment in eight hundred thousand myriads of kotis of Æons, does not equal one hundredth part of the accumulation of merit in the second case; it does not equal one thousandth part; it admits of no calculation, no counting, no reckoning, no comparison, no approximation, no secret teaching. One who is possessed of such an accumulation of merit, Agita, be he a young man or a young lady of good family, will not miss supreme, perfect enlightenment; no, that is not possible.

And on that occasion the Lord uttered the following stanzas:

1. Let a man who is seeking after this knowledge, superior Buddha-knowledge, undertake to practise in this world the five perfect virtues;

2. Let him, during eight thousand kotis of complete Æons, continue giving repeated alms to Buddhas and disciples;

3. Regaling Pratyekabuddhas and kotis of Bodhisattvas by giving meat, food and drink, clothing and lodging;

4. Let him build on earth refuges and monasteries of sandal-wood, and pleasant convent gardens provided with walks;

5. Let him after so bestowing gifts, various and diversified, during thousands of kotis of Æons, direct his mind to enlightenment;

6. Let him then, for the sake of Buddhaknowledge, keep unbroken the pure moral precepts which have been recommended by the perfect Buddhas and acknowledged by the wise;

7. Let him further develop the virtue of forbearance, be steady in the stage of meekness [i.e. of a monk under training.], be constant, of good memory, and patiently endure many censures;

8. Let him, moreover, for the sake of Buddha-knowledge, bear the contemptuous words of unbelievers who are rooted in pride;

9. Let him, always zealous, strenuous, studious, of good memory, without any other pre-occupation in his mind, practise meditation, during kotis of.Æons;

10. Let him, whether living in the forest or entering upon a vagrant life [i.e. a Yogin, a contemplative mystic.], go about, avoiding sloth and torpor, for kotis of Æons;

11. Let him as a philosopher, a great philosopher who finds his delight in meditation, in concentration of mind, pass eight thousand kotis of Æons;

12. Let him energetically pursue enlightenment with the thought of his reaching all-knowingness, and so arrive at the highest degree of meditation;

13. Then the merit accruing to those who practise the virtues oft described, during thousands of kotis of Æons,

14. (Is less than that of) a man or a woman who, on hearing the duration of my life, for a single moment believes in it; this merit is endless.

15. He who renouncing doubt, vacillation, and misgiving shall believe even for a short moment, shall obtain such a reward.

16. The Bodhisattvas also,who have practised those virtues during kotis of Æons, will not be startled at hearing of this inconceivably long life of mine.

17. They will bow their heads (and think): 'May I also in future become such a one and release kotis of living beings!

18. 'As the Lord Sâkyamuni, the Lion of the Sakya race, after he had occupied his seat on the terrace of enlightenment, raised his lion's roar;

19. 'So may I in future be sitting on the terrace of enlightenment, honoured by all mortals, to teach so long a life!'

20. Those who are possessed of firmness of intention and have learnt the principles, will understand the mystery and feel no uncertaint.

Again, Agita, he who after hearing this Dharmaparyâya, which contains an exposition of the duration of the Tathâgata's life, apprehends it, penetrates and understands it, will produce a yet more immeasurable accumulation of merit conducive to Buddhaknowledge; unnecessary to add that he who hears such a Dharmaparyâya as this or makes others hear it; who keeps it in memory, reads, comprehends or makes others comprehend it; who writes or has it written, collects or has it collected into a volume, honours, respects, worships it with flowers, incense, perfumed garlands, ointments, powder, cloth, umbrellas, flags, streamers, (lighted) oil lamps, ghee lamps or lamps filled with scented oil, will produce a far greater accumulation of merit conducive to Buddha-knowledge.

And, Agita, as a test whether that young man or young lady of good family who hears this exposition of the duration of the Tathâgata's life most decidedly believes in it may be deemed the following. They will behold me teaching the law I here on the Gridhrakûta, surrounded by a host of Bodhisattvas, attended by a host of Bodhisattvas, in the centre of the congregation of disciples. They will behold here my Buddha-field in the Saha-world, consisting of lapis lazuli and forming a level plain; forming a chequered board of eight compartments with gold threads; set off with jewel trees. They will behold the towers that the Bodhisattvas use as their abodes. By this test, Agita, one may know if a young man or young lady of good family has a most decided belief. Moreover, Agita, I declare that a young man of good family who, after the complete extinction of the Tathâgata, shall not reject, but joyfully accept this Dharmaparyâya when hearing it, that such a young man of good family also is earnest in his belief; far more one who keeps it in memory or reads it. He who after collecting this Dharmaparyâya into a volume carries it on his shoulder carries the Tathâgata on his shoulder. Such a young man or young lady of good family, Agita, need make no Stûpas for me, nor monasteries; need not give to the congregation of monks medicaments for the sick or (other) requisites [This agrees with the teaching of the Vedanta that Brahma-knowledge is independent of good works]. For, Agita, such a young man or young lady of good family has (spiritually) built for the worship of my relics Stûpas of seven precious substances reaching up to the Brahma-world in height, and with a circumference in proportion, with the umbrellas thereto belonging, with triumphal streamers, with tinkling bells and baskets; has shown manifold marks of respect to those Stûpas of relics with diverse celestial and earthly flowers, incense, perfumed garlands, ointments, powder, cloth, umbrellas, banners, flags, triumphal streamers, by various sweet, pleasant, clear-sounding tymbals and drums, by the tune, noise, sounds of musical instruments and castanets, by songs, nautch and dancing of different kinds, of many, innumerable kinds; has done those acts of worship during many, innumerable thousands of kotis of Æons. One who keeps in memory this Dharmaparyâya after my complete extinction, who reads, writes, promulgates it, Agita, shall also have built monasteries, large, spacious, extensive, made of red sandal-wood, with thirty-two pinnacles, eight stories, fit for a thousand monks, adorned with gardens and flowers, having walks furnished with lodgings, completely provided with meat, food and drink and medicaments for the sick, well equipped with all comforts. And those numerous, innumerable beings, say a hundred or a thousand or ten thousand or a koti or hundred kotis or thousand kotis or hundred thousand kotis or ten thousand times hundred thousand kotis, they must be considered to form the congregation of disciples seeing me from face to face, and must be considered as those whom I have fully blessed. He who, after my complete extinction, shall keep this Dharmaparyâya, read, promulgate, or write it, he, I repeat, Agita, need not build Stûpas of relics, nor worship the congregation; not necessary to tell, Agita, that the young man or young lady of good family who, keeping this Dharmaparyâya, shall crown it by charity in alms, morality, forbearance, energy, meditation, or wisdom, will produce a much greater accumulation of merit; it is, in fact, immense, incalculable, infinite. just as the element of ether, Agita, is boundless, to the east, south, west, north, beneath, above, and in the intermediate quarters, so immense and incalculable an accumulation of merit, conducive to Buddha-knowledge, will be produced by a young man or young lady of good family who shall keep, read, write, or cause to be written, this Dharmaparyâya. He will be zealous in worshipping the Tathâgata shrines; he will laud the disciples of the Tathâgata, praise the hundred thousands of myriads of kotis of virtues of the Bodhisattvas Mahâsattvas, and expound them to others; he will be accomplished in forbearance, be moral, of good character, agreeable to live with, and tolerant, modest, not jealous of others, not wrathful, not vicious in mind, of good memory, strenuous and always busy, devoted to meditation in striving after the state of a Buddha, attaching great value to abstract meditation, frequently engaging in abstract meditation, able in solving questions and in avoiding hundred thousands of myriads of kotis of questions. Any Bodhisattva Mahâsattva, Agita, who, after the Tathâgata's complete extinction, shall keep this Dharmaparyâya, will have the good qualities I have described. Such a young man or young lady of good family, Agita, must be considered to make for the terrace of enlightenment; that young man or young lady of good family steps towards the foot of the tree of enlightenment in order to reach enlightenment. And where that young man or young lady of good family, Agita, stands, sits, or walks, there one should make a shrine', dedicated to the Tathâgata, and the world, including the gods, should say: This is a Stûpa of relics of the Tathâgata.

