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| author | www-data <www-data@mail.pglaf.org> | 2026-08-04 08:08:01 -0700 |
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| committer | www-data <www-data@mail.pglaf.org> | 2026-08-04 08:08:01 -0700 |
| commit | 74c6638ae2bc1ac2625efae03ec6ef64611887eb (patch) | |
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+} + +.internal-list { + list-style-type: none; /* Removes the bullets */ + padding: 0 0 0 0.5em; /* Sets default left indentation */ + margin: 0; /* Removes default spacing */ +} + +ul.internal-list li { + text-indent: -2em; + padding-left: 2em; +} + +ul.index { list-style-type: none; } +li.ifrst { + margin-top: 1em; + text-indent: -2em; + padding-left: 1em; +} +li.indx { + margin-top: .5em; + text-indent: -2em; + padding-left: 1em; +} + +table { + margin: 1em auto 1em auto; + max-width: 40em; + border-collapse: collapse + } + +td, th { + padding-left: 2.25em; + padding-right: 0.5em; + vertical-align: top; + text-indent: -2em; + text-align: justify + } +.tdl { + text-align: left; + } +td.pad-top1 { + padding-top: 1em + } +.tdr { + text-align: right + } +.tdpg { + vertical-align: bottom; + text-align: right + } + +table.correctionTable { + width: 75% + } +td.bottom { + vertical-align: bottom; + } + +.width20 { + width: 20% + } + +.width40 { + width: 40% + } + +.tdpadl {padding-left: 3em;} + +.pagenum { /* uncomment the next line for invisible page numbers */ + /* visibility: hidden; */ + position: absolute; + left: 92%; + font-size: small; + text-align: right; + font-style: normal; + font-weight: normal; + font-variant: normal; + text-indent: 0; + border: thin solid #585858; padding: .1em .2em; +} /* page numbers */ + +blockquote { + margin-top: 0; + margin-bottom: 0; + margin-left: 5%; + margin-right: 10%; +} + +.center {text-align: center; text-indent: 0;} + +.right {text-align: right;} + +.smcap {font-variant: small-caps;} + +em.plain {font-style: normal;} + +dfn.plain {font-style: normal;} + +figcaption {font-weight: bold; text-indent: 0em;} +figcaption p {margin-top: 0; margin-bottom: .2em; text-align: inherit;} + +/* Images */ + +img { + max-width: 100%; + height: auto; +} +img.w100 {width: 100%;} + +.figcenter { + margin: auto; + text-align: center; + page-break-inside: avoid; + max-width: 100%; +} + +.illowp100 { + width: 100%; + max-width: 30em + } + +.illowp80 { + width: 100%; + max-width: 24em + } + +/* Poetry */ +/* comment the next line for left poetry */ +/*.poetry-container {display: flex; justify-content: center;}*/ +.poetry-container {text-align: center;} +.poetry {text-align: left; margin-left: 5%; margin-right: 5%;} +.poetry .stanza {margin: 1em auto;} +.poetry .verse {text-indent: -2em; padding-left: 2em;} +.poetry .verse.indent00 {padding-left: 2.6em;} + +/* Transcriber's notes */ +.transnote { + border: 1px solid; + font-size: small; + padding: 0.5em; + margin-bottom: 5em; + font-family: sans-serif, serif +} + +.x-ebookmaker .hide { + display: none; + visibility: hidden +} + +/* Poetry indents */ +.poetry .verse.indent00 {padding-left: 2.6em;} +.poetry .verse.indent0 {padding-left: 3em;} + + </style> +</head> + +<body> +<div style='text-align:center'>*** START OF THE PROJECT GUTENBERG EBOOK 79267 ***</div> + + +<figure class="figcenter hide illowp100"> + <img class="w100" src="images/cover.jpg" alt="book cover" role="doc-cover"> +</figure> + +<main> + +<hr class="chap x-ebookmaker-drop" aria-hidden="true"> +<figure class="figcenter illowp100" id="imgfront"> + <img class="w100" src="images/imgfront.jpg" alt="monks walking beside a horse-drawn carriage"> + <figcaption class="small80"><p class="center">THE RETURN OF THE CHINESE ENVOYS SENT TO INDIA ABOUT +<span class="small85">A.D.</span> 63 <span class="small80">who brought back to their emperor an image of the Buddha, and +copies of the scriptures</span></p> + </figcaption> +</figure> + +<hr class="chap x-ebookmaker-drop" aria-hidden="true"> +<h1>THE LOTUS OF THE WONDERFUL LAW</h1> + +<p class="center">OR</p> + +<p class="center larger120">THE LOTUS GOSPEL</p> + +<p class="center">SADDHARMA PUNDARĪKA SŪTRA<br> +MIAO-FA LIEN HUA CHING</p> + +<p class="center smaller90 p2">BY</p> + +<p class="center larger120">W. E. SOOTHILL</p> + +<p class="center small70">PROFESSOR OF CHINESE IN THE UNIVERSITY +OF OXFORD</p> + +<p class="center p4">OXFORD<br> +AT THE CLARENDON PRESS<br> +1930</p> + +<hr class="chap x-ebookmaker-drop" aria-hidden="true"> + +<p class="center smaller90">OXFORD UNIVERSITY PRESS<br> +<span class=" smaller90">AMEN HOUSE, E.C. 4</span></p> + +<p class="center small70">LONDON EDINBURGH GLASGOW<br> +LEIPZIG NEW YORK TORONTO<br> +MELBOURNE CAPETOWN BOMBAY<br> +CALCUTTA MADRAS SHANGHAI</p> + +<p class="center smaller90">HUMPHREY MILFORD<br> +<span class="small80">PUBLISHER TO THE UNIVERSITY</span></p> + +<p class="center p2 smaller90">Printed in Great Britain</p> + +<hr class="chap x-ebookmaker-drop" aria-hidden="true"> +<section role="doc-preface" aria-labelledby="preface-hd" class="chapter"> +<div class="pagenum" id="Page_v" role="doc-pagebreak">v</div> +<h2 class="nobreak" id="preface-hd">PREFACE</h2> + +<p class="noindent"><span class="smcap">The</span> <cite class="plain">Lotus Sutra of the Wonderful, or Mystic, Law</cite> is the most important +religious book of the Far East. It has been described as <q>“The Gospel +of Half Asia”</q>. Dr. Timothy Richard twenty years ago translated a +brief summary of its teaching, as also the profounder Śastra which he +termed “<cite class="plain">The Awakening of Faith</cite>”. These he published under the title of +<cite>The New Testament of Higher Buddhism</cite>. He says: <q>“though Buddhism +has twelve different sects, yet I found the <cite class="plain">Lotus Scripture</cite> on the +lecterns of every Buddhist temple I visited. It is also the chief +Scripture in the Tiendai School of Buddhism in China, and is therefore +the chief source of consolation to the many millions of Buddhists in +the Far East.”</q> Quite recently Dr. Kenneth J. Saunders in his <cite>The +Gospel for Asia</cite> has expressed the opinion that the three most +influential religious books in the world are <cite class="plain">The Gospel of St. John</cite>, +<cite class="plain">The Bhagavadgita</cite>, and <cite class="plain">The Lotus Sutra</cite>, and that what the <cite class="plain">Gospel of St. +John</cite> is to the Christian and the <cite class="plain">Bhagavadgita</cite> to the Hindu, such is <cite class="plain">The +Lotus</cite> to the Buddhist in the Far East. He goes farther and sees closer +resemblances between the three books than others may see, at least in +their ideals. When Dr. Richard published his synopsis of the Sutra +under the title given above, the late Hon. Mrs. E. A. Gordon annotated +it throughout with references to our New Testament with varying degrees +of approximation.</p> + +<p><span class="pagenum" id="Page_vi" role="doc-pagebreak">vi</span>Whatever view may be held of the intrinsic value of the work by +Western readers, there is no doubt of its appreciation in the Far +East, and it is perfectly justifiable to consider it as one of the +greatest and most formative books of the world. Its influence from +Tibet to Japan, from Mongolia to Cochin China has been greater than +that of any other single book. For the ordinary Western reader it is +much too long, as all that is said in prose is repeated in verse. There +is, in consequence, repetition wearisome to the reader of many books. +Undoubtedly the method of the author and of his period was useful for +driving home truth to the sluggish mind, or to the mind free from other +attractive entanglements. It is a method beloved of the unlettered. In +order, therefore, that the Western reader may not miss the essential +meaning I have omitted the repetitions and much unnecessary detail, +while making it my aim to portray the message of the book as nearly as +possible in its own way.</p> + +<p>As a living book it is no longer read in Sanskrit, but only in the +languages of the Far East. It is therefore their tone that I have +sought to express in this abbreviated version.</p> + +<p>The advent of Christianity to Japan has had its usual influence in +arousing a moribund religion from lethargy, a lethargy which is +inherent in Buddhism. A somewhat similar revival with a similar cause +is occurring in China. In consequence, a fresh interest has arisen in +Buddhist literature and not least in <cite class="plain">The Lotus</cite>. For this reason in +1921 I wrote to China for a copy of the Chinese text. Though the pages +are less peppered <span class="pagenum" id="Page_vii" role="doc-pagebreak">vii</span>with Sanskrit transliterations and Buddhist +terms than other Buddhist classics, the work still presents serious +difficulty to the Chinese reader and not less so to the Western +student. It was therefore my purpose to translate the text for the use +of the Western student.</p> + +<p>The books had scarcely arrived in Oxford when one of those curious +coincidences occurred, which the devout ascribe to external +intervention, be it by the Buddha, as my visitor thought, or by some +other Spiritual Power. An unusual type of visitor called on me. His +name was Bunno Kato. It transpired that he was a Japanese leader of +the Nichiren School of Buddhism. Most modestly he preferred of me an +earnest request, that I would help him in translating into English <cite class="plain">The +Lotus</cite> scripture. It is the great text of his School as also of certain +other Schools of Buddhism. He knew the lengthy text by heart, and was +intimately acquainted with the voluminous commentaries written on the +work. The Chinese text common to Japan and China is the Kumarajiva +version made in <span class="small85">A.D.</span> 406. It was with pleasure that we began our work +on it together. A more faithful, or intelligent devotee of the work +could not have been found. After nearly four years of application +the English translation was finished in 1925. My final revision was +completed at Harbin in Manchuria, while waiting for the Trans-Siberian +train to bring me home after a visit to China, where I had gone as a +member of Lord Willingdon’s Commission. I was anxious to send the final +corrections to Mr. Kato via <span class="pagenum" id="Page_viii" role="doc-pagebreak">viii</span>China, for any papers carried through +Russia were suspect and liable to confiscation, as I proved on my way +through.</p> + +<p>The translation of the whole work is still in manuscript, along with +Mr. Kato’s extensive introduction. It will form too large a book to +appeal to any but students of the subject. I am therefore taking this +method of making the work better known to the general reader of the +Western world.</p> + +<p>Too long has this literary masterpiece been buried in translations, +unavoidably cumbrous and inspirationally innocuous. Hence this +endeavour to reveal the contour of the most powerful spiritual drama +known in the Far East.</p> + +<p class="right">W.E.S.</p> +</section> + +<hr class="chap x-ebookmaker-drop" aria-hidden="true"> +<nav data-epub-type="toc" class="chapter" role="doc-toc" aria-labelledby="CONTENTS-hd"> +<div class="pagenum" id="Page_ix" role="doc-pagebreak">ix</div> + <h2 class="nobreak" id="CONTENTS-hd">CONTENTS</h2> + +<table role="presentation"> + <tbody> + <tr> + <td colspan="2">LIST OF ILLUSTRATIONS</td> + <td class="tdpg"><a href="#Page_xi">xi</a></td> + </tr> + <tr> + <td colspan="3">INTRODUCTION</td> + </tr> + <tr> + <td colspan="2" class="tdpadl">Historical</td> + <td class="tdpg"><a href="#Historical">1</a></td> + </tr> + <tr> + <td colspan="2" class="tdpadl">Form and Content</td> + <td class="tdpg"><a href="#Form_and_Content">10</a></td> + </tr> + <tr> + <td colspan="2" class="tdpadl">Doctrine</td> + <td class="tdpg"><a href="#Doctrine">34</a></td> + </tr> + <tr> + <td colspan="3" class="pad-top1">THE LOTUS SUTRA</td> + </tr> + <tr> + <td class="tdr">I.</td> + <td>The Assembly and the Illumination</td> + <td class="tdpg"><a href="#Page_59">59</a></td> + </tr> + <tr> + <td class="tdr">II.</td> + <td>Tactful Revelation</td> + <td class="tdpg"><a href="#Page_65">65</a></td> + </tr> + <tr> + <td class="tdr">III.</td> + <td>Parable of the Burning House</td> + <td class="tdpg"><a href="#Page_81">81</a></td> + </tr> + <tr> + <td class="tdr">IV.</td> + <td>Faith-discernment, the Prodigal Son</td> + <td class="tdpg"><a href="#Page_106">106</a></td> + </tr> + <tr> + <td class="tdr">V.</td> + <td>Parable of the Rain</td> + <td class="tdpg"><a href="#Page_122">122</a></td> + </tr> + <tr> + <td class="tdr">VI.</td> + <td>Prediction of the Four Disciples</td> + <td class="tdpg"><a href="#Page_129">129</a></td> + </tr> + <tr> + <td class="tdr">VII.</td> + <td>Parable of the Magic City</td> + <td class="tdpg"><a href="#Page_131">131</a></td> + </tr> + <tr> + <td class="tdr">VIII.</td> + <td>Prediction of Five Hundred Disciples</td> + <td class="tdpg"><a href="#Page_142">142</a></td> + </tr> + <tr> + <td class="tdr">IX.</td> + <td>Prediction of Ananda, Rahula, and others</td> + <td class="tdpg"><a href="#Page_146">146</a></td> + </tr> + <tr> + <td class="tdr">X.</td> + <td>The Preacher</td> + <td class="tdpg"><a href="#Page_149">149</a></td> + </tr> + <tr> + <td class="tdr">XI.</td> + <td>The Precious Shrine</td> + <td class="tdpg"><a href="#Page_157">157</a></td> + </tr> + <tr> + <td class="tdr">XII.</td> + <td>Devadatta. The Dragon-King’s Daughter</td> + <td class="tdpg"><a href="#Page_169">169</a></td> + </tr> + <tr> + <td class="tdr">XIII.</td> + <td>Steadfastness. Prediction of Women and others</td> + <td class="tdpg"><a href="#Page_176">176</a></td> + </tr> + <tr> + <td class="tdr">XIV.</td> + <td>The Serene Life. The Four Spheres</td> + <td class="tdpg"><a href="#Page_181">181</a></td> + </tr> + <tr> + <td class="tdr">XV.</td> + <td>Hosts of Disciples issue from the Earth</td> + <td class="tdpg"><a href="#Page_192">192</a></td> + </tr> + <tr> + <td class="tdr">XVI.</td> + <td>Eternity of The Buddha. The Physician</td> + <td class="tdpg"><a href="#Page_200">200</a></td> + </tr> + <tr> + <td class="tdr">XVII.</td> + <td>The Merit and Reward of Faith</td> + <td class="tdpg"><a href="#Page_209">209</a></td> + </tr> + <tr> + <td class="tdr"><span class="pagenum" id="Page_x" role="doc-pagebreak">x</span>XVIII.</td> + <td>The Merit and Reward of Accordance </td> + <td class="tdpg"><a href="#Page_216">216</a></td> + </tr> + <tr> + <td class="tdr">XIX.</td> + <td>The Merit and Reward of the Preacher</td> + <td class="tdpg"><a href="#Page_219">219</a></td> + </tr> + <tr> + <td class="tdr">XX.</td> + <td>The Bodhisattva “Never Despise</td> + <td class="tdpg"><a href="#Page_226">226</a></td> + </tr> + <tr> + <td class="tdr">XXI.</td> + <td>Divine Power of a Buddha’s Tongue</td> + <td class="tdpg"><a href="#Page_230">230</a></td> + </tr> + <tr> + <td class="tdr">XXII.</td> + <td>The Final Commission</td> + <td class="tdpg"><a href="#Page_234">234</a></td> + </tr> + <tr> + <td class="tdr">XXIII.</td> + <td>The King of Healing. Bodhisattva Beautiful</td> + <td class="tdpg"><a href="#Page_236">236</a></td> + </tr> + <tr> + <td class="tdr">XXIV.</td> + <td>Wonder-sound</td> + <td class="tdpg"><a href="#Page_242">242</a></td> + </tr> + <tr> + <td class="tdr">XXV.</td> + <td>Kuan-yin, Regarder of the Cries of the World</td> + <td class="tdpg"><a href="#Page_247">247</a></td> + </tr> + <tr> + <td class="tdr">XXVI.</td> + <td>Spells</td> + <td class="tdpg"><a href="#Page_252">252</a></td> + </tr> + <tr> + <td class="tdr">XXVII.</td> + <td>King Resplendent and Buddha Thunder-Voice</td> + <td class="tdpg"><a href="#Page_255">255</a></td> + </tr> + <tr> + <td class="tdr">XXVIII.</td> + <td>Universal Virtue</td> + <td class="tdpg"><a href="#Page_260">260</a></td> + </tr> + <tr> + <td colspan="2">GLOSSARY</td> + <td class="tdpg"><a href="#Page_267">267</a></td> + </tr> + <tr> + <td colspan="2">INDEX</td> + <td class="tdpg"><a href="#Page_271">271</a></td> + </tr> + </tbody> + </table> +</nav> + +<hr class="chap x-ebookmaker-drop" aria-hidden="true"> +<nav data-epub-type="loi" class="chapter" aria-labelledby="ILLUSTRATIONS-hd"> +<div class="pagenum" id="Page_xi" role="doc-pagebreak">xi</div> + <h2 class="nobreak" id="ILLUSTRATIONS-hd">LIST OF ILLUSTRATIONS</h2> + +<table role="presentation"> + <tbody> + <tr> + <td class="tdr"></td> + <td>Introduction of Buddhism into China</td> + <td class="tdpg"><a href="#imgfront"><i class="small80">Frontispiece</i></a></td> + </tr> + <tr> + <td class="tdr"></td> + <td></td> + <td class="tdpg"><i class="small80">Facing page</i></td> + </tr> + <tr> + <td class="tdr">1.</td> + <td>Part of a scroll of the Sutra</td> + <td class="tdpg"><a href="#img1">8</a></td> + </tr> + <tr> + <td class="tdr">2.</td> + <td>Modern Buddhist Monks</td> + <td class="tdpg"><a href="#img2">30</a></td> + </tr> + <tr> + <td class="tdr">3.</td> + <td>Conception of the Buddha</td> + <td class="tdpg"><a href="#img3">58</a></td> + </tr> + <tr> + <td class="tdr">4.</td> + <td>Buddha and the child’s offering</td> + <td class="tdpg"><a href="#img4">76</a></td> + </tr> + <tr> + <td class="tdr">5.</td> + <td>Buddha dividing the waters</td> + <td class="tdpg"><a href="#img5">122</a></td> + </tr> + <tr> + <td class="tdr">6.</td> + <td>Buddha telling of a former Buddha</td> + <td class="tdpg"><a href="#img6">136</a></td> + </tr> + <tr> + <td class="tdr">7.</td> + <td>The Precious Shrine</td> + <td class="tdpg"><a href="#img7">158</a></td> + </tr> + <tr> + <td class="tdr">8.</td> + <td>The Dragon King</td> + <td class="tdpg"><a href="#img8">172</a></td> + </tr> + <tr> + <td class="tdr">9.</td> + <td>Kuan-yin saving sailors</td> + <td class="tdpg"><a href="#img9">196</a></td> + </tr> + <tr> + <td class="tdr">10.</td> + <td>The laying of the purchase money in bricks of gold</td> + <td class="tdpg"><a href="#img10">216</a></td> + </tr> + <tr> + <td class="tdr">11.</td> + <td>Holding back the sun</td> + <td class="tdpg"><a href="#img11">230</a></td> + </tr> + <tr> + <td class="tdr">12.</td> + <td>Kuan-yin breaking the Sword</td> + <td class="tdpg"><a href="#img12">248</a></td> + </tr> + <tr> + <td class="tdr">13.</td> + <td>Spell-making</td> + <td class="tdpg"><a href="#img13">252</a></td> + </tr> + </tbody> +</table> + +<p>Acknowledgement for permission to use the above illustrations is +gratefully made to the British Museum and Dr. Lionel Giles for Nos. 1, +9, and 12; to Lady Hosie for No. 2, and to the Bodleian Library for +the other illustrations, which are taken from the eighteenth-century +woodcuts of the <cite class="plain" lang="zh">釋迦如來應化事蹟</cite>, <cite lang="zh">Shih-chia Ju-lai Ying-hua Shih-chi</cite>, or +<cite>Scenes from the Life of the Buddha</cite>.</p> +</nav> + +<hr class="chap x-ebookmaker-drop" aria-hidden="true"> +<section role="doc-introduction" aria-labelledby="intro-hd" class="chapter"> +<div class="pagenum" id="Page_1" role="doc-pagebreak">1</div> +<h2 class="nobreak" id="intro-hd">INTRODUCTION</h2> + +<h3 id="Historical">Historical</h3> + +<p class="noindent"><span class="smcap">By</span> whom was this classic given? Devout Buddhists in the Far East +say it contains the very words of Śakyamuni, the Buddha, his final +teaching spoken towards the end of his days on the Vulture Peak in +Nepal. Equally devout Buddhists in Ceylon, Burma, and Siam declare +that it was entirely unknown in the ancient Canon, that it contradicts +the essential teaching of the Buddha, and that it is the invention +of a much later age. Thus we see Buddhism separated into its two +great divisions, and it is over the works, of which <cite class="plain">The Lotus</cite> is the +most representative type, that the division of Hinayana and Mahayana +arises. These two terms were invented by the Mahayanists, who form +the “<dfn class="plain">Northern</dfn>” School of Buddhism, that is the Far Eastern School now +found in China, Japan, Korea, Mongolia, Tibet. The Hinayanists are +the “<dfn class="plain">Southern</dfn>”, or Orthodox, School of Ceylon, Burma, Siam. Hinayana +means Small wain, or vehicle; Mahayana, Large wain, or vehicle. By the +Northern Buddhist, Hinayana is charged with conveying only the few to +Nirvana, that is, those seeking salvation by the arduous way of works. +Mahayana, on the other hand, professes to open the way for the many, +indeed finally for all. Consequently Mahayanism is another term for +Universalism, or Catholicism.</p> + +<p>In Mahayana, salvation is attained not by laborious <span class="pagenum" id="Page_2" role="doc-pagebreak">2</span>effort, but +simply by faith in the Buddhas and Bodhisattvas. The great Bodhisattvas +in particular are objects of faith and invocation. They are not +historical beings but idealizations. Accredited with a vow not to enter +into the final bliss of Buddhahood until all creatures are saved, they +instantly respond to all who call upon them. Their salvation is not +to a Nirvana of individual extinction or annihilation, but to heavens +of joy-and blessedness. Such happiness is infinite, to which all will +finally attain. Those who claim it now by faith and invocation will +escape the perils and pains of reincarnation. Those who delay their +belief will continue to suffer until they cry for salvation, as they +ultimately will cry.</p> + +<p>Here lies the contrast, the difference, between the one School and +the other—a difference at least as fundamental as between Roman and +Reformed Christianity. But Roman and Reformed virtually make appeal to +the same Book, or collection of books, the <cite class="plain">Bible</cite>. Not so is it with +Hinayana and Mahayana, for they appeal to two differing sets of textual +authorities. Hinayanists claim, with a measure of justice, that their +texts are the only ancient and valid canons, and that these alone +contain the real teaching of their Founder. Mahayanists, it is true, +claim all those texts equally with their rivals, but declare that they +were only the Buddha’s preparatory teaching, suited to the immature +degree of his disciples’ immediate development. They insist that their +Mahayana texts were his developed doctrine, given towards the end of +his ministry, when his disciples were mature <span class="pagenum" id="Page_3" role="doc-pagebreak">3</span>enough to understand +his spiritual interpretation of the universe and of universal truth. +They say that his attitude, during the period of Hinayana texts, was +similar to the attitude of the schoolmaster, who leads on his pupils +according to their ability through the preparatory stages, but when +they are sufficiently grounded reveals to them the higher learning. +Consequently they claim that the Buddha only in the later stages of his +life and before his departure, made the full revelation. This perfect +revelation, they assert, is only to be found in the Mahayana texts; it +is a revelation of the “All-Truth” which his disciples had been trained +by easy stages finally to apprehend in its fullness.</p> + +<p>The detached mind will not easily be beguiled into acceptance of the +Mahayanist’s special pleading. Mahayanists have not a shred of real +evidence to show that the Buddha ever delivered any of the addresses +attributed by them to him. All the weight of evidence is indeed against +them. Whatever evidence there is rather supports the Hinayanists’ claim +to Apostolic Succession. Though these may not possess documentary +evidence of the Buddha’s actual sermons, at least the Sutras of +Southern Buddhism may be considered as in the direct line of his +teaching. As to the Mahayana Sutras, the unprejudiced cannot doubt +that they are the invention of a later period, and that Mahayanism is +a shoot grafted on to the original stock of the Buddhist Bodhi-tree. +Whence, where and when this scion was grafted is still unknown. There +are able scholars who assert that there is no <span class="pagenum" id="Page_4" role="doc-pagebreak">4</span>need to look abroad +for Mahayana ideas, because their embryo can be discovered in the +orthodox scriptures. But there seems more justification for supposing +the new scion to be of external origin, grafted on to Buddhism, perhaps +in Northern India, perhaps still farther north in Central Asia. +Whatever its origin this scion, grafted into the old tree, produced +fruit of a different quality, more attractive to the eye and the taste; +it was this off-shoot that struck in the north and east of Asia. The +original stock grew older, died in its native soil, and was only saved +by a branch which had been transplanted away from its native hills with +their wintry snows to the southern sun, where it survives.</p> + +<p>We may say, then, that <cite class="plain">The Lotus</cite> never had any direct connexion with +Śakyamuni. It was the brilliant concept of a later age. The author, +whose name and place of origin are unknown, was one of the world’s +greatest Apocalyptists. He was gifted with a rare imagination, and with +remarkable dramatic powers which appeal to an imaginative and florid +race. He was endowed with talents of detail and repetition that, while +tedious and often puerile to our sated taste, were of prime value in +capturing the attention of his readers and in impressing his story +on a leisurely people. His brilliant drama of spiritual things has +outshone his name, while unconsciously he has been one of the chief +instruments in dividing Buddhism. The inspiration that was to weld a +fracture already yawning split it permanently in two. The two segments +remain apart. The Southern Buddhists <span class="pagenum" id="Page_5" role="doc-pagebreak">5</span>of Burma, Ceylon, Siam guard +the treasure of the earthly Buddha’s law, as they now guard the coffin +supposed to contain his earthly remains so recently recovered. The +Northern or Far Eastern Buddhists guard the treasure of an Eternal +Buddha, of whom the earthly Buddha was but a temporal manifestation. +Thus does Mahayana, or the universal chariot of salvation, compare +itself with the Southern Hinayana, or the small chariot of laborious +“<em class="plain">works</em>”, which saves the few. In reality Mahayanism is, as the Southern +Buddhists believe, a betrayal of Śakyamuni Buddha, in the interests of +doctrines he never taught and which are a reversal of his principles, +as recorded by his disciples.</p> + +<p>As to the author, not only is his name unknown, but even the region +of his origin is equally obscure. Presumably the writer composed the +work in Sanskrit and in Northern India; it may, however, have been +composed farther north in Central Asia. Though its date or period is +not discovered, it seems to have been both a product, and perhaps a +producer, of the reaction against the formalism which had fallen upon +ascetic Buddhism.</p> + +<p>Was it the offspring of ideas which had already hailed the dawn of +spiritual liberation across Western Asia? That is a question to which +as yet there is no sufficient answer. Whatever the answer may be we now +know that Buddhism, at the beginning of the Christian era, was a potent +religious force across Central Asia, that its missionaries had already +reached Western China and that, during the first century of <span class="pagenum" id="Page_6" role="doc-pagebreak">6</span>our +era, the religion, in a form clearly not of the Mahayana order, was +welcomed at the Imperial Chinese Court. The Scythian ruler of Northern +India, Kanishka, gave it his ardent support during that century, as the +ruler Aśoka had done centuries earlier. That the Buddhism of Kanishka’s +period differed from the original cult is probable, but we do not yet +know in what respect.</p> + +<p>It must not be assumed that the new doctrines of salvation, which +found their expression in the tractate “<cite class="plain">The Uprising (Awakening) of +Faith</cite>” and in “<cite class="plain">The Lotus Sutra</cite>”, were necessarily created by these +works. It is more likely that those doctrines only found their ultimate +expression in these works. Nor can we assume that they were known +before Christian influence was felt in the lands of the new Buddhism. +Though by no means convinced, or concerned, that Christian influence +had anything to do with the creation of the new cult, yet I cannot +ignore the fact that the first assured appearance in China of <cite class="plain">The Lotus</cite> +was towards the end of the third century <span class="small85">A.D.</span> The Christian Church in +India, whose foundation is attributed to the Apostle Thomas, may or +may not have existed. That is perhaps a matter of minor importance to +our subject in comparison with an influence of recognized potency, +namely, the interchange of ideas which spread east and west along the +remarkable trading corridor that stretched from Northern China to the +Mediterranean. Graeco-Bactrian art is an instance of such propagation. +Whether this uprising of the human spirit was a natural protest against +<span class="pagenum" id="Page_7" role="doc-pagebreak">7</span>priestcraft and ritual, is a question more easily put than answered. +Here I can only call attention to the undoubted interchange of such +ideas as existing before and after the Christian era.</p> + +<p>We are on surer ground when we seek to trace the story of the +translation of <cite class="plain">The Lotus</cite> into Chinese. The first partial version, +of which no copy exists, was made by an unknown author in or about +<span class="small85">A.D.</span> 255–6. Another lost version in twenty-eight chapters was made in +<span class="small85">A.D.</span> 265, by the monk Dharmaraksha. He, or another of the same name, +apparently made another version in <span class="small85">A.D.</span> 286 which still exists. A +fourth version, now lost, was made by a translator of unknown origin +in <span class="small85">A.D.</span> 335. The fifth version, which holds the field, is that from +which the present excerpts are made. Its literary quality shows that it +could only have been composed by very scholarly Chinese. But the actual +translator to the Chinese pundits was Kumarajiva and he completed the +work in <span class="small85">A.D.</span> 406. Kumarajiva is said to have come to China, or as +some say was captured and brought there, from Kharashar in Turkestan. +Others describe him as of “Takchas’ila” (Taxila) in the neighbourhood +of Chitral. From <span class="small85">A.D.</span> 397 to 415 he lived in the Ch‘in capital of +Ch‘ang-an in modern Shensi. At that time China was in a state of +partition. Yao Hsing, the Ch‘in ruler, supported and encouraged +Kumarajiva, providing him with a large staff of Chinese writers for his +very numerous translations and works.</p> + +<p>A sixth version, still existing, was made in <span class="small85">A.D.</span> 601 by Jñanagupta and +Dharmagupta, two monks <span class="pagenum" id="Page_8" role="doc-pagebreak">8</span>reputed to be of Indian origin, and it agrees +with the Sanskrit version in having twenty-seven chapters. The verses +in Chapter XXV of Kumarajiva’s version were not made by him but by a +Jñanagupta of the Northern Chou dynasty <span class="small85">A.D.</span> 557–89; whether it was the +same monk is not clear.</p> + +<p>The three existing versions then are the Dharmaraksha version of +<span class="small85">A.D.</span> 286, that of Kumarajiva which agrees with the Tibetan version, +and that of Jñanagupta. Little is known of the sources whence these +versions were made. Jñanagupta says that he has seen two originals, +one on palm-leaves, the other on a silk-like fabric, which differed +considerably from each other. Dharmaraksha’s version he says was from +that on palm-leaves, Kumarajiva’s from the fabric. The palm-leaf +version seems to have been in Sanskrit; the fabric version was in +Kharashar characters, the writing used in Kuche (Kwei-tz), the supposed +native place of Kumarajiva. The Kharashar text used by him is said to +have been older than that on the palm-leaves.</p> + +<p>We possess, then, a version by Kumarajiva which is accepted in the Far +East. The Chinese date for its translation, <span class="small85">A.D.</span> 406, may be accepted, +for its extraordinary popularity over a thousand years ago is attested +by the large number of portions brought from the Tun Huang monastery +by Sir Aurel Stein and now in the British Museum. These copies, made +between <span class="small85">A.D.</span> 533 and 972, as also an earlier commentary of <span class="small85">A.D.</span> 508, +lay hidden in a walled-up chamber probably from the eleventh century +until the present century. The discovery and the bringing <span class="pagenum" id="Page_9" role="doc-pagebreak">9</span>of +these copies to the light of the world is one of the romances of our +generation. Sir Aurel, on his second intrepid journey of discovery from +Kashmir to Kansu, followed the route taken by the famous Chinese monk +Hsüan (or Yüan) Tsang, who in the seventh century made a pilgrimage +from China to India. After crossing the dread Taklamakan desert, he +reached Tun Huang in Kansu. In the cave-temple of The Thousand Buddhas +the abbot in charge, while making repairs, had broken into a closed-up +room, whose existence was till then unknown, where he found hidden a +great collection of written scrolls. Sir Aurel, after much difficulty, +secured a selection of the scrolls, and amongst them were the numerous +portions of <cite class="plain">The Lotus Sutra</cite> already mentioned.</p> + +<figure class="figcenter illowp80" id="img1"> + <img class="w100" src="images/img1.png" alt="multiple columns of Chinese text"> + <figcaption class="smaller90">1. End of a roll of Chapter X of the Lotus Sutra in the +Stein Collection at the British Museum +<p class="smaller90">It was written on paper on May 4th, <span class="small85">A.D.</span> 533, six centuries before +paper was made in Europe, The roll was found, with many others, by +Sir Aurel M. Stein, in the Cave of the Thousand Buddhas at Tun-huang. +The photograph shows the last five lines of the text, the name of the +Sutra, chapter, date, and name and description of the writer</p> +<p class="smaller90 left p1">Transcribers Note—The right-side text of illustration:</p> +<p class="smaller90 left" lang="zh">發品時恒河沙等无量无邊菩薩得百千憶旋陀羅尼三千大千世界微塵等諸菩薩得具普賢道佛說是經時普賢等諸菩薩舍利弗等諸聲聞及諸天龍人非人等一切大？皆大歡喜受持佛語作𥘍而去 +<br><br> +妙法蓮華經卷第十</p> + </figcaption> +</figure> + +<p>From the Sanskrit versions previously brought to the west during the +nineteenth century two translations were made, one into French, the +other into English. The French version, made from a manuscript provided +by Mr. Brian Hodgson, was completed by Eugène Burnouf in 1852 under +the title <cite lang="fr">Le Lotus de la bonne loi</cite>. The English version was +made by H. Kern of Leiden in 1909; it was published, under the title +<cite lang="sa">Saddharma Pundarika</cite>, as vol. xxi of the <cite class="plain">Sacred Books of the +East</cite>. Both these translations were made for scholars.</p> + +<p>As yet no translation of the Chinese version has been published, yet +it is the Chinese version which is most in use in the Far East. There +indeed <cite class="plain">The Lotus Sutra</cite> has its home; to many of the sects of “Northern +Buddhism” it is a fundamental work, and <span class="pagenum" id="Page_10" role="doc-pagebreak">10</span>by all it is highly valued. +To “Southern Buddhists” it is, as already stated, heterodox and +contrary to the teaching of their founder Śakyamuni. The complete text +has now been translated into English by Mr. Kato and myself and it is +hoped will yet be available to the Western student of Buddhism. It will +be of value to those who wish to read in its entirety one of the oldest +and most popular works giving the fully developed Mahayana doctrine. +Nor will it be less useful to many who desire a work replete with +Buddhist terminology which, translated phrase by phrase, can easily be +compared with the Chinese text.</p> + +<p>The Kumarajiva version, on which the present synopsis is based, is +especially remarkable for the skill shown by the Chinese scholars in +rendering his oral translations into their own written language. His +version is probably more a paraphrase than a literal translation, but +in the absence of the original text it is difficult to speak with +assurance. However that may be, the Chinese scholars produced under +him a work of great literary merit. The form of construction is strict +and difficult, and the skill shown in the prose is as great as in the +poetic part. A more gifted pen may yet reproduce the measure in English +where my efforts have failed. Such failure has at least emphasized +my opinion that Kumarajiva’s Chinese version is one of the world’s +literary masterpieces.</p> + +<h3 id="Form_and_Content">Form and Content</h3> + +<p>In Kumarajiva’s version, as in Dharmaraksha’s previous translation, +there are twenty-eight chapters. <span class="pagenum" id="Page_11" role="doc-pagebreak">11</span>In the Sanskrit version and in +Jñanagupta’s Chinese translation there are twenty-seven. The difference +is brought about in Chapter XI of the Sanskrit, which is given in two +parts by the two first-named translators, making Chapters XI and XII.</p> + +<p>From the first to the twenty-first chapters of Kumarajiva’s version +almost everything is said first in prose then in verse. The same remark +applies to the corresponding chapters in the Sanskrit. The remaining +chapters in both are without the verse repetition, with the noticeable +exception of the twenty-fifth chapter on <span class="corr" id="corr11" title="Source: Avalokitesvara">Avalokiteśvara</span>, i.e. Kwan-yin +or Kwannon which, both in the Chinese and the Sanskrit versions, has +prose and verse.