And on that occasion the Lord uttered the following stanzas:

1. An immense mass of merit, as I have repeatedly mentioned, shall be his who, after the complete extinction of the Leader of men, shall keep this Sûtra.

2. He will have paid worship to me, and built Stûpas of relics, made of precious substances, variegated, beautiful, and splendid;

3. In height coming up to the Brahma-world, with rows of umbrellas, great in circumference gorgeous, and decorated with triumphal streamers;

4. Resounding with the clear ring of bells, and decorated with silk bands, while jingles moved by the wind form another ornament at (the shrines of) Gina relics.

5. He will have shown great honour to them by flowers, perfumes, and ointments ; by music, clothes, and the repeated (sound of) tymbals.

6. He will have sweet musical instruments struck at those relics, and lamps with scented oil kept burning all around.

7. He who at the period of depravation shall keep and teach this Sûtra, he will have paid me such an infinitely varied worship.

8. He has built many kotis of excellent monasteries of sandal-wood, with thirty-two pinnacles, and eight terraces high;

9. Provided with couches, with food hard and soft; furnished with excellent curtains, and having cells by thousands.

10. He has given hermitages and walks embellished by flower-gardens; many elegant objects of various forms and variegated.

11. He has shown manifold worship to the host of disciples in my presence, he who, after my extinction, shall keep this Sûtra.

12. Let one be ever so good in disposition, much greater merit will he obtain who shall keep or write this Sûtra.

13. Let a man cause this to be written and have it well put together in a volume; let him always worship the volume with flowers, garlands, ointments.

14. Let him constantly place near it a lamp filled with scented oil, along with full-blown lotuses and suitable' oblations of Michelia Champaka.

15. The man who pays such worship to the books will produce a mass of merit which is not to be measured.

16. Even as there is no measure of the element of ether, in none of the ten directions, so there is no measure of this mass of merit.

17. How much more will this be the case with one who is patient, meek, devoted, moral, studious, and addicted to meditation;

18. Who is not irascible, not treacherous, reverential towards the sanctuary, always humble towards monks, not conceited, nor neglectful;

19. Sensible and wise, not angry when he is asked a question; who, full of compassion for living beings, gives such instruction as suits them.

20. If there be such a man who (at the same time) keeps this Sûtra, he will possess a mass of merit that cannot be measured.

21. If one meets such a man as here described, a keeper of this Sûtra, one should do homage to him.

22. One should present him with divine flowers, cover him with divine clothes, and bow the head to salute his feet, in the conviction of his being a Tathâgata.

23. And at the sight of such a man one may directly make the reflection that he is going towards the foot of the tree to arrive at superior, blessed enlightenment for the weal of all the world, including the gods.

24. And wherever such a sage is walking, standing, sitting, or lying down; wherever the hero pronounces were it but a single stanza from this Sûtra;

25. There one should build a Stûpa for the most high of men, a splendid, beautiful (Stûpa), dedicated to the Lord Buddha, the Chief, and then worship it in manifold ways.

26. That spot of the earth has been enjoyed by myself; there have I walked myself, and there have I been sitting; where that son of Buddha has stayed, there I am.

On the Buddha’s Prophecy

THE seventh volume of the Lotus Sutra states, “After I have passed into extinction, in the last five-hundred-year period you must spread it [the Lotus Sutra] abroad widely throughout Jambudvīpa and never allow it to be cut off.” On the one hand, it is deplorable to me that more than 2,220 years have already passed since the Buddha’s demise. What evil karma prevented me from being born in his lifetime? Why could not I have seen the four ranks of sages in the Former Day of the Law, or T’ien-t’ai and Dengyō in the Middle Day of the Law? On the other hand, I rejoice at whatever good fortune enabled me to be born in the last five-hundred-year period and to read these true words of the sutra.

Even if I had been born in the Buddha’s lifetime, it would have served no purpose, for those who embraced the four flavors of teachings had not yet heard of the Lotus Sutra. Again, my being born in either the Former or the Middle Day of the Law would have been meaningless, for neither the scholars of the three schools of the south or the seven schools of the north [in China], nor those of the Flower Garland, True Word, or any other schools, believed in the Lotus Sutra.

The Great Teacher T’ien-t’ai states, “In the last five-hundred-year period, the mystic way will spread and benefit humankind far into the future.” Does this not describe the time of wide propagation? The Great Teacher Dengyō says, “The Former and Middle Days are almost over, and the Latter Day is near at hand.” These words reveal how much he longed for the beginning of the Latter Day of the Law. If we consider the rewards of living in the different ages, it is clear that mine surpass those of Nāgārjuna and Vasubandhu, and excel those of T’ien-t’ai and Dengyō.

Question: You are not the only person living in this “last five-hundred-year period”; why are you in particular so overjoyed to be living now?

Answer: The fourth volume of the Lotus Sutra reads, “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?” The Great Teacher T’ien-t’ai states, “It will be much worse in the future because the principles [of the Lotus Sutra] are so hard to teach.” The Great Teacher Miao-lo explains, “The purpose of the phrase ‘the principles are so hard to teach’ is to let us know how hard it is to enable people to understand these principles.” The Dharma Teacher Chih-tu states: “It is said that good medicine tastes bitter. This sutra, which is like good medicine, dispels attachments to the p.399five vehicles and establishes the one ultimate principle. It reproaches those in the ranks of ordinary beings and censures those in the ranks of sagehood, denies [provisional] Mahayana and refutes Hinayana. . . . That is why all these types of people try to make hindrances [for a practitioner of the Lotus Sutra].” The Great Teacher Dengyō states: “Speaking of the age, [the propagation of the true teaching will begin] in the age when the Middle Day of the Law ends and the Latter Day opens. Regarding the land, it will begin in a land to the east of T’ang and to the west of Katsu. As for the people, it will spread among people stained by the five impurities who live in a time of conflict. The sutra says, ‘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?’ There is good reason for this statement.” The Great Teacher Dengyō seems to be describing his own day, but actually he is referring to our present time. His words “The Former and Middle Days are almost over, and the Latter Day is near at hand” have just such a meaning.

The sutra states, “Evil devils, the devils’ people, heavenly beings, dragons, yakshas, kumbhānda demons, and others will seize the advantage.” Another part of the sutra details these “others”: “Whether it be a yaksha, or a rākshasa, or a hungry spirit, or a putana, or a kritya, or a vetada, or a skanda, or an umaraka, or an apasmaraka, or a yaksha kritya, or a human kritya . . .” These passages explain that those who in previous lifetimes embraced the four flavors and three teachings, non-Buddhist teachings, or doctrines concerning the realms of human and heavenly beings appear in this life as devils, or heavenly or human beings who persecute the votary of the true and perfect teaching when they see or hear of him.

Question: In comparing the Former and Middle Days with the Latter Day of the Law, the first two were far superior in terms of both time and the people’s capacity. Why are these factors of time and capacity ignored in the Lotus Sutra, which refers exclusively to this age?

Answer: The Buddha’s intent is difficult to fathom. Indeed, I am unable to grasp it. We may attempt to understand, however, by taking the Hinayana sutras as a point of reference. During the thousand years of the Former Day of the Law, Hinayana was fully endowed with the three elements of teaching, practice, and proof. During the thousand years of the Middle Day, teaching and practice alone remained; proof no longer existed. In the Latter Day of the Law, teaching alone remains; neither practice nor proof exists. On examining this from the standpoint of the Lotus Sutra, we find that in the thousand years of the Former Day of the Law persons who possessed all three had most probably formed ties with the Lotus Sutra during the Buddha’s lifetime. They were born again in the Former Day and were able to obtain the proof of Hinayana through its teaching and practice. Those born in the Middle Day had not developed strong ties to the Lotus Sutra during the Buddha’s lifetime and were therefore unable to attain proof through Hinayana. They turned instead to provisional Mahayana and thus were able to be born in the pure lands of the ten directions. In the Latter Day of the Law, no benefit is derived from either Mahayana or Hinayana. Hinayana retains nothing but its teaching; it has neither practice nor proof. Mahayana still has its teaching and practice, but no longer provides any proof of benefit, either conspicuous or inconspicuous.

Furthermore, the schools of Hinayana and provisional Mahayana established during the Former and Middle p.400Days of the Law cling all the more stubbornly to their doctrines as they enter the Latter Day. Those who espouse Hinayana reject Mahayana, and those who espouse provisional teachings attack the true teaching, until the country is overrun with slanderers of the Law. Those who fall into the evil paths because of their mistaken practice of Buddhism outnumber the dust particles of the land, while those who attain the Buddha way by practicing the correct teaching are fewer than the specks of dirt that can be placed on a fingernail. 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.

If, however, in the time after the Buddha’s passing, a person renounces his attachments to the four flavors and three teachings, and converts to faith in the Lotus Sutra that is true Mahayana, the heavenly gods and benevolent deities, as well as the bodhisattvas numerous as the dust particles of a thousand worlds who emerged from beneath the ground, will protect him as the votary of the Lotus Sutra. Under their protection, he will [establish and] spread abroad widely throughout Jambudvīpa the object of devotion of the essential teaching, or the five characters of Myoho-renge-kyo.