</p> + +<p>Each section, prose and verse, would, if separated, make a fairly +complete whole. Whether the verse section, the gathas, preceded the +prose is a question that Sanskrit scholars have not yet decided. +Linguistic differences suggest that the drama was first composed in +verse, and that the prose section was introduced later. The question +can only be decided by those competent to judge. At present we must +accept the version as it stands, The verse part in general follows the +tenor of the prose discourse, but the differences are many. All the +prose sections in Chinese are done into short sentences of similar +length, which can be read rhythmically. All the verse parts differ in +form from the Sanskrit, being in lines of sometimes four, sometimes +five monosyllabic words to the line. In the translation here offered no +attempt has been made to recast the order of the prose <span class="pagenum" id="Page_12" role="doc-pagebreak">12</span>sentences +or the verse lines; for with rare exceptions it has proved possible to +translate them phrase by phrase, or line by line, thus providing the +reader with a translation conveying the structure of the original in +its presentation of ideas. No language not monosyllabic could possibly +portray the form.</p> + +<p>The following quotation from Chapter II may be taken as an example of +the verse rhythm, if read as a four-beat measure:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“List well to the Law</div> + <div class="verse indent0">Obtained by the Buddhas,</div> + <div class="verse indent0">Which by infinite tact</div> + <div class="verse indent0">They expound to the living,</div> + <div class="verse indent0">Whose inmost thoughts,</div> + <div class="verse indent0">The ways they tread,</div> + <div class="verse indent0">Their desires diverse,</div> + <div class="verse indent0">Their former karmas,</div> + <div class="verse indent0">The Buddha knows well.</div> + <div class="verse indent0">Hence with reason and parable,</div> + <div class="verse indent0">Terms and expedients,</div> + <div class="verse indent0">He leads all to rejoice,</div> + <div class="verse indent0">Telling them sutras,</div> + <div class="verse indent0">Or poems, or stories,</div> + <div class="verse indent0">Or marvels, or reasonings.</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent0">To some I preach Nirvana,</div> + <div class="verse indent0">An expedient to lead them</div> + <div class="verse indent0">To enter Buddha-wisdom,</div> + <div class="verse indent0">But to these I’d not yet said</div> + <div class="verse indent0">‘You all shall become buddhas’,</div> + <div class="verse indent0">For the time had not arrived.”</div> + </div> + </div> +</div> + +<p><span class="pagenum" id="Page_13" role="doc-pagebreak">13</span>From the first chapter we find <cite class="plain">The Lotus Sutra</cite> to be unique in the +world of religious literature. A magnificent apocalyptic, it presents +a spiritual drama of the highest order, with the universe as its +stage, eternity as its period, and Buddhas, gods, men, devils, as the +dramatis personae. From the most distant worlds and from past aeons, +the eternal Buddhas throng the stage to hear the mighty Buddha proclaim +his ancient and eternal Truth. Bodhisattvas flock to his feet; gods +from the heavens, men from all quarters of the earth, the tortured from +the deepest hells, the demons themselves crowd to hear the tones of the +Glorious One.</p> + +<p>Though the divine Speaker is the Buddha, even the earthly Śakyamuni +Buddha, no longer is he the human Buddha, but the Eternal One. On earth +he had assumed the human form with all its limitations. Now he reveals +himself, <i lang="la">sub specie aeternitatis</i>, as the Eternal, Omniscient, +Omnipotent, Omnipresent Buddha, creator-destroyer, recreator of all +worlds, every world a Lotus rising from the waters to flower, shed its +fragrance and die, only that fresh flowers may eternally spring.</p> + +<p>The scene opens with the Buddha seated on Mount Gridhrakuta, or the +Vulture Peak, in Nepal. Here the mount on which he had taught is +spiritualized. Around him are gathered his 12,000 purified disciples, +thousands more who had not yet completed their course, 80,000 +bodhisattvas, 60,000 devas or gods, Brahma and his following of 12,000, +dragon-kings with their hundreds of thousands, and demon <span class="pagenum" id="Page_14" role="doc-pagebreak">14</span>kings +with hundreds of thousands of followers. There, to all these orders of +living beings, the Buddha displays the meaning of the Infinite, while +from heaven there rain down countless showers of superb flowers filling +the air with their fragrance, and all the universe is shaken.</p> + +<p>From the centre of his forehead the Buddha sends forth a ray of light +which lights up 18,000 worlds to the east, upwards to their highest +heavens, downwards to their lowest hells. In like manner he shines upon +and reveals the worlds in the other quarters, with all their living +beings. In every world is revealed a Buddha teaching vast congregations +of disciples.</p> + +<p>Thus does the Buddha reveal his infinite worlds in infinite time. It is +a colossal conception, expressed with an art that appeals to all who +can enter into the spirit of the drama and allow the mind to imagine so +tremendous a scene.</p> + +<p>In the second act, Chapter II, the Buddha is presented coming forth +from a trance-like meditation to explain why he had heretofore confined +his teaching to the narrower way of works, while now he makes the +greater revelation of faith. As a wise master he had been compelled to +follow the tactical method of expediency, because his disciples could +not receive the higher wisdom, the more brilliant light, except by +previous preparation. Only a Buddha, an Enlightened One, can fathom +the meaning of All Existence, and his disciples, in their lower stage +of wisdom, would never have been able to believe it possible that they +also were called to Buddhahood, <span class="pagenum" id="Page_15" role="doc-pagebreak">15</span>to the fullest enlightenment of +the Buddha himself. Hence he had to lead them on by measured steps. +Even now his All-truth is so vast that he fears to express it lest +“all the worlds of gods, men, and demons be startled and perplexed +and the doubting amongst his disciples fall into the great pit”. So +portentous is the air, and so filled with doubt and foreboding are the +hearts of his hearers, that multitudes withdraw, unable to bear the +announcement which is to shatter all their past hardly-acquired merits. +Here we trace an indication of the breach between the Hinayanists who +withdraw and the Mahayanists who remain. At last only the host of +faithful bodhisattvas remain, and to them he declares that none but +they have power to apprehend his mystery. He proceeds to tell them that +though he has seemed to preach other vehicles or modes of salvation, +essentially there is but One Vehicle. The other yana have been but +temporary expedients. There is but the One Vehicle, that in which the +Buddha himself abides, and with which he will save all creatures, +bringing them to the true Nirvana, which is not extinction of existence +but extinction of all ills and all ignorance. All who pay homage to +the Buddha, if with but a simple flower, are thereby admitted to the +fellowship of countless Buddhas. Not one will fail to become Buddha, +for all Buddhas have vowed to save all beings to perfect enlightenment, +that is to perfect Buddhahood.</p> + +<p>In the third chapter comes the joyous response of Śariputra, full of +ecstasy at the assurance that he is <span class="pagenum" id="Page_16" role="doc-pagebreak">16</span>now “really a son of Buddha, +born from the mouth of Buddha”, freed from all his errors and doubts +and already possessed of the real Nirvana, the extinction of all ills, +filled with a sublime peace. The Buddha responds telling him that in +his later development he will be called Flower-Light Buddha, that he +will reign over a world called Undefiled, and that wherever the feet of +his disciples tread jewel-flowers will spring. Soon follows the Parable +of the Burning House which is given in this volume. Śariputra, wishing +to share his joy with his 1,200 brethren, asks what is to be their lot.</p> + +<p>The answer is withheld for a time, or perhaps expressed in the form +of parables; for instance, in Chapter IV occurs the Parable of the +Prodigal Son, or the Seeking Father, the Buddha being the Father who +seeks his wandering son and at last finds him and endows him with +all his wealth. Again, in Chapter V, is the Parable of the Trees +and Herbs, on which the Buddha, like a great cloud, pours his rain +without discrimination or stint; fertilizing each according to its +need and receptivity. After this interlude he proceeds to predict in +Chapter VI the future of his disciples; for instance, he foretells +that Maha-Kaśyapa will be the Buddha Radiance, his Buddha-world being +known as Radiant Virtue and his Buddha-period named Great Magnificence; +that Subhuti will be the Buddha Name-Form in a Realm of Jewels, in a +Buddha-period Jewel-kalpa; another’s Buddha-name will be Golden-Light, +and another’s Fragrance of Sandalwood. Then comes a further artistic +interlude in the <span class="pagenum" id="Page_17" role="doc-pagebreak">17</span>Parable of the Magic City on the weary way to +the Land of Jewels, which forms the title and one of the subjects of +Chapter VII. This parable follows on the marvellous story of a Buddha +who, in his human existence, had sixteen sons, all of whom became +Buddhas and preached in their generation the wonderful Lotus doctrine. +In Chapter VIII the Buddha returns to the prediction of the future +of his disciples, when five hundred of them learn their fate, as do +others. The prediction is continued in Chapter IX when it is extended +to other multitudes. There are parallels with the Revelation of St. +John in that each receives a new name and dwells in a realm with a new +name.</p> + +<p>Chapter X is called The Preacher and contains an address to the Lord +of Healing, or King of Medicine, in which the exceeding value of the +Lotus Sutra is declared. So valuable indeed is it that if any one +hear a single verse, or a single word of it, and by a single thought +delight in it, their perfect enlightenment is assured. Any one who +recites one verse only of the Sutra, or offers incense to it, or merely +bows before it, foretells thereby his early escape from the realm of +men and his translation to buddhahood. On the other hand, though all +other blasphemy, even of the Buddha, may be considered light, he who +blasphemes the Sutra with a single word, or abuses one reciting it, +is guilty of what the Christian would term the sin against the Holy +Ghost. On the contrary, he who recites the Sutra is thereby clad in +the Buddha’s mantle and adorns himself with the Buddha’s adornment; +<span class="pagenum" id="Page_18" role="doc-pagebreak">18</span>such a one is worthy of the highest reverence and of the richest +gifts; for the Lotus is the secret and mystic doctrine of the Buddha.</p> + +<p>It is in Chapter XI that the drama reaches the supreme moment of its +presentation. A great stupa or shrine, superbly decorated, appears in +the sky, whose light and fragrance and music fill the whole earth. Gods +and spirits rain flowers and perfumes upon it. From its midst comes a +great voice: World-honoured Śakyamuni! Thou art able to preach to the +great assembly the Wonderful Law-flower Sutra of universal and mighty +Wisdom, which none but bodhisattvas can learn, and which the Buddhas +keep under their own guardianship. What thou proclaimest is the Truth.</p> + +<p>The vast multitude of disciples pray eagerly that the Occupant of this +heavenly shrine may be revealed to them. They are told that he who is +within is The Ancient Buddha, or as we might perhaps say, The Ancient +of Days, whose name means Many Precious things, or Abundant Treasures. +Infinite ages ago he had vowed that whenever in any world the Lotus +was first proclaimed, there would he be in the midst. Only, if he were +to reveal himself, it must be in the presence of the countless host of +Buddhas who were the offspring of the Buddha he came to hear. Thereupon +Śakyamuni sends forth from between his eyebrows the sacred ray of +light, which illuminates all his Buddha-worlds first to the east, then +to the south, west, and north, the zenith and nadir. In each direction +all the Buddhas and bodhisattvas are revealed preaching to <span class="pagenum" id="Page_19" role="doc-pagebreak">19</span>their +countless hosts of disciples with ravishing voices, under jewelled +canopies. The ray of light is recognized at once as the summons to +attend upon the shrine of the Ancient Buddha, and hear that marvel of +marvels the preaching of <cite class="plain">The Lotus</cite>. With all their vast trains they +come joyfully from east and west, from north and south, from zenith and +nadir, each taking up his station in the sky, seated on his lion-throne +under his allotted jewel-tree. A gorgeous picture of a Celestial Durbar +is thus displayed. Filled is the sky with a countless celestial host, +when Śakyamuni Buddha approaches the shrine and with a sound as of +thunder withdraws its bolt. The doors swing open to reveal on a lion +throne the undissipated body of the Ancient Buddha, living and seated +in deepest meditation. Lifting up his voice he announces that he has +come, according to his age-long vow, to hear <cite class="plain">The Lotus</cite> proclaimed by +Śakyamuni. To this end he beckons him to enter the shrine and share his +lion-throne. Such is the Revelation of the Ancient Buddha, not as dead +but as living.</p> + +<p>Beholding all this marvel while still on the earth, the disciples of +Śakyamuni now implore that they too no longer be tied to earth, but be +received up to join the celestial host. Thereupon Śakyamuni, by his +transcendent power, raises the whole company of his disciples into +the sky and with a great voice cries: “Who is able to proclaim the +Wonderful Law-Flower Sutra in this Saha-world? Now indeed is the time. +The Tathagata (Buddha) must himself speedily enter Nirvana, but wills +to bequeath this wonderful Sutra <span class="pagenum" id="Page_20" role="doc-pagebreak">20</span>so that it may ever live in the +world.” Therefore he calls on all present to take the great Mahayana +vow.</p> + +<p>With Chapter XII begins the difference between those versions with +twenty-seven chapters and those with twenty-eight.</p> + +<p>In the Sanskrit version our Chapter XII is the latter half of Chapter +XI. Though generally considered to be part of the original text, it +bears the impress of an interpolation, for the next chapter, (our +Chapter XIII) follows naturally on the call just made to take the +Mahayana vow. It is said that Kumarajiva omitted this part from his +Chinese version, or, if he included it, that for a time it was omitted +from the copies made. The hermit referred to in the opening incident +of our Chapter XII is named, in the verse section, Asita. Now it is +recorded that after the birth of Gautama a certain saint Asita took the +infant into his arms, as Simeon did the child Jesus in the Gospel, and +foretold his destiny. The chapter is styled Devadatta. This was the +name of the cousin and rival of Śakyamuni Buddha, whom he is accused +of trying to kill, for which it is reported he was swallowed up in +hell. Nevertheless there was a sect which worshipped him as a Buddha +up to <span class="small85">A.D.</span> 400, but his story is unreliable. By some he is said to be +a reincarnation of Asita, which naturally is beyond proof. Here the +Buddha is made to announce that it was Devadatta who had taught him +<cite class="plain">The Lotus Sutra</cite>. The devout consider this chapter to prove that even +a wicked creature like Devadatta, though doomed to hell for trying to +kill the Buddha, may still be converted and become Buddha.</p> + +<p><span class="pagenum" id="Page_21" role="doc-pagebreak">21</span>The chapter opens by Śakyamuni recounting that, in a former +incarnation when he was a king, he devoted himself to a tireless search +for the Supreme Wisdom. During long kalpas he gave alms of every kind +with the utmost self-sacrifice. At last he, the king, offered to become +the menial follower of any one who would reveal to him the Truth. +Then it was that the hermit Devadatta called him to be his disciple, +promising to teach him <cite class="plain">The Lotus Truth</cite>. He responded with joy and +became his servant, for love of the wonderful truth revealed by the +hermit. Śakyamuni now foretells the glorious future of Devadatta.</p> + +<p>Soon, one of the attendants on the Ancient Buddha from a lower region, +evidently a-weary, invites his master to dismiss the durbar and return +home. On this Śakyamuni intervenes, requesting the attendant to await +the arrival of Manjuśri who will tell of the marvellous effect of +<cite class="plain">The Lotus Sutra</cite> during his preaching of it. Manjuśri arrives on a +thousand-petal lotus flower and, after paying his homage to the two +Buddhas, tells the story of his adventures in the Dragon Palace of the +sea, where, in the deep, he has converted infinite numbers. At his call +myriads of bodhisattvas arise from the ocean and are assembled on the +mountain side seated on jewelled lotuses, after which they ascend into +the sky to join the great multitude. Later a greater marvel occurs, +for the daughter of the Dragon-king attains to <cite class="plain">The Lotus</cite> wisdom and +thereby is instantly changed into a young man. It amazes the assembly +for “the body of a woman is filthy and not a vessel of the Law”, +whereas <span class="pagenum" id="Page_22" role="doc-pagebreak">22</span>here, by immediate conversion, a female can enter into all +the privileges of the man, even to that of becoming a king, a Brahma, +a Buddha. The moral is easy to draw, that <cite class="plain">The Lotus</cite> doctrine knows no +distinction of male or female, but that even a woman may enter into the +fullness of <span lang="sa">Anuttara-samyak-sambodhi</span>, or Perfect Enlightenment.</p> + +<p>In Chapter XIII the Lord of Healing bids Śakyamuni Buddha, who is +going to his Nirvana, not to have any anxiety, for he and his twenty +thousand Bodhisattvas now take a vow to make <cite class="plain">The Lotus Sutra</cite> their +charge. During the evil age to come they will faithfully preach it to +all creatures, unsparing of body or life. Other countless followers of +the Buddha take a like vow. Then the Buddha’s aunt, his foster-mother, +leading her six thousand nuns, stands before him, looking sadly on +his face. Realizing that they think they have been overlooked, he +asks them why they have not understood? Has he not promised perfect +enlightenment to <em>all</em> his disciples, and does not this include +them? Then he promises that they also will in turn become Buddhas. +His foster-mother will become a Buddha called Loveliness, and all her +disciples will become perfectly enlightened. His wife, the mother of +his son Rahula, he foretells will become a Buddha entitled The Perfect +One of the Myriad Rays. All the women thereupon vow to preach <cite class="plain">The Lotus +Sutra</cite> in all lands. Following this, the countless number of spiritual +bodhisattvas, as with a lion’s roar, vow to preach the Sutra in all +worlds in every direction.</p> + +<p><span class="pagenum" id="Page_23" role="doc-pagebreak">23</span>The following Chapter XIV, called “A Serene Life”, is an +instruction how the vow is to be kept. Rules of life for the disciple +are laid down in considerable detail. His virtues are patience, +gentleness, a mind unperturbed, seeing all things in their reality, +or, as we might say fluid, or spiritual. There must be no intimacy +with kings and rulers as such, nor with heretics, nor with authors of +worldly literature or poetry, nor with players, boxers and jugglers, +nor with butchers, hunters or fishermen, nor with women; he may preach +to them, but have no intimacy with them of any kind. To all and in +all circumstances he must show charity. Let him fear not staves nor +swords, for he will be divinely protected on every hand. Then follows +the parable of the king, who rewards his faithful soldiers with all his +possessions, save only the lustrous jewel he wears on his brow. At last +even this he cannot keep for himself but bestows it also. Thus is it +with the Buddha and his priceless jewel <cite class="plain">The Lotus</cite>.</p> + +<p>“Springing up out of the Earth” is the title of the next, the fifteenth +chapter. The host of Bodhisattvas from other realms offer to Śakyamuni +to remain in his realm and preach the Sutra. No need, is his reply, and +from the earth spring vast, countless numbers of bodhisattvas, each of +them leading forth disciples many as the sands of Ganges, who all make +obeisance to the two Buddhas, the Ancient One and Śakyamuni, and walk +in procession round them. Fifty kalpas, or myriads of years pass while +thus they march, though it seems but as half a day. Whence came they? +ask <span class="pagenum" id="Page_24" role="doc-pagebreak">24</span>the disciples. Then the Buddha calls forth Maitreya, who is the +Buddha-to-come, and to him announces that these are the disciples he +has taught through vast ages, who now dwell in a vast realm below the +earth in the Space-region of the world. But, how is it possible that +Śakyamuni in so short a lifetime can have taught such a vast multitude? +ask the disciples astonished. Through Maitreya they express their doubt +while depicting in detail the brief life and period of Śakyamuni.</p> + +<p>This leads in Chapter XVI to the climax of the drama, where he reveals +that his life is hemmed in by no bounds of time and space, for he +is eternal. The chapter is called The Revelation of the Buddha as +Eternal. “Since I veritably was Buddha, infinite, boundless, hundreds, +thousands, myriads, kotis, nayutas of kalpas have passed.” With much +illustration, as will be found in this volume, he tries to explain +the incalculable meaning of eternity and claims that he has always +been Buddha. He describes his eternal being, his omniscience and +his omnipresence. He tells them he must leave them for their own +good, because even a Buddha may only appear at rare intervals, for +familiarity breeds contempt, even for a Buddha. All this he shows in +the Parable of the Good Physician, whose sons drink poison and refuse +his remedies till he temporarily departs and leaves them.</p> + +<p>In the next Chapter XVII, he tells Maitreya that, during the time that +he has been proclaiming the Eternity of his Life, beings countless as +the sands of <span class="pagenum" id="Page_25" role="doc-pagebreak">25</span>Ganges have been saved, and numberless others attained +enhanced powers. Flowers, incense, jewels rain down from heaven upon +the two Buddhas in the heavenly shrine, while all the Bodhisattvas +sing countless praises with heavenly voices. Vast and eternal are the +rewards promised to the true believer, all expressed with a wealth of +detail impossible to repeat here.</p> + +<p>In Chapter XVIII, called The Merits of Joyful Accordance, the +Buddha recounts still further the reward that will follow the merit +of believing in <cite class="plain">The Lotus Sutra</cite>. Other merits of untold value are +discussed, but the merit of faith in <cite class="plain">The Lotus</cite> surpasses all these +myriad-fold. On earth the believer will be free from every ailment, +for instance, “his teeth will never be dirty, black or yellow, nor in +gaps, nor fall out, nor be irregular, nor crooked, his lips will not +be pendulous, nor twisted and shrunk, nor coarse and rough, nor have +sores and pustules, nor be cracked and broken, nor awry and out of +shape, neither thick nor big, neither sallow nor black, having nothing +loathsome; his nose will not be flat, nor crooked and distorted,” and +so on in further detail. Hereafter he will be born among gods or men, +possessing elephants, horses and carriages, jewelled palanquins and +litters, and every other luxury.</p> + +<p>Further rewards are promised in Chapter XIX—rewards for merits of +eye, of ear, of nose, of tongue, of body and of mind, all which are +separately described. With his ear he will hear the sounds of his +entire universe, from its highest heaven to its lowest <span class="pagenum" id="Page_26" role="doc-pagebreak">26</span>hell, the +sounds of elephants, horses, oxen, carriages, wailing, lamentation, +conches, drums, gongs, bells, laughter, speech, men, women, boys, +girls, the lawful, the unlawful, pain, pleasure, and so on, the sounds +of its Bodhisattvas and Buddhas being included. In like manner are the +other organs presented in unstinted detail.</p> + +<p>This is followed by Chapter XX on the Bodhisattva “Never despise”. +Wherever he met a person, good or bad, he always addressed him with +reverence, as one whose final destiny was buddhahood. Ignorant of +everything else, and always repeating “You are to become buddhas”, he +stirred people to anger. They beat him severely, while he still saluted +them and told them they were destined to buddhahood. As he drew near +the end of his normal term of life, he acquired control over the six +organs referred to in the last chapter and became possessed of the +rewards attached thereto. So influential did he become that all those +who had despised and beaten him, chief among whom were his fellow-monks +and nuns, became his disciples. After his translation he entered the +company of myriads of Buddhas in Light. Then the Buddha, after telling +this story, says, I myself was that Buddha “Never Despise.” The +persecuting monks are, of course, those of the Hinayana, the persecuted +those of the Mahayana.</p> + +<p>In Chapter XXI the “Divine Power of the Buddha is revealed”. The method +of the revelation of power is startling and far from attractive to the +Western mind, but it indicates the value of lingual enlightenment. +<span class="pagenum" id="Page_27" role="doc-pagebreak">27</span>All living beings in all the universes now assemble together before +the Celestial Shrine, and flowers, incense, garlands, canopies, jewels, +and every precious thing fill the sky like gathering clouds, being +transformed into a mighty jewel-canopy above the Buddhas. Śakyamuni +again addresses the gathered host in praise of this Sutra, which he +declares contains all the law of the Buddha, all his sovereign powers, +all the mystery of his treasury.</p> + +<p>“The Final Commission” is the title of Chapter XXII. Śakyamuni by +supernatural power places his hand on the heads of the countless +Bodhisattvas present, entrusting to them <cite class="plain">The Lotus</cite> law of Perfect +Enlightenment. The Tathagata is described as the Great Lord of Giving +and they in like manner must give this Sutra to all. Thereupon +Śakyamuni dismisses all the Buddhas from all the other Buddha-realms: +“Buddhas! Peace be unto you. Let the stupa of the Buddha, Abundant +Treasures, be restored as before.” On this all depart rejoicing greatly +that they have heard the preaching of Śakyamuni.</p> + +<p>It seems probable that the author here ended his drama, though it is +noteworthy that this chapter is not done into verse and that, with the +exception of Chapter XXV, no further verse portion is found. Nothing is +said about the entry of Śakyamuni into his Nirvana, but that may be an +artistic and intentional omission. Six more chapters follow, by which +presumably some later writer or writers thought to improve the work. +They serve no such purpose, and Buddhism would lose nothing by their +omission <span class="pagenum" id="Page_28" role="doc-pagebreak">28</span>That they formed part of the work as it reached China need +not be doubted, but the dismissal of the Celestial Assembly seems the +natural conclusion for a work revealing such dramatic skill and power.</p> + +<p>It may be added that this Chapter XXII is not, in the Sanskrit version, +found here, but as the final chapter, and also in Jñanagupta’s Chinese +translation. In Dharmaraksha’s version, Chapter XXV on Avalokiteśvara, +or Kuan-yin, precedes it. This may be an indication of the position +already gained in the third century <span class="small85">A.D.</span> by Kuan-yin, the Regarder +of Cries. The remaining chapters are, however, clearly <i>hors +d’œuvre</i>, and spoil the drama. Whether it was for this reason that +Kumarajiva placed the Final Commission here, or whether such was +its position in the text he used, can at present only be matter of +conjecture. In the Sanskrit version our Chapters XXIII to XXVIII are +interpolated, or so it would appear, the present chapter being put +last. That Chapters XXIII to XXVIII have been considered as additions +seems also evident from the different order in which they appear. Kern +points out that the Sanskrit and Jñanagupta’s versions take as their +order our Chapters XXVI, XXIII, XXIV, XXV, XXVII, XXVIII, and XXII; +while Dharmaraksha’s order is our Chapters XXV, XXII, XXIII, XXIV, +XXVI, XXVII, and XXVIII.</p> + +<p>Assuming then, what is doubtful, that our Chapter XXII is the final +chapter of the original apocalypse, and that the remaining six are +by later writers, though as early as the third century <span class="small85">A.D.</span>, we find +in Chapter <span class="pagenum" id="Page_29" role="doc-pagebreak">29</span>XXIII “The Story of the Bodhisattva King of Healing”. +It may be noted that sickness and religious healing are closely +associated in Buddhism. The King of the Constellation-flower asks +Śakyamuni-Buddha why the King of Healing wanders through, and suffers +in this universe, healing countless diseases. The Buddha in reply tells +him that, in ages gone by, there was a Buddha called Brilliance of +the Sun and Moon, who finally preached <cite class="plain">The Lotus</cite> Truth to one of his +numberless Bodhisattvas called Beautiful. Beautiful thereupon entered +into the samadhi known as the Revelation of all forms, or things. In +thank-offering he resolved to offer up his body to Buddha Brilliance. +Before doing so for full twelve hundred years, he partook of all the +fragrant flowers, oils, resins, and incense, and also anointed himself +with sweet unguents. Finally, he bathed in perfumed oil, wrapped +himself in a celestial garment and, by his transcendent will, burnt his +body as a sweet-smelling offering to the Buddha who had revealed to +him <cite class="plain">The Lotus</cite>. Its brightness illumined worlds numerous as the sands +of millions of Ganges rivers. It is in this chapter that we first meet +with dharanis, or magic spells. When the Buddha Brilliance enters +Nirvana, it is to his disciple Beautiful that he commits <cite class="plain">The Lotus</cite> Law, +bidding him distribute his relics and erect over them thousands of +stupas. After burning the Buddha’s body, the disciple collected 84,000 +relics and over each built an immense and beautiful stupa. Still not +satisfied, he burnt off his arms in homage, but after a vast interval, +during which he was honoured of gods, <span class="pagenum" id="Page_30" role="doc-pagebreak">30</span>men, and demons, his arms +were restored to him. Therefore, if any one “is able to burn a finger +of his hand, or even a toe of his foot, in homage to a Buddha’s stupa, +he will surpass him who pays homage with domains, cities, wives, +children” and so on. It was this disciple Beautiful who became the King +of Healing, and such is said to be the power of this his sutra, that +“if a man be sick, on hearing it his sickness will instantly disappear, +and he will neither grow old nor die”.</p> + +<p>The next Chapter XXIV tells the story of the Bodhisattva Wonder-Sound, +in the realm of the Buddha, King Wisdom of the Pure-flower +Constellation. He had attained to a great number of samadhis, or +trance-like concentrations, the names of which are given. Seeing +the ray of light from Śakyamuni Buddha’s brow, he seeks permission +to visit this world. The Buddha-king warns him that this is a world +of great ruggedness, “full of earth, stones, hills, and filth, the +body of the Buddha is short and small, and all his Bodhisattvas are +small of stature”. Then Wonder-Sound enters into a samadhi, and first +projects 84,000 jewel lotus-flowers, with stalks of gold, on to Mount +Gridhrakuta, a sign which Śakyamuni recognizes as portending a visit +from Wonder-Sound with his 84,000 disciples. Manjuśri asks the reason, +whereupon the Ancient Buddha, Infinite Treasures, (who departed in +Chapter XXII) is reintroduced calling on Wonder-Sound to reveal +himself. Then is told the story of his previous existences, how he had +lived as a god or a demon, a king or a citizen, a monk <span class="pagenum" id="Page_31" role="doc-pagebreak">31</span>or a woman. +He is able to transform himself at will in order to save the living +through <cite class="plain">The Lotus</cite> doctrine.</p> + +<figure class="figcenter illowp80" id="img2"> + <img class="w100" src="images/img2.jpg" alt="Buddhist monks walking in a single-file"> + <figcaption class="small80">2. Monks returning from worship, Hangchow + </figcaption> +</figure> + +<p>The importance of Chapter XXV lies chiefly in its being the oldest +reference we have to the Bodhisattva Avalokiteśvara, translated into +Chinese as Kwan-yin, into Japanese as Kwannon, and commonly known among +Occidentals as The Goddess of Mercy. Being asked by the Bodhisattva, +Infinite Thought, why this Bodhisattva is known as Kwan-si-yin, +“Regarder of the Cries of the World”, the Buddha replies, it is +because whoever in pain and distress call upon Kwan-yin their cries +will instantly be heard and answered. If they fall into fire it will +not burn them, nor floods drown, nor gales destroy. The cry of one +will save all the company. The menacing sword will be snapped, and the +wicked demon be unable to see the suppliant; the prisoner, guilty or +innocent, will be released; the jewel-trader in peril on the road will +be protected; the sufferer from carnal passion, anger, infatuation or +other moral difficulties will be freed from them; women desiring sons +will bear them, happy, virtuous, and wise; or, if daughters, then good +in looks and character, beloved by all. Whoever worships myriads of +other Bodhisattvas has vast merit, but whoever only worships Kwan-yin +equals the other in merit. Kwan-yin appears in infinite forms according +to the need of those to be saved, and those forms are described without +reserve.</p> + +<p>Dharanis, or Spells, are the subject of Chapter XXVI. They are +described as spells for the protection <span class="pagenum" id="Page_32" role="doc-pagebreak">32</span>of preachers of <cite class="plain">The Lotus</cite>. +The first are put into the mouth of the King of Healing, and the Buddha +extols them. Some are spoken of as spells used by Buddhas numerous as +the sands of sixty-two kotis of Ganges. Other spells are offered, even +the demons bringing their contribution to protect the Preacher of The +Lotus.</p> + +<p>The story of King Resplendent is the burden of Chapter XXVII. He dwelt +in the realm of the Buddha Thunder Voice. His wife named Pure Virtue +had two sons, Pure Treasury and Pure Eyed. He himself at first was a +heretic, though his wife and sons were devout Buddhists. The sons were +earnestly desirous of going to hear <cite class="plain">The Lotus</cite> preached, but the mother +urged them first to obtain their father’s permission. To convince +him of their powers and fitness for the undertaking, they performed +supernatural deeds, springing high into the sky, walking, sitting, +lying there; the lower part of their bodies emitting fire, the upper +water, or vice versa; vanishing, appearing, walking on water and so on. +Convinced at last, the father decides to accompany them to hear the +Buddha Thunder Voice, whereupon all the 84,000 ladies of the King’s +court hail <cite class="plain">The Lotus</cite> truth. King Resplendent at once makes over his +domain to his younger brother, while he, his queen, his two sons and +all their retinue forsake home and follow the Way of the Buddha. The +two sons who have done this Buddha-deed of converting their father are +richly rewarded, one becomes the King of Healing, the other the Lord of +Healing.</p> + +<p><span class="pagenum" id="Page_33" role="doc-pagebreak">33</span>The final Chapter XXVIII is devoted to Encouragement of the +Bodhisattva Universal Virtue. He had come from the eastern quarter +with all his vast train of countless gods, dragons, yakshas, and all +the beings of his realm, to hear <cite class="plain">The Lotus</cite> preached. On his arrival +he vows to guard all who believe this Sutra, so that wherever any +such a one walks or stands, reading or reciting this Sutra, he will +at once mount his royal six-tusked elephant and with a host of great +Bodhisattvas go to that place and, revealing himself, will protect +him and comfort his mind; moreover, if any one forgets a single word +or verse he will put it again into his memory. He will also give him +dharanis, or magic spells, to ward off all foes, and to these spells +he now gives utterance. All such disciples of <cite class="plain">The Lotus</cite> will ever do +the works of Universal Virtue and their heads will be caressed by the +Tathagatas. If any recite or copy the Sutra they will avoid every evil +destiny and go straight to Maitreya’s heaven. To him the Buddha replies +in similar terms, adding that any one who recites or copies this Sutra, +is in reality attending on the Buddha; moreover is as if hearing him +speak it with his lips, and as if covered with his robe. Such a one +will later sit on a lion throne amid a great assembly of gods and men. +By the power of this Sutra such disciples will no longer be attached +to clothes, bed-covers, drink, food, or other transient things. If any +one contemn them he will be blind for generation on generation, if he +tells their faults, true or false, he will be smitten with leprosy; if +he ridicules them, his teeth for <span class="pagenum" id="Page_34" role="doc-pagebreak">34</span>generations will be sparse and +missing, his lips vile, his nose flat, his hands and feet contorted, +his eyes asquint, his body stinking and filthy with evil scabs and +bloody pus, he will be dropsical and short of breath and have every +evil disease. But those that bless and reverence him who reads or +recites the Sutra will receive abundant rewards here and now.