It was the same with Bodhisattva Never Disparaging, who lived in the Middle Day of the Law of the Buddha Awesome Sound King. He propagated widely throughout his land the teaching of twenty-four characters that begins, “I have profound reverence for you . . . ,” and was attacked with sticks of wood by the whole population. The twenty-four characters of Never Disparaging and the five characters of Nichiren are different in wording, but accord with the same principle. The end of the Buddha Awesome Sound King’s Middle Day and the beginning of this Latter Day of the Law are exactly the same in method of conversion. Bodhisattva Never Disparaging was a practitioner at the initial stage of rejoicing; Nichiren is an ordinary practitioner at the stage of hearing the name and words of the truth.

Question: How can you be certain that you are the votary of the Lotus Sutra prophesied to appear at the beginning of the Latter Day of the Law?

Answer: The Lotus Sutra states, “[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?” Another passage reads, “There will be many ignorant people who will curse and speak ill of us and will attack us with swords and staves.” A third passage says, “Again and again we will be banished.” A fourth reads, “It [the Lotus Sutra] will face much hostility in the world and be difficult to believe.” A fifth reads, “Some among the group would take sticks of wood or tiles and stones and beat and pelt him.” A sixth reads, “Evil devils, the devils’ people, heavenly beings, dragons, yakshas, kumbhānda demons, and others will seize the advantage.”

That the people might believe in the Buddha’s words, I have held up the bright mirror of these scriptural passages before the ruler, his subjects, and the four categories of Buddhists throughout Japan. But I can find none other than myself who has lived these passages. As for the time, now is most certainly the beginning of the Latter Day of the Law, but had Nichiren not appeared, the Buddha’s words would be false.

Question: You are an extremely arrogant priest—even more arrogant than Mahādeva or Sunakshatra. Is this not so?

p.401Answer: Insulting Nichiren is an offense even graver than those of Devadatta or Vimalamitra. My words may sound arrogant, but my sole purpose is to fulfill the Buddha’s predictions and reveal the truth of his words. In all Japan, who but Nichiren can be called the votary of the Lotus Sutra? By denouncing Nichiren, you would make lies of the Buddha’s prophecies. Are you not then an extremely evil man?

Question: You certainly fit the Thus Come One’s prophecies. But are there not perhaps other votaries of the Lotus Sutra in the five regions of India or the land of China?

Answer: Throughout the four continents of the world there are surely not two suns. So, within the four seas, how can there be two rulers?

Question: On what basis do you say that?

Answer: The moon appears in the west and sheds its light eastward, but the sun rises in the east and casts its rays to the west. The same is true of Buddhism. It spread from west to east in the Former and Middle Days of the Law, but will travel from east to west in the Latter Day. The Great Teacher Miao-lo says, “Does this not mean that Buddhism has been lost in India, the country of its origin, and must now be sought in the surrounding regions?” Thus, no Buddhism is found in India anymore. During the 150 years or so since barbarians from the north invaded the Eastern Capital in the time of Emperor Kao-tsung, both Buddhism and imperial authority became extinct in China. Concerning the collection of scriptures kept in China, not one Hinayana sutra remains, and most Mahayana sutras have also been lost. Even when Jakushō and other priests set out from Japan to take some sutras to China, no one was found there who could embrace these sutras and teach them to others. It was as though there were only wooden or stone statues garbed in priests’ robes and carrying begging bowls. That is why Tsun-shih said, “It [Buddhism] came first from the west, like the moon appearing. Now it is returning from the east, like the sun rising.” These remarks make it clear that Buddhism is lost in both India and China.

Question: Now I can see no Buddhism exists in either India or China, but how do you know no Buddhism exists in the other three continents—in the east, west, and north?

Answer: The eighth volume of the Lotus Sutra states, “After the Thus Come One has entered extinction, I will cause it [the Lotus Sutra] to be widely propagated throughout Jambudvīpa and will see that it never comes to an end.” The words “throughout Jambudvīpa” indicate that the other three continents are excluded.

Question: I have seen that the Buddha’s prophecy applies to you; now what do you yourself predict?

Answer: In the light of the Buddha’s prophecy, “the last five-hundred-year period” has already begun. I say that without fail Buddhism will arise and flow forth from the east, from the land of Japan. Omens will occur in the form of unusual disturbances in the heavens and terrible calamities on earth that will be greater in magnitude than ever before witnessed in the Former or Middle Day of the Law. When the Buddha was born, when he turned the wheel of the Law, and also when he entered nirvana, the omens, both auspicious and inauspicious, were greater than any ever observed. The Buddha is the teacher of all sages. The sutras describe how, at the time of his birth, light shone forth in five colors in all directions, and the night became as bright as noon. At the time of his passing, twelve white arcs crossed the sky from north to south, the sun’s light was extinguished, and the day became as dark as midnight. There followed the p.402two thousand years of the Former and Middle Days of the Law; sages, some Buddhist and some not, were born and died, but never were there any omens of such magnitude.

From the beginning of the Shōka era (1257) through this year, however, tremendous earthquakes and extraordinary phenomena in the heavens have occurred, exactly like the signs that marked the Buddha’s birth and death. You should know from this that a sage like the Buddha has been born. A great comet crossed the sky, but for which ruler or subject did this omen appear? The earth tilted, and gaping fissures opened three times, but for which sage or worthy did this occur? You should realize that these great omens, both good and bad, are of no ordinary, secular significance. They are signs that the teachings of the supreme Law are ascending and that the other teachings are in decline. T’ien-t’ai states, “By observing the fury of the rain, we can tell the greatness of the dragon that caused it, and by observing the flourishing of the lotus flowers, we can tell the depth of the pond they grow in.” Miao-lo says, “Wise men can perceive the cause of things, as snakes know the way of snakes.”

Twenty-one years have gone by since I, Nichiren, understood this principle [and began propagation]. During this period I have suffered difficulties day after day and month after month. In the last two or three years, among other things, I was almost put to death. The chances are one in ten thousand that I will survive the year or even the month. If anyone questions these things, let that person ask my disciples for details.