</p> + +<h3 id="Doctrine">Doctrine</h3> + +<p>Reverence for the Bible in the West has its counterpart among Far +Eastern Buddhists in the reverence shown to the Sutras, especially to +<cite class="plain">The Lotus</cite>. There is, perhaps, less restraint there in the expression of +devotion. Such reverence is a natural consequence of the belief that +<cite class="plain">The Lotus</cite> is the Ultimate Truth preached by every Buddha, once only in +every Buddha-world, past, present, and to come. To the Mahayanist it +is therefore the Eternal Gospel of Buddhism in all worlds and through +all time. The Sutra is declared to be the last will and testament +of Śakyamuni before his departure; it is his final bequest to this +world. All his previous teaching is postulated as interim doctrine, +that is, during the time of the disciples’ ignorance and while their +minds were still bound by earth-ties and myopic vision. This final +revelation is said to have been reserved by him until the eve of his +Nirvana. In it he at last makes known the All-Truth, which confers +Perfect Enlightenment and Final Nirvana, or Liberation. This supreme +liberation cannot be attained by self-discipline and works; it can +only be attained by faith <span class="pagenum" id="Page_35" role="doc-pagebreak">35</span>and invocation. Salvation by Faith is +then the fundamental doctrine of the Mahayana School. According to The +Lotus teaching no sacrifice is required, no expiation, no atonement, no +remorse, no repentance in the sense of contrition, nothing but faith in +the infinite mercy and infinite power of the Infinite Buddha who lives +and reigns for ever.</p> + +<p>It is manifest, then, that the spiritual message of the book is +revolutionary in its character. Not only are these doctrines of +salvation given, but there is presented the panorama of unlimited +universes, all of them ever-changing manifestations of the All-Buddha, +of whom Śakyamuni is but one expression in one of infinite worlds; the +assurance that the Eternal Buddha is both transcendent and immanent; +the teaching that every world, every universe, is a flower of the +Eternal Lotus; the call to faith as a greater force than disciplinary +or ascetic works; the proclamation of the Eternal Buddha, and of his +Salvation for all, even to the devils in hell; the assurance of the +ultimate enlightenment of all; the universality of buddhahood for all, +because all are potential buddhas, or enlightened ones—such is the +inspiration of this masterpiece of literature.</p> + +<p>The author is clearly conscious that he is boldly putting into the +Buddha’s lips doctrines to which he never gave utterance, and which +are not found in the orthodox scriptures. So eager is he to explain, +or explain away, this fundamental discrepancy, that he devotes several +chapters and parables to elucidation of and excuse for the Buddha’s +complete reversal of his <span class="pagenum" id="Page_36" role="doc-pagebreak">36</span>earlier teaching. At times he openly fears +that the Buddha will be accused of having deceived his disciples and +even lied to them. Unbiased minds, as well as the biased minds of the +orthodox, cannot fail to recognize that the orthodox doctrines and +those of <cite class="plain">The Lotus</cite> are diametrically opposed. There is, therefore, good +reason why the author, who so skillfully foists the new doctrine on to +Śakyamuni, should endeavour to defend his position by pretending that +all the Buddha’s life had been spent in teaching an interim doctrine, +using the methods of a tactician or a casuist. The author is indeed in +serious difficulty. He wishes to father on to Śakyamuni, the founder of +Buddhism, doctrines he would have repudiated, and to use Śakyamuni’s +name and authority to change entirely the character of his religion. +If this view be correct, then the pious fraud has been remarkably +successful, for it is this form of Buddhism that has tamed savage +tribes such as the Mongols and Tibetans, inspired people like the +Chinese and Japanese to a higher spiritual and artistic development, +established a cult with many resemblances to Christianity, and is now +reacting, chiefly through theosophical publications, on certain lines +of thought in the West. Orthodox Buddhism has had no such influence. It +is the heterodox school that has prevailed.</p> + +<p>Needless to say, the above explanation is not acceptable to the devout +Mahayanist. Like the Fundamentalist in the West he refuses to have his +faith shaken in the letter of the Law. <cite class="plain">The Lotus</cite>, in his estimate, +was spoken by Śakyamuni on earth during <span class="pagenum" id="Page_37" role="doc-pagebreak">37</span>his last years, all his +previous teaching having been preparatory. Many disciples, who are +represented as unable to receive his ultimate Truth, left him as is +shown in Chapter II, where they turn away from the higher revelation.</p> + +<p>Bound to the letter of his scripture, the devout Mahayanist refuses to +see in this dramatic work a brilliant apocalypse, in which the earthly +Buddha and his disciples are used as figures to portray a new religion +of Salvation for all. That in reality is the term which indicates the +character of the new and revolutionary doctrine. It accounts also for +the division between Mahayanist and Hinayanist, the broad and the +narrow schools, the believer in universal salvation by faith and the +believer in the salvation of the few by works. It is self-evident that +these two terms are not the creation of the orthodox, for they would +never dub themselves Hinayanists, men of the “small cart”. That term is +a Mahayanist creation, and the influence of <cite class="plain">The Lotus Sutra</cite> in fixing +the contrasted terms is undoubted.</p> + +<p>The author of <cite class="plain">The Lotus</cite> drama puts into the mouth of Śakyamuni the +statement:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“In the Buddha-lands of the Universe</div> + <div class="verse indent0">There is only the One-Vehicle Law, (Mahayana)</div> + <div class="verse indent0">Neither a second, nor a third.”</div> + </div> + </div> +</div> + +<p>The other ways, or wains, he says are only “provisional terms”, meant</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“To lead all living beings</div> + <div class="verse indent0">Toward the true Buddha-wisdom”;</div> + </div> + </div> +</div> + +<p><span class="pagenum" id="Page_38" role="doc-pagebreak">38</span>because a Buddha</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“Never by a small vehicle (Hinayana)</div> + <div class="verse indent0">Really saves the living;”</div> + </div> + </div> +</div> + +<p>for, being in the Great Vehicle (Mahayana) himself, he says:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“If by a small vehicle</div> + <div class="verse indent0">I converted but one human being,</div> + <div class="verse indent0">I should thereby fall into selfishness,</div> + <div class="verse indent0">A thing that cannot be.”</div> + </div> + </div> +</div> + +<p>Having vowed to lead all beings into perfect buddhahood along +with himself, he must do so by the highest means, by the fullest +enlightenment, by buddhahood; it was only as a temporary expedient that +he had led his disciples by partial truths on the way to the All-Truth. +This idea is especially brought out in the parables of The Burning +House, Chapter III, and the Magic City, Chapter VII.</p> + +<p>Leaving then “this pious fraud”, as the Orthodox believe, to implicate +itself by its own excuses, let us turn to certain other doctrines of +the book, which differentiate it from the orthodox school.</p> + +<p>I. Buddhism, whose awakening is placed under the shelter of the bo or +bodhi-tree (<i>ficus religiosa</i>), the Buddhist tree of knowledge, +bases its existence on gnosis. Mental awakening, or awareness, +intelligence, mind, knowledge, wisdom, are all implicit within the +term. To what extent the Gnostics were indebted to Buddhism is not yet +clearly elucidated. Mind to both was the supreme factor. But though +mind was fundamental <span class="pagenum" id="Page_39" role="doc-pagebreak">39</span>to his doctrine, Śakyamuni, according to the +Orthodox school, recognized no Mind behind mind. Like Socrates he +treated, and was justified in treating, the theistic conceptions of his +day as of inferior value. He did not deny the existence of the gods, +but placed them beneath the position attained by a Buddha, that is a +truly enlightened man. This Mindless system is entirely changed in +Mahayanism, in which the Eternal Buddha, who may be described as the +Eternal Mind and Eternal Soul, becomes the very foundation of the new +structure.</p> + +<p>In <cite class="plain">The Lotus</cite>, when the Ancient Buddha appears, who resembles “The +Ancient of Days”, it is evident that He is a Person and the devout +see in him the Mind behind the All. <cite class="plain">The Lotus</cite> itself, in its complete +aspect, is considered as but a metaphor for the Universe, each flower a +world; it is used also for the nidus of a soul, as from the spiritual +Lotus-flower springs a soul or a life. That the Mahayanists believe +in the Mind behind <cite class="plain">The Lotus</cite>, or the All, is clear from the emphasis +they lay on the Eternal Buddha. He is in and through all things, which +in a sense is the Buddhist form of Pantheism, although, in fact, +transcendence rather than immanence is the doctrine of our Sutra. It +is manifest, for instance, that the Ancient Buddha is transcendent; +when he appears all beings are shown to be his rather than in him; all +must assemble to hear Śakyamuni, his earthly counterpart, proclaim The +Lotus, with its gospel of universal salvation. It may be argued that +the Ancient Buddha here revealed was only one form of the <span class="pagenum" id="Page_40" role="doc-pagebreak">40</span>Eternal +Buddha, but, even so, the accepted interpretation is that he is the +Eternal Buddha. At any rate Nirvana, as extinction of existence, is +demonstrated by Mahayanists to be a false doctrine of the Hinayana +School.</p> + +<p>Chapter XVI is considered to be the supreme declaration of the Buddha, +in its Revelation of the eternity of his life. It is Śakyamuni, the +earthly form of Buddha, who speaks. After telling of his earthly +enlightenment, he goes on to say that though his hearers, who have +been his disciples during his brief earthly career, may think such +enlightenment a comparatively recent event, yet in reality since he +veritably became Buddha, infinite, boundless, hundreds, thousands, +myriads, kotis, nayutas, of kalpas, or aeons, had passed. In other +words, he who on earth was Śakyamuni had already been Buddha, the +Enlightened One, through infinite ages. The doctrine bears resemblance +to the doctrine of Eternal Sonship in certain forms of Christian +theology. This idea of the infinite is shown in meticulous terms, which +to the Western mind may seem puerile. The word “infinite” might cover +all our needs. But the story-teller knew his hearers. A single word +would pass meaninglessly over their minds. To an unlettered audience +his method of detailed illustration had greater value.</p> + +<p>The Buddha, then, is conceived of in terms of Omniscience and Eternity. +His omnipotence also is shown, by his power to call all creatures to +his assembly and to shake all creation. While transcendent, he is +also in a sense omnipresent, <span class="pagenum" id="Page_41" role="doc-pagebreak">41</span>in that he can send his searchlight +ray into every world, and can appear anywhere at will. Little stress +is laid in this Sutra on his creative and destroying power. This may +be taken as assumed, for every Buddha-world springs as a flower, +flourishes and perishes, only to be resurrected in some other form. +In this sense the Eternal Buddha is creator, destroyer, and eternal +re-creator of worlds.</p> + +<p>Perhaps the most interesting reference to the character of the +Tathagata, or Buddha, in his power of spiritual omnipresence, is seen +in the beautiful saying in Chapter X, “The Dwelling of the Tathagata +is the great compassionate heart within all living beings; the Robe of +the Tathagata is the gentle and forbearing heart; the Throne of the +Tathagata is the spirituality of all existence”. Again: “Though I am +in another domain, yet will I reveal myself from time to time to the +preacher of <cite class="plain">The Lotus</cite>. If he forgets any detail of this Sutra I will +return and tell him, so that he may perfectly possess it.”</p> + +<p>II. Not only is there an Eternal Mind behind the All, but Mahayanism +goes further. It places this Eternal Mind, or Eternal Buddha, in the +relationship of Father. <cite class="plain">The Lotus</cite> in Chapter II says that the Buddha +is “the Father of all worlds, who forever brings to an end all fear, +despondency, distress, ignorance, and enveloping gloom, and brings to +perfection boundless knowledge, strength, and courage. He is born in +the world to save all living creatures from the fires of birth, age, +disease, death, grief, suffering, infatuation, darkness, and the three +<span class="pagenum" id="Page_42" role="doc-pagebreak">42</span>poisons, and teach them to obtain perfect enlightenment”.</p> + +<p>III. The Eternal Buddha limits his omnipotence by the freewill of his +offspring. He may not, for instance, use force to save them. In the +parable of the Burning House, in Chapter III, though the lord of the +house is strong in body and limb he may not carry out his children. +They must come out of their own will. This is shown again in Chapter +IV, in the parable of the Prodigal Son, who leaves his father, and runs +away. For long he wanders and the father seeks him in vain. After a +vain search, the father settles in a certain city, builds a palatial +home, amasses great wealth, and is surrounded by innumerable servants +and every luxury; but still he is sore at heart, mourning his lost son. +The son meanwhile wanders from town to village and village to town, +all his money gone, clad in rags, and hiring out his services for a +wretched meal. At last, one day, his travels lead him to his father’s +mansion and grounds, where he sees his unrecognized father surrounded +with honour and glory. Fearing lest he be seized as a slave he turns +hastily away, but not before his father has seen and known him. Then +comes the account of the son’s arrest, his terror, his liberation, his +being persuaded to undertake work, the most menial work, his gradual +rise to be major-domo, and the climax when he is declared as son and +heir.</p> + +<p>One feature clearly evident in this parable is that the freewill of the +son is recognized, persuasion being the only method the father might +use.</p> + +<p><span class="pagenum" id="Page_43" role="doc-pagebreak">43</span>IV. In the above parable the relationship of sonship is clearly +shown. To summarize the long and detailed reply of the disciples, the +rich lord is the Buddha and we are all the Buddha’s sons. The Buddha +has always declared us as his sons. We, too, have wandered away and +gone through all the miseries of life, being attached to lower things, +but now the Buddha-wisdom is revealed to us, and we know that we are +Buddha-sons. No longer must we hanker after the smaller vehicles, the +hinayana, for now we are in the Great Vehicle, the mahayana; no longer +are we, so to speak, struggling children of earth, but sons of the +Omniscient. The Great Treasure of the King of Truth unsought has come +to us, and we have obtained all the inheritance of Buddha-sons.</p> + +<p>V. Again, the love of the Buddha to all creatures is equal and +universal. This finds expression in various places, as, for instance, +in the Parable of the Trees and Grasses in Chapter V. On these the +Buddha-rain falls impartially, as does his saving truth on all +creatures. His truth and his salvation are equally for all beings +universally.</p> + +<p>VI. Karma and Anatman are fundamental doctrines of original Buddhism. +To the Buddha there was no such entity as the atman, which may be +expressed as the eternal, individual soul. Personality during life was +recognized. It was, however, only a bundle of sensations; at death +when these sensations ceased for lack of organs, the bundle or person +ceased to exist as such. But there remained karma, or the deeds done, +which may in a sense be described as character <span class="pagenum" id="Page_44" role="doc-pagebreak">44</span>without a rigid +personality; this remainder entered into a new bundle linked, even +consciously, with the past.</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“The Karma—all that total of a soul</div> + <div class="verse indent0">Which in the things it did, the thought it had,</div> + <div class="verse indent0">The self it wove—with woof of viewless time.”</div> + </div> + </div> +</div> + +<p class="right p0"><cite>The Light of Asia</cite>.</p> + +<p>Therefore, it might be said that the sinner suffered, while the saint +rose to the condition of nirvana, or extinction, though whether +annihilation of existence or merely cessation of reincarnation was +meant is disputed. In Mahayanism, however, the atman or immortal soul +is restored, and is no longer karma or character without continued +personality, merely the progressive resultant of all previous deeds in +infinite past existences. While cause and effect remain in the ethical +realm, factors of saving power and even of something resembling works +of supererogation are introduced. These are not opposed to the law of +causation but fulfil it vicariously, or by a process of substitution. +Moral good and evil remain essential to life, but they can be attained +without struggle and effort by the process of faith. Faith can thus +change the entire aspect and force of karma. Instantaneous conversion +of the whole nature is assured by faith and invocation, through the +medium of a new relationship. Old infrangible determinist bonds snap +like tow under the liberating influence of a new personal relationship +with a personal, all-loving Buddha-Father. The likeness to the +doctrines of the Fatherhood of God and Salvation by faith of the Four +<span class="pagenum" id="Page_45" role="doc-pagebreak">45</span>Gospels and the Johannine Epistles is even more remarkable than is +the Buddhist ritual to the Roman rite, that “invention of the devil +to embarrass Mother Church”. The fundamental truth in the Mahayanist +texts, as in Christian dogma, has been of course decked out with +trappings ill suited to its original simplicity.</p> + +<p>VII. The Bodhisattvas, throughout <cite class="plain">The Lotus</cite>, are shown as Enlighteners +and Saviours. That is their office and, in consequence, every true +disciple becomes a bodhisattva, a being of enlightenment. A distinction +is made between Great Bodhisattvas in the spirit world, and ordinary +bodhisattvas in this and other similar worlds. The past transmigrations +of certain of the more prominent Bodhisattva-disciples, as well as +their future, are told; but, in the main body of the narrative, +we are spared the more extravagant and even repulsive stories of +self-sacrifice by Buddhas and Bodhisattvas. Something of it occurs in +the apocryphal chapters about the imaginary Bodhisattvas, such as the +Lord of Healing and Kwan-yin. The fact of their mention in Kumarajiva’s +Chinese version is evidence of the existence of their cult early in our +era. The Bodhisattvas are qualified to enter the bliss of the Buddhas, +but delay for themselves this privilege by the vow they make to save +every living being in the Buddha-realm in which they dwell. The one +who is most famous in the Far East is Amitabha, of Eternal Light and +Eternal Life, possibly a conception derived from Western Asia; his name +does not appear in <cite class="plain">The Lotus</cite>. Maitreya, a name suggestive of a Mithraic +origin, is foretold in <span class="pagenum" id="Page_46" role="doc-pagebreak">46</span><cite class="plain">The Lotus</cite> as the next earthly Buddha. It +may be mentioned here that every earthly Buddha-period is of limited +duration. It is said to last through three stages, that of the true +law, that of semblance of the true law (or formalism, the form without +the power), and that of final decadence and disappearance, after which +a new Buddha with a new Buddha-period appears. Maitreya, or in Chinese +Mi-le Fo, is the Bodhisattva who is to appear as the Buddha of the new +period, and he is constantly invoked now as the Coming Buddha, the +Messiah who will restore all things.</p> + +<p>VIII. Salvation by Faith or Invocation. According to the teaching of +<cite class="plain">The Lotus</cite>, while the earthly Buddha did, until near his end, teach +the law of salvation by works, it was only because his disciples +were earth-bound and their spiritual eyes were not yet opened, nor +as yet could be opened. The author knows well that he is introducing +a revolution in Buddhism. He sees clearly that the new doctrine of +salvation by Faith as the ultimate, indeed the only way, or vehicle, +is a very different method from that which in India was accepted +as the doctrine of Śakyamuni. The clearest evidence that can be +offered of this fact, indubitable to all but the interested, lies +in the repudiation of the new doctrine by the Orthodox school, as a +contradiction of the essential teaching of the Founder. The “Northern” +School may dub it Hinayana, if they wish; it prefers to stand by +the documents, and to be fundamentalist with its Master, Śakyamuni, +than universalist dependent on <span class="pagenum" id="Page_47" role="doc-pagebreak">47</span>pious fiction. The author himself +realizes that he is confronted with serious difficulty in defending +his apocalyptic Buddha from the charge of deception and lying, terms +he himself uses. He labours hard with statement and parable to show +that the Buddha had not been guilty of falsehood, but had given +his disciples such glimpses of truth as they were temporarily able +to realize, until they could bear the full light. Consequently, he +declares salvation by works to have been but a tactical and temporary +teaching, in preparation for the revelation of the doctrine of +universal salvation by faith, especially by faith in <cite class="plain">The Lotus Sutra</cite>. +The Mahayanist admits all the Hinayana texts and honours them, though +they are to him but an interim ethic; in addition he has his own vast +treasury of sutras and other works. It is the teaching of these, of +which this Sutra is to most the chief, that revelation is made of the +All-truth which brings liberation, liberation not by works of the law, +but by faith. Salvation by faith is then the foundation doctrine of the +Mahayana School. This doctrine easily degenerated into Salvation by +invocation through the teaching of the Sutra itself. Such teaching is +seen in Chapter X. It produced a degeneration which reduced Buddhist +prayer, or rather invocation, to machine-like repetition. It is often +literally machine-made, as witness the prayer-wheels or rotatory +prayer-drums, large and small, stationary or portable, of the Lamaistic +sect. Indeed, invocation flags float in every breeze in the fields of +China in protection of the crops. The rosary—is it parent or child +of the Western rosary?—is <span class="pagenum" id="Page_48" role="doc-pagebreak">48</span>carried by monks and nuns and by the +devout, and Namo Amitabha is repeated millions of times daily. The +Buddhist rosary is perhaps as useful a mode of emptying the mind and +reaching the “void” as any other, if we may judge by results. Here is +a quotation from Chapter X of <cite class="plain">The Lotus</cite> on the value of invocation and +especially of the repetition of the Sutra:</p> + +<blockquote>“The Buddha addressed the Lord of Healing saying: ... if there be +any who hears but a single verse, or a single word of the Wonderful +Law-flower Sutra, and by a single thought delights in it, I also +predict for him complete and perfect enlightenment. And let there +be any who receive and keep, read and recite, or expound and copy +even a single verse in the Lotus Sutra, or devoutly look upon the +Sutra with reverence as if it were the Buddha, or make offerings to +it in various ways with flowers, perfumes, garlands, sandal-powder, +perfumed unguents, incense for burning, silk-canopies, banners, flags, +garments, music, or even revere it with folded hands; know, Lord of +Healing, (this is evidence that) such people have already (in past +transmigrations) paid homage to ten myriad kotis of Buddhas and under +those Buddhas performed their vows. (Hence they are born among men and) +these are the people who will certainly be first to become Buddhas in +future worlds. These are the people to be honoured even now, for they +have recognized the infinite value of <cite class="plain">The Lotus Sutra</cite>. If such people +should be able even by stealth to preach to one person but one word of +the Sutra, they reveal <span class="pagenum" id="Page_49" role="doc-pagebreak">49</span>thereby that they are Tathagata messengers +sent by the Tathagata to perform Tathagata deeds. Any one who sins +other grievous sins, even blasphemy against the Buddha, is only a light +sinner compared with him who with a single ill word defames the devotee +of this Sutra (for that is the sin so to speak against the Holy Ghost). +The preacher of the Lotus should be honoured above all men and gifts +showered upon him, for the Lotus is the Treasury of the mystic secret +of all Buddhas, guarded by all Buddhas and seldom divulged. Wherever +it is preached, there a stupa of precious materials should be erected, +which should be served with all kinds of flowers &c., &c., music and +hymns.”</blockquote> + +<p>The supreme value of <cite class="plain">The Lotus</cite> is shown in Chapter XIV, in the parable +of the King who, to reward his brave soldiers, shares with them +everything he possesses, only reserving to himself the superb jewel +on his brow. At last, seeing the splendid deeds of his soldiers, he +decides to give them also even this supreme gift. So is it with the +Tathagata; seeing his followers fight so bravely against the hosts of +Mara, he at length gives them the greatest reward of all—the entry into +Salvation by faith and sonship in the priceless Jewel of his forehead, +<cite class="plain">The Lotus Sutra</cite>, the Sutra which can only be preached once in a Buddha +realm. The obtaining of this jewel will bring infinite enlightenment, +ultimate wisdom, the full and complete Way of the Buddha.</p> + +<p>IX. It has already been shown that a permanent personal soul has +taken the place of the Buddha’s <span class="pagenum" id="Page_50" role="doc-pagebreak">50</span>anatman, or no-soul. The bundle +of sensations is no longer a temporary organism dissolved at death, +but an entity personal and lasting. To the school which postulates +Nirvana as the final extinction of existence, the Mahayanist opposes +the doctrine of eternal life. Transmigration and the hells remain, for, +as seen in Chapters I and VII, the projection of the Buddha-ray reveals +the hells of every world with their suffering creatures; nowhere are +the appalling sufferings in hell portrayed more realistically than in +Mahayanist temples. A universalist doctrine logically requires that the +hells of every world shall come to an end in the ultimate salvation +of all its creatures, especially when they hear and respond to the +proclamation of <cite class="plain">The Lotus</cite> gospel. The hells and transmigrations through +all grades of existence, whether gods, devils, men, or creatures of +every species, are still necessary in every world, though all may +escape on responding to the good news of <cite class="plain">The Lotus</cite>. Their escape is +not to extinction, but to the glories of other Buddha-realms, which in +this Sutra are shown to be infinite in variety, number, and splendour. +While all will attain to perfect enlightenment and happiness it is +given to some to progress to even higher offices. During infinite +time in infinite worlds there are infinite Buddhas and Buddha-realms. +The most exalted positions therefore are open to those who have the +spiritual capacity for them. Take, for instance, the prediction in +Chapter VI of the future of the disciple Maha-Kaśyapa. It is foretold +that he will pay homage (as disciple) to three hundred myriad kotis +<span class="pagenum" id="Page_51" role="doc-pagebreak">51</span>of universally-honoured Buddhas, serving, revering, honouring, +extolling them, and widely proclaiming the infinite Truth of those +Buddhas. Presumably he is a disciple of each Buddha separately one +after another, thus continuing through incalculable aeons. In his final +transmigration it is prophesied that he also will become a Buddha +in human form, whose name will be Radiance Tathagata, worshipful, +all-wise, of perfectly enlightened conduct, well-departed, understander +of the world, peerless leader, controller, teacher of gods and men, +Buddha, world-honoured one, whose domain is named Radiant Virtue, and +whose Buddha-kalpa, or epoch, is named Magnificence. His lifetime as +Buddha will be for twelve kalpas. His law in its correctness will abide +(after him) for twenty kalpas and the Semblance of his law, before it +begins its final decay, will also abide for twenty kalpas. The period +given to Maha-Kaśyapa, as happy disciple of incalculable numbers of +Buddhas and himself as a Buddha, is certainly beyond human conception, +but whether he then goes into the retirement of some final Nirvana, +endlessly radiant and happy, is not foretold. This, however, seems to +be the meaning of the author’s Buddha (Śakyamuni) when he speaks of his +own immediate Nirvana, which evidently does not mean non-existence, +but a state of super-existence, such as that of the Ancient Buddha +of Chapter XI. At any rate, it may be said that the Buddha-domain of +Kaśyapa, as of the other disciples, while described in all the glories +of an oriental paradise, is never depicted in terms of sensuality.</p> + +<p><span class="pagenum" id="Page_52" role="doc-pagebreak">52</span>We may say, then, that the soul continues its personal life, if +not endlessly, yet in duration beyond the calculation of mundane +arithmetic, that the hells and suffering are impermanent; that bliss is +ultimately universal in every Buddha-realm; that infinite possibilities +in infinite realms and infinite time are open to all; and that for the +highest, that is, those who attain to ultimate perfect enlightenment, +there is a supreme Nirvana, ineffable, beyond human definition or +conception.</p> + +<p>X. The clerical order has due encouragement in the Sutra. Monks and +nuns of all types, good, bad, and indifferent, receive mention. The +type commanding praise is the devoted preacher of <cite class="plain">The Lotus</cite> doctrine, +and him the Buddhas and Bodhisattvas will always defend, support, and +inspire. In Chapter XIV the character of such a one is depicted and in +Chapter XX special attention is drawn to a certain long-suffering monk +called “Never-despise”, because he saw in every creature a prospective +buddha and revered it accordingly, to the annoyance of his fellow +monks, at whose hands he suffered much ill-treatment, until at length +he himself became Buddha.</p> + +<p>In conclusion, it is just to say that, although <cite class="plain">The Lotus Sutra</cite> is +undoubtedly a fundamental classic in Mahayanism, as well as the +most popular, the number of its readers is small in relation to the +population. This is especially the case in China, where it is known +to relatively few; at least 95 per cent, of Chinese adults are quite +unable to read it, as is probably also the fact among the monks +themselves. The same <span class="pagenum" id="Page_53" role="doc-pagebreak">53</span>remark would probably apply to Tibet and +Mongolia. In Japan both people and monks are better educated, and +therefore must be classed in a different category. In consequence, +the number of monks and people in China possessed of any working +acquaintance with the Sutra is very small. Moreover, simple though +the language is, much of it is still beyond the apprehension of the +ordinary reader, partly because of the numerous Sanskrit terms, partly +because of the special meaning read into ordinary Chinese terms, and +partly because the book needs an interpreter with insight. Apocalyptic +literature is necessarily mystical, even paradoxical and occult. The +literalist will either be repelled or attracted by the mystery. His +vision is held by minor detail. He is devoid of capacity for seeing +with the eyes of the apocalyptic author, the religious dramatist. +For this reason the devotee of <cite class="plain">The Lotus Sutra</cite> in the East, like +the literalist interpreter of The Bible in the West, rarely gets +within sight of the stage and the play. The individual actor and his +individual movements, even his individual words rivet the attention, +and the drama is lost in its detail.</p> + +<p>Here, then, is one of the great religious dramas of the world. The +composer knows that he is offering a new Buddhism in place of the +religion of the Founder. He conceives that Founder as declaring a new +Gospel, but places him on the stage of the Vulture Peak, where in India +he had often addressed his disciples. There he discloses, by means of +the all-revealing Buddha-ray, the concept of infinite worlds <span class="pagenum" id="Page_54" role="doc-pagebreak">54</span>in +infinite space and time, with vast numbers of Buddhas teaching their +infinite numbers of disciples. Yet these Buddhas later are revealed +as the offspring of the one eternal Buddha. The scene changes and, +awakening from a trance, the Buddha of, or in, this world announces his +intention to reveal a truth that will shake the universe and also turn +from him many of his disciples. Then, hesitatingly and with reluctance, +he makes the great revelation that Buddhahood, like to his own, is +of immediate attainment and within the ready reach of all. We see a +host of disciples, the Hinayanists, shocked by this <i>volte-face</i>, +withdraw from the august assembly, because the Buddha has shattered +all the doctrine he has taught them in the past, and is no longer to +be trusted. Then we see the Buddha explaining, even excusing himself, +to the faithful who remain. After this he predicts the future of his +disciples, and prepares them for the great truths they are to retell, +in the parables of the Burning House, the Seeking Father, or Prodigal +Son, the Rain, the Magic City, and others. The supreme scene opens with +the appearance of the great jewelled shrine in the sky, from which +comes the voice of the Buddha of old. The stage is then filled by the +arrival of Buddhas, with their train, from every part of the universe. +And, at last, the Buddha of old is revealed to the assembled host in +dramatic fashion, by the ascent into the sky of Śakyamuni Buddha. +The great drama proceeds in the raising of the whole assembly of his +disciples from the mountain peak into the air, to join the celestial +durbar. Still others arrive from <span class="pagenum" id="Page_55" role="doc-pagebreak">55</span>other universes, and the sky is +thronged with a glorious company from all worlds and in all stages of +existence. Marvels appear, miracles are performed, Bodhisattvas as the +sands of innumerable Ganges come to make manifest the incalculable +number of Śakyamuni’s disciples. The climax of the drama is reached +when Śakyamuni makes the declaration that in reality he, too, is the +Eternal Buddha. After a certain interlude, he dismisses the assembly +who are seen withdrawing from the celestial stage, and finally the +shrine of the Ancient of Days disappears from the sky.</p> + +<p>The doctrine taught, whatever its origin, is as revolutionary to +Buddhism as was the doctrine of Our Lord to Judaism. In the Gospels +we have a human figure treading the human stage of action, commanding +the affection of the common people, disturbing the vested interests +of ceremonialists and legists, ending in a cruel death, and a further +revelation to certain disciples. In the Hinayana texts we have a +human teacher who, having diagnosed the cause of the disease of +transmigration, teaches his disciples an ethical remedy by mental +control and discipline. In Mahayana, especially as portrayed in The +Lotus Sutra, we have a dramatic presentation, reminding us of the +Revelation of St. John at Patmos, with his vision of “One like unto the +Son of Man” who was yet “Alpha and Omega”, “the first and the last”, +together with the angels and the heavenly host, the sealed book, the +vials, and so on. In this great Sutra we have a dramatic presentation +of a glorified earthly <span class="pagenum" id="Page_56" role="doc-pagebreak">56</span>Buddha, who is yet a Buddha from of old, an +eternal Buddha, together with an incalculable host of Buddhas and of +all intelligent beings in the universe, assembled at a vast meeting in +the sky, when the revelation of the last and ultimate Lotus doctrine is +made. The whole is the creation of a brilliant dramatist whose name is +unknown, but who has left behind if not the greatest, then one of the +greatest religious dramas in the world.