What fortune is mine to expiate in one lifetime the offenses of slandering the Law I have accumulated from the infinite past! How delighted I am to serve Shakyamuni Buddha, the lord of teachings, whom I have never seen! I pray that before anything else I can guide and lead the ruler and those others who persecuted me. I will tell the Buddha about all the disciples who have aided me, and before I die, I will transfer the great blessings deriving from my practice to my parents who gave me life. Now, as if in a dream, I understand the heart of the “Treasure Tower” chapter. As the sutra states: “If you were to seize Mount Sumeru and fling it far off to the measureless Buddha lands, 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!”

The Great Teacher Dengyō says: “Shakyamuni taught that the shallow is easy to embrace, but the profound is difficult. To discard the shallow and seek the profound is the way of a person of courage. The Great Teacher T’ien-t’ai trusted and obeyed Shakyamuni and worked to uphold the Lotus school, spreading its teachings throughout China. We of Mount Hiei inherited the doctrine from T’ien-t’ai and work to uphold the Lotus school and to disseminate its teachings throughout Japan.” I, Nichiren of Awa Province, have doubtless inherited the teachings of the Law from these three teachers, and in this era of the Latter Day I work to uphold the Lotus school and disseminate the Law. Together we should be called the four teachers of the three countries. Nam-myoho-renge-kyo, Nam-myoho-renge-kyo.

Written by Nichiren, the shramana of Japan.

The eleventh day of the intercalary fifth month in the tenth year of Bun’ei (1273), with the cyclical sign mizunoto-tori

p.403Background

Nichiren Daishonin was fifty-two years old when he wrote this letter during his exile at Ichinosawa on the island of Sado in 1273. It is addressed to his disciples and lay supporters in general.

The Lotus Sutra Translated by Burton Watson

Chapter Fourteen: Peaceful Practices

At that time Manjushri, Dharma prince, bodhisattva and mahasattva, said to the Buddha: "World-Honored One, these bodhisattvas undertake something that is very difficult. Because they revere and obey the Buddha, they have taken a great vow that in the evil age hereafter they will guard, uphold, read, recite and preach this Lotus Sutra. World-Honored One, in the evil age hereafter, how should these bodhisattvas, mahasattvas go about preaching this sutra?"

The Buddha said to Manjushri: "If these bodhisattvas and mahasattvas in the evil age hereafter wish to preach this sutra they should abide by four rules. First they should abide by the practices and associations proper for bodhisattvas so that they can expound this sutra for the sake of living beings. Manjushri, what do I mean by the practices of a bodhisattva or mahasattva? If a bodhisattva or mahasattva takes his stand on perseverance, is gentle and compliant, never violent, and never alarmed in mind; and if with regard to phenomena he takes no action but observes the true entiry of phenomena without acting or making any distinction, then this one might call the practices of a bodhisattva and mahasattva.

"As for the associations proper for them, bodhisattvas and mahasattvas should not associate closely with rulers, princes, high ministers or heads of offices. They should not associate closely with non-Buddhists, Brahmans or Jains, or with those who compose works of secular literature or books extolling the heretics, nor should they be closely associated with Lokayatas or anti-Lokayatas 4. They should not be closely associated with hazardous amusement, boxing or wrestling, or with actors or others engaging in various kinds of illusionary entertainment, or with the chandalas, persons engaging in raising pigs, engaged in raising pigs, sheep, chickens or dogs, or those who engage in hunting or fishing or other evil activities. If such persons at times come to one, then one may preach the 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.

CHAPTER XIV.

ISSUING OF BODHISATTVAS FROM THE GAPS OF THE EARTH.

Out of the multitude of Bodhisattvas Mahâsattvas who had flocked from other worlds, Bodhisattvas eight (times) equal to the sands of the river Ganges then rose from the assembled circle. Their joined hands stretched out towards the Lord to pay him homage, they said to him: If the Lord will allow us, we also would, after the extinction of the Lord, reveal this Dharmaparyâya in this Saha-world; we would read, write, worship it, and wholly devote ourselves to that law. Therefore, O Lord, deign to grant to us also this Dharmaparyâya. And the Lord answered: Nay, young men of good family, why should you occupy yourselves with this task? I have here in this Saha-world thousands of Bodhisattvas equal to the sands of sixty Ganges rivers, forming the train of one Bodhisattva; and of such Bodhisattvas there is a number equal to the sands of sixty Ganges rivers, each of these Bodhisattvas having an equal number in their train, who at the end of time, at the last period after my extinction, shall keep, read, proclaim this Dharmaparyâya.

No sooner had the Lord uttered these words than the Saha-world burst open on every side, and from within the clefts arose many hundred thousand myriads of kotis of Bodhisattvas with gold-coloured bodies and the thirty-two characteristic signs of a great man, who had been staying in the element of ether underneath this great earth, close to this Saha-world. These then on hearing the word of the Lord came up from below the earth. Each of these Bodhisattvas had a train of thousands of Bodhisattvas similar to the sands of sixty Ganges rivers; (each had) a troop, a great troop, as teacher of a troop. Of such Bodhisattvas Mahâsattvas having a troop, a great troop, as teachers of a troop, there were hundred thousands of myriads of kotis equal to the sands of sixty Ganges rivers, who emerged from the gaps of the earth in this Saha-world. Much more there were to be found of Bodhisattvas Mahâsattvas having a train of Bodhisattvas similar to the sands of fifty Ganges rivers; much more there were to be found of Bodhisattvas Mahâsattvas having a train of Bodhisattvas similar to the sands of forty Ganges rivers; Of 30, 20, 10, 5, 4, 3, 2, 1 Ganges river; of 1/2, 1/4, 1/6, 1/10, 1/20, 1/50, 1/100, 1/1000, 1/100,000, 1/10,000,000, 1/100 X 10,000,000, 1/1000 X 10,000,000, 1/100 X 1000 X 10,000,000, 1/100 X 1000 X 10,000 X 10,000,000 part of the river Ganges. Much more there were to be found of Bodhisattvas Mahâsattvas having a train of many hundred thousand myriads of kotis of Bodhisattvas; of one koli; of one hundred thousand; of one thousand; Of 500; Of 400; Of 300; Of 200; Of 100; Of 50; Of 40; Of 30; Of 20; Of 10; Of 5, 4, 3, 2. Much more there were to be found of Bodhisattvas Mahâsattvas having one follower. Much more there were to be found of Bodhisattvas Mahâsattvas standing isolated. They cannot be numbered, counted, calculated, compared, known by occult science, the Bodhisattvas Mahâsattvas who emerged from the gaps of the earth to appear in this Saha-world. And after they had successively emerged they went up to the Stûpa of precious substances which stood in the sky, where the Lord Prabhûtaratna, the extinct Tathâgata, was seated along with the Lord Sâkyamuni on the throne. Whereafter they saluted the feet of both Tathâgatas, &c., as well as the images of Tathâgatas produced by the Lord Sâkyamuni from his own body, who all together were seated on thrones at the foot of various jewel trees on every side in all directions, in different worlds. After these Bodhisattvas had many hundred thousand times saluted, and thereon circumambulated the Tathâgatas, &c., from left to right, and celebrated them with various Bodhisattva hymns, they went and kept themselves at a little distance, the joined hands stretched out to honour the Lord Sâkyamuni, the Tathâgata, &c., and the Lord Prabhûtaratna, the Tathâgata, &c.