</p> +</section> + +<hr class="chap x-ebookmaker-drop" aria-hidden="true"> +<div class="chapter"> +<p class="center larger200"><span class="pagenum" id="Page_57" role="doc-pagebreak">57</span>THE LOTUS SUTRA</p> +</div> + +<hr class="chap x-ebookmaker-drop" aria-hidden="true"> +<div class="pagenum" id="Page_58" role="doc-pagebreak">58</div> +<figure class="figcenter illowp100" id="img3"> + <img class="w100" src="images/img3.png" alt="Reclined Queen Maya dreaming of a white elephant"> + <figcaption class="smaller90">3. Maya’s conception of her son, the Buddha, who + arrives for reincarnation on a white elephant + </figcaption> +</figure> + +<hr class="chap x-ebookmaker-drop" aria-hidden="true"> +<section role="doc-chapter" aria-labelledby="c01-hd" class="chapter"> +<div class="pagenum" id="Page_59" role="doc-pagebreak">59</div> +<h2 class="nobreak" id="c01-hd">I</h2> + +<p class="noindent">“<span class="smcap">Once</span> the Buddha (Śakyamuni) was staying at the City of Royal Palaces +(Rajagriha), and on the Vulture Peak (Gridhrakuta) assembled a great +host of his greater monks, in all twelve thousand ... emancipated from +every bond and free in mind.”</P> + +<p class="para noindent">There follows a list of names of his well-known disciples, together +with the names of his foster-mother and the mother of his son, with +their train of disciples. Assembled also were eighty thousand Great +Bodhisattvas who had attained to perfect enlightenment. A number +of their names are given, including Manjuśri, Kwan-yin, the Lord +of Healing and Maitreya. There were present also twenty thousand +of the gods, including Brahma; also Dragon-kings, Kinnara-kings, +Gandharva-kings, Asura-kings, Garuda-kings, all kings of the lower +worlds and lower orders of being, each with hundreds of thousands of +followers. The disciples, and the others, who might almost be described +as angels, archangels, and all the hosts of the heavens and the hells, +fall down in worship at the Buddha’s feet.</p> + +<p>“At that time the World-honoured One, surrounded, worshipped, revered, +honoured and extolled by the four groups of disciples, preached for all +bodhisattvas, the Mahayana sutra called ‘The Meaning of Infinity’.”</p> + +<p class="para noindent"><span class="pagenum" id="Page_60" role="doc-pagebreak">60</span>Immediately afterwards he entered into the trance, or +contemplation, described as “The Station of the Meaning of Infinity”, +the heavens raining down on him divine flowers and the whole universe +being shaken.</p> + +<p class="para">While the vast assembly looked on the Buddha in amaze, he</p> + +<p class="noindent">“sent forth from the curl of white hair between his eyebrows a ray +of light, which illuminated eighteen thousand worlds in the eastern +quarter, so that there was nowhere it did not reach, downwards to the +lowest hell and upward to the highest heaven of each world. Here, +in this our own world, were then made visible in those vast domains +their living beings in the six states of existence; likewise were seen +the Buddhas at present existing in those lands. The doctrines those +Buddhas were preaching could be clearly heard; and in those worlds were +revealed the monks, nuns and disciples of both sexes”,</p> + +<p class="para noindent">also their Bodhisattvas, their Buddhas who had attained Nirvana, +and the Stupas for the relics of those Buddhas erected after their +respective departures.</p> + +<p class="para">Maitreya is now presented inquiring of Manjuśri the meaning of this +wonderful manifestation, while he describes to him, first in prose then +in verse, the marvels they are beholding:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“The ray from between his brows</div> + <div class="verse indent0">Illumines the eastern quarter</div> + <div class="verse indent0">Of the eighteen thousand worlds,</div> + <div class="verse indent0">Colouring them all with gold.</div> + <div class="verse indent0"><span class="pagenum" id="Page_61" role="doc-pagebreak">61</span>From their Avici-hells</div> + <div class="verse indent0">To the Summit of All-Existence,</div> + <div class="verse indent0">The living in those worlds,</div> + <div class="verse indent0">The destinies of unborn and dying,</div> + <div class="verse indent0">I behold them all from here.</div> + <div class="verse indent0">In those distant lands I see</div> + <div class="verse indent0">Bodhisattvas like sands of Ganges,</div> + <div class="verse indent0">Who in every varying degree</div> + <div class="verse indent0">Seek the Buddha-Way.</div> + <div class="verse indent0">Some there are who give alms,</div> + <div class="verse indent0">Gold, silver and coral,</div> + <div class="verse indent0">Pearls and felicitous gems,</div> + <div class="verse indent0">Moonstones and cornelian,</div> + <div class="verse indent0">Diamonds and precious things,</div> + <div class="verse indent0">Male and female slaves,</div> + <div class="verse indent0">Fine carriages and horses,</div> + <div class="verse indent0">Jewelled palanquins and litters,</div> + <div class="verse indent0">These alms they give with joy,</div> + <div class="verse indent0">Turning to the Buddha-way,</div> + <div class="verse indent0">Seeking to gain this Vehicle,</div> + <div class="verse indent0">The supreme in the Triple World.</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0">Also I see bodhisattvas</div> + <div class="verse indent0">Give their flesh, hands and feet,</div> + <div class="verse indent0">And their wives and children, as alms,</div> + <div class="verse indent0">To find the Supreme Way.</div> + <div class="verse indent0">Again I see bodhisattvas</div> + <div class="verse indent0">Giving their heads, eyes, bodies,</div> + <div class="verse indent0">Cheerfully as alms,</div> + <div class="verse indent0">To find the Buddha-wisdom.”</div> + </div> + </div> +</div> + +<p class="para noindent"><span class="pagenum" id="Page_62" role="doc-pagebreak">62</span>He sees also kings leaving their palaces, shaving their heads, and +putting on the monk’s robe to seek the Buddha-way. He sees bodhisattvas +who</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“Enter the depths of the mountains</div> + <div class="verse indent0">To ponder the Buddha-way.”</div> + </div> + </div> +</div> + +<p class="para noindent">And</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“Dwellers in secluded wilds</div> + <div class="verse indent0">In profoundest concentration</div> + <div class="verse indent0">To obtain transcendent powers.”</div> + </div> + </div> +</div> + +<p class="para noindent">Others</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“Profoundly wise and resolute,</div> + <div class="verse indent0">Are able to question the Buddhas</div> + <div class="verse indent0">And apprehend all they hear.</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0">I see, too, Buddha-sons</div> + <div class="verse indent0">Expounding the Truth to the multitude,</div> + <div class="verse indent0">Cheerfully preaching the Law,</div> + <div class="verse indent0">Converting bodhisattvas</div> + <div class="verse indent0">And, having defeated the army of Mara,</div> + <div class="verse indent0">Beating the drum of the Law.”</div> + </div> + </div> +</div> + +<p class="para noindent">He sees other bodhisattvas, who</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“Dwelling in forests, emit radiance</div> + <div class="verse indent0">That saves the sufferers in hell,</div> + <div class="verse indent0">Leading them into the Buddha-way.”</div> + </div> + </div> +</div> + +<p class="para noindent">He sees also Buddha-sons who,</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“Abiding in the strength of long-suffering,</div> + <div class="verse indent0">Though men of utmost arrogance</div> + <div class="verse indent0">Hate, abuse and beat them,</div> + <div class="verse indent0">Are able through all to endure,</div> + <div class="verse indent0">To find the <span class="corr" id="corr62" title="Source: Puddha-way">Buddha-way</span>.”</div> + </div> + </div> +</div> + +<p class="para noindent"><span class="pagenum" id="Page_63" role="doc-pagebreak">63</span>Others are seen bestowing dainties, drink and food, medicines, and +robes of priceless value, precious buildings of sandal-wood, flowers, +fruits, and bathing-pools on the Buddhas while seeking the Supreme Way. +Buddha-sons are seen building numberless stupas, adorned with precious +jewels, bells, and streamers, in homage to the Buddhas, the light from +such stupas illuminating their lands.</p> + +<p class="para">Though the Buddha has emitted but one solitary ray, and only in one of +the six directions of space, yet all these worlds are revealed. Why, +asks Maitreya, has he shed so wondrous a light? Is it that he is now +about to reveal some mystic truth? The host of gods, men, and spirits +of the underworld yearn for an answer.</p> + +<p class="para">Manjuśri replies that he believes the Buddha is now about to make +his final revelation, “to preach the Great Law, to pour the rain +of the Great Law, to blow the conch of the Great Law, to beat the +drum of the Great Law, to expound the meaning of the Great Law”. He +says that whenever in the past such a Buddha-ray has been emitted +it has always preceded the declaration of the Wonderful Law to all +creatures. He says he has seen this before, under a Buddha named +Light-of-the-Sun-and-Moon, and under twenty thousand successive Buddhas +of the same name. The last of these, before leaving home to become +Buddha, had eight royal sons, whose names and story he gives; they +all became Buddhas. Before the Buddha Sun-moon-light <span class="pagenum" id="Page_64" role="doc-pagebreak">64</span>withdrew +to Nirvana, he first entered into the trance-like meditation on the +meaning of Infinity, whereupon flowers fell from heaven and the whole +universe was shaken. On awaking from his trance he preached, through +his disciple Mystic-light, “<cite class="plain">The Lotus Flower of the Wonderful Law</cite>, by +which bodhisattvas are instructed”, and which is under the special +guardianship of the Buddhas themselves. Manjuśri thereupon reveals to +the assembly that it was he himself who was Mystic-light in a previous +incarnation. This is told, in both prose and verse, with a wealth of +detail and in splendour of language.</p> +</section> + +<hr class="chap x-ebookmaker-drop" aria-hidden="true"> +<section role="doc-chapter" aria-labelledby="c02-hd" class="chapter"> +<div class="pagenum" id="Page_65" role="doc-pagebreak">65</div> +<h2 class="nobreak" id="c02-hd">II</h2> + +<p class="para noindent"><span class="smcap">The</span> World-honoured One, coming calmly and deliberately out of his +trance, now addresses his disciple Śariputra, and through him the +assembled company:</p> + +<p class="para">“The wisdom of Buddhas is profound and infinite. Their school of wisdom +is difficult to enter and to understand.” Ascetics and those who cleave +to the law of works “cannot apprehend it”. But a Buddha has been in +fellowship with countless numbers of Buddhas, and knows all things. +“Only a Buddha with a Buddha can fathom the reality of All-Existence.” +In verse he says:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“Of yore I followed countless Buddhas,</div> + <div class="verse indent0">And perfectly trod the Ways</div> + <div class="verse indent0">Of the profound and mystic Law,</div> + <div class="verse indent0">Hard to perceive and perform.</div> + <div class="verse indent0">During infinite kotis of kalpas,</div> + <div class="verse indent0">Having followed all these Ways,</div> + <div class="verse indent0">Attaining fruition on the Wisdom-throne</div> + <div class="verse indent0">I could perfectly understand</div> + <div class="verse indent0">The meaning of every nature and form.</div> + <div class="verse indent0">I and the Buddhas of the universe</div> + <div class="verse indent0">Alone can understand these things—</div> + <div class="verse indent0">The Truth beyond demonstration,</div> + <div class="verse indent0">The Truth beyond the realm of terms.”</div> + </div> + </div> +</div> + +<p class="para noindent">The wisest of his disciples, he says, will not be able to understand +it, but they can apprehend it by faith. This ultimate, or absolute +Truth can only <span class="pagenum" id="Page_66" role="doc-pagebreak">66</span>be understood by Buddhas. His disciples should +at once “beget great strength of faith, for at length, after his +preparatory teaching, he must now proclaim the perfect Truth”. His +previous teaching had only been tactical and expedient, during the time +of their ignorance, but now a higher Truth must be proclaimed.</p> + +<p class="para">Thereupon doubts arise among the strictest set of his disciples, those +who by arduous effort have made the greatest progress in his previous +teaching.</p> + +<p>“For what reason”, ask they one of another, “does the World honoured +One now so earnestly extol this Way of expediency and utter these +words: ‘The Truth which the Buddha has obtained is most profound and +difficult to comprehend. The meaning of what he is about to proclaim +is so hard to understand that it will be beyond the grasp even of his +most disciplined followers.’ We have already attained to his principle +of emancipation and have reached the stage of Nirvana. Now we know not +whither his new principle will lead.”</p> + +<p class="para">Śariputra voices their discontent by asking the Buddha what is his +reason for extolling this method of expediency, which now is to end in +the declaration of a Truth, profound and mysterious, such as they have +never before heard the Buddha mention.</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“O Wisdom-Sun! Great Holy Honoured One!</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0">These fault-eliminated Arhats</div> + <div class="verse indent0">And those who seek Nirvana</div> + <div class="verse indent0">Have fallen into nets of doubt.”</div> + </div> + </div> +</div> + +<p class="para noindent"><span class="pagenum" id="Page_67" role="doc-pagebreak">67</span>These workers of the Law, these disciples, gods, dragon-kings, +spirits, and other beings “scan each the other in perplexity”. Is all +that they have learnt and done in vain?</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“The Buddha’s mouth-born sons</div> + <div class="verse indent0">With folded hands expectant wait.</div> + <div class="verse indent0">Be pleased to send forth the mystic sound</div> + <div class="verse indent0">And now proclaim the Truth in reality.</div> + <div class="verse indent0">Gods, nagas, spirits and others,</div> + <div class="verse indent0">Numerous as sands of Ganges,</div> + <div class="verse indent0">Bodhisattvas aspiring to be Buddhas,</div> + <div class="verse indent0">Fully eighty thousand in number,</div> + <div class="verse indent0">Also, from myriads of kotis of lands,</div> + <div class="verse indent0">Holy Wheel-rolling Kings are here,</div> + <div class="verse indent0">With folded hands and reverent hearts</div> + <div class="verse indent0">Desiring to hear the Perfect Way.”</div> + </div> + </div> +</div> + +<p class="para noindent">The Buddha replies: “Enough! enough! say no more. Were I to explain +this matter, the worlds of gods and men would be startled and +perplexed.”</p> + +<p class="para">Śariputra pleads:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“King of the Law, Honoured One Most High?</div> + <div class="verse indent0">Be pleased to explain without misgiving!</div> + <div class="verse indent0">In this assembly are countless beings</div> + <div class="verse indent0">Able respectfully to believe.”</div> + </div> + </div> +</div> + +<p class="para noindent">Again the Buddha protests that at his preaching “all the worlds of +gods, men, and demons would be startled and perplexed and the haughty +among his disciples might fall into the great pit”.</p> + +<p class="para">Once more Śariputra appeals in pleading terms, whereupon the Buddha +responds to the thrice-repeated <span class="pagenum" id="Page_68" role="doc-pagebreak">68</span>prayer. But, before he can open his +mouth to speak, five thousand of his (hinayana) disciples rise from +their seats, salute him, and withdraw. “The root of sin was deep in +them, and their haughty spirit was so enlarged that they imagined they +had already attained.” The Buddha remains silent and does not stop them.</p> + +<p class="para">“Now, in this congregation,” he says at last, “I am free from twigs +and leaves, and have none but the true and real. It is good that such +extremely haughty ones as these are gone away.” Such is the author’s +dramatic way of exposing the pride of the Hinayana Buddhists in +rejecting the Mahayana doctrine of universal salvation by faith, rather +than by works.</p> + +<p class="para">Rare is the appearance of a Buddha. Like the udumbara, which is seldom +seen in flower, so is it with the Buddhas. But when one appears, though +he must use various expedients in his teaching, “no word of his is +false”. “The Buddhas seek to open (the eyes of) the living to the true +Buddha-knowledge, so that they may attain to the pure (Way.”) Universal +attainment of buddhahood is his meaning, and he repeats, in a variety +of forms, that a Buddha appears in the world in order that all living +beings may apprehend and enter into “the Way of Buddha-knowledge”, in +other words, the mind and life of the Buddhas themselves. The Buddha +can only teach his Way to bodhisattvas, that is, to those capable of +receiving the higher Truth, so that they in turn may transmit it to all +<span class="pagenum" id="Page_69" role="doc-pagebreak">69</span>the living. He teaches but one Way, one Vehicle; for a Hinayana, +or Small Vehicle, is not big enough for his Truth, only the Mahayana +can hold it. Only the Great Vehicle is capacious enough to hold all +creatures. Such, he declares, is the Buddha-law taught in “countless +hundreds, thousands, myriads, kotis of Buddha-lands in the universe”. +“All things are for the One Buddha-Vehicle, and living beings who hear +the Law from the Buddhas, all finally obtain Perfect Enlightenment.”</p> + +<p class="para">This is the fundamental revelation of the Sutra, repeated in a +plenitude of language.</p> + +<p class="para">“I am also like the other Buddhas,” he says. “Knowing that all the +living have many and various desires deep-rooted in their minds, I +have, according to their capacity, expounded the various laws (by +which these could be overcome) with various reasonings, parabolic +expressions, and expedients.” But this tactical method was only in +order to lead them onwards till they were capable of “attaining to +the Perfect Knowledge of the One Buddha-Vehicle”, for “in the whole +universe there are not even two Vehicles, how much less a third”. That +is to say there are no two ways of salvation, none but that of the +Mahayana.</p> + +<p class="para">He proceeds to say that a Buddha only appears in a period of decay, +when “all the living are vile, covetous and envious, bringing to +maturity every root of badness”. Then a Buddha appears and, while still +in the One Vehicle, expounds it as Three Vehicles. There is dispute +as to the exact meaning <span class="pagenum" id="Page_70" role="doc-pagebreak">70</span>of the three, but they are understood +as sravakas, pratyekabuddhas, and bodhisattvas, and these may be +described as disciples still under the law of works, disciples who +have accomplished their works, and Mahayana disciples who receive the +true spiritual revelation in faith. If disciples of the first two +types refuse to abandon their lower wisdom and the merits which they +treasure, and to become bodhisattvas in the higher school, these can no +longer be accounted faithful disciples.</p> + +<p class="para">This is repeated in many pages of verse, from which the following +excerpts are taken:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“Monks and nuns</div> + <div class="verse indent0">Obsessed by utmost arrogance,</div> + <div class="verse indent0">Men-disciples in self-conceit,</div> + <div class="verse indent0">Women-disciples in unbelief,</div> + <div class="verse indent0">Such four groups as these</div> + <div class="verse indent0">Five thousand in number,</div> + <div class="verse indent0">Perceiving not their errors</div> + <div class="verse indent0">And faults in the moral law,</div> + <div class="verse indent0">Caring only for their flaws,</div> + <div class="verse indent0">These little-wits having gone,</div> + <div class="verse indent0">These husks of the assembly who withdraw</div> + <div class="verse indent0">Because of the Buddha’s majesty,</div> + <div class="verse indent0">These men of minor virtues,</div> + <div class="verse indent0">Unable to receive this Law—</div> + <div class="verse indent0">(Now) has this assembly nor twigs nor leaves,</div> + <div class="verse indent0">But only the true and real.”</div> + </div> + </div> +</div> + +<p class="para">He proceeds to show how, by reading the hearts and lives, past, +present, and future, of all men, he <span class="pagenum" id="Page_71" role="doc-pagebreak">71</span>adapts his teaching to their +needs, telling them stories, or poems, or transmigrations, or marvels, +and in parables leading them on.</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“The dull, who delight in petty rules,</div> + <div class="verse indent0">Who are greedily attached to mortality,</div> + <div class="verse indent0">Who have not, under countless Buddhas,</div> + <div class="verse indent0">Walked the profound and mystic Way,</div> + <div class="verse indent0">Who are harassed by all the sufferings—</div> + <div class="verse indent0">To these I (at first) preach Nirvana.</div> + <div class="verse indent0">Such is the expedient I employ</div> + <div class="verse indent0">To lead them to Buddha-wisdom.</div> + <div class="verse indent0">Not yet could I say to them,</div> + <div class="verse indent0">‘You all shall attain to Buddhahood’,</div> + <div class="verse indent0">For the time had not yet arrived.</div> + <div class="verse indent0">But now the very time has come</div> + <div class="verse indent0">And I must preach the Great Vehicle.”</div> + </div> + </div> +</div> + +<p class="para noindent">He declares that the nine divisions of the Law, which he had previously +preached, were but the approach to the Mahayana, and in it he assures +his bodhisattva-disciples of their ultimate buddhahood.</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“The Buddha appears in the world</div> + <div class="verse indent0">Only for this One Reality,</div> + <div class="verse indent0">The other two not being real;</div> + <div class="verse indent0">For never by a smaller Vehicle (Hinayana)</div> + <div class="verse indent0">(Could a Buddha) save any creature.</div> + <div class="verse indent0">The Buddha himself is in the Great-Vehicle (Mahayana)</div> + <div class="verse indent0">And accordant with the Truth he has attained,</div> + <div class="verse indent0"><span class="pagenum" id="Page_72" role="doc-pagebreak">72</span>Enriched by meditation and wisdom,</div> + <div class="verse indent0">By it he saves all creatures.</div> + <div class="verse indent0">I, having proved the Supreme Way,</div> + <div class="verse indent0">The universality of the Great Vehicle,</div> + <div class="verse indent0">If, by a Small Vehicle, I converted</div> + <div class="verse indent0">Were it but one human being,</div> + <div class="verse indent0">I should fall into grudging selfishness,</div> + <div class="verse indent0">A thing that cannot be.</div> + <div class="verse indent0">If men turn in faith to the Buddha,</div> + <div class="verse indent0">The Tathagata will not deceive them,</div> + <div class="verse indent0">Having no selfish, envious desires,</div> + <div class="verse indent0">Being free from all sins of the Law.</div> + <div class="verse indent0">Hence, the Buddha, in the universe,</div> + <div class="verse indent0">Is the One being perfectly fearless.”</div> + </div> + </div> +</div> + +<p class="para">In this passage we have clearly stated the distinctive character of +Mahayana—its two prominent features of Universality and of Faith. The +Buddha himself being universal, all beings must be included, for the +whole contains its parts. The Supreme Way is Universalism and Faith in +the sublime unselfishness of the Buddha.</p> + +<p class="para">It is quite apparent also that by the Buddha no merely human being is +meant. A distinction is necessary between the earth-born Śakyamuni and +the Buddha. As in the case of the divine-human nature of the Christ, +so in regard to the Buddha, Śakyamuni is considered as a man who, +when enlightened, became the human Buddha. His human nature had been +clothed upon by the Buddha-nature. When on earth, though still human, +the Buddha was more. He was even more than the <span class="pagenum" id="Page_73" role="doc-pagebreak">73</span>highest devas, +in other words more than the beings commonly called divine, for a +Buddha, a truly enlightened one, was far greater than the passion-torn +gods of India. However powerful and happy they may be as gods, they +are still the subjects of mortality, and therefore of reincarnation, +but from this a Buddha is free. In sum, the Buddha was in Śakyamuni +reconciling all creatures unto himself, and thus Śakyamuni was Buddha. +The Buddha is universal; therefore all things are in Buddha—and will +be reconciled. But inferentially, as the Buddha has freedom of will, +so all creatures have freedom of choice, and not till they choose to +use their faculty of faith in the Buddha, rather than to use their own +feeble efforts at enlightenment and moral control, will they reach the +perfect enlightenment, in unity of spirit with the Buddha.</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“Know, O Śariputra!</div> + <div class="verse indent0">Of yore I made a vow,</div> + <div class="verse indent0">In desire to cause all creatures</div> + <div class="verse indent0">To rank equally with me.</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0">Whene’er I meet any of the living</div> + <div class="verse indent0">I teach them the Buddha-Way;</div> + <div class="verse indent0">The unwise remain confused</div> + <div class="verse indent0">And, deluded, accept not my teaching.”</div> + </div> + </div> +</div> + +<p class="para noindent">The Buddha-Way is the way to buddhahood, or perfect enlightenment; the +way is faith; the end is universal.</p> + +<p class="para noindent"><span class="pagenum" id="Page_74" role="doc-pagebreak">74</span>He proceeds to say:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“I know that all these creatures</div> + <div class="verse indent0">Have failed in previous lives,</div> + <div class="verse indent0">Are firmly attached to base desires</div> + <div class="verse indent0">And, infatuated, are in trouble.</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0">They suffer the utmost misery.</div> + <div class="verse indent0">Received into the womb in embryo,</div> + <div class="verse indent0">They pass from generation to generation,</div> + <div class="verse indent0">Poor in virtue and of little happiness,</div> + <div class="verse indent0">Oppressed by all the sorrows</div> + <div class="verse indent0">And dwelling in the thickets of debate,</div> + <div class="verse indent0">Such as, Existence? or Non-existence?</div> + <div class="verse indent0">Relying on their propositions,</div> + <div class="verse indent0">Sixty-two in number,</div> + <div class="verse indent0">They become rooted in false philosophy,</div> + <div class="verse indent0">Tenacious and unyielding,</div> + <div class="verse indent0">Self-sufficient and self-inflated,</div> + <div class="verse indent0">Suspicious, warped, without faith.</div> + <div class="verse indent0">During thousands and milliards of kalpas</div> + <div class="verse indent0">Such hear not the name of Buddha,</div> + <div class="verse indent0">Nor ever learn of the Truth;</div> + <div class="verse indent0">These men are hard to save.</div> + <div class="verse indent0">For this reason, Śariputra,</div> + <div class="verse indent0">I set up an expedient for them,</div> + <div class="verse indent0">Proclaiming a Way to end suffering,</div> + <div class="verse indent0">Revealing it as Nirvana.</div> + <div class="verse indent0">Yet, though I proclaim Nirvana,</div> + <div class="verse indent0">It is not real extinction;</div> + <div class="verse indent0">All things from the beginning</div> + <div class="verse indent0"><span class="pagenum" id="Page_75" role="doc-pagebreak">75</span>Are ever of Nirvana nature.</div> + <div class="verse indent0">When a Buddha-son fulfils (his) course,</div> + <div class="verse indent0">In the world to come he becomes Buddha.</div> + <div class="verse indent0">It is because of my adaptability</div> + <div class="verse indent0">That I tell of a Three-Vehicle Law,</div> + <div class="verse indent0">(But truly) the World-honoured Ones</div> + <div class="verse indent0">Preach the One-Vehicle Way.”</div> + </div> + </div> +</div> + +<p>Thus the author declares that the ignorant, prejudiced, and +warped condition of the human mind, with its logic-chopping and +philosophizing, only leads men away from simple faith in the Buddha. It +is difficult to make them believe this, and only by tactful, expedient +teaching (i.e. Hinayana) can men be led on to the truth as it is in +Mahayana. The other vehicles, or schools, are but temporary expedients. +The author, quite clearly, finds himself teaching a doctrine +fundamentally different from that which Śakyamuni had taught when on +earth, yet as he wishes to put the new teaching into Śakyamuni’s mouth, +he has to justify the change. In the meantime, he declares that, in +all past time and in all worlds, wherever the Buddhas—before their +final extinction from the lower realms, before their final Nirvana, or +blessedness—have preached their Supreme Truth, the creatures in each of +their domains have been able to attain to buddhahood:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“If there are any beings</div> + <div class="verse indent0">Who have met the former Buddhas,</div> + <div class="verse indent0">If, after hearing the Truth,</div> + <div class="verse indent0">They have given kindly alms,</div> + <div class="verse indent0"><span class="pagenum" id="Page_76" role="doc-pagebreak">76</span>Or kept the commands, enduring,</div> + <div class="verse indent0">Been zealous, meditative, wise,</div> + <div class="verse indent0">Cultivating blessedness and virtue,</div> + <div class="verse indent0">Such men and beings as these</div> + <div class="verse indent0">Have all attained to buddhahood.</div> + <div class="verse indent0">If, after the Nirvana of Buddhas,</div> + <div class="verse indent0">Men have become gentle of heart,</div> + <div class="verse indent0">All such creatures as these</div> + <div class="verse indent0">Have all attained to buddhahood.</div> + <div class="verse indent0">After the Nirvana of Buddhas,</div> + <div class="verse indent0">Those who worshipped their relics,</div> + <div class="verse indent0">And built myriads, kotis of stupas,</div> + <div class="verse indent0">With gold, silver, and crystal,</div> + <div class="verse indent0">With moonstone and with agate,</div> + <div class="verse indent0">With jasper and lapis lazuli,</div> + <div class="verse indent0">Purely and abundantly displayed,</div> + <div class="verse indent0">Superbly shown on every stupa;</div> + <div class="verse indent0">Or those who built shrines of stone,</div> + <div class="verse indent0">Of sandal-wood or aloes,</div> + <div class="verse indent0">Of eagle-wood or other woods,</div> + <div class="verse indent0">Of brick and tiles, or clay;</div> + <div class="verse indent0">Or those who, in the wilds,</div> + <div class="verse indent0">Built Buddha-shrines of earth;</div> + <div class="verse indent0">Even children who, in play,</div> + <div class="verse indent0">Gathered sand for a Buddha’s stupa;</div> + <div class="verse indent0">Such men and beings as these,</div> + <div class="verse indent0">Have all attained to buddhahood.</div> + <div class="verse indent0">If men, for the sake of Buddhas,</div> + <div class="verse indent0">Have erected images of them,</div> + <div class="verse indent0">Carved with the (sacred) signs,</div> + <div class="verse indent0">They have all attained to buddhahood.”</div> + </div> + </div> +</div> + +<figure class="figcenter illowp100" id="img4"> + <img class="w100" src="images/img4.png" alt="A child pours a handful of dust into the hand of the Buddha"> + <figcaption class="smaller90">4. Buddha accepts from a child a handful of dust with +which it was playing, all it had to give + </figcaption> +</figure> + +<p class="para noindent"><span class="pagenum" id="Page_77" role="doc-pagebreak">77</span>In like manner those who have used brass, lead, clay, lacquer to +make Buddha’s images, or painted them, or employed others to do so, +have also attained buddhahood.</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“Even boys, in their play,</div> + <div class="verse indent0">Who with reed, wood, or pen,</div> + <div class="verse indent0">Or, even with finger-nail,</div> + <div class="verse indent0">Have drawn Buddha’s images;</div> + <div class="verse indent0">Such men and beings as these</div> + <div class="verse indent0">Gradually accumulating merit,</div> + <div class="verse indent0">And becoming pitiful in heart,</div> + <div class="verse indent0">Have all attained to buddhahood,</div> + <div class="verse indent0">And converted many bodhisattvas,</div> + <div class="verse indent0">Saving countless creatures.”</div> + </div> + </div> +</div> + +<p class="para noindent">Moreover:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“If men, to the stupas and shrines,</div> + <div class="verse indent0">To a precious image or painting,</div> + <div class="verse indent0">With flowers, incense, flags and umbrellas,</div> + <div class="verse indent0">Have paid homage with respectful hearts;</div> + <div class="verse indent0">Or employed others to perform music,</div> + <div class="verse indent0">Beat drums, blow horns and conches,</div> + <div class="verse indent0">Pan-pipes and flutes, play lutes and harps,</div> + <div class="verse indent0">Gongs, guitars and cymbals,</div> + <div class="verse indent0">Such mystic sounds as these,</div> + <div class="verse indent0">Played by way of homage;</div> + <div class="verse indent0">Or with joyful hearts have sung</div> + <div class="verse indent0">Praise to the merits of Buddhas,</div> + <div class="verse indent0">Though with but one small sound,</div> + <div class="verse indent0">(These, too,) have attained to buddhahood.</div> + <div class="verse indent0">Even one who, distracted of mind,</div> + <div class="verse indent0"><span class="pagenum" id="Page_78" role="doc-pagebreak">78</span>With but a single flower,</div> + <div class="verse indent0">Has paid homage to a painted image,</div> + <div class="verse indent0">Shall gradually see countless Buddhas.</div> + <div class="verse indent0">Or, those who have offered worship,</div> + <div class="verse indent0">Were it merely by folding the hands,</div> + <div class="verse indent0">Or even by raising a hand,</div> + <div class="verse indent0">Or by slightly bending the head,</div> + <div class="verse indent0">By thus paying homage to the images,</div> + <div class="verse indent0">Will gradually see countless Buddhas,</div> + <div class="verse indent0">Attain the Supreme Way,</div> + <div class="verse indent0">Widely save numberless creatures</div> + <div class="verse indent0">And enter the perfect Nirvana.</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0">(For) all Buddhas take the one vow:</div> + <div class="verse indent0">‘The Buddha-way which I walk,</div> + <div class="verse indent0">I will universally cause all the living</div> + <div class="verse indent0">To attain this same Way with me.’</div> + <div class="verse indent0">Though Buddhas in future ages</div> + <div class="verse indent0">Proclaim hundreds, thousands, kotis,</div> + <div class="verse indent0">Countless ways into the doctrine,</div> + <div class="verse indent0">In reality there is but the One-Vehicle.</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0">In the perilous round of mortality,</div> + <div class="verse indent0">In continuous, unending misery,</div> + <div class="verse indent0">Firmly tied to the passions</div> + <div class="verse indent0">As a yak is to its tail;</div> + <div class="verse indent0">Smothered by greed and infatuation,</div> + <div class="verse indent0">Blinded and seeing nothing;</div> + <div class="verse indent0">Seeking not the Buddha, the Mighty,</div> + <div class="verse indent0"><span class="pagenum" id="Page_79" role="doc-pagebreak">79</span>And the Truth that ends suffering,</div> + <div class="verse indent0">But deeply sunk in heresy,</div> + <div class="verse indent0">By suffering seeking riddance of suffering;</div> + <div class="verse indent0">For the sake of all these creatures</div> + <div class="verse indent0">My heart is stirred with great pity.”</div> + </div> + </div> +</div> + +<p class="para noindent">The author then makes him refer to his enlightenment under the +bodhi-tree, when the supreme truth of Mahayanism is declared by +the author to have been revealed to him. So impossible did it seem +to Śakyamuni that the world could understand him, that he thought +straightway to proclaim the Mahayana Law once only, and immediately +betake himself to the bliss of Nirvana. But Brahma and the gods and +the heavenly throng earnestly implored him not to leave the world, but +to “roll the Wheel of the Law”, that is, proclaim the Good News as the +disk of the sun rolls through the sky. Finally, he decides that, as it +is impossible for ignorant and sinful man immediately to apprehend this +wonderful Truth, it is needful for him to use such tactful or Hinayana +teaching as may be expedient. Instantly the former Buddhas applaud his +decision, assuring him that such had been their own method. Thus the +Author gives him the authority of the Buddhas of all past worlds.</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“Know, Śariputra!</div> + <div class="verse indent0">The stupid and those of little wit,</div> + <div class="verse indent0">Those tied to externals and the proud,</div> + <div class="verse indent0">Cannot believe this Truth.</div> + <div class="verse indent0">But now I gladly and with boldness</div> + <div class="verse indent0"><span class="pagenum" id="Page_80" role="doc-pagebreak">80</span>In the midst of (you) bodhisattvas,</div> + <div class="verse indent0">Straightway put aside expediency</div> + <div class="verse indent0">And only proclaim the Supreme Way.</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0">In the same fashion that the Buddhas,</div> + <div class="verse indent0">Past, present, and future, preach the Law,</div> + <div class="verse indent0">So also will I now proclaim</div> + <div class="verse indent0">The one and undivided Law.</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0">Even in infinite, countless kalpas,</div> + <div class="verse indent0">Rarely may this Law be heard,</div> + <div class="verse indent0">And those able to hearken to it,</div> + <div class="verse indent0">Such men as these are rare.</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0">Who hears and joyfully extols it,</div> + <div class="verse indent0">Though but by a single word,</div> + <div class="verse indent0">Has thus paid homage to</div> + <div class="verse indent0">All Buddhas in the three realms.</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0">Know, all of you, Śariputra,</div> + <div class="verse indent0">That this Wonderful Law</div> + <div class="verse indent0">Is the secret of all the Buddhas.</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0">Rejoice greatly in your hearts,</div> + <div class="verse indent0">Knowing that you will become Buddhas.”</div> + </div> + </div> +</div> +</section> + +<hr class="chap x-ebookmaker-drop" aria-hidden="true"> +<section role="doc-chapter" aria-labelledby="c03-hd" class="chapter"> +<div class="pagenum" id="Page_81" role="doc-pagebreak">81</div> +<h2 class="nobreak" id="c03-hd">III</h2> + +<p class="para noindent"><span class="smcap">Śariputra</span> filled with a spirit of ecstasy, now addresses the +Buddha, reproaching himself that he has heretofore struggled in the +straits of the smaller vehicle, when, but for his own unbelief, he +might have known the liberation of the Mahayana; as also might his +fellow disciples.</p> + +<p class="noindent">“This is our fault, not the World-honoured One’s. Wherefore? Because +had we attended to his preaching in regard to Perfect Enlightenment, we +should certainly have been delivered by the Great Vehicle.... To-day +I indeed know that I am really a son of Buddha, born from the mouth +of Buddha, evolved from The Law, and have obtained a place in the +Buddha-Law.”</p> + +<p class="para noindent">His address is again lengthily produced in verse:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“Now I hear the voice of Buddha</div> + <div class="verse indent0">Opportunely preaching The Law,</div> + <div class="verse indent0">Faultless and inscrutable,</div> + <div class="verse indent0">By which all reach the Wisdom-throne.”</div> + <div class="verse indent0">. . . . .</div> + </div> + </div> +</div> + +<p class="para noindent">In the former days he thought he had already reached the stage that +brought Extinction (Nirvana);</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“But now I have perceived</div> + <div class="verse indent0">That was not real extinction.</div> + <div class="verse indent0">When one becomes a Buddha,</div> + <div class="verse indent0"><span class="pagenum" id="Page_82" role="doc-pagebreak">82</span>Complete with all the signs,</div> + <div class="verse indent0">And devas, men and yakshas,</div> + <div class="verse indent0">Nagas and spirits revere him,</div> + <div class="verse indent0">Then that may be called</div> + <div class="verse indent0">Eternal, complete extinction,</div> + <div class="verse indent0">Without any remainder.”</div> + </div> + </div> +</div> + +<p class="para noindent">He means that he will attain to the eternal bliss of the Buddhas +without any remainder of reincarnation, or remainder of karma that +requires reincarnation. He expresses a fear lest the wonderful news he +now hears might be the invention of the devil; but he rejoices that +this cannot be the case, for—</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“The World-honoured One preaches Truth,</div> + <div class="verse indent0">Not so is it with the Evil One;</div> + <div class="verse indent0">Henceforth I know for certain that</div> + <div class="verse indent0">This is not Mara acting as Buddha.</div> + <div class="verse indent0">’Twas through falling into nets of doubt,</div> + <div class="verse indent0">I conceived it as the doing of Mara.</div> + <div class="verse indent0">Now hearing Buddha’s gentle voice,</div> + <div class="verse indent0">Profound and most refined,</div> + <div class="verse indent0">Expounding the pure Law,</div> + <div class="verse indent0">My heart is filled with joy,</div> + <div class="verse indent0">My doubts and regrets are ended</div> + <div class="verse indent0">As I rest in real Wisdom,</div> + <div class="verse indent0">Assured of becoming Buddha,</div> + <div class="verse indent0">Revered by devas and men,</div> + <div class="verse indent0">And, rolling the supreme Law-wheel,</div> + <div class="verse indent0">Convert many bodhisattvas.”</div> + </div> + </div> +</div> + +<p class="para noindent">The Buddha then proceeds to tell them that this is <span class="pagenum" id="Page_83" role="doc-pagebreak">83</span>not the first +world in which he has taught them. They have forgotten their previous +incarnations; not so the Buddha. It is, indeed, because he has, in +former incarnations, trained them that they are now born into his Law +here. Then he foretells the future destiny of Śariputra, telling him +he will be reborn as a prince, and like Śakyamuni leave his palace to +become a monk.</p> + +<p class="noindent">“O son of Śari! In a world to come, after infinite, boundless, +inconceivable kalpas, when you shall have served some thousands, +myriads, kotis of Buddhas, maintained the Right Law, and completed +the Way which Bodhisattvas walk, you shall become a Buddha, whose +title will be Flower-light Tathagata, Worshipful, All-wise, Perfectly +enlightened in conduct, Well-departed, Understander of the world, +Peerless Leader, Controller, Teacher of gods and men, Buddha, +World-honoured One, whose domain shall be named Undefiled, whose land +will be even and straight, pure and adorned, peaceful and prosperous, +filled with celestial people; the ground of lapis lazuli, having +eight intersecting roads with golden cords to set bounds to their +sides, flanked with trees of the Seven Precious things, always full +of flowers and fruits.... Its kalpa will be named Jewel-adorned ... +for its bodhisattvas are its great jewels. These bodhisattvas will be +infinite, boundless, inconceivable, beyond computation or compare, such +as none can apprehend who has not a Buddha’s wisdom. Wherever they walk +jewel-flowers will receive their feet.”</p> + +<p class="noindent left">.....</p> + +<p><span class="pagenum" id="Page_84" role="doc-pagebreak">84</span>“The Tathagata Flower-light, at the expiration of twelve +minor kalpas, will predict the Bodhisattva ‘Resolute’ to Perfect +Enlightenment and will declare to all the monks: ‘This Bodhisattva +Resolute will become the next Buddha, whose title will be +Flowery-footsteps’.”</p> + +<p class="noindent left">.....</p> + +<p>“Śariputra! After the extinction of Flower-Light Buddha, the Correct +Law will abide in his world during thirty-two minor kalpas, and then +the Semblance Law will also abide in his world during thirty-two +kalpas”; in other words, the usual formalism will set in, leading to +decay and disappearance.</p> + +<p class="para noindent">Then the monks and nuns, male and female disciples, gods, nagas, +yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, and others, +all the great assembly of beings, human and not human, rejoice greatly, +each doffing his robe and offering it in homage to the Buddha. Brahma +and the gods offer celestial robes and celestial flowers, their robes +remaining aloft, circling around, while countless celestial instruments +make music in the sky.</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“Of old, at Varanasi, Thou didst roll</div> + <div class="verse indent0">The Law-wheel of the Four Noble Truths,</div> + <div class="verse indent0">And discerningly preach the Laws</div> + <div class="verse indent0">Of the rise and the extinction</div> + <div class="verse indent0">Of the Five human Aggregates.</div> + <div class="verse indent0">Now again Thou dost roll the most wonderful,</div> + <div class="verse indent0"><span class="pagenum" id="Page_85" role="doc-pagebreak">85</span>Mighty, Supreme, Wheel of the Law,</div> + <div class="verse indent0">The Law beyond measure profound.</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0">The great, wise Śariputra</div> + <div class="verse indent0">Now has heard his prediction;</div> + <div class="verse indent0">We also in like manner know</div> + <div class="verse indent0">We too will become Buddhas,</div> + <div class="verse indent0">Who in all worlds are ever</div> + <div class="verse indent0">Most honoured and peerless.”</div> + </div> + </div> +</div> + +<p class="para noindent">Again the troublesome question is raised, why the Buddha should have +taught the Hinayana doctrines, only now to repudiate them and offer +Mahayana doctrines in their stead. Śariputra says that while he himself +has no doubt or regrets, yet here are twelve hundred disciples, “who of +yore abode in the four stages of (hinayana) learning, and were always +told by the Buddha—‘My Law is able to give freedom from re-birth, +decrepitude, disease and death and the final attainment of Nirvana’.” +How is it that he now discards all this as valueless? What becomes of +the merit these disciples have laid up with so much zeal and struggle? +Has the Buddha indeed been deceiving them is the meaning of his inquiry.</p> + +<p class="noindent">To this the Buddha replies:</p> + +<p class="noindent">“Have I not before said that the Buddhas, the World-honoured Ones, with +a variety of reasonings, parables and terms, preach the Law as may +be expedient, with the aim of final Perfect Enlightenment? All their +teachings are for the purpose of transforming <span class="pagenum" id="Page_86" role="doc-pagebreak">86</span>(their disciples +into) bodhisattvas. But, Śariputra! Let me again in a parable make this +meaning still more clear, for intelligent people, through a parable, +reach understanding.”</p> + +<h3>Parable of the Burning House.</h3> + +<p>“Śariputra! Suppose, in a (certain) kingdom, city, or town, there is +a great elder, old and worn, of boundless wealth, and possessing many +fields, houses, slaves, and servants. His house is spacious and large, +but it has only one door, and many people dwell in it, one hundred, two +hundred, or even five hundred in number. Its halls and chambers are +decayed and old, its walls crumbling down, the bases of its pillars +rotten, the beams and roof-trees toppling and dangerous. On every +side, at the same moment, fire suddenly starts and the house is in +conflagration. The boys of the elder, say ten, twenty, or even thirty, +are in the dwelling. The elder, on seeing this conflagration spring +up on every side, is greatly startled and reflects thus: ‘Though I am +able to get safely out of the gate of this burning house, yet my boys +in the burning house are pleasurably absorbed in amusements without +apprehension, knowledge, surprise, or fear. Though the fire is pressing +upon them and pain and suffering are instant, they do not mind or fear +and have no impulse to escape.’</p> + +<p>“Śariputra! This elder ponders thus: ‘I am strong in my body and +arms. Shall I get them out of the house by means of a flower-vessel, +or a bench, or a table?’ Again he ponders: ‘This house has only one +<span class="pagenum" id="Page_87" role="doc-pagebreak">87</span>gate, which moreover is narrow and small. My children are young, +knowing nothing as yet and attached to their place of play; perchance +they will fall into the fire and be burnt. I must speak to them on this +dreadful matter (warning them) that the house is burning, and that they +must come out instantly lest they are burnt and injured by the fire.’ +Having reflected thus, according to his thoughts, he calls to his +children: ‘Come out quickly, all of you!’</p> + +<p>“Though their father, in his pity, lures and admonishes with kind +words, yet the children, joyfully absorbed in their play, are unwilling +to believe him and have neither surprise nor fear, nor any mind to +escape; moreover, they do not know what is the fire (he means), or +what the house, and what he means by being lost, but only run hither +and thither in play, no more than glancing at their father. Then the +elder reflects thus: ‘This house is burning in a great conflagration. +If I and my children do not get out at once, we shall certainly be +burnt up by it. Let me now, by some expedient, cause my children to +escape this disaster.’ Knowing that to which each of his children is +predisposed, and all the various attractive playthings and curiosities +to which their natures will joyfully respond, the father tells them +saying: ‘(Here are) rare and precious things for your amusement—if you +do not (come) and get them, you will be sorry for it afterwards. So +many goat-carts, deer-carts, and bullock-carts are now outside the gate +to play with. All of you come quickly out of this burning house, and I +will give you whatever you want.’ Thereupon <span class="pagenum" id="Page_88" role="doc-pagebreak">88</span>the children, hearing +of the attractive playthings mentioned by their father, and because +they suit their wishes, every one eagerly, each pushing the other, and +racing one against another, comes rushing out of the burning house.</p> + +<p>“Then the elder, seeing his children have safely escaped and are all in +the square, sits down in the open, no longer embarrassed, but with a +mind at ease and ecstatic with joy. Then each of the children says to +the father: ‘Father! Please now give us those playthings you promised +us, goat-carts, deer-carts, and bullock-carts.’ Śariputra! Then the +elder gives to his children equally each a great cart, lofty and +spacious, adorned with all the precious things, surrounded with railed +seats, hung with bells on its four sides, and covered with curtains, +splendidly decorated also with various rare and precious things, draped +with strings of precious stones, hung with garlands of flowers, thickly +spread with beautiful mats, and supplied with rosy pillows. It is yoked +with white bullocks of pure (white) skin, of handsome appearance, and +of great muscular power, which walk with even steps, and with the speed +of the wind, and also has many servants and followers to guard them. +Wherefore? Because this great elder is of boundless wealth and all his +various store-houses are full to overflowing. So he reflects thus: ‘My +possessions being boundless, I must not give my children inferior small +carts. All these children are my sons, whom I love without partiality. +Having such great carts made of the seven precious things, infinite in +number, I <span class="pagenum" id="Page_89" role="doc-pagebreak">89</span>should with equal mind bestow them on each one without +discrimination. Wherefore? Because, were I to give them to the whole +nation, these things of mine would not run short—how much less so to +my children! Meanwhile each of the children rides on his great cart, +having received that which he had never before had and never expected +to have.</p> + +<p>“Śariputra! What is your opinion? Has that elder, in (only) giving +great carts of the precious substances to his children equally, been in +any way guilty of falsehood?”</p> + +<p>“No, World-honoured One!” says Śariputra. “That elder only caused +his children to escape the disaster of fire and preserved their +bodies alive—he committed no falsity. Why? He thus preserved their +bodies alive, and in addition gave them the playthings they obtained; +moreover, it was by his expedient that he saved them from that burning +house! World-honoured One! Even if that elder did not give them one +of the smallest carts, still he is not false. Wherefore? Because that +elder from the first formed this intention, ‘I will, by an expedient, +cause my children to escape’. For this reason he is not false. How much +less so seeing that, knowing his own boundless wealth and desiring to +benefit his children, he gives them great carts equally!”</p> + +<p>“Good! Good!” replies the Buddha to Śariputra. “It is even as you say. +Śariputra! The Tathagata is also like this, for he is the Father of +all worlds, who has for ever entirely ended all fear, despondency, +distress, ignorance, and enveloping darkness, and has <span class="pagenum" id="Page_90" role="doc-pagebreak">90</span>perfected +boundless knowledge, strength, and fearlessness. He is possessed of +great supernatural power and wisdom-power, has completely attained +the Paramitas of adaptability and wisdom, and is the greatly merciful +and greatly compassionate, ever tireless, ever seeking the good, and +benefiting all beings. He is born in this triple world, the old decayed +burning house, to save all living creatures from the fires of birth, +age, disease, death, grief, suffering, foolishness, darkness, and the +Three Poisons, and teach them to obtain Perfect Enlightenment. He sees +how all living creatures are scorched by the fires of birth, age, +disease, death, grief, and sorrow, and suffer all kinds of distress by +reason of the five desires and the greed of gain; and how, by reason +of the attachments of desire and its pursuits, they now endure much +suffering and hereafter will suffer in hell, or as animals or hungry +spirits. Even if they are born in a heaven, or amongst men, there are +all kinds of sufferings, such as the bitter straits of poverty, the +bitterness of parting from loved ones, the bitterness of association +with the detestable. Absorbed in these things, all living creatures +rejoice and take their pleasure, while they neither apprehend, nor +perceive, are neither alarmed, nor fear, and are without satiety, never +seeking to escape, but, in the burning house of this triple world, +running to and fro, and although they will meet with great suffering, +count it not as cause for anxiety.</p> + +<p>“Śariputra! The Buddha, having seen this, reflects thus: ‘I am the +Father of all creatures and must <span class="pagenum" id="Page_91" role="doc-pagebreak">91</span>snatch them from suffering and +give them the bliss of the infinite, boundless Buddha-wisdom for them +to play with’.</p> + +<p>“Śariputra! The Tathagata again reflects thus: ‘If I only use +supernatural power and wisdom, casting aside every tactful method, and +extend to all living creatures the wisdom, power, and fearlessness of +the Tathagata, the living creatures cannot by this method be saved. +Wherefore? As long as all these creatures have not escaped birth, +age, disease, death, grief, and suffering, but are being burnt in +the burning house of the triple world, how can they understand the +Buddha-wisdom?’</p> + +<p>“Śariputra! Even as that elder, though with strength in body and arms, +yet does not use it, but only by diligent tact, resolutely saves his +children from the calamity of the burning house, and then gives each +of them great carts adorned with precious things, so is it with the +Tathagata. Though he has power and fearlessness, he does not use +them, but only by his wise tact does he remove and save all living +creatures from the burning house of the triple world, preaching the +Three-Vehicles, viz. the Sravaka, Pratyekabuddha, and Buddha vehicles. +And thus he speaks to them: ‘Ye all! Delight not to dwell in the +burning house of the triple world. Do not hanker after its crude forms, +sounds, odours, flavours, and contacts. For if, through hankering, ye +beget a love of it, then ye will be burnt by it. Get ye out with haste +from the triple world and take to the Three-Vehicles, viz. the Sravaka, +Pratyekabuddha, and Buddha <span class="pagenum" id="Page_92" role="doc-pagebreak">92</span>Vehicles. I now give you my pledge for +this, and it will never prove false. Be only diligent and zealous!’ +By these expedients does the Tathagata lure all creatures forth, and +again speaks thus: ‘Know ye! All these Three-Vehicles are praised by +sages: in them you will be free and independent, without wanting to +rely on aught else. Riding in these Three Vehicles, by means of perfect +faculties, powers, perceptions, ways, concentrations, emancipations, +and samadhis, ye will, as a matter of course, be happy and gain +infinite peace and joy.’</p> + +<p>“Śariputra! If there are living beings who have a spirit of wisdom +within and, following the Buddha, the World-honoured One, hear the Law, +receive it in faith, and zealously make progress, desiring speedily to +escape from the triple world and seeking Nirvana for themselves—this +(type) is called the Sravaka-Vehicle, just as some of those children +come out of the burning house for the sake of a goat-cart. If there +are living beings who, following the Buddha, the World-honoured One, +hear the Law, receive it in faith, and zealously make progress, seeking +self-gained Wisdom, taking pleasure in becoming good and calm, and +deeply versed in the causes and reasons of the laws—this type is called +the Pratyekabuddha-Vehicle, just as some of those children come out +of the burning house for the sake of a deer-cart. If there are living +beings who, following the Buddha, the World-honoured One, hear the +Law, receive it in faith, diligently practise and zealously advance, +seeking the Complete Wisdom, Buddha-Wisdom, the <span class="pagenum" id="Page_93" role="doc-pagebreak">93</span>Natural Wisdom, the +Masterless Wisdom, and Tathagata knowledge, powers, and fearlessness, +who take pity on and comfort innumerable creatures, benefit devas and +men, and save all beings—this type is called the Great-Vehicle. Because +bodhisattvas seek this vehicle, they are named mahasattvas. They are +like those children who come out of the burning house for the sake of a +bullock-cart.</p> + +<p>“Śariputra! Just as that elder, seeing his children get out of the +burning house safely to a place free from fear, and pondering on +his immeasurable wealth, gives each of his children a great cart, +so also is it with the Tathagata. Being the Father of all living +creatures, if he sees infinite thousands of kotis of creatures, by +the teaching of the Buddha, escape from the suffering of the triple +world, from fearful and perilous paths, and gain the joys of Nirvana, +the Tathagata then reflects thus: ‘I possess infinite, boundless +wisdom, power, fearlessness, and other Law-treasuries of Buddhas. All +these living creatures are my children to whom I will equally give the +Great-Vehicle, so that none will gain an individual Nirvana, but all +gain Nirvana by the same Nirvana as the Tathagata. All these living +creatures who escape the triple world are given the playthings of +Buddhas, viz. concentrations, emancipations, and so forth, all of the +same pattern and of one kind, praised by sages and able to produce +pure, supreme pleasure.</p> + +<p>“Śariputra! Even as that elder at first attracted his children by the +three carts, and afterwards gave them only a great cart magnificently +adorned with precious <span class="pagenum" id="Page_94" role="doc-pagebreak">94</span>things and supremely comfortable, yet that +elder is not guilty of falsehood, so also is it with the Tathagata; +there is no falsehood in first preaching Three-Vehicles to attract all +living creatures and afterwards in saving them by the Great Vehicle +only. Wherefore? Because the Tathagata possesses infinite wisdom, +power, fearlessness, and the treasury of the laws, and is able to give +all living creatures the Great Vehicle Law; but not all are able to +receive it. Śariputra! For this reason know that Buddhas, by their +adaptability, in the One Buddha-Vehicle define and expound the Three.”</p> + +<p class="para noindent">The embellishment in the verse section will be seen in the following +example:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“Suppose, there is an elder,</div> + <div class="verse indent0">Who has a large house,</div> + <div class="verse indent0">A house for long old,</div> + <div class="verse indent0">And falling in decay;</div> + <div class="verse indent0">Its lofty halls are tottering,</div> + <div class="verse indent0">The pillar-bases rotting,</div> + <div class="verse indent0">Beams and roof-trees toppling,</div> + <div class="verse indent0">Foundations all collapsing,</div> + <div class="verse indent0">Walls and partitions in ruins,</div> + <div class="verse indent0">Their plaster crumbling away,</div> + <div class="verse indent0">Thatch disordered and dropping,</div> + <div class="verse indent0">Rafters awry and falling,</div> + <div class="verse indent0">Fences bent and distorted,</div> + <div class="verse indent0">Behind them a fullness of refuse;</div> + <div class="verse indent0">Five hundred individuals</div> + <div class="verse indent0">Are dwelling there within it.</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent0"><span class="pagenum" id="Page_95" role="doc-pagebreak">95</span>Owls, hawks, and vultures,</div> + <div class="verse indent0">Crows, magpies, pigeons, doves,</div> + <div class="verse indent0">Black snakes, vipers, scorpions,</div> + <div class="verse indent0">Centipedes and millipedes,</div> + <div class="verse indent0">Geckos, galley-worms,</div> + <div class="verse indent0">Weasels, ferrets, rats, and mice,</div> + <div class="verse indent0">All sorts of evil creatures,</div> + <div class="verse indent0">Run about in every direction;</div> + <div class="verse indent0">Places stink with excrement,</div> + <div class="verse indent0">Overflowing with uncleanness;</div> + <div class="verse indent0">Dung-beetles and worms</div> + <div class="verse indent0">Flock together in them.</div> + <div class="verse indent0">Foxes, wolves, and jackals</div> + <div class="verse indent0">Bite and trample each other</div> + <div class="verse indent0">To gnaw human carcasses,</div> + <div class="verse indent0">Scattering their bones and flesh.</div> + <div class="verse indent0">Following these, troops of dogs</div> + <div class="verse indent0">Come striving to snatch and grab,</div> + <div class="verse indent0">And, gaunt with hunger, skulk about</div> + <div class="verse indent0">Everywhere seeking food,</div> + <div class="verse indent0">Quarrelling and scuffling,</div> + <div class="verse indent0">Snarling and loud-barking.</div> + <div class="verse indent0">Such is that house’s fearfulness</div> + <div class="verse indent0">And its changed character.</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent0">Everywhere there are</div> + <div class="verse indent0">Hobgoblins and ogres,</div> + <div class="verse indent0">Yakshas and malign demons,</div> + <div class="verse indent0">Who devour the flesh of men;</div> + <div class="verse indent0">All sorts of venomous insects,</div> + <div class="verse indent0">And evil birds and brutes</div> + <div class="verse indent0">Hatch or suckle their broods,</div> + <div class="verse indent0"><span class="pagenum" id="Page_96" role="doc-pagebreak">96</span>Each hiding and guarding its own;</div> + <div class="verse indent0">Yakshas come striving together,</div> + <div class="verse indent0">To seize and eat them for food;</div> + <div class="verse indent0">Having eaten their fill,</div> + <div class="verse indent0">Their evil minds are inflamed,</div> + <div class="verse indent0">And the sound of their wrangling</div> + <div class="verse indent0">Stirs to utmost fear.</div> + <div class="verse indent0">Kumbhanda-demons also</div> + <div class="verse indent0">Crouch upon the mounds,</div> + <div class="verse indent0">Springing from the ground</div> + <div class="verse indent0">A foot or two feet high,</div> + <div class="verse indent0">Wandering about to and fro,</div> + <div class="verse indent0">Giving full rein to their tricks;</div> + <div class="verse indent0">Seizing dogs by their feet,</div> + <div class="verse indent0">Beating them to silence,</div> + <div class="verse indent0">Throwing their legs over their necks,</div> + <div class="verse indent0">Scaring them for amusement.</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent0">Also there are demons,</div> + <div class="verse indent0">Of stature tall and large,</div> + <div class="verse indent0">Naked, black, and lean,</div> + <div class="verse indent0">Who always dwell therein,</div> + <div class="verse indent0">Emitting horrible sounds,</div> + <div class="verse indent0">Bellowing in search of food.</div> + <div class="verse indent0">Again there are demons</div> + <div class="verse indent0">With throats narrow as a needle.</div> + <div class="verse indent0">And there are also demons,</div> + <div class="verse indent0">With heads like a bullock’s;</div> + <div class="verse indent0">Some which eat human flesh,</div> + <div class="verse indent0">Others which devour dogs,</div> + <div class="verse indent0">Their locks are dishevelled,</div> + <div class="verse indent0">They are cruel and fiendish,</div> + <div class="verse indent0"><span class="pagenum" id="Page_97" role="doc-pagebreak">97</span>Oppressed by hunger and thirst,</div> + <div class="verse indent0">They rush about crying and calling.</div> + <div class="verse indent0">Yakshas and hungry ghosts,</div> + <div class="verse indent0">Evil birds and beasts</div> + <div class="verse indent0">Hungrily hurry in all directions,</div> + <div class="verse indent0">Peeping through window and lattice.</div> + <div class="verse indent0">Such are its plagues,</div> + <div class="verse indent0">Fearful beyond measure.”</div> + </div> + </div> +</div> + +<p class="para noindent">The author further defends the Buddha for his method of expediency in +the following lines:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“Though Buddhas, the World-honoured,</div> + <div class="verse indent0">Convert by expedient methods,</div> + <div class="verse indent0">Yet the living they convert</div> + <div class="verse indent0">Are indeed all bodhisattvas.</div> + <div class="verse indent0">To such as are of little wit,</div> + <div class="verse indent0">Deeply attached to desire and passion,</div> + <div class="verse indent0">The Buddha, for their sake,</div> + <div class="verse indent0">Preaches the Truth about Suffering,</div> + <div class="verse indent0">And all the living joyfully</div> + <div class="verse indent0">Attain the unprecedented.</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent0">The Buddha’s Truth about Suffering,</div> + <div class="verse indent0">Is real without distinction.</div> + <div class="verse indent0">Those living beings who</div> + <div class="verse indent0">Know not the root of suffering,</div> + <div class="verse indent0">Cling to the cause of suffering,</div> + <div class="verse indent0">Unable to leave it a moment.</div> + <div class="verse indent0">Again, for the sake of these,</div> + <div class="verse indent0">He preaches the Truth with tact (saying):</div> + <div class="verse indent0">‘The cause of all suffering</div> + <div class="verse indent0">Is rooted in desire.’</div> + <div class="verse indent0"><span class="pagenum" id="Page_98" role="doc-pagebreak">98</span>If desire be extinguished,</div> + <div class="verse indent0">Suffering has no foothold.</div> + <div class="verse indent0">To annihilate suffering</div> + <div class="verse indent0">Is called the Third Truth.</div> + <div class="verse indent0">For the sake of the Truth of Extinction,</div> + <div class="verse indent0">To cultivate oneself in the Way,</div> + <div class="verse indent0">Forsaking all ties to suffering,</div> + <div class="verse indent0">This is called Emancipation.</div> + <div class="verse indent0">From what then have these people</div> + <div class="verse indent0">Attained Emancipation?</div> + <div class="verse indent0">Merely to depart from the false</div> + <div class="verse indent0">They call Emancipation;</div> + <div class="verse indent0">But in truth that is not yet</div> + <div class="verse indent0">Complete Emancipation.</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent0">So Buddha declares: These people</div> + <div class="verse indent0">Have not reached real extinction;</div> + <div class="verse indent0">Because these people have not yet</div> + <div class="verse indent0">Gained the Supreme Way,</div> + <div class="verse indent0">I am unwilling to declare</div> + <div class="verse indent0">That they have attained extinction.</div> + <div class="verse indent0">I am the King of the Law,</div> + <div class="verse indent0">Absolute in regard to the Law,</div> + <div class="verse indent0">For comforting all creatures</div> + <div class="verse indent0">I appear in the world.</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent0">Śariputra! This,</div> + <div class="verse indent0">My final Seal of the Law,</div> + <div class="verse indent0">Because of my desire to benefit</div> + <div class="verse indent0">All the world, is now announced;</div> + <div class="verse indent0">Wherever you may wander,</div> + <div class="verse indent0">Do not carelessly proclaim it.</div> + <div class="verse indent0">If there be hearers who joyfully</div> + <div class="verse indent0"><span class="pagenum" id="Page_99" role="doc-pagebreak">99</span>Receive it with deep obeisance.</div> + <div class="verse indent0">You may know those people</div> + <div class="verse indent0">Are Avinivartaniyah.</div> + <div class="verse indent0">If there be any who receive</div> + <div class="verse indent0">This Sutra-Law in faith,</div> + <div class="verse indent0">These people must already</div> + <div class="verse indent0">Have seen Buddhas of past times,</div> + <div class="verse indent0">Revered and worshipped them</div> + <div class="verse indent0">And listened to this Law.</div> + <div class="verse indent0">If there be any who are able</div> + <div class="verse indent0">To believe in your preaching,</div> + <div class="verse indent0">They must formerly have seen me,</div> + <div class="verse indent0">And also have seen you,</div> + <div class="verse indent0">And these bhikshu-monks,</div> + <div class="verse indent0">As well as these bodhisattvas.</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent0">This Law-Flower Sutra</div> + <div class="verse indent0">Is addressed to the truly wise;</div> + <div class="verse indent0">Men shallow of knowledge hearing it,</div> + <div class="verse indent0">Go astray not understanding.</div> + <div class="verse indent0">All the Sravakas,</div> + <div class="verse indent0">And Pratyekabuddhas,</div> + <div class="verse indent0">Cannot by their powers</div> + <div class="verse indent0">Attain unto this Sutra.</div> + <div class="verse indent0">Śariputra!</div> + <div class="verse indent0">Even you, into this Sutra</div> + <div class="verse indent0">Enter only by faith,</div> + <div class="verse indent0">Much more must the other Sravakas.</div> + <div class="verse indent0">The other Sravakas,</div> + <div class="verse indent0">By believing the Buddha’s words,</div> + <div class="verse indent0">Obediently follow this Sutra,</div> + <div class="verse indent0">Not by wisdom they have of their own.”</div> + </div> + </div> +</div> + +<p class="para noindent"><span class="pagenum" id="Page_100" role="doc-pagebreak">100</span>The terrible consequences of contemning the Mahayana, as offered +by <cite class="plain">The Lotus Sutra</cite>, are shown thus:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“Again, Śariputra!</div> + <div class="verse indent0">To the haughty and indifferent</div> + <div class="verse indent0">And those with self-centred views,</div> + <div class="verse indent0">Do not preach this Sutra.</div> + <div class="verse indent0">To common shallow people,</div> + <div class="verse indent0">Deeply attached to the five desires,</div> + <div class="verse indent0">Who hear but cannot apprehend,</div> + <div class="verse indent0">Do not preach it to them.