And while those Bodhisattvas Mahâsattvas who had emerged from the gaps of the earth were saluting and celebrating the Tathâgatas by various Bodhisattva hymns, fifty intermediate kalpas in full rolled away, during which fifty intermediate kalpas the Lord Sâkyamuni remained silent, and likewise the four classes of the audience. Then the Lord produced such an effect of magical power that the four classes fancied that it had been no more than one afternoon, and they saw this Saha-world assume the appearance of hundred thousands of worlds replete with Bodhisattvas. The four Bodhisattvas Mahisattvas who were the chiefest of that great host of Bodhisattvas, viz. the Bodhisattva Mahâsattva called Visishtakâritra (i.e. of eminent conduct), the Bodhisattva Mahasattva called Anantakâritra (i.e. of endless conduct), the Bodhisattva Mahâsattva called Visuddhakâritra (i.e. of correct conduct), and the Bodhisattva Mahasattva called Supratishthitakâritra (i.e. of very steady conduct), these four Bodhisattvas Mahâsattvas standing at the head of the great host, the great multitude of Bodhisattvas stretched out the joined hands towards the Lord and addressed him thus: Is the Lord in good health? Does he enjoy well-being and good ease? Are the creatures decorous, docile, obedient, correctly performing their task, so that they give no trouble to the Lord?

And those four Bodhisattvas Mahâsattvas addressed the Lord with the two following stanzas:

1. Does the Lord of the world, the illuminator, feel at ease? Dost thou feel free from bodily disease, O Perfect One?

2. The creatures, we hope, will be decorous, docile, performing the orders of the Lord of the world, so as to give no trouble.

And the Lord answered the four Bodhisattvas Mahâsattvas who were at the head of that great host, that great multitude of Bodhisattvas: So it is, young men of good family, I am in good health, well-being, and at ease. And these creatures of mine are decorous, docile, obedient, well performing what is ordered; they give no trouble when I correct them; and that, young men of good family, because these creatures, owing to their being already prepared under the ancient, perfectly enlightened Buddhas, have but to see and hear me to put trust in me, to understand and fathom the Buddha-knowledge. And those who fulfilled their duties in the stage of disciples have now been introduced by me into Buddha-knowledge and well instructed in the highest truth.

And at that time the Bodhisattvas Mahâsattvas uttered the following stanzas:

1. Excellent, excellent, O great Hero! we are happy to hear that those creatures are decorous, docile, well performing their duty';

2. And that they listen to thy profound knowledge, O Leader, and that after listening to it they have put trust in it and understand it.

This said, the Lord declared his approval to the four Bodhisattvas Mahâsattvas who were at the head of that great host, that great multitude of Bodhisattvas Mahâsattvas, saying: Well done, young men of good family, well done, that you so congratulate the Tathâgata.

And at that moment the following thought arose in the mind of the Bodhisattva Mahâsattva Maitreya and the eight hundred thousand myriads of kotis of Bodhisattvas similar to the sands of the river Ganges: We never yet saw so great a host, so great a multitude of Bodhisattvas; we never yet heard of such a multitude, that after issuing from the gaps of the earth has stood in the presence of the Lord to honour, respect, venerate, worship him and greet him with joyful shouts. Whence have these Bodhisattvas Mahâsattvas flocked hither?

Then the Bodhisattva Mahâsattva Maitreya, feeling within himself doubt and perplexity, and inferring from his own thoughts those of the eight hundred thousand myriads of kotis of Bodhisattvas similar to the sands of the river Ganges, stretched out his joined hands towards the Lord and questioned him about the matter by uttering the following stanzas:

1. Here are many thousand myriads of kotis of Bodhisattvas, numberless, whom we never saw before; tell us, O supreme of men!

2. Whence and how do these mighty persons come? Whence have they come here under the form of great bodies'?

3. All are great Seers, wise and strong in memory, whose outward appearance is lovely to see; whence have they come?

4. And each of those Bodhisattvas, O Lord of the world, has an immense train, like the sands of the Ganges.

5. The train of (each) glorious Bodhisattva is equal to the sands of sixty Ganges in full. All are striving after enlightenment.

6. Of such heroes and mighty possessors of a troop the followers are equal to the sands of sixty Ganges.

7. There are others, still more numerous, with an unlimited train, like the sands of fifty, forty, and thirty Ganges;

12, 13. Who have a train equal to the (sands of) twenty Ganges. Still more numerous are the mighty sons of Buddha, who have each a train (equal to the sands) of ten, of five Ganges. Whence, O Leader, has such an assembly flocked hither?