</div> + <div class="verse indent0">If such people do not believe in,</div> + <div class="verse indent0">But vilify this Sutra,</div> + <div class="verse indent0">They cut themselves off from all</div> + <div class="verse indent0">The Buddha-Seed in the world;</div> + <div class="verse indent0">Or if, sullenly frowning,</div> + <div class="verse indent0">They are harbourers of doubts,</div> + <div class="verse indent0">Listen to my declaration on the</div> + <div class="verse indent0">Recompense of their sin:</div> + <div class="verse indent0">‘Whether during the Buddha’s lifetime,</div> + <div class="verse indent0">Or after his extinction,</div> + <div class="verse indent0">If there be any who slander</div> + <div class="verse indent0">A Sutra such as this,</div> + <div class="verse indent0">Who, seeing those who read, recite,</div> + <div class="verse indent0">Write or hold this Sutra,</div> + <div class="verse indent0">Despise, scorn, hate, or envy them</div> + <div class="verse indent0">And cherish tenacious grudge;</div> + <div class="verse indent0">To the ill reward of such,</div> + <div class="verse indent0">Listen now again;</div> + <div class="verse indent0">After their lifetime’s end,</div> + <div class="verse indent0">They will enter the Avici-hell,</div> + <div class="verse indent0"><span class="pagenum" id="Page_101" role="doc-pagebreak">101</span>For a complete kalpa;</div> + <div class="verse indent0">Reborn at each kalpa’s end,</div> + <div class="verse indent0">They thus go on revolving</div> + <div class="verse indent0">Unto innumerable kalpas;</div> + <div class="verse indent0">When they come out of hell,</div> + <div class="verse indent0">They will degrade into animals,</div> + <div class="verse indent0">Such as dogs or jackals,</div> + <div class="verse indent0">With lean-cheeked forms,</div> + <div class="verse indent0">Blue-black with scabs and sores,</div> + <div class="verse indent0">The sport of men;</div> + <div class="verse indent0">Moreover by men</div> + <div class="verse indent0">Hated and scorned,</div> + <div class="verse indent0">Ever suffering hunger and thirst,</div> + <div class="verse indent0">Bones and flesh withered up.</div> + <div class="verse indent0">Alive, beaten with thorns,</div> + <div class="verse indent0">Dead, with shards and stones;</div> + <div class="verse indent0">By cutting themselves off from the Buddha-seed,</div> + <div class="verse indent0">They receive such recompense.</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent0">Perhaps they become camels,</div> + <div class="verse indent0">Or are born amongst asses,</div> + <div class="verse indent0">Always carrying burdens,</div> + <div class="verse indent0">Beaten and driven with sticks,</div> + <div class="verse indent0">Thinking only of water and grass,</div> + <div class="verse indent0">Knowing nothing else;</div> + <div class="verse indent0">For slandering this Sutra,</div> + <div class="verse indent0">Such is their punishment.</div> + <div class="verse indent0">Some who become jackals,</div> + <div class="verse indent0">Enter into a village,</div> + <div class="verse indent0">Their bodies scabbed with sores,</div> + <div class="verse indent0">Without even one whole eye,</div> + <div class="verse indent0"><span class="pagenum" id="Page_102" role="doc-pagebreak">102</span>By all the village boys</div> + <div class="verse indent0">They are beaten and stoned,</div> + <div class="verse indent0">Suffering bitter pains,</div> + <div class="verse indent0">At times even to death.</div> + <div class="verse indent0">When they have thus died,</div> + <div class="verse indent0">Each receives a snake’s body,</div> + <div class="verse indent0">Of shape as long as</div> + <div class="verse indent0">Five hundred yojanas;</div> + <div class="verse indent0">Deaf and stupid, without feet,</div> + <div class="verse indent0">They wriggle about on their bellies,</div> + <div class="verse indent0">By many kinds of insects</div> + <div class="verse indent0">Stung and devoured,</div> + <div class="verse indent0">Day and night in misery</div> + <div class="verse indent0">Without cessation;</div> + <div class="verse indent0">Because of slandering this Sutra,</div> + <div class="verse indent0">Such is their punishment.</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent0">Should they become human beings,</div> + <div class="verse indent0">Their natural powers are dull;</div> + <div class="verse indent0">Dwarfed, ugly, palsied, and lame,</div> + <div class="verse indent0">Blind, deaf, and humpbacked;</div> + <div class="verse indent0">Whatever they say,</div> + <div class="verse indent0">No one believes;</div> + <div class="verse indent0">Their breath is vile,</div> + <div class="verse indent0">They are demon-possessed,</div> + <div class="verse indent0">They are needy and menial,</div> + <div class="verse indent0">Ordered about by others.</div> + <div class="verse indent0">Often ill and emaciated,</div> + <div class="verse indent0">Having none on whom to rely;</div> + <div class="verse indent0">Even those on whom they depend</div> + <div class="verse indent0">Take no notice of them;</div> + <div class="verse indent0">If they should get anything,</div> + <div class="verse indent0"><span class="pagenum" id="Page_103" role="doc-pagebreak">103</span>It is speedily forgotten;</div> + <div class="verse indent0">If they practise means of healing</div> + <div class="verse indent0">And follow the usual treatment,</div> + <div class="verse indent0">Other ailments will be added,</div> + <div class="verse indent0">Or, their patients will die;</div> + <div class="verse indent0">If they themselves are ill,</div> + <div class="verse indent0">None will save and cure them;</div> + <div class="verse indent0">Though they take the best medicine,</div> + <div class="verse indent0">They only grow worse.</div> + <div class="verse indent0">Though it is others who run riot,</div> + <div class="verse indent0">Pillaging and plundering,</div> + <div class="verse indent0">For such crimes as these</div> + <div class="verse indent0">On them falls perverse retribution.</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent0">Such sinners as these</div> + <div class="verse indent0">Never see the Buddha,</div> + <div class="verse indent0">The King of Sages,</div> + <div class="verse indent0">Preaching the Law and transforming;</div> + <div class="verse indent0">Such sinners as these</div> + <div class="verse indent0">Are always born in distress;</div> + <div class="verse indent0">Mad, deaf, and confused in mind,</div> + <div class="verse indent0">They never hear the Law;</div> + <div class="verse indent0">During kalpas innumerable</div> + <div class="verse indent0">As the sands of Ganges,</div> + <div class="verse indent0">In life they are deaf and dumb,</div> + <div class="verse indent0">With deficient natural powers;</div> + <div class="verse indent0">They ever dwell in the hells</div> + <div class="verse indent0">As their only pleasure gardens;</div> + <div class="verse indent0">Or in other evil states,</div> + <div class="verse indent0">As their dwelling-places;</div> + <div class="verse indent0">Among asses, hogs, and dogs,</div> + <div class="verse indent0">Are the places to which they go;</div> + <div class="verse indent0"><span class="pagenum" id="Page_104" role="doc-pagebreak">104</span>Because of slandering this Sutra,</div> + <div class="verse indent0">Such is their punishment.</div> + <div class="verse indent0">If they become human beings,</div> + <div class="verse indent0">They are deaf, blind, and dumb,</div> + <div class="verse indent0">Poor, needy, and feeble,</div> + <div class="verse indent0">For their adornment</div> + <div class="verse indent0">Dropsy and scurf,</div> + <div class="verse indent0">Scab, sore, and abscess,</div> + <div class="verse indent0">All such ills as these</div> + <div class="verse indent0">Are their apparel.</div> + <div class="verse indent0">Their bodies are foetid abodes,</div> + <div class="verse indent0">Filthy and unclean;</div> + <div class="verse indent0">Deeply absorbed in themselves,</div> + <div class="verse indent0">They swell with anger,</div> + <div class="verse indent0">Carnal passions inflame them,</div> + <div class="verse indent0">No better are they than beasts;</div> + <div class="verse indent0">Because of slandering this Sutra,</div> + <div class="verse indent0">Such is their punishment.’</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent0">I say to you, Śariputra!</div> + <div class="verse indent0">Those who slander this Sutra,</div> + <div class="verse indent0">To tell the tale of their evils,</div> + <div class="verse indent0">A whole kalpa would not suffice.</div> + <div class="verse indent0">For this cause and reason</div> + <div class="verse indent0">I especially say to you:</div> + <div class="verse indent0">‘Among unwise people,</div> + <div class="verse indent0">Do not preach this Sutra’.”</div> + </div> + </div> +</div> + +<p class="para noindent">Following this is a long account of those to whom <cite class="plain">The Lotus</cite> may be +preached; that is, to those who have understanding, are true seekers of +Buddhahood, unselfish, have left all, are reverent, upright, patient, +compassionate, and in general the sincere <span class="pagenum" id="Page_105" role="doc-pagebreak">105</span>humble seeker, who +refuses all substitutes, such as other sutras, books, and philosophies.</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“I say to you, Śariputra,</div> + <div class="verse indent0">Were I to detail all the kinds</div> + <div class="verse indent0">Of seekers of the Buddhahood</div> + <div class="verse indent0">I could not finish in a kalpa.</div> + <div class="verse indent0">Such people as these are able</div> + <div class="verse indent0">To believe and to discern.</div> + <div class="verse indent0">Preach then to such as these</div> + <div class="verse indent0">The Wonderful Law-Flower Sutra.”</div> + </div> + </div> +</div> +</section> + +<hr class="chap x-ebookmaker-drop" aria-hidden="true"> +<section role="doc-chapter" aria-labelledby="c04-hd" class="chapter"> +<div class="pagenum" id="Page_106" role="doc-pagebreak">106</div> +<h2 class="nobreak" id="c04-hd">IV</h2> + +<p class="para noindent"><span class="smcap">From</span> among the throng on the stage of the Spiritual Vulture Peak, +four of the oldest disciples of Śakyamuni are now seen to approach +the Master. They come to say that, having fulfilled all the course +previously laid down by him, they considered they had reached the stage +of Nirvana; old and worn out they had not realized the possibility of a +still higher bodhisattva state with its supernal joys. Now, hearing it +so wonderfully portrayed, despite their advanced years they are filled +with delight and longing.</p> + +<p class="para">At the prospect of Perfect Enlightenment they rejoice, and ask +permission to make their meaning clear in a parable. This may be styled +the Buddhist parable of the Prodigal Son, though it might even more +correctly be called the parable of the Seeking Father. In it appears +another defence of the Buddha’s tactical method of teaching.</p> + +<h3>The Prodigal Son and the Seeking Father.</h3> + +<p class="noindent">“It is like a youth who, on attaining manhood, leaves his father and +runs away. For long he dwells in some other country, ten, twenty, or +fifty years. The older he grows, the more needy he becomes. Roaming +about in all directions to seek clothing and food, he gradually wanders +along till he unexpectedly approaches his native country. From the +first the father searched for his son but in vain, and meanwhile +has <span class="pagenum" id="Page_107" role="doc-pagebreak">107</span>settled in a certain city. His home becomes very rich; his +goods and treasures are incalculable; gold, silver, lapis lazuli, +corals, amber, crystal, and other gems so increase that his treasuries +overflow; many youths and slaves has he, retainers and attendants, and +countless elephants, horses, carriages, animals to ride, and kine and +sheep. His revenues and investments spread to other countries, and his +traders and customers are many in the extreme.</p> + +<p>“At this time, the poor son, wandering through village after village, +and passing through countries and cities, at last reaches the city +where his father has settled. Always has the father been thinking of +his son, yet, though he has been parted from him over fifty years, +he has never spoken of the matter to any one, only pondering over it +within himself and cherishing regret in his heart, as he reflects: ‘Old +and worn, I own much wealth; gold, silver, and jewels, granaries and +treasuries overflowing; but I have no son. Some day my end will come +and my wealth be scattered and lost, for there is no one to whom I can +leave it.’ Thus does he often think of his son, and earnestly repeats +this reflection: ‘If I could only get back my son and commit my wealth +to him, how contented and happy should I be, with never a further +anxiety!’</p> + +<p>“World-honoured One! Meanwhile the poor son, hired for wages here and +there, unexpectedly arrives at his father’s house. Standing by the +gate, he sees from afar his father seated on a lion-couch, his feet +on a jewelled footstool, revered and surrounded by <span class="pagenum" id="Page_108" role="doc-pagebreak">108</span>brahmanas, +kshatriyas, and citizens, and with strings of pearls, worth thousands +and myriads, adorning his body; attendants and young slaves with white +chowries wait upon him right and left; he is covered by a rich canopy +from which hang streamers of flowers; perfume is sprinkled on the +earth, all kinds of famous flowers are scattered around, and precious +things are placed in rows for his acceptance or rejection. Such is his +glory, and the honour of his dignity. The poor son, seeing his father +possessed of such great power, is seized with fear, regretting that +he has come to this place, and secretly reflects thus: ‘This must be +a king, or some one of royal rank; it is no place for me to obtain +anything for the hire of my labour. I had better go to some poor +hamlet, where there is a place for letting out my labour, and food +and clothing are easier to get. If I tarry here long, I may suffer +oppression and forced service.’</p> + +<p>“Having reflected thus, he hastens away. Meanwhile, the rich elder on +his lion-seat has recognized his son at first sight, and with great +joy in his heart has also reflected: ‘Now I have some one to whom my +treasuries of wealth are to be made over. Always have I been thinking +of this my son, with no means of seeing him; but suddenly he himself +has come and my longing is satisfied. Though worn with years, I yearn +for him as of old.’</p> + +<p>“Instantly he dispatches his attendants to pursue him quickly and fetch +him back. Thereupon the messengers hasten forth to seize him. The +poor son, surprised and scared, loudly cries his complaint: <span class="pagenum" id="Page_109" role="doc-pagebreak">109</span>‘I +have committed no offence against you; why should I be arrested?’ The +messengers all the more hasten to lay hold of him and compel him to +go back. Thereupon, the poor son, thinking within himself that though +he is innocent yet he will be imprisoned, and that now he will surely +die, is all the more terrified, faints away and falls prostrate on +the ground. The father, seeing this from afar, sends word to the +messengers: ‘I have no need for this man. Do not bring him by force. +Sprinkle cold water on his face to restore him to consciousness and do +not speak to him any further.’ Wherefore? The father, knowing that his +son’s disposition is inferior, knowing that his own lordly position has +caused distress to his son, yet convinced that he is his son, tactfully +does not say to others: ‘This is my son.’</p> + +<p>A messenger says to the son: ‘I now set you free; go wherever you +will.’ The poor son is delighted, thus obtaining the unexpected. He +rises from the ground and goes to a poor hamlet in search of food +and clothing. Then the elder, desiring to attract his son, sets up a +device. Secretly he sends two men, doleful and shabby in appearance, +saying—‘You go and visit that place and gently say to the poor +man—“There is a place for you to work here; you will be given double +wages.” If the poor man agrees, bring him back and give him work. If +he asks what work you wish him to do, then you may say to him—“We will +hire you for scavenging, and we both also will work along with you”.’ +Then the two messengers go in search of the poor son and, having found +him, place before him the <span class="pagenum" id="Page_110" role="doc-pagebreak">110</span>above proposal. Thereupon the poor son, +having received his wages beforehand, joins with them in removing a +dirt-heap.</p> + +<p>His father, beholding the son, is struck with compassion for, and +wonder at, him. Another day he sees at a distance, through a window, +his son’s figure, gaunt, lean, and doleful, filthy and unclean with +dirt and dust; thereupon he takes off his strings of jewels, his soft +attire, and ornaments, and puts on a coarse, torn, and dirty garment, +smears his body with dust, takes a dust-hod in his right hand, and with +an appearance fear-inspiring says to the labourers: ‘Get on with your +work, don’t be lazy.’ By such a device he gets near to his son, to whom +he afterwards says: ‘Ay, my man, you stay and work here, do not go +again elsewhere; I will increase your wages; give whatever you need, +bowls, utensils, rice, wheat-flour, salt, vinegar and so on; have no +hesitation; besides there is an old and worn-out servant whom you shall +be given if you need him. Be at ease in your mind; I am, as it were, +your father; do not be worried again. Wherefore? I am old and advanced +in years, but you are young and vigorous; all the time you have been +working, you have never been deceitful, lazy, angry or grumbling; I +have never seen you, like the other labourers, with such vices as +these. From this time forth you shall be as my own begotten son.’</p> + +<p>“Thereupon the elder gives him a new name and calls him a son. The poor +son, though he rejoices at this happening, still thinks of himself as a +humble hireling. For this reason, during twenty <span class="pagenum" id="Page_111" role="doc-pagebreak">111</span>years he continues +to be employed in scavenging. After this period, there grows mutual +confidence between them, and he goes in and out and is at his ease, +though his abode is still the original place.</p> + +<p>“World-honoured One! Then the elder becomes ill and, knowing that he +will die before long, says to the poor son: ‘Now I possess abundance +of gold, silver, and precious things, and my granaries and treasuries +are full to overflowing. The quantities of these things, and the +amounts which should be received and given, I want you to understand in +detail. Such is my mind, and you must agree to this my wish. Wherefore? +Because, now, I and you are of the same mind. Be increasingly careful +so that there be no waste.’</p> + +<p>“The poor son accepts his instruction and commands, and becomes +acquainted with all the goods, gold, silver, and precious things, as +well as all the granaries and treasuries, but has no idea of expecting +to inherit so much as a meal, while his abode is still the original +place and he is yet unable to abandon his sense of inferiority.</p> + +<p>“After a short time has again passed, the father, knowing that his +son’s ideas have gradually been enlarged, his aspirations developed, +and that he despises his previous state of mind, on seeing that his +own end is approaching, commands his son to come, and gathers together +his relatives, and the kings, ministers, kshatriyas, and citizens. +When they are all assembled, he thereupon addresses them saying: ‘Now, +gentlemen, this is my son, begotten by me. It is over fifty years +since, from a certain city, he left me and ran <span class="pagenum" id="Page_112" role="doc-pagebreak">112</span>away to endure +loneliness and misery. His former name was so-and-so and my name was +so-and-so. At that time in that city I sought him sorrowfully. Suddenly +in this place I met and regained him. This is really my son and I am +really his father. Now all the wealth which I possess entirely belongs +to my son, and all my previous disbursements and receipts are known by +this son.’</p> + +<p>“World-honoured One! When the poor son heard these words of his father, +great was his joy at such unexpected news, and thus he thought: +‘Without any mind for, or effort on my part, these treasures now come +of themselves to me.’</p> + +<p>“World-honoured One! The very rich elder is the Tathagata, and we are +all as the Buddha’s sons. The Tathagata has always declared that we are +his sons. World-honoured One! Because of the three sufferings, in the +midst of births-and-deaths we have borne all kinds of torments, being +deluded and ignorant and enjoying our attachment to trifles. To-day +the World-honoured One has caused us to ponder over and remove the +dirt of all diverting discussions of inferior things. In these we have +hitherto been diligent to make progress and have got, as it were, a +day’s pay for our effort to reach Nirvana. Obtaining this, we greatly +rejoiced and were contented, saying to ourselves: ‘For our diligence +and progress in the Buddha-law what we have received is ample.’ But the +World-honoured One, knowing beforehand that our minds were attached +to low desires and took delight in inferior things, let us go our own +way, and did not discriminate <span class="pagenum" id="Page_113" role="doc-pagebreak">113</span>for us, saying: ‘You shall yet have +possession of the treasury of Tathagata-knowledge.’ The World-honoured +One, in his tactfulness, told of the Tathagata-wisdom; but we, though +following the Buddha and receiving a day’s wage of Nirvana, deemed this +a sufficient gain, never having a mind to seek after the Great-Vehicle. +We, also, have declared and expounded the Tathagata-wisdom to +bodhisattvas, but in regard to this Great-Vehicle we have never had a +longing for it. Wherefore? The Buddha, knowing that our minds delighted +in inferior things, by his tactfulness taught according to our +capacity, but still we did not perceive that we were really Buddha-sons.</p> + +<p>“Now we have just realized that the World-honoured One does not +grudge even the Buddha-wisdom. Wherefore? From of old we are really +sons of Buddha, but have only taken pleasure in minor matters; if we +had had a mind to take pleasure in the Great, the Buddha would have +preached the Great Vehicle Law to us. At length, in this Sutra, he +preaches only the One-Vehicle; and though formerly, in the presence of +bodhisattvas, he spoke disparagingly of sravakas who were pleased with +minor matters, yet the Buddha had in reality been instructing them in +the Great-Vehicle. Therefore we say that though we had no mind to hope +or expect it, yet now the Great Treasure of the King of the Law has of +itself come to us, and such things as Buddha-sons should obtain, we +have all obtained.”</p> + +<p class="para noindent">The lengthy version in verse, while faithful to the ideas of the prose +section, is interesting for the <span class="pagenum" id="Page_114" role="doc-pagebreak">114</span>further detail it gives. For +instance, the description of the father’s wealth:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“Very rich is his house,</div> + <div class="verse indent0">Abundance of silver and gold,</div> + <div class="verse indent0">Moonstones and agates,</div> + <div class="verse indent0">Pearls and lapis lazuli,</div> + <div class="verse indent0">Elephants, horses, oxen, and sheep,</div> + <div class="verse indent0">Palanquins, litters, carriages,</div> + <div class="verse indent0">Husbandmen, young slaves,</div> + <div class="verse indent0">And a multitude of people;</div> + <div class="verse indent0">His revenues and investments</div> + <div class="verse indent0">Spread even to other countries;</div> + <div class="verse indent0">His traders and his customers</div> + <div class="verse indent0">Are everywhere to be found;</div> + <div class="verse indent0">Thousands, myriads, kotis of people</div> + <div class="verse indent0">Surround and honour him;</div> + <div class="verse indent0">Constantly by the king</div> + <div class="verse indent0">He is held in affection;</div> + <div class="verse indent0">The ministers and noble families</div> + <div class="verse indent0">Honour him most highly;</div> + <div class="verse indent0">For all these reasons</div> + <div class="verse indent0">His guests are many;</div> + <div class="verse indent0">Such is the abundance of his wealth,</div> + <div class="verse indent0">And the greatness of his power.</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent0">But his years are wearing away</div> + <div class="verse indent0">And he mourns the more his son;</div> + <div class="verse indent0">Morning and night he ponders:</div> + <div class="verse indent0">‘The time of my death is approaching;</div> + <div class="verse indent0">My foolish son has left me</div> + <div class="verse indent0">For over fifty years;</div> + <div class="verse indent0">The things in my storehouses—</div> + <div class="verse indent0"><span class="pagenum" id="Page_115" role="doc-pagebreak">115</span>What shall I do with them?’</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent0">At that time the poor son</div> + <div class="verse indent0">Was seeking food and clothing</div> + <div class="verse indent0">From city on to city.</div> + <div class="verse indent0">From country on to country,</div> + <div class="verse indent0">Sometimes getting something,</div> + <div class="verse indent0">Sometimes finding nothing;</div> + <div class="verse indent0">Famished, weak and gaunt,</div> + <div class="verse indent0">Covered with scab and itch,</div> + <div class="verse indent0">Gradually he passes along</div> + <div class="verse indent0">To the city where dwells his father.</div> + <div class="verse indent0">Hired for wages he roams,</div> + <div class="verse indent0">At last reaching his father’s house.</div> + <div class="verse indent0">At that very hour the elder,</div> + <div class="verse indent0">Within his gate, has set up</div> + <div class="verse indent0">A great costly canopy,</div> + <div class="verse indent0">And sits on a lion-seat,</div> + <div class="verse indent0">Surrounded by his attendants,</div> + <div class="verse indent0">Every one caring for him,</div> + <div class="verse indent0">Some are counting up</div> + <div class="verse indent0">Gold, silver, and precious things;</div> + <div class="verse indent0">Incoming and outgoing goods,</div> + <div class="verse indent0">Noting and recording bonds.</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent0">The poor son, seeing his father</div> + <div class="verse indent0">So noble, honoured and splendid,</div> + <div class="verse indent0">Thinks: ‘This must be a king</div> + <div class="verse indent0">Or one of royal rank.’</div> + <div class="verse indent0">Alarmed and wondering, he says:</div> + <div class="verse indent0">‘Why have I come here?’</div> + <div class="verse indent0">Again he thinks to himself,</div> + <div class="verse indent0">‘If I tarry here long,</div> + <div class="verse indent0"><span class="pagenum" id="Page_116" role="doc-pagebreak">116</span>I may suffer oppression</div> + <div class="verse indent0">And be driven to forced labour.’</div> + <div class="verse indent0">Having pondered thus,</div> + <div class="verse indent0">He hurries away in haste</div> + <div class="verse indent0">To seek some poorer place,</div> + <div class="verse indent0">That he may hire his labour.</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent0">At that very time the elder,</div> + <div class="verse indent0">Seated on the lion-seat,</div> + <div class="verse indent0">Seeing his son from afar,</div> + <div class="verse indent0">Secretly recognizes him,</div> + <div class="verse indent0">And instantly orders servants</div> + <div class="verse indent0">To pursue and fetch him back.</div> + <div class="verse indent0">The poor son cries in alarm,</div> + <div class="verse indent0">Faints and falls on the ground:</div> + <div class="verse indent0">‘Ah! These men have caught me;</div> + <div class="verse indent0">I shall certainly be killed;</div> + <div class="verse indent0">Why did food and clothing,</div> + <div class="verse indent0">Cause me to come here?’</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent0">The elder, knowing that his son.</div> + <div class="verse indent0">Being foolish and inferior,</div> + <div class="verse indent0">Will not believe in his word,</div> + <div class="verse indent0">Nor believe he is his father,</div> + <div class="verse indent0">With tactful method then</div> + <div class="verse indent0">Again dispatches others,</div> + <div class="verse indent0">One-eyed, squat, and common,</div> + <div class="verse indent0">And unimposing, bidding them:</div> + <div class="verse indent0">‘Go and tell him saying,</div> + <div class="verse indent0">‘You be hired with us</div> + <div class="verse indent0">To remove dirt and rubbish</div> + <div class="verse indent0">And you shall have double wages.’</div> + <div class="verse indent0">The poor son hearing this</div> + <div class="verse indent0"><span class="pagenum" id="Page_117" role="doc-pagebreak">117</span>Is glad, and comes with them,</div> + <div class="verse indent0">For the purpose of moving dirt</div> + <div class="verse indent0">And also cleansing outhouses.</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent0">The elder, through a lattice,</div> + <div class="verse indent0">Constantly sees his son,</div> + <div class="verse indent0">And thinks of him as simple</div> + <div class="verse indent0">And pleased with humble things.</div> + <div class="verse indent0">Thereupon the elder,</div> + <div class="verse indent0">Donning a tattered garment,</div> + <div class="verse indent0">Taking along a dirt-hod,</div> + <div class="verse indent0">Goes to where his son is;</div> + <div class="verse indent0">By this device he gets near him,</div> + <div class="verse indent0">Bidding him be diligent:</div> + <div class="verse indent0">‘I have decided to raise your wages,</div> + <div class="verse indent0">And give you oil for your feet,</div> + <div class="verse indent0">And plenty of food and drink,</div> + <div class="verse indent0">And also thick warm mats.’</div> + <div class="verse indent0">With sharp words he thus chides:</div> + <div class="verse indent0">‘Get you on with the work.’</div> + <div class="verse indent0">Again he speaks gently:</div> + <div class="verse indent0">‘You are as it were my son.’</div> + <div class="verse indent0">The elder, being wise,</div> + <div class="verse indent0">Gradually has him go in and out,</div> + <div class="verse indent0">And after twenty years,</div> + <div class="verse indent0">Employs him as his steward,</div> + <div class="verse indent0">Showing him his gold and silver,</div> + <div class="verse indent0">His pearls and his crystal,</div> + <div class="verse indent0">And the income and outgo of things,</div> + <div class="verse indent0">All these he makes him know.”</div> + </div> + </div> +</div> + +<p class="para noindent">The scene opens, as already shown, with the approach to the Buddha of +the elders, who tell the <span class="pagenum" id="Page_118" role="doc-pagebreak">118</span>parable given above and now close, in the +verse section, as follows:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“We all, during a long night-time,</div> + <div class="verse indent0">Neither coveted nor were allied</div> + <div class="verse indent0">To the true Buddha-wisdom,</div> + <div class="verse indent0">Nor had aspiration to it.</div> + <div class="verse indent0">For we, in regard to the Law</div> + <div class="verse indent0">Thought we had reached finality.</div> + <div class="verse indent0">We, for a long night-time,</div> + <div class="verse indent0">Keeping the law of the Void,</div> + <div class="verse indent0">Escaped from the triple world’s</div> + <div class="verse indent0">Harassing distresses,</div> + <div class="verse indent0">And dwelt in the last bodily stage</div> + <div class="verse indent0">Of Nirvana, where form only remains.</div> + <div class="verse indent0">Taught by the Buddha we thought</div> + <div class="verse indent0">We had attained, without doubt, the Way,</div> + <div class="verse indent0">And that we had thereby</div> + <div class="verse indent0">Repaid the Buddha’s grace.</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0">But in the law of bodhisattva</div> + <div class="verse indent0">We never had wish nor pleasure.</div> + <div class="verse indent0">Our Leader saw and let us be,</div> + <div class="verse indent0">For he looked into our minds,</div> + <div class="verse indent0">And at first stirred not our zeal</div> + <div class="verse indent0">By telling of the true Gain.</div> + <div class="verse indent0">Just as the rich elder,</div> + <div class="verse indent0">Knowing his son’s lower bent,</div> + <div class="verse indent0">By his own tactfulness,</div> + <div class="verse indent0">Moulds and subdues his mind,</div> + <div class="verse indent0">And, only after that, gives him</div> + <div class="verse indent0"><span class="pagenum" id="Page_119" role="doc-pagebreak">119</span>The whole of his riches.</div> + <div class="verse indent0">So is it with the Buddha</div> + <div class="verse indent0">In the display of his rarities;</div> + <div class="verse indent0">Knowing those pleased with trifles,</div> + <div class="verse indent0">Yet by his tactfulness</div> + <div class="verse indent0">He subdues their minds,</div> + <div class="verse indent0">And teaches them the greater wisdom.</div> + <div class="verse indent0">To-day we have obtained</div> + <div class="verse indent0">What we never had before;</div> + <div class="verse indent0">What we previously never looked for</div> + <div class="verse indent0">We have unforeseen obtained,</div> + <div class="verse indent0">Just as that poor son</div> + <div class="verse indent0">Obtained inestimable treasures.</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent0">World-honoured One! Now we</div> + <div class="verse indent0">Have got the Way and the Fruit,</div> + <div class="verse indent0">And, in the faultless Law,</div> + <div class="verse indent0">Attained to clear vision.</div> + <div class="verse indent0">For long time have we kept</div> + <div class="verse indent0">The Buddha’s pure commands,</div> + <div class="verse indent0">To-day for the first time</div> + <div class="verse indent0">We obtain its fruit and reward.</div> + <div class="verse indent0">In the Law of the Law-King,</div> + <div class="verse indent0">Having long practised arya deeds,</div> + <div class="verse indent0">Now we attain the faultless,</div> + <div class="verse indent0">Peerless great Fruit.</div> + <div class="verse indent0">Now at last we are</div> + <div class="verse indent0">Really hearers of the Sound,</div> + <div class="verse indent0">Who take the news of Buddhahood</div> + <div class="verse indent0">And make all creatures hear.</div> + <div class="verse indent0">Now at last we are</div> + <div class="verse indent0">Really Arahats,</div> + <div class="verse indent0"><span class="pagenum" id="Page_120" role="doc-pagebreak">120</span>Who, in all the worlds of</div> + <div class="verse indent0">Gods, men, maras, and brahmans,</div> + <div class="verse indent0">Universally by them</div> + <div class="verse indent0">Are worthy of worship.</div> + </div> + </div> +</div> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent0">The World-honoured One, in great grace,</div> + <div class="verse indent0">With rare and precious things,</div> + <div class="verse indent0">Compassionates, instructs</div> + <div class="verse indent0">And confers benefits on us;</div> + <div class="verse indent0">Through countless kotis of kalpas,</div> + <div class="verse indent0">Who could ever repay him?</div> + <div class="verse indent0">Service of hands and feet,</div> + <div class="verse indent0">Homage all prostrate,</div> + <div class="verse indent0">Every kind of offering,</div> + <div class="verse indent0">Are all unable to repay.</div> + <div class="verse indent0">If one bore him on one’s head,</div> + <div class="verse indent0">Or carried him on one’s shoulders,</div> + <div class="verse indent0">Through kalpas as the sands of Ganges,</div> + <div class="verse indent0">Revering him with the whole mind;</div> + <div class="verse indent0">Or with the best of food,</div> + <div class="verse indent0">Countless costly garments,</div> + <div class="verse indent0">And all kinds of bed-things;</div> + <div class="verse indent0">Or every sort of medicament;</div> + <div class="verse indent0">Or, with Ox-head sandal-wood</div> + <div class="verse indent0">And all kinds of jewels,</div> + <div class="verse indent0">Erect stupas and monasteries,</div> + <div class="verse indent0">Or carpet the ground with costly robes;</div> + <div class="verse indent0">With such things as these,</div> + <div class="verse indent0">To pay him homage</div> + <div class="verse indent0">Through kalpas as sands of Ganges,</div> + <div class="verse indent0">One still could not repay.