1. There are others who have each a train of pupils and companions equal to the sands of four, three, or two Ganges.

2. There are others more numerous yet; it would be impossible to calculate their number in thousands of kotis of Æons.

3. (Equal to) a half Ganges, one third, one tenth, one twentieth, is the train of those heroes, those mighty Bodhisattvas.

4. There are yet others who are incalculable; it would be impossible to count them even in hundreds of kotis of Æons.

5. Many more yet there are, with endless trains; they have in their attendance kotis, and kotis and again kotis, and also half kotis.

6. Other great Seers again, beyond computation, very wise Bodhisattvas are seen in a respectful posture.

7. They have a thousand, a hundred, or fifty attendants; in hundreds of kotis of Æons one would not be able to count them.

8. The suite of (some of these) heroes consists of twenty, of ten, five, four, three, or two; those are countless.

9. As to those who are walking alone and come to their rest alone, they have now flocked hither in such numbers as to be beyond computation.

10. Even if one with a magic wand in his hand would try for a number of Æons equal to the sands of the Ganges to count them, he would not reach the term.

11. Where do all those noble, energetic heroes, those mighty Bodhisattvas, come from?

12. Who has taught them the law (or duty)? and by whom have they been destined to enlightenment? Whose command do they accept? Whose command do they keep?

13. Bursting forth at all points of the horizon through the whole extent of the earth they emerge, those great Sages endowed with magical faculty and wisdom.

14. This world on every side is being perforated, O Seer, by the wise Bodhisattvas, who at this time are emerging.

15. Never before have we seen anything like this. Tell us the name of this world, O Leader.

16. We have repeatedly roamed in all directions of space, but never saw these Bodhisattvas.

17. We never saw a single infant of thine, and now, on a sudden, these appear to us. Tell us their history, O Seer.

18. Hundreds, thousands, ten thousands of Bodhisattvas, all equally filled with curiosity, look up to the highest of men.

19. Explain to us, O incomparable, great hero,who knowest no bounds, where do these heroes, these wise Bodhisattvas, come from?

Meanwhile the Tathâgatas, &c., who had flocked from hundred thousands of myriads of kotis of worlds, they, the creations of the Lord Sâkyamuni, who were preaching the law to the beings in other worlds; who all around the Lord Sâkyamuni, the Tathâgata, &c., were seated with crossed legs on magnificent jewel thrones at the foot of jewel trees in every direction of space; as well as the satellites of those Tathâgatas were struck with wonder and amazement at the sight of that great host, that great multitude of Bodhisattvas emerging from the gaps of the earth and established in the element of ether, and they (the satellites) asked each their own Tathâgata: Where, O Lord, do so many Bodhisattvas Mahâsattvas, so innumerable, so countless, come from? Whereupon those Tathâgatas, &c., answered severally to their satellites: Wait awhile, young men of good family; this Bodhisattva Mahâsattva here, called Maitreya, has just received from the Lord Sâkyamuni a revelation about his destiny to supreme, perfect enlightenment. He has questioned the Lord Sâkyamuni, the Tathâgata, &c., about the matter, and the Lord Sâkyamuni, the Tathâgata, &c., is going to explain it; then you may hear.

Thereupon the Lord addressed the Bodhisattva Maitreya: Well done, Agita, well done; it is a sublime subject, Agita, about which thou questionest me. Then the Lord addressed the entire host of Bodhisattvas: Be attentive all, young men of good family - be well prepared and steady on your post, you and the entire host of Bodhisattvas; the Tathâgata, the Arhat, &c., is now going to exhibit the sight of the knowledge of the Tathâgata, young men of good family, the leadership of the Tathâgata, the work of the Tathâgata, the sport [i.e. magic display of creative power, lîlâ, synonymous with mâyâ.] of the Tathâgata, the might of the Tathâgata, the energy of the Tathâgata.

And on that occasion the Lord pronounced the following stanzas:

1. Be attentive all, young men of good family; I am to utter an infallible word; refrain from disputing about it, O sages: the science of the Tathâgata is beyond reasoning.

2. Be all steady and thoughtful; continue attentive all. To-day you will hear a law as yet unknown, the wonder of the Tathâgatas.

3. Never have any doubt, ye sages, for I shall strengthen you, I am the Leader who speaketh infallible truth, and my knowledge is unlimited.

4. Profound are the laws known to the Sugata, above reasoning and beyond argumentation. These laws I am going to reveal; ye, hear which and how they are.

After uttering these stanzas the Lord addressed the Bodhisattva Mahasattva Maitreya: I announce to thee, Agita, I declare to thee: These Bodhisattvas Mahâsattvas, Agita, so innumerable, incalculable, inconceivable, incomparable, uncountable, whom you never saw before, who just now have issued from the gaps of the earth, these Bodhisattvas Mahâsattvas, Agita, have I roused, excited, animated, fully developed to supreme, perfect enlightenment after my having arrived at supreme, perfect enlightenment in this world. I have, moreover, fully matured, established, confirmed, instructed, perfected these young men of good family in their Bodhisattvaship. And these Bodhisattvas Mahâsattvas, Agita, occupy in this Saha-world the domain of the ether-element below. Only thinking of the lesson they have to study, and devoted to thoroughly comprehend it, these young men of good family have no liking for social gatherings, nor for bustling crowds; they do not put off their tasks, and are strenuous. These young men of gyood family, Agita, delight in seclusion, are fond of seclusion. These young men of good family do not dwell in the immediate vicinity of gods and men, they not being fond of bustling crowds. These young men of good family find their luxury in the pleasure of the law, and apply themselves to Buddha-knowledge.

And on that occasion the Lord uttered the following stanzas:

1. These Bodhisattvas, immense, inconceivable and beyond measure, endowed with magic power, wisdom, and learning, have progressed in knowledge for many kotis of Æons.

2. It is I who have brought them to maturity for enlightenment, and it is in my field that they have their abode; by me alone have they been brought to maturity; these Bodhisattvas are my sons.

3. All have devoted themselves to a hermit life and are assiduous in shunning places of bustle; they walk detached, these sons of mine, following my precepts in their lofty course.

4. They dwell in the domain of ether, in the lower portion of the field, those heroes who, unwearied, are striving day and night to attain superior knowledge.

5. All strenuous, of good memory, unshaken in the immense strength of their intelligence, those serene sages preach the law, all radiant, as being my sons.

6. Since the time when I reached this superior (or foremost) enlightenment, at the town of Gayâ, at the foot of the tree, and put in motion the allsurpassing wheel of the law, I have brought to maturity all of them for superior enlightenment.

7. These words I here speak are faultless, really true; believe me, all of you who hear me: verily, I have reached superior enlightenment, and it is by me alone that all have been brought to maturity.

The Bodhisattva Mahâsattva Maitreya and those numerous hundred thousands of myriads of kotis of Bodhisattvas were struck with wonder, amazement, and surprise, (and thought): How is it possible that within so short a moment, within the lapse of so short a time so many Bodhisattvas, so countless, have been roused and made fully ripe to reach supreme, perfect enlightenment? Then the Bodhisattva Mahâsattva Maitreya asked the Lord: How then, O Lord, has the Tathâgata, after he left, when a prince royal, Kapilavastu, the town of the Sâkyas, arrived at supreme, perfect enlightenment on the summit of the terrace of enlightenment, not far from the town of Gayâ, somewhat more than forty years since, O Lord? How then has the Lord, the Tathâgata, within so short a lapse of time, been able to perform the endless task of a Tathâgata, to exercise the leadership of a Tathâgata, the energy of a Tathâgata? How has the Tathâgata, within so short a time, been able to rouse and bring to maturity for supreme, perfect enlightenment this host of Bodhisattvas, this multitude of Bodhisattvas, a multitude so great that it would be impossible to count the whole of it, even if one were to continue counting for hundred thousands of myriads of kotis of Æons? These Bodhisattvas, so innumerable, O Lord, so countless, having long followed a spiritual course of life and planted roots of goodness under many hundred thousands of Buddhas, have in the course of many hundred thousands of Æons become finally ripe.

It is just as if some man, young and youthful, a young man with black hair and in the prime of youth, twenty-five years of age, would represent centenarians as his sons, and say: 'Here, young men of good family, you see my sons;' and if those centenarians would declare: 'This is the father who begot us! Now, Lord, the speech of that man would be incredible, hard to be believed by the public. It is the same case with the Tathâgata, who but lately has arrived at supreme, perfect enlightenment, and with these Bodhisattvas Mahâsattvas, so immense in number, who for many hundred thousand myriads of kotis of Æons, having observed a spiritual course of life, have long since come to certainty in regard to Tathâgata-knowledge; who are able to plunge in and again rise from the hundred thousand sorts of meditation'; who are adepts at the preparatories to noble transcendent wisdom, have accomplished the preparatories to noble transcendent wisdom; who are clever on the Buddha-ground, able in the (ecclesiastical) Council and in Tathâgata duties; who are the wonder and admiration of the world; who are possessed of great vigour, strength, and power. And the Lord says: From the very beginning have I roused, brought to maturity, fully developed them to be fit for this Bodhisattva position. It is I who have displayed this energy and vigour after arriving at supreme, perfect enlightenment. But, O Lord, how can we have faith in the words of the Tathâgata, when he says: The Tathâgata speaks infallible truth? The Tathâgata must know that the Bodhisattvas who have newly entered the vehicle are apt to fall into doubt on this head; after the extinction of the Tathâgata those who hear this Dharmaparyâya will not accept, not believe, not trust it. Hence, O Lord, they will design acts tending to the ruin of the law. Therefore, O Lord, deign to explain us this matter, that we may be free from perplexity, and that the Bodhisattvas who in future shall hear it, be they young men of good family or young ladies, may not fall into doubt.

On that occasion the Bodhisattva Mahasattva Maitreya addressed the Lord with the following stanzas:

1. When thou wert born in Kapilavastu, the home of the Sâkyas, thou didst leave it and reach enlightenment at the town of Gayâ. That is a short time ago, O Lord of the world.

2. And now thou hast so great a crowd of followers, these sages who for many kotis of Æons have fulfilled their duties, stood firm in magic power, unshaken, well disciplined, accomplished in the might of wisdom;

3. These, who are untainted as the lotus is by water; who to-day have flocked hither after rending the earth, and are standing all with joined hands, respectful and strong in memory, the sons of the Master of the world.

4. How will these Bodhisattvas believe this great wonder? Expel (all) doubt, tell the cause, and show how the matter reallv is.

5. It is as if there were some man, a young man with black hair, twenty years old or somewhat more, who presented as his sons some centenarians,

6. And the latter, covered with wrinkles and grey-haired, declared the (young) man to be their father. But such (a young man) never having sons of such appearance, it would be difficult to believe, O Lord of the world, that they were sons to so young a man.

7. In the same manner, O Lord, we are unable to conceive how these numerous Bodhisattvas of good memory and excelling in wisdom, who have been well instructed during thousands of kotis of Æons;

5 1. Who are firm, of keen intelligence, lovely and agreeable to sight, free from hesitation in the decisions on law, praised by the Leaders of the world;

1. Who in freedom live in the wood; who unattached in the element of ether constantly display their energy, who are the sons of Sugata striving after this Buddha-ground;

5 3. How will this be believed when the Leader of the world shall be completely extinct? After hearing it from the Lord's own mouth we shall never more feel any doubt.

1. May Bodhisattvas never come to grief by having doubt on this head. Grant us, O Lord, a truthful account how these Bodhisattvas have been brought to maturity by thee.

http://www.sacred-texts.com/bud/lotus/lot13.htm

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