</div> + <div class="verse indent0">Buddhas, with their rare,</div> + <div class="verse indent0"><span class="pagenum" id="Page_121" role="doc-pagebreak">121</span>Infinite and boundless,</div> + <div class="verse indent0">Inconceivably great</div> + <div class="verse indent0">Powers transcendent,</div> + <div class="verse indent0">Faultless and effortless,</div> + <div class="verse indent0">Kings of the Law,</div> + <div class="verse indent0">Are able, for inferior minds,</div> + <div class="verse indent0">In this matter to be patient,</div> + <div class="verse indent0">And, for common folk attached to externals,</div> + <div class="verse indent0">To preach as may befit them.</div> + <div class="verse indent0">Buddhas, in the Law,</div> + <div class="verse indent0">Attain to supreme power,</div> + <div class="verse indent0">Know all living beings,</div> + <div class="verse indent0">With their desires and pleasures,</div> + <div class="verse indent0">And their aspirations,</div> + <div class="verse indent0">So, according to their capacity,</div> + <div class="verse indent0">By innumerable parables,</div> + <div class="verse indent0">To them they preach the Law.</div> + <div class="verse indent0">According as all the living</div> + <div class="verse indent0">Have in past lives planted good roots,</div> + <div class="verse indent0">The Buddhas, discerning the mature</div> + <div class="verse indent0">From the immature,</div> + <div class="verse indent0">And taking account of each,</div> + <div class="verse indent0">Discriminating and understanding,</div> + <div class="verse indent0">As may be most befitting</div> + <div class="verse indent0">In the One Vehicle preach the Three.”</div> + </div> + </div> +</div> +</section> + +<hr class="chap x-ebookmaker-drop" aria-hidden="true"> +<section role="doc-chapter" aria-labelledby="c05-hd" class="chapter"> +<div class="pagenum" id="Page_122" role="doc-pagebreak">122</div> +<h2 class="nobreak" id="c05-hd">V</h2> + +<p class="para noindent"><span class="smcap">The</span> Buddha now praises the four elders for their discernment, but adds +that the Tathagata has numberless other qualities, which could not be +told if enumerated for infinite kotis of kalpas.</p> + +<p class="noindent">“Know, Kaśyapa! The Tathagata is the King of the Laws (i.e. the King +of all things). Whatever he says is entirely free from falsity. He +explains all laws (or things) by wise tactfulness. The laws preached +by him have Perfect Enlightenment as their aim. The Tathagata sees +and knows what is the goal of all laws, and also knows what all +living beings in their inmost hearts are doing, penetrating them +without hindrance. Moreover, in regard to all laws, having the utmost +understanding of them, he reveals to the living the wisdom of Perfect +Enlightenment.</p> + +<p>“Kaśyapa! Suppose, in a Three-Thousand-Great-Thousandfold-World (or +chiliocosm), there are growing, on the mountains, along the rivers and +streams, in the valleys and on the lands, plants, trees, thickets, +forests, and medicinal herbs, of various and numerous kinds, with names +and forms all different. A dense cloud spreads over and everywhere +covers the whole Three-Thousand-Great-Thousandfold-World, and pours +down its rain equally at the same time. Its moisture universally +fertilizes the plants, trees, thickets, forests and medicinal herbs, +with their tiny roots, tiny stalks, tiny twigs, tiny leaves; their +medium roots, medium stalks, medium twigs, medium <span class="pagenum" id="Page_123" role="doc-pagebreak">123</span>leaves; their +big roots, big stalks, big twigs, and big leaves; every tree, big or +little, according to its superior, middle or lower capacity, receives +its share. From the rain of the one cloud, each according to its +species acquires its growth and the profusion of its flowers and fruit. +Though produced in the same soil and moistened by the same rain, yet +these plants and trees are all different.</p> + +<figure class="figcenter illowp100" id="img5"> + <img class="w100" src="images/img5.png" alt="Buddha standing in a stream with water swirling around him"> + <figcaption class="smaller90">5. Buddha divides the swollen torrent and walks over dryshod + </figcaption> +</figure> + +<p>“Know, Kaśyapa! The Tathagata is also like this; He appears in the +world like the rising of a great cloud, with a great sound universally +extending over the world of gods, men, and asuras, just as that great +cloud everywhere covers the Three-Thousand-Great-Thousandfold-Region. +In the great assembly he chants forth these words: ‘I am the Tathagata, +the Worshipful, the All Wise, of Perfectly Enlightened Conduct, the +Well-Departed, the Understander of the World, the Peerless Leader, the +Controller, the Teacher of gods and men, the Buddha, the World-honoured +One. Those who have not yet been saved I cause to be saved; those who +have not yet been set free to be set free; those who have not yet been +comforted to be comforted; those who have not yet obtained nirvana to +obtain nirvana. I know the present world and the world to come, as they +really are. I am the All-knowing, the All-seeing, the Knower of the +Way, the Opener of the Way, the Preacher of the Way. Come to me, all ye +gods, men, and asuras, to hear the Law.’ Then, numberless thousands, +myriads, kotis of classes of living beings come to the Buddha to hear +the Law. Thereupon the Tathagata, <span class="pagenum" id="Page_124" role="doc-pagebreak">124</span>observing the natural powers +of these beings, keen or dull, zealous or indifferent, according to +their capacity preaches to them the Law in varying and unstinted ways, +causing them to rejoice and joyfully to obtain much profit. All those +living beings, on hearing this Law, are comforted in the present life +and afterwards will be born in happy states, made joyful by the Truth, +and will also hear the Law. Having heard the Law, they are freed from +hindrances and, according to their capacity in the laws, they gradually +enter the Way.</p> + +<p>“Just as that great cloud, raining on all the plants, trees, thickets, +forests, and medicinal herbs, and according to the nature of their +seed perfectly fertilizes them, so that each grows and develops, in +like manner the Law preached by the Tathagata is of one form and one +flavour, that is to say, Deliverance, Abandonment, Extinction, and +finally the attainment of Perfect Knowledge. If there be living beings +who hear the Law of the Tathagata and keep, read, recite and practise +it as preached, their achievements will not give them self-knowledge. +Wherefore? Because there is only the Tathagata who knows the Seed, +the Form, the Embodiment, and the Nature of all these living beings, +what things they are reflecting upon, what things they are thinking, +what things practising, how reflecting, how thinking, how practising, +by what method reflecting, by what method thinking, by what method +practising, and by what laws attaining to what laws. There is only +the Tathagata who in reality sees, clearly and without hindrance, +the varying stages <span class="pagenum" id="Page_125" role="doc-pagebreak">125</span>in which all living beings are. It is like +those plants, trees, thickets, forests, medicinal herbs, and others +which do not know their own natures, superior, middle, or inferior. +The Tathagata knows this unitary essential Law, that is to say, +Deliverance, Abandonment, Extinction, final Nirvana of eternal rest, +ending in return to the Void. The Buddha, knowing this and observing +the disposition of all living beings, carefully leads them on. For this +reason He does not immediately declare to them the complete and perfect +wisdom. Kaśyapa! All of you! A most rare thing it is that you should be +able to know the Law preached by the Tathagata as he sees fit, and be +able to believe and to receive it. Wherefore? Because the Law preached +by Buddhas, the World-honoured Ones, as they see fit, is difficult to +discern and difficult to know.”</p> + +<p class="para noindent">The following are selections from the section in verse:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“Know, Kaśyapa!</div> + <div class="verse indent0">It is like unto a great cloud</div> + <div class="verse indent0">Rising above the world,</div> + <div class="verse indent0">Covering all things everywhere,</div> + <div class="verse indent0">A gracious cloud full of moisture;</div> + <div class="verse indent0">Lightning-flames flash and dazzle,</div> + <div class="verse indent0">Voice of thunder vibrates afar,</div> + <div class="verse indent0">Bringing joy and ease to all.</div> + <div class="verse indent0">The sun’s rays are veiled,</div> + <div class="verse indent0">And the earth is cooled;</div> + <div class="verse indent0">The cloud lowers and spreads</div> + <div class="verse indent0">As if it might be caught and gathered;</div> + <div class="verse indent0"><span class="pagenum" id="Page_126" role="doc-pagebreak">126</span>Its rain everywhere equally</div> + <div class="verse indent0">Descends on all sides,</div> + <div class="verse indent0">Streaming and pouring unstinted,</div> + <div class="verse indent0">Permeating the land.</div> + <div class="verse indent0">On mountains, by rivers, in valleys,</div> + <div class="verse indent0">In hidden recesses, there grow</div> + <div class="verse indent0">The plants, trees, and herbs;</div> + <div class="verse indent0">Trees, both great and small,</div> + <div class="verse indent0">The shoots of the ripening grain,</div> + <div class="verse indent0">Grape vine and sugar-cane.</div> + <div class="verse indent0">Fertilized are these by the rain</div> + <div class="verse indent0">And abundantly enriched;</div> + <div class="verse indent0">The dry ground is soaked,</div> + <div class="verse indent0">Herbs and trees flourish together.</div> + <div class="verse indent0">From the one water which</div> + <div class="verse indent0">Issued from that cloud,</div> + <div class="verse indent0">Plants, trees, thickets, forests,</div> + <div class="verse indent0">According to need receive moisture.</div> + <div class="verse indent0">All the various trees,</div> + <div class="verse indent0">Lofty, medium, low,</div> + <div class="verse indent0">Each according to its size,</div> + <div class="verse indent0">Grows and develops</div> + <div class="verse indent0">Roots, stalks, branches, leaves,</div> + <div class="verse indent0">Blossoms and fruits in their brilliant colours;</div> + <div class="verse indent0">Wherever the one rain reaches,</div> + <div class="verse indent0">All become fresh and glossy.</div> + <div class="verse indent0">According as their bodies, forms</div> + <div class="verse indent0">And natures are great or small,</div> + <div class="verse indent0">So the enriching (rain),</div> + <div class="verse indent0">Though it is one and the same,</div> + <div class="verse indent0">Yet makes each of them flourish.</div> + <div class="verse indent0"><span class="pagenum" id="Page_127" role="doc-pagebreak">127</span>In like manner also the Buddha</div> + <div class="verse indent0">Appears here in the World,</div> + <div class="verse indent0">Like unto a great cloud</div> + <div class="verse indent0">Universally covering all things;</div> + <div class="verse indent0">And having appeared in the world,</div> + <div class="verse indent0">He, for the sake of the living,</div> + <div class="verse indent0">Discriminates and proclaims</div> + <div class="verse indent0">The truth in regard to all laws.</div> + <div class="verse indent0">The Great Holy World-honoured One,</div> + <div class="verse indent0">Among the gods and men</div> + <div class="verse indent0">And among the other beings,</div> + <div class="verse indent0">Proclaims abroad this word:</div> + <div class="verse indent0">‘I am the Tathagata,</div> + <div class="verse indent0">The Most Honoured among men;</div> + <div class="verse indent0">I appear in the world</div> + <div class="verse indent0">Like unto this great cloud,</div> + <div class="verse indent0">To pour enrichment on all</div> + <div class="verse indent0">Parched living beings,</div> + <div class="verse indent0">To free them from their misery</div> + <div class="verse indent0">To attain the joy of peace,</div> + <div class="verse indent0">Joy of the present world,</div> + <div class="verse indent0">And joy of Nirvana.</div> + <div class="verse indent0">Gods, men, and every one!</div> + <div class="verse indent0">Hearken well with your mind,</div> + <div class="verse indent0">Come you here to me,</div> + <div class="verse indent0">Behold the Peerless Honoured One!</div> + <div class="verse indent0">I am the World-honoured,</div> + <div class="verse indent0">Who cannot be equalled.</div> + <div class="verse indent0">To give rest to every creature,</div> + <div class="verse indent0">I appear in the world,</div> + <div class="verse indent0">And, to the hosts of the living,</div> + <div class="verse indent0"><span class="pagenum" id="Page_128" role="doc-pagebreak">128</span>Preach the pure Law, sweet as dew;</div> + <div class="verse indent0">The one and only Law</div> + <div class="verse indent0">Of deliverance and Nirvana.</div> + <div class="verse indent0">With one transcendent voice</div> + <div class="verse indent0">I proclaim this truth,</div> + <div class="verse indent0">Ever taking the Great-Vehicle</div> + <div class="verse indent0">As my subject.</div> + <div class="verse indent0">Upon all I ever look</div> + <div class="verse indent0">Everywhere impartially,</div> + <div class="verse indent0">Without distinction of persons,</div> + <div class="verse indent0">Or mind of love or hate.</div> + <div class="verse indent0">I have no predilections</div> + <div class="verse indent0">Nor any limitations;</div> + <div class="verse indent0">Ever to all beings</div> + <div class="verse indent0">I preach the Law equally;</div> + <div class="verse indent0">As I preach to one person,</div> + <div class="verse indent0">So I preach to all.</div> + <div class="verse indent0">Ever I proclaim the Law,</div> + <div class="verse indent0">Engaged in naught else;</div> + <div class="verse indent0">Going, coming, sitting, standing,</div> + <div class="verse indent0">Never am I weary of</div> + <div class="verse indent0">Pouring it copious on the world,</div> + <div class="verse indent0">Like the all-enriching rain.</div> + <div class="verse indent0">On honoured and humble, high and low,</div> + <div class="verse indent0">Law-keepers, and law-breakers,</div> + <div class="verse indent0">Those of perfect character,</div> + <div class="verse indent0">And those of imperfect,</div> + <div class="verse indent0">Orthodox and heterodox,</div> + <div class="verse indent0">Quick witted and dull witted,</div> + <div class="verse indent0">Equally I rain the Law-rain</div> + <div class="verse indent0">Unwearyingly’.”</div> + </div> + </div> +</div> +</section> + +<hr class="chap x-ebookmaker-drop" aria-hidden="true"> +<section role="doc-chapter" aria-labelledby="c06-hd" class="chapter"> +<div class="pagenum" id="Page_129" role="doc-pagebreak">129</div> +<h2 class="nobreak" id="c06-hd">VI</h2> + +<p class="para noindent"><span class="smcap">Turning</span> to the great audience, the Buddha predicts for Maha-Kaśyapa and +the other three elders their future as Buddhas in worlds to come, and +extends his prediction to other disciples.</p> + +<p class="para">Maha-Kaśyapa will be the Buddha Radiance, whose realm will be Radiant +Virtue, and his kalpa Magnificent.</p> + +<p class="para">“His domain will be beautiful, free from dirt, shards, thorns and +uncleanness; its land will be level and straight with no uneven places, +neither hollows nor mounds; its ground will be lapis lazuli; it will +have rows of jewel-trees, golden cords to set bounds to the ways, be +strewn with precious flowers, and purity will reign everywhere.” Its +bodhisattvas will be innumerable. “No Mara-deeds will be there, for, +though Mara and Mara’s people dwell in that land, they will care for +its Buddha-law.”</p> + +<p class="para">The elder Subhuti will be the Buddha Name-and-Form, in the domain +Jewel-land, with crystal for its ground; his aeon will be Jewel-kalpa.</p> + +<p class="para">The elder Maha-Katyayana will be the Buddha Golden Light, his domain +will have crystal for ground, but his kalpa and domains are described +without name.</p> + +<p class="para">The fourth elder Maha-Maudgalyayana will be the Buddha Sandalwood +Fragrance, in the domain <span class="pagenum" id="Page_130" role="doc-pagebreak">130</span>Gladsome Mind, with crystal for ground, +and his kalpa will be Joyful.</p> + +<p class="para">Each section is, as usual, done into verse, but there is nothing of +outstanding interest or value. The chief feature worthy of note is, +that the author makes all four of the leading disciples of Śakyamuni +announce their rejection of the hinayana doctrines, in favour of +mahayana teaching. They proclaim their realization, which they +certainly never had in their lifetime, that the Buddha’s earlier +teaching was temporary, awaiting the greater revelation presented in +this Sutra.</p> +</section> + +<hr class="chap x-ebookmaker-drop" aria-hidden="true"> +<section role="doc-chapter" aria-labelledby="c07-hd" class="chapter"> +<div class="pagenum" id="Page_131" role="doc-pagebreak">131</div> +<h2 class="nobreak" id="c07-hd">VII</h2> + +<p class="para noindent"><span class="smcap">The</span> Buddha now addresses the body of his disciples, telling them that +once upon a time there was a Buddha named Universal-Surpassing-Wisdom. +An immeasurable time has passed since his Nirvana, and the Buddha tries +to impress on his hearers the meaning of timelessness in the following +manner:</p> + +<p class="noindent">“Suppose the earth element in a Three-Thousand-Great-Thousandfold-World +were by some one ground into ink, and he were to pass through a +thousand realms in an eastern direction, and then let fall one drop +as large as a grain of dust; again, passing through another thousand +realms, once more he let fall one drop; suppose he thus proceeds until +he has finished the ink made of the earth-element—what is your opinion? +All these realms—is it possible for mathematicians, or their disciples, +to find their end or confines so as to know their number?”</p> + +<p>“No, World-honoured One!”</p> + +<p>“Bhikshus! Suppose all those realms which that man has passed, where +he has dropped a drop and where he has not, were ground to dust, and +suppose one grain of the dust be a kalpa—the time since that Buddha +became extinct till now still exceeds those numbers by innumerable, +infinite, hundreds, thousands, myriads, kotis of asamkhyeya kalpas. By +the power of my Buddha-wisdom, I observe that distant time as if it +were only to-day.”</p> + +<p class="para noindent"><span class="pagenum" id="Page_132" role="doc-pagebreak">132</span>The whole story is too long for insertion here. In brief, the +Buddha, Universal-Surpassing-Wisdom, after routing the army of Mara, +common to Buddha-realms, sat cross-legged, motionless in mind and body, +for ten minor kalpas, but still did not attain to Perfect Enlightenment.</p> + +<p>“Then the gods of Indra’s heavens spread for that Buddha a lion-throne, +a yojana high, under a bodhi-tree, so that the Buddha might on this +throne attain Perfect Enlightenment. No sooner was he seated on it, +than the Brahma heavenly kings rained down celestial flowers over an +area of a hundred yojanas. A fragrant wind from time to time arose, +sweeping away the flowers as they withered and raining fresh ones.”</p> + +<p class="para noindent">Other wonders are described until, at the end of ten minor kalpas, the +great Buddha-law of Perfect Enlightenment is revealed. His sixteen +sons, born while he was a prince before he left home to become a monk, +also his father, with his hundred ministers and myriads of people, all +drew near to the Throne of Enlightenment, doing homage to its occupant. +They besought him to roll the Wheel of the Law and proclaim the Truth.</p> + +<p class="para">At the moment when this Buddha attained Perfect Enlightenment the whole +universe was shaken, a light shone in regions where light had never +shown before, and wherever light was known its shining was doubled in +intensity.</p> + +<p class="para"><span class="pagenum" id="Page_133" role="doc-pagebreak">133</span>The Brahma-kings astonished cry:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“In all our palaces</div> + <div class="verse indent0">Ne’er has been such shining:</div> + <div class="verse indent0">What may be its cause?</div> + <div class="verse indent0">Let us investigate.</div> + <div class="verse indent0">Has a great good god been born,</div> + <div class="verse indent0">Or a Buddha appeared in the world,</div> + <div class="verse indent0">That this great brilliance</div> + <div class="verse indent0">Illuminates the universe?”</div> + </div> + </div> +</div> + +<p class="para noindent">Thereupon the Brahma-kings of the East in five hundred myriad kotis +of realms, with all their palace train, each follower bearing a great +bag, full of celestial flowers, set forth to investigate the sign. They +found the Buddha surrounded by vast expectant throngs, and immediately +joined them, strewing their flowers before his feet till they rose high +as Mount Sumeru, and each offering to him his magnificent palace. In +like manner there appeared, in turn, the Brahma-kings of each of the +other regions, making similar offerings. This is told in plenitude of +detail, covering many pages of prose and verse. The four quarters, +together with the zenith and nadir, are each portrayed in similar +style, with sufficient variation to avoid mere verbal repetition.</p> + +<p class="para">The light that shone through all the worlds was the Light of Truth +dawning on the awakening Buddha. It was the Radiance of Perfect +Enlightenment, of which the Mahayana is the conveyer. The Brahma-kings +chant:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00"><span class="pagenum" id="Page_134" role="doc-pagebreak">134</span>“Kalpas untold from of yore</div> + <div class="verse indent0">Have passed empty without a Buddha;</div> + <div class="verse indent0">A World-honoured One not appearing,</div> + <div class="verse indent0">Darkness has everywhere reigned;</div> + <div class="verse indent0">The three evil states were thriving,</div> + <div class="verse indent0">Flourishing were the demons,</div> + <div class="verse indent0">While the heavenly host dwindled</div> + <div class="verse indent0">And perished in evil estate,</div> + <div class="verse indent0">Not hearing the Law from a Buddha.</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0">The Buddha, the eye of the world,</div> + <div class="verse indent0">Now after long ages appears;</div> + <div class="verse indent0">Through pity for the living</div> + <div class="verse indent0">In the world he is revealed,</div> + <div class="verse indent0">Surpassing in Perfect Enlightenment</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0">All our palaces, made beauteous</div> + <div class="verse indent0">With this supernal Light,</div> + <div class="verse indent0">We offer to the World-Honoured.</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0">World-Honoured! roll the Law-wheel!</div> + <div class="verse indent0">Beat the drum of the dew-sweet Law,</div> + <div class="verse indent0">Save the suffering living</div> + <div class="verse indent0">Reveal the Nirvana-Way!”</div> + </div> + </div> +</div> + +<p class="para noindent">Then the Buddha Universal-Surpassing-Wisdom is represented as following +the tactical method of Buddhas, that of preaching first the four +noble truths concerning Pain and its cure, i.e. the fact and nature +of suffering; the assembling (or, <span class="pagenum" id="Page_135" role="doc-pagebreak">135</span>focussing) of suffering; the +possibility of the extinction of suffering; the way of its extinction. +This he followed with the Law of the Twelve Causes of reincarnation +and their annihilation. Such is, of course, the preparatory or +hinayana method; yet, as the result of it, the sixteen princes and +myriads of others “were freed from faults, all obtaining the profound, +mystic meditations, the Three Clear (Views) and the Six Transcendent +(Faculties) and thus accomplished the Eight Emancipations”. Likewise, +at a second, a third, and a fourth time of preaching the Law, “beings +as sands of the Ganges were freed from faults.”</p> + +<p class="para">The sixteen royal sons became monks, served myriads of Buddhas, and +then besought the Buddha, their father, to preach the Law of Perfect +Enlightenment! The vast host added their appeal, and “after two +myriad kalpas had passed, in the midst of the four groups he preached +this Mahayana Sutra named ‘The Lotus Flower of the Wonderful Law’.” +“For eight thousand kalpas he continued preaching this Sutra without +cessation. When he had finished, he then entered a quiet room and +remained in meditation during eighty-four thousand kalpas.” During this +period his sixteen sons preached everywhere the Sutra of the Wonderful +Law-Flower, saving incalculable numbers of beings.</p> + +<p class="para">After eighty-four thousand kalpas had passed, the Buddha, Great +Universal Master of Wisdom, arose from his trance-like meditation, +ascended the Law-throne, and addressed the vast assembly, calling +<span class="pagenum" id="Page_136" role="doc-pagebreak">136</span>on them to pay homage to his sixteen sons because they had +universally preached the Lotus Sutra.</p> + +<p class="para noindent left">.....</p> + +<p class="para">Śakyamuni, having told this story of the former Buddha, now +declared that the sixteen sons, who became Buddhas, possessed their +Buddha-realms in the eight directions. Two of them were in the eastern +region, two in the south-eastern, and so on. Their titles are given. +The fifteenth and sixteenth were in the north-eastern region, one of +them being named “Destroyer of Fear in all the world”, the other was +Śakyamuni himself, who has now at last reached the stage of Perfect +Enlightenment in this world.</p> + +<p class="para">He tells the disciples, that they have all been his disciples in former +states of existence. “All those beings, innumerable as the sands of +Ganges, whom I converted at that time, are you yourselves, and you +will be my disciples in future worlds after my extinction.” “In other +realms I shall still be Buddha though under different names.” The +meaning seems to be that the One Buddha appears in countless worlds, +One yet infinite in number. Each personal incarnation of the Buddhas, +each embodiment, so to speak, has its own characteristic, but there is +only One Buddha in and through all these various manifestations. It +is, of course, not clear from this chapter alone that the One Buddha +is personal, and not an abstraction like Wisdom, but the general +interpretation favours one personal <span class="pagenum" id="Page_137" role="doc-pagebreak">137</span>Buddha, whom Dr. Timothy +Richard has not hesitated to call God.</p> + +<figure class="figcenter illowp100" id="img6"> + <img class="w100" src="images/img6.png" alt="Seated Buddha is speaking to monks in a forest"> + <figcaption class="smaller90">6. Buddha tells his disciples the story of a former Buddha + </figcaption> +</figure> + +<p class="noindent">“Monks!” says the Buddha, “If a Tathagata himself knows that the time +of his Nirvana has arrived, and that his assembly is purified, is firm +in faith and discernment, penetrated with the Law of the Void, and +profound in meditation, then he gathers together his bodhisattvas to +preach this Sutra to them. In the world there is no second vehicle for +attaining to extinction; there is only the One Buddha-Vehicle for such +attainment. Know, bhikshus! The tact of the Tathagata penetrates deeply +into the natures of all living beings, and knows that they are bent on +the enjoyment of trifling things and deeply attached to human desires. +It is for the sake of these he preaches Nirvana.”</p> + +<h3>The Magic City</h3> + +<p>“Suppose, there is a fearful region, five hundred yojanas in extent, +through which lies a perilous and difficult road, far from the abodes +of men. Suppose there is a large company wishing to pass along that +road to the Place of Jewels, and they have a guide, wise and astute, +who knows well the perilous road, where it is open and where closed, +and who leads the company that wish to cross this arduous region. +Suppose on the way the company he leads become weary and lagging and +say to the leader: ‘We are utterly exhausted, and moreover afraid, +and cannot go any farther; the road before us stretches far; let us +turn back.’ The leader, a man of much tact, reflects thus: <span class="pagenum" id="Page_138" role="doc-pagebreak">138</span>‘These +people are to be pitied. How can they give up such great treasure and +seek to turn back?’ Reflecting thus, by a device, in the midst of the +perilous road, he magically raises a city over three hundred yojanas +in extent, and says to the company: ‘Do not fear, and do not turn +back. Here is this great city in which you may stay and follow your +own desires. If you enter this city, you will speedily be at ease; and +if you then are able to go forward to the Place of Jewels, you may +proceed.’</p> + +<p>“Thereupon the exhausted company are greatly rejoiced in mind, and +praise their unexampled fortune: ‘Now indeed we shall escape this evil +way and speedily be at ease.’ Then the company proceed into the magic +city, imagining they have arrived at their destination and are settled +in comfort. When the leader perceives that the company are rested and +are no longer fatigued, he makes the magic city disappear, and says to +the company: ‘Come along, all of you, the Place of Jewels is at hand. I +only created this past large city for you to rest a while.’</p> + +<p>“Bhikshus! So is it with the Tathagata. At present he is your great +Leader, acquainted with the distresses, the evils, the perils and the +long-continued processes of mortality, from which you must be rid and +removed. If living beings only hear of One Buddha-Vehicle, they will +not desire to see the Buddha, nor wish to draw nigh to him, but think +thus—‘the Buddha-Way is long and far; only after undergoing long and +bitter toil, can the end be reached’. The Buddha, knowing how feeble +and low <span class="pagenum" id="Page_139" role="doc-pagebreak">139</span>are their minds, by his tact, while they are on the way, +preaches the two stages of Nirvana, in order to give them rest. If +those beings remain in these secondary stages, then the Tathagata +proceeds to tell them: ‘You have not yet accomplished your task. The +place where you are dwelling is near to the Buddha-Wisdom. Take note +and ponder that the Nirvana to which you have attained is not the real +one!’ It is only the Tathagata’s device which distinguishes and speaks +of the One Buddha-Vehicle as Three. He is just like that leader who, +in order to give rest to his company, magically makes a great city and +after they are rested informs them saying: ‘The Place of Jewels is near +at hand; this city is not real, but only my magic production’.”</p> + +<p class="para noindent">The verse section of the Magic City is as follows:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“It is like to a perilous way,</div> + <div class="verse indent0">Cut off, full of venomous beasts,</div> + <div class="verse indent0">Without either water or grass,</div> + <div class="verse indent0">A region of terror to men.</div> + <div class="verse indent0">A throng, countless thousands, myriads,</div> + <div class="verse indent0">Wish to traverse this perilous way,</div> + <div class="verse indent0">Far and long indeed is the road,</div> + <div class="verse indent0">Through five hundred yojanas.</div> + <div class="verse indent0">Then there appears a leader,</div> + <div class="verse indent0">Strong of sense and wise,</div> + <div class="verse indent0">Clear-headed, resolute,</div> + <div class="verse indent0">Who in peril saves from danger.</div> + <div class="verse indent0">Exhausted and worn, these people</div> + <div class="verse indent0">Cry to the leader, saying:</div> + <div class="verse indent0">‘Weary and worn are we,</div> + <div class="verse indent0"><span class="pagenum" id="Page_140" role="doc-pagebreak">140</span>Let us turn back from here.’</div> + <div class="verse indent0">The leader reflects within:</div> + <div class="verse indent0">‘To be pitied are these poor folk!</div> + <div class="verse indent0">How can they wish to turn back</div> + <div class="verse indent0">And miss so great a treasure?’</div> + <div class="verse indent0">Instant a device occurs—</div> + <div class="verse indent0">‘Let me use supernatural power</div> + <div class="verse indent0">And make a great magic city,</div> + <div class="verse indent0">With houses splendid adorned,</div> + <div class="verse indent0">Surrounded with gardens and groves</div> + <div class="verse indent0">Streamlets and bathing pools,</div> + <div class="verse indent0">Massive gates and towers,</div> + <div class="verse indent0">Full both of men and women.’</div> + <div class="verse indent0">Making this transformation,</div> + <div class="verse indent0">He pacifies them, saying: ‘Fear not!</div> + <div class="verse indent0">Enter all of you into this city,</div> + <div class="verse indent0">Let each enjoy himself at will.’</div> + <div class="verse indent0">When those people had entered the city,</div> + <div class="verse indent0">Their hearts were full of joy,</div> + <div class="verse indent0">They only thought of rest and ease,</div> + <div class="verse indent0">And considered they had been saved.</div> + <div class="verse indent0">When the leader knew they were rested,</div> + <div class="verse indent0">He assembled and spoke to them saying:</div> + <div class="verse indent0">‘All of you now press forward!</div> + <div class="verse indent0">This was but an illusory city.</div> + <div class="verse indent0">Seeing you were worn out</div> + <div class="verse indent0">And wishing to turn back midway,</div> + <div class="verse indent0">I, therefore, by a device,</div> + <div class="verse indent0">Temporarily made this city.</div> + <div class="verse indent0">Do you diligently now advance</div> + <div class="verse indent0">Together to the Place of Jewels.’</div> + <div class="verse indent0"><span class="pagenum" id="Page_141" role="doc-pagebreak">141</span>I, too, in equal manner,</div> + <div class="verse indent0">Am the Leader of all the living.</div> + <div class="verse indent0">Seeing the seekers of the Way,</div> + <div class="verse indent0">Midway becoming wearied,</div> + <div class="verse indent0">Unable to cross the perilous ways</div> + <div class="verse indent0">Of mortality and delusion.</div> + <div class="verse indent0">So I, by expedient methods,</div> + <div class="verse indent0">For their ease preached Nirvana, saying:</div> + <div class="verse indent0">‘Your sufferings now are ended;</div> + <div class="verse indent0">All your toil is finished!’</div> + <div class="verse indent0">When I knew you had reached Nirvana</div> + <div class="verse indent0">And all had become Arhats,</div> + <div class="verse indent0">Then I gathered you together</div> + <div class="verse indent0">And preached to you the real Law.</div> + <div class="verse indent0">Buddhas in their tactfulness,</div> + <div class="verse indent0">Separately preach the Three Vehicles;</div> + <div class="verse indent0">Though there is but the One Buddha-Vehicle;</div> + <div class="verse indent0">Only as resting-places are Two preached.</div> + <div class="verse indent0">Now I preach to you the truth;</div> + <div class="verse indent0">What you have reached is not the extinction.</div> + <div class="verse indent0">To obtain perfect Buddha-knowledge,</div> + <div class="verse indent0">Exert yourselves with utmost zeal!</div> + <div class="verse indent0">Prove the Perfect Knowledge,</div> + <div class="verse indent0">The Ten Powers of the Buddha-Laws,</div> + <div class="verse indent0">Perfect the Thirty-two Signs—</div> + <div class="verse indent0">Then that is the real extinction.</div> + <div class="verse indent0">The Buddhas, the onward Leaders,</div> + <div class="verse indent0">Call the resting-place Nirvana,</div> + <div class="verse indent0">But, perceiving their people rested,</div> + <div class="verse indent0">They lead on to Buddha-Wisdom.”</div> + </div> + </div> +</div> +</section> + +<hr class="chap x-ebookmaker-drop" aria-hidden="true"> +<section role="doc-chapter" aria-labelledby="c08-hd" class="chapter"> +<div class="pagenum" id="Page_142" role="doc-pagebreak">142</div> +<h2 class="nobreak" id="c08-hd">VIII</h2> + +<p class="para noindent"><span class="smcap">Leaving</span> his seat, the disciple Purna now prostrates himself before the +Buddha, then rises and gazes transfixed upon his honoured countenance. +Thereupon the Buddha praises Purna as the greatest of his preachers, +not only in this world, but in many previous existences under many +Buddhas. He foretells that when he has accomplished his course he will +become the Buddha Radiance-of-the-Law, whose land will consist of “the +seven precious things”, “its ground level as the palm of the hand, free +from hills and valleys, runnels and ditches”. In its sky, “men and +gods will meet and behold each other. There will be no evil ways, and +no womankind, for all living beings will be born by transformation and +have no carnal passion. They will attain to great transcendent powers; +their bodies will emit rays of light; they will fly anywhere at will”. +Their food will be Joy-in-the-Law, and Gladness-in-Meditation. His +domain will be Excellent-Purity and his kalpa Jewel-Radiance.</p> + +<p class="para">In the verse section occur the following lines:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“Bhikshus! Attentively listen to me!</div> + <div class="verse indent0">The Way my Buddha-son has walked,</div> + <div class="verse indent0">Through studying well expediency,</div> + <div class="verse indent0">Surpasses all conception far.</div> + <div class="verse indent0">Knowing all beings enjoy mere trifles</div> + <div class="verse indent0"><span class="pagenum" id="Page_143" role="doc-pagebreak">143</span>And are afraid of the greater wisdom,</div> + <div class="verse indent0">The Bodhisattvas, therefore, become</div> + <div class="verse indent0">Sravakas or Pratyekabuddhas.</div> + <div class="verse indent0">By numberless expedient methods</div> + <div class="verse indent0">All kinds of beings they then convert,</div> + <div class="verse indent0">Saying: ‘We are only Sravakas,</div> + <div class="verse indent0">Far removed from Buddhahood.’</div> + <div class="verse indent0">Innumerable beings they thus release,</div> + <div class="verse indent0">Each completing his varied course;</div> + <div class="verse indent0">Even the lax and low-disposed</div> + <div class="verse indent0">Become Buddhas by gradual stage.</div> + <div class="verse indent0">Hiding their Bodhisattva-deeds,</div> + <div class="verse indent0">Externally they are as Sravakas;</div> + <div class="verse indent0">With few desires, disliking mortal life,</div> + <div class="verse indent0">They truly purify their Buddha-land,</div> + <div class="verse indent0">Appearing possessed of human passions</div> + <div class="verse indent0">And seeming to hold heretical views.</div> + <div class="verse indent0">Thus do my disciples</div> + <div class="verse indent0">Tactfully save all beings.</div> + <div class="verse indent0">If I fully explained</div> + <div class="verse indent0">Their varied transformations,</div> + <div class="verse indent0">Beings who heard of them</div> + <div class="verse indent0">Would be perplexed and puzzled.</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0">Their meat is joy in the Law</div> + <div class="verse indent0">And pleasure in meditation,</div> + <div class="verse indent0">With never a thought of other;</div> + <div class="verse indent0">No womankind will be there,</div> + <div class="verse indent0">Nor any evil ways.</div> + <div class="verse indent0">My disciple Bhikshu Purna,</div> + <div class="verse indent0"><span class="pagenum" id="Page_144" role="doc-pagebreak">144</span>His merits all complete,</div> + <div class="verse indent0">Shall gain this pure land</div> + <div class="verse indent0">Where the wise and the sage abound.</div> + <div class="verse indent0">Such are the measureless things</div> + <div class="verse indent0">I have now but briefly hinted.”</div> + </div> + </div> +</div> + +<p class="para noindent">After this the Buddha predicts the future of five hundred other +disciples, each of whom, when he has served sixty-two thousand kotis of +Buddhas, will themselves, one after another, become Buddhas, each of +whom will be called Universal-Light. These five hundred disciples,</p> + +<p class="noindent">“ecstatic with joy, instantly rise from their seats, go before the +Buddha, make obeisance at his feet, repent of their errors, and rebuke +themselves, saying: ‘World-honoured One! We have constantly been +thinking we had attained to final Nirvana. Now we know that we were +just as the foolish ones. Wherefore? Because we ought to have obtained +the Tathagata-wisdom, and yet were content with the inferior knowledge.</p> + +<p>“World-honoured One! It is as if some man goes to an intimate friend’s +house, gets drunk, and falls asleep. Meanwhile his friend, having to go +forth on official duty, ties a priceless jewel within the man’s garment +as a present, and departs. The man being drunk and asleep knows nothing +of this. On arising he travels onwards till he reaches some other +country where, striving for food and clothing, he labours diligently, +undergoes exceeding great hardship, and is content even if he can +obtain but a little. Later, his friend happens to meet him and speaks +thus—‘Tut! <span class="pagenum" id="Page_145" role="doc-pagebreak">145</span>Sir! How is it you have come down to this, merely for +the sake of food and clothing? Wishing you to be in comfort and able +to satisfy your five senses, I formerly in such a year and month and +on such a day, tied a priceless jewel within your garment. Now as of +old it is present there, yet you in ignorance are slaving and worrying +to keep yourself alive. How very stupid! Go you now and exchange that +jewel for what you need, and for ever hereafter live as you will, free +from poverty and shortage.’”</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“Like this also were we.</div> + <div class="verse indent0">For long has the One World-honoured</div> + <div class="verse indent0">Always pitied and taught us</div> + <div class="verse indent0">To cultivate supreme aspiration;</div> + <div class="verse indent0">But, because of our ignorance,</div> + <div class="verse indent0">We neither perceived nor knew it;</div> + <div class="verse indent0">Gaining but a trifle of Nirvana,</div> + <div class="verse indent0">Contented we sought no more.</div> + <div class="verse indent0">Now the Buddha awakens us,</div> + <div class="verse indent0">Saying this is not real Nirvana;</div> + <div class="verse indent0">In attaining supreme Buddha-wisdom,</div> + <div class="verse indent0">Does real Nirvana lie.</div> + <div class="verse indent0">Now we, having heard from the Buddha</div> + <div class="verse indent0">Our prediction and its glory,</div> + <div class="verse indent0">And the command we receive in turn,</div> + <div class="verse indent0">Full of joy are we, body and soul.’</div> + </div> + </div> +</div> +</section> + +<hr class="chap x-ebookmaker-drop" aria-hidden="true"> +<section role="doc-chapter" aria-labelledby="c09-hd" class="chapter"> +<div class="pagenum" id="Page_146" role="doc-pagebreak">146</div> +<h2 class="nobreak" id="c09-hd">IX</h2> + +<p class="para noindent"><span class="smcap">The</span> beloved disciple of Śakyamuni was Ananda, sometimes spoken of +as the St. John of the Buddha. He it was whose memory guarded the +Treasury, or Doctrine of the Master’s Law. Rahula was Śakyamuni’s son +born while he was Prince Gautama. These two, Ananda and Rahula now come +forward to the feet of Buddha. Both prostrate themselves and implore +that they too may share in this Mahayana glory.</p> + +<p class="noindent">“Ananda is always thy attendant, protecting and keeping the treasury +of the Law, and Rahula is the Buddha’s son. If the Buddha sees fit to +predict us to Perfect Enlightenment, our desires will be fulfilled and +every hope be satisfied.”</p> + +<p>“Thereupon two thousand disciples, who had completed their hinayana +training, all rose from their seats, bared their right shoulders, went +before the Buddha, with one mind folded their hands, and gazed upon +the World-honoured One, wishing as Ananda and Rahula wished, and stood +there in line.</p> + +<p>“Then the Buddha speaking to Ananda said: ‘In a future world you will +become a Buddha with the title of Sovereign-Universal-King-of-Wisdom +Mountain-high and Ocean-deep’.” His domain would be “Never-lowered +Banner of Victory”, and his aeon “Full of Wonder-Sound.”</p> + +<p class="para noindent">Then follows this arresting endeavour to depict infinity:</p> + +<p>“His lifetime will be such immeasurable thousands, myriads, kotis of +numberless kalpas, that even if a <span class="pagenum" id="Page_147" role="doc-pagebreak">147</span>man tried to count them through +thousands, myriads, kotis, immeasurable, numberless kalpas it would be +impossible to know it.”</p> + +<p class="para noindent">A certain perplexity and seeming envy is bruited among eight thousand +bodhisattvas in the assembly, which the Buddha appeases by explaining +the favour done to Ananda in this prediction. He tells them that he +and Ananda first met in the realm of the Buddha King-of-the-Firmament, +and there they together attained the concept of Perfect Enlightenment. +Ananda was the more meditative; Śakyamuni the more energetic. +Consequently Śakyamuni first attained to Buddhahood, while Ananda +became the studious rememberer of his teaching. Until Ananda becomes +Buddha, therefore, he will continue to be Guardian-of-the-Law of +future Buddhas, and instruct and bring to perfection the host of +bodhisattvas. “Such was his original vow, and consequently he receives +this prediction.”</p> + +<p class="para">Instantly Ananda recalls to mind the Law-treasuries in the past of +unlimited myriads, kotis of Buddhas, and understands them without +difficulty as if he were now hearing them, recalling also his original +vow:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“The rare World-honoured One</div> + <div class="verse indent0">Recalls to my mind the Law</div> + <div class="verse indent0">Of countless Buddhas past,</div> + <div class="verse indent0">As if I were hearing it to-day.</div> + <div class="verse indent0">I now, having no more doubts,</div> + <div class="verse indent0"><span class="pagenum" id="Page_148" role="doc-pagebreak">148</span>Take up my abode in Buddhahood.</div> + <div class="verse indent0">With skilfulness will I serve</div> + <div class="verse indent0">And care for the Buddha’s Law.”</div> + </div> + </div> +</div> + +<p class="para noindent">Of Rahula it is foretold that he will become a Buddha entitled “Treader +on Seven-jewelled Lotuses”. He will “pay homage to Buddha-Tathagatas +equal in number to the atoms of ten worlds, always as the eldest son of +those Buddhas, just as at present”. The Buddha says:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“When I was prince-royal</div> + <div class="verse indent0">Rahula was my eldest son.</div> + <div class="verse indent0">Now that I have attained Buddhahood</div> + <div class="verse indent0">He, as Law-heir, inherits the Law.</div> + <div class="verse indent0">In ages of the future,</div> + <div class="verse indent0">Seeing infinite kotis of Buddhas,</div> + <div class="verse indent0">To all he will be eldest son,</div> + <div class="verse indent0">Whole-hearted seeking Buddhahood.”</div> + </div> + </div> +</div> + +<p class="para">The two thousand who, with appealing looks stand expectant, are now +blessed in like manner. They will each attain to be Buddhas, at the +same time obtaining a realm in infinite space. The title of each Buddha +will be “Jewel Emblem” and their realms in every respect will be equal.</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“In the future they will every one be Buddhas.</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0">And will reach Perfect Enlightenment.</div> + <div class="verse indent0">In domains in all directions</div> + <div class="verse indent0">Each will have the same title.</div> + <div class="verse indent0">Simultaneously on wisdom-thrones</div> + <div class="verse indent0">They will prove the Supreme Wisdom.”</div> + </div> + </div> +</div> +</section> + +<hr class="chap x-ebookmaker-drop" aria-hidden="true"> +<section role="doc-chapter" aria-labelledby="c10-hd" class="chapter"> +<div class="pagenum" id="Page_149" role="doc-pagebreak">149</div> +<h2 class="nobreak" id="c10-hd">X</h2> + +<p class="para noindent"><span class="smcap">The</span> Great Bodhisattva, mythical King of Healing, is now called forth +by the Buddha. Through him he addresses the “eighty thousand great +leaders”, saying:</p> + +<p class="noindent">“King of Healing! Do you see in this assembly innumerable gods, +dragon-kings, yakshas, gandharvas, asuras, garudas, kinnaras, +mahoragas, human and non-human beings, as well as monks, nuns, male +and female lay devotees, seekers after bodhisattvahood, sravakahood, +seekers after pratyeka-buddhahood, and seekers after Buddhahood? Such +beings as these, in the presence of the Buddha, if they hear but a +single verse, or a single word of the Wonderful Law-Flower Sutra, and +even by a single thought delight in it, I predict they will attain to +Perfect Enlightenment.”</p> + +<p>“Again, let there be any who receive, keep, read, recite, expound +or 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 offerings to it in various ways with flowers, perfume, garlands, +sandal-powder, perfumed unguents, incense for burning, silk-canopies, +banners, flags, garments, and music, or even pay homage to it with +folded hands; know, King of Healing, it is a sign that these people +have already paid homage to ten myriad kotis of Buddhas, and under +the Buddhas performed their great vows; therefore out of compassion +<span class="pagenum" id="Page_150" role="doc-pagebreak">150</span>for all living beings, they are born among men.</p> + +<p>“King of Healing! If there be any people who ask you what sort of +living beings will become Buddhas in future worlds, you should show +them that these are the people who will certainly become Buddhas in +those worlds. Wherefore? If my good sons and good daughters receive +and keep, read and recite, or expound, and copy even a single word in +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, and +revere it with folded hands, these people should be looked up to by +all the worlds; and just 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 +for all living beings, are willingly born into this world, widely to +proclaim and expound the Wonderful Law-Flower Sutra. How much more +those who are perfectly able to receive, keep, and in every way pay +homage to it! Know, King of Healing! These people will of themselves +abandon the reward of their purified karma, and after my extinction, +out of pity for all living beings, will be re-born in the evil world +and widely proclaim this Sutra. If these good sons and daughters, +after my extinction, should be able, even by stealth, to preach to +one person but one word of the Law-Flower Sutra, know, these people +are Tathagata-messengers sent by the Tathagata, to <span class="pagenum" id="Page_151" role="doc-pagebreak">151</span>perform +Tathagata-deeds. How much more so those who in great assemblies widely +preach it to others!</p> + +<p>“King of Healing! Even if there be some wicked person who out of +an evil mind, throughout a whole kalpa, in presence of the Buddha, +unceasingly abuses the Buddha, his sin is still light. But if any one, +even with a single ill word, defames lay devotees or monks who read +and recite the Law-Flower Sutra, his sin is extremely heavy. King of +Healing! Know that he who reads and recites the Law-Flower Sutra—that +man has adorned himself with the adornment of Buddha, and so is +carried by the Tathagata on his shoulder. Wherever he goes, he should +be saluted with hands whole-heartedly folded, revered, worshipped, +honoured, 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 dainties, and +music—he should be served with the most excellent offerings found +amongst men. Celestial jewels should be scattered before him and +heaped offerings made of celestial jewels. Wherefore? Because this +man delighting to preach the Law, they who hear it but for a moment +thereupon attain to Perfect Enlightenment.”</p> + +<p class="para noindent">Then the World-honoured One, desiring to proclaim this teaching over +again, spoke thus in verse:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“Should one wish to dwell in Buddhahood</div> + <div class="verse indent0">And attain to intuitive Wisdom,</div> + <div class="verse indent0">He must always earnestly honour</div> + <div class="verse indent0"><span class="pagenum" id="Page_152" role="doc-pagebreak">152</span>The keepers of the Flower of the Law.</div> + <div class="verse indent0">Should one wish quickly to attain</div> + <div class="verse indent0">To complete omniscience,</div> + <div class="verse indent0">He must receive and keep this Sutra</div> + <div class="verse indent0">And honour those who keep it.</div> + <div class="verse indent0">Should one be able to receive and keep</div> + <div class="verse indent0">The Wonderful Law-Flower Sutra,</div> + <div class="verse indent0">Let him know he is the Buddha’s messenger,</div> + <div class="verse indent0">Who compassionates all living beings.</div> + <div class="verse indent0">He who is able to receive and keep</div> + <div class="verse indent0">The Wonderful Law-Flower Sutra,</div> + <div class="verse indent0">Casting aside his Paradise, and,</div> + <div class="verse indent0">From pity for the living, being re-born,</div> + <div class="verse indent0">Know, such a man as this,</div> + <div class="verse indent0">Free to be born where he will,</div> + <div class="verse indent0">Is able, in this evil world,</div> + <div class="verse indent0">Widely to preach the Supreme Law.</div> + <div class="verse indent0">You should, with celestial flowers and perfumes,</div> + <div class="verse indent0">Robes of heavenly jewels, and heaps</div> + <div class="verse indent0">Of wonderful celestial jewels,</div> + <div class="verse indent0">Pay homage to such a preacher of the Law.</div> + <div class="verse indent0">In evil ages after my extinction</div> + <div class="verse indent0">Those who are able to keep this Sutra</div> + <div class="verse indent0">Must be worshipped with folded hands,</div> + <div class="verse indent0">As if paying homage to the World-honoured One.</div> + <div class="verse indent0">With the best of dainties and sweets,</div> + <div class="verse indent0">And every kind of garment,</div> + <div class="verse indent0">This son of Buddha should be worshipped</div> + <div class="verse indent0">In hope of hearing him if but for a moment.</div> + <div class="verse indent0">In future ages, if one is able</div> + <div class="verse indent0">To receive and keep this Sutra,</div> + <div class="verse indent0"><span class="pagenum" id="Page_153" role="doc-pagebreak">153</span>I will send him to be amongst men,</div> + <div class="verse indent0">To perform the task of the Tathagata.”</div> + </div> + </div> +</div> + +<p class="para noindent">Again he addresses the King of Healing:</p> + +<p class="noindent">“Infinite thousands, myriads of kotis are the Sutras I preach, whether +already preached, now being preached, or to be preached in the future. +Among them all this Law-Flower Sutra is the most difficult to believe +and the most difficult to apprehend. King of Healing! This Sutra is the +very treasury of the secret of the Buddhas, and may not be recklessly +offered to men. It is guarded by Buddhas, World-honoured Ones, and from +of yore has never been divulged in the world. This Sutra, even while +the Buddha is still here, has aroused much enmity and envy; how much +more after his Nirvana?”</p> + +<p class="para noindent">Thus does the author indicate that the doctrine of <cite class="plain">The Lotus</cite> is new and +subversive. The fact that he puts the new doctrine into the lips of a +spiritualized Buddha, in the form of a religious drama or apocalypse, +is far from patent to his Mahayana followers who, as already stated, +believe it to have been Śakyamuni’s final doctrine while here on this +earth.</p> + +<p class="noindent">“Know, King of Healing! After the Tathagata enters Nirvana, those who +are able to copy, keep, read, recite, worship or preach it to others, +will be invested by the Tathagata with his robes, and will be protected +and remembered by Buddhas now abiding in other regions.... Know, these +people shall dwell with the Tathagata, and his hand shall be upon their +heads.</p> + +<p><span class="pagenum" id="Page_154" role="doc-pagebreak">154</span>“King of Healing! In every place where this Sutra is preached, +or read, or recited, or copied, or its volumes kept, one should +erect a Stupa of the Precious Seven, making it very high, spacious +and splendid. But there is no need to deposit any relics. Wherefore? +Because in it there is the whole body of the Tathagata (i.e. this +Sutra). This Sutra should be served, revered, honoured, and extolled +with all kinds of flowers, perfumes, garlands, silk-canopies, banners, +flags, music, and hymns. If any, seeing that Stupa, salute and worship +it, know, that they all are near to Perfect Enlightenment. King of +Healing! 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 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 to +Perfect Enlightenment.</p> + +<p>“This Sutra opens the way from the expedient, partial method to the +full revelation of truth and reality. The treasury of this Law-Flower +Sutra is so deep and secure, so hidden and remote that no human being +can reach it. But now the Buddha has revealed it for instructing +bodhisattvas and bringing them to perfection.”</p> + +<p>Should any good son or daughter resolve to preach <span class="pagenum" id="Page_155" role="doc-pagebreak">155</span>this Sutra, let +that good son or daughter “enter into the Dwelling of the Tathagata, +be clad with the Robe of the Tathagata, and sit on the Seat of the +Tathagata.... The Dwelling of the Tathagata is the great compassionate +heart within all the living. The Robe of the Tathagata is the gentle +and forbearing heart. The Seat of the Tathagata is the “Spirituality of +all Existence”.</p> + +<p>“King of Healing! I, though dwelling in another realm, will send +spirit-messengers to gather together hearers of the Law for that +preacher, and also send spirit monks and nuns, male and female +devotees, to hear such a one preach the Law. All these spirit-people, +hearing this Law, will unresistingly receive it in faith and obey it. +If the preacher of this Law should abide in a place remote from the +world, I will abundantly send gods, dragons, spirits, and others to +listen. Though I am in a different domain, I will from time to time +cause the preachers of this Law to behold me. If such a one forgets any +detail of this Sutra, I will return and tell him, that he may be in +perfect possession of it.</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“If, when he preaches this Sutra,</div> + <div class="verse indent0">Some with ill mouth should abuse,</div> + <div class="verse indent0">Lay on swords, sticks, shards or stones,</div> + <div class="verse indent0">Let him think of the Buddha and be patient.</div> + <div class="verse indent0">In thousands, myriads of lands</div> + <div class="verse indent0">I will appear with unperishing body</div> + <div class="verse indent0">And, in infinite kotis of kalpas,</div> + <div class="verse indent0">Preach this Law for all the living.</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0"><span class="pagenum" id="Page_156" role="doc-pagebreak">156</span>Dwells he alone in secluded place,</div> + <div class="verse indent0">In solitude with no voice of man,</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0">Then I unto him will appear</div> + <div class="verse indent0">With a pure and shining body.”</div> + </div> + </div> +</div> +</section> + +<hr class="chap x-ebookmaker-drop" aria-hidden="true"> +<section role="doc-chapter" aria-labelledby="c11-hd" class="chapter"> +<div class="pagenum" id="Page_157" role="doc-pagebreak">157</div> +<h2 class="nobreak" id="c11-hd">XI</h2> + +<p class="para noindent"><span class="smcap">On</span> to the stage now comes perhaps the most dramatic scene in the whole +pageant. Suddenly there springs up from the earth, to the midst of the +sky, a Stupa or Shrine, of stupendous size and magnificence. It is +made of the seven precious things, that is, gold, silver, and various +precious stones. It is</p> + +<p class="noindent">“splendidly adorned with five thousand parapets, thousands, myriads +of recesses, and countless banners and flags; it is hung with jewel +garlands; myriads and kotis of gem-bells are suspended on it. From it +comes the exquisite fragrance of rare sandal-wood, filling the whole +world. The thirty-three celestial gods rain celestial flowers upon +it. The vast assembly of beings, gods, human and non-human beings pay +homage to it.”</p> + +<p class="para noindent">From the midst of the Shrine there comes a mighty voice saying:</p> + +<p class="noindent">“Excellent! Excellent! World-honoured Śakyamuni! Thou art able to +preach to the great assembly the Wonderful Law-Flower Sutra of +universal and mighty Wisdom, by which bodhisattvas are instructed and +which the Buddhas themselves guard and teach. Thus it is, thus it is, +World-honoured Śakyamuni! All is true that thou sayest.”</p> + +<p class="para noindent">The Spirit-Bodhisattva “Great Eloquence” asks on behalf of the assembly:</p> + +<p class="noindent"><span class="pagenum" id="Page_158" role="doc-pagebreak">158</span>“For what reason has this Stupa sprung out of the earth and from +its midst this voice proceeded?”</p> + +<p class="para noindent">Then Śakyamuni Buddha replies:</p> + +<p class="noindent">“In this Stupa is the whole body of the Tathagata. Of yore, in the +past, innumerable thousands, myriads, kotis of asamkhyeya worlds away +in the east, there was a domain named ‘Jewel-clear’. In that domain +there was a Buddha named ‘Abundant Treasures’. When that Buddha was +treading the Bodhisattva-Way, he made a great vow, saying: ‘After I +become a Buddha and am extinct, if in any country in the universe there +be a place where the Law-Flower Sutra is preached, let my Stupa arise +and appear there, in order that I may hearken to that Sutra, bear +testimony to it and extol it, saying “Excellent”.’ When that Buddha had +finished his course and his extinction was approaching, in the midst +of gods, men, and a great host, he instructed his bhikshus: ‘After my +extinction, those who desire to worship my whole body should erect a +great Stupa.’ Wherever in the worlds of the universe, the Law-Flower +Sutra is preached, that Buddha, by the supernatural powers of his +vow, causes his Stupa containing his whole body to spring forth and +praises the Sutra saying, ‘Excellent! Excellent!’ Great Eloquence! +It is because just now the Tathagata ‘Abundant Treasures’ heard the +Law-Flower Sutra being preached, that his Stupa sprang up from the +earth and he extolled the Sutra saying ‘Excellent! Excellent!’”</p> + +<figure class="figcenter illowp100" id="img7"> + <img class="w100" src="images/img7.png" alt="Buddha is seated near a stupa containing the Ancient Buddha"> + <figcaption class="smaller90">7. The light from the Buddha’s brow announcing to all the worlds that +he is about to preach the Lotus Sutra, and the sudden appearance of +the Ancient Buddha in his shrine + </figcaption> +</figure> + +<p>“Thereupon the Bodhisattva Great-Eloquence, because of the divine power +of the Tathagata, said to <span class="pagenum" id="Page_159" role="doc-pagebreak">159</span>the Buddha: ‘World-honoured One! We +earnestly desire to see this Buddha.’</p> + +<p>“The Buddha then addressed the Bodhisattva-Mahasattva Great-Eloquence +thus: ‘This Buddha, Abundant-Treasures, has a profound and grave vow: +“When my Stupa appears in the presence of any Buddha that I may hear +the Law-Flower Sutra, if he desires to show me to his four groups, let +the Buddhas who have emanated from that Buddha, and who are preaching +the Law in the worlds in all directions, together return and assemble +in one place, and then will I appear in person”. So, Great-Eloquence, +I must now assemble the Buddhas who have emanated from me and who are +preaching the Law in the worlds in every direction.’</p> + +<p>“Great-Eloquence replied to the Buddha: ‘World-honoured One! We would +also see the Buddhas emanated from the World-honoured One and worship +and pay homage to them.’</p> + +<p>“Then the Buddha sent forth a ray from the white curl between his +eyebrows, whereupon eastward there became visible the Buddhas in five +hundred myriad kotis of nayutas of domains, as the sands of Ganges. All +those domains had crystal for earth, jewel-trees and precious textures +for adornment, were filled with countless thousands, myriads, kotis +of Bodhisattvas, with jewelled canopies stretched above them, covered +with network of jewels. All the Buddhas in those domains were preaching +the laws with ravishing voices, and innumerable thousands, myriads, +kotis of Bodhisattvas were also seen, filling <span class="pagenum" id="Page_160" role="doc-pagebreak">160</span>those domains and +preaching to the multitudes. So, too, was it in the southern, western, +and northern quarters, in the four intermediate directions, in the +zenith, and the nadir, wherever shone the ray-signal from the white +curl.</p> + +<p>“Then the Buddhas in every direction each addressed the host of his +Bodhisattvas saying: ‘Good sons! We must now go to Śakyamuni Buddha in +the Saha-world, and pay homage to the Precious Stupa of the Tathagata +‘Abundant-Treasures’.</p> + +<p>“Thereupon this Saha-world instantly became pure, with lapis lazuli +for earth, adorned with jewel-trees, cords made of gold marking the +boundaries of its eight divisions; having no hamlets, villages, towns, +cities, great seas, great rivers, mountains, streams, forests, and +thickets; smoking with most precious incense; its ground strewn with +mandarva-flowers, spread with precious nets and curtains, and hung with +all kinds of precious bells.</p> + +<p>“There remained only the assembled congregation, all other gods and men +having been removed to other lands. Then those Buddhas, each bringing a +great Bodhisattva as his attendant, arrived at the Saha-world and each +went to the foot of a jewel-tree. Every jewel-tree was five hundred +yojanas high, adorned in turn with boughs, leaves, blossoms, and fruit; +under those jewel-trees there were lion-thrones, five yojanas high, +also decorated with magnificent jewels. Then each of those Buddhas sat +cross-legged on his throne.</p> + +<p>“Thus all around him the Three-Thousand-Great-Thousandfold <span class="pagenum" id="Page_161" role="doc-pagebreak">161</span>World +was filled with Buddhas; though as yet, from even one point of the +compass, the Buddhas who had emanated from Śakyamuni Buddha had not +finished arriving. Then Śakyamuni Buddha, desiring to make room for the +Buddhas who had emanated from himself, in each of the eight directions +of space transformed two hundred myriad kotis of nayutas of domains, +all of them pure, without hells, hungry spirits, animals, and asuras, +and also removed their gods and men to other lands. The domains +thus transformed also had lapis lazuli for earth and were ornate +with jewel-trees, five hundred yojanas high, adorned in turn with +boughs, leaves, blossoms, and fruits; under every tree was a jewelled +lion-throne, five yojanas high, decorated with every kind of gem; and +there were no great seas, nor great rivers, nor any mountains.”</p> + +<p class="para noindent">More and more vast worlds were transformed in like manner to receive +the approaching throng.</p> + +<p class="noindent">“At that moment the Buddha-bodies which had emanated eastward from +Śakyamuni, namely, the Buddhas who were each preaching the Law in +hundreds, thousands, myriads, kotis of nayutas of eastern domains as +the sands of Ganges, arrived and assembled. In like manner in turn +the Buddhas from the ten directions all arrived and assembled and +took their seats in the eight directions. Thereupon each direction +was filled with Buddha-Tathagatas from its four hundred myriad kotis +of nayutas of domains. Then the Buddhas, each under a jewel-tree, +<span class="pagenum" id="Page_162" role="doc-pagebreak">162</span>seated on a lion-throne, sent their attendants to make inquiries +of Śakyamuni Buddha, each sending a double handful of jewel-flowers.</p> + +<p>“Then Śakyamuni Buddha, beholding the Buddhas who had emanated from +him assembled together, each seated on his lion-throne, and hearing +that those Buddhas unitedly desired the Precious Stupa to be opened, +straightway rose up from his throne, and took his place in the Sky. The +four groups stood up, folded their hands, and with all their mind gazed +at the Buddha. Thereupon Śakyamuni Buddha with his right fingers opened +the door of the Stupa of the Precious Seven, when there went forth +a great sound, like the withdrawing of the bolt on opening a great +city gate. Thereupon all the congregation saw the Tathagata ‘Abundant +Treasures’ sitting on the lion-throne in the Precious Stupa, with his +undissipated body whole and as if he were in meditation. And they heard +him say: ‘Excellent! Excellent! Śakyamuni Buddha! Speedily preach the +Law-Flower Sutra. I have come hither in order to hear this Sutra.’</p> + +<p>“Then the four groups, seeing the Buddha who had passed away and been +extinct for immeasurable thousands, myriads, kotis of kalpas, speak +such words as these, praised the unprecedented marvel, and strewed +on the Buddha ‘Abundant Treasures’ and on Śakyamuni Buddha heaps of +celestial jewel-flowers. Thereupon the Buddha ‘Abundant Treasures’ +within the Precious Stupa shared half his throne with Śakyamuni +Buddha, speaking thus: ‘Śakyamuni <span class="pagenum" id="Page_163" role="doc-pagebreak">163</span>Buddha! Take this seat!’ +Whereupon Śakyamuni Buddha entered into the Stupa and sitting down +on that half throne folded his legs. Then the great assembly, seeing +the two Tathagatas sitting cross-legged on the lion-throne in the +Stupa of the Precious Seven, reflected thus: ‘The Buddhas are sitting +aloft and far away. Would that the Tathagatas, by their transcendent +power, might cause us together to take up our abode in the Sky!’ +Immediately Śakyamuni Buddha, by his transcendent power, received all +the great assembly up into the Sky, and with a great voice, universally +addressed the four groups saying: ‘Who is able to declare the Wonderful +Law-Flower Sutra in this Saha-world? Now indeed is the time. The +Tathagata not long hence must enter Nirvana. The Buddha desires to +bequeath this Wonderful Law-Flower Sutra, so that it may ever exist’.”</p> + +<p class="para noindent">The dramatic and apocalyptic character of the work is no more clearly +evident than in this chapter. The splendid imagery of the ancient +Buddha appearing in his shrine, poised in the sky, the unbolting of +the door, the invitation to Śakyamuni to sit by him, the still more +striking conception of raising the whole congregation into the heavens, +even from a world already purified and expanded, in which no longer +was there any mountain, nor sea, nor river—all this presentation of a +gorgeous vision, such as no earthly eyes could see, exhibits a Buddhism +never preached by Śakyamuni while on earth. Had the Mahayanists +declared this Sutra to be a revelation made by Śakyamuni after his +<span class="pagenum" id="Page_164" role="doc-pagebreak">164</span>withdrawal from earth, their position would have been less +vulnerable.</p> + +<p class="para">The verse section has passages such as the following, the speaker being +Śakyamuni:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“The Holy World-honoured Lord,</div> + <div class="verse indent0">Albeit for long extinct,</div> + <div class="verse indent0">And in his Precious Stupa,</div> + <div class="verse indent0">Yet comes to hear the Law.</div> + <div class="verse indent0">How then can any not be</div> + <div class="verse indent0">Zealous in the Law?</div> + </div> + <div class="stanza"> + <div class="verse indent0">This Buddha has been extinct</div> + <div class="verse indent0">For countless numbers of kalpas.</div> + <div class="verse indent0">Yet from place to place he goes,</div> + <div class="verse indent0">To hear this rarely-preached Law.</div> + <div class="verse indent0">This Buddha of old made a vow—</div> + <div class="verse indent0">‘After my final extinction,</div> + <div class="verse indent0">I will wander anywhere</div> + <div class="verse indent0">And ever to hear this Law.’</div> + </div> + <div class="stanza"> + <div class="verse indent0">Innumerable Buddhas,</div> + <div class="verse indent0">Who emanated from my person,</div> + <div class="verse indent0">Many as sands of Ganges,</div> + <div class="verse indent0">Have come to hear the Law,</div> + <div class="verse indent0">And to behold the long extinct</div> + <div class="verse indent0">Tathagata ‘Abundant Treasures’.</div> + <div class="verse indent0">Each, leaving his wonderful land</div> + <div class="verse indent0">And his multitude of disciples,</div> + <div class="verse indent0">Gods, men, and nagas,</div> + <div class="verse indent0">And all their offerings,</div> + <div class="verse indent0">Has come here to this place</div> + <div class="verse indent0">To ensure the Law will long abide.</div> + </div> + <div class="stanza"> + <div class="verse indent0">In order to seat these Buddhas,</div> + <div class="verse indent0"><span class="pagenum" id="Page_165" role="doc-pagebreak">165</span>By my transcendent powers,</div> + <div class="verse indent0">I have removed innumerable beings</div> + <div class="verse indent0">And cleared my own domain.”</div> + </div> + </div> +</div> + +<p class="para noindent">Again:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“Whoever is able to care</div> + <div class="verse indent0">For the Law of this Sutra</div> + <div class="verse indent0">Will be deemed to have worshipped</div> + <div class="verse indent0">Me and ‘Abundant Treasures’,</div> + <div class="verse indent0">This Buddha ‘Abundant Treasures’,</div> + <div class="verse indent0">Who dwells in the Precious Stupa,</div> + <div class="verse indent0">And wanders everywhere</div> + <div class="verse indent0">For the sake of this Sutra.</div> + <div class="verse indent0">He will moreover have worshipped</div> + <div class="verse indent0">These my emanated Buddhas,</div> + <div class="verse indent0">Who adorn and make resplendent</div> + <div class="verse indent0">All worlds everywhere.</div> + <div class="verse indent0">If he preaches this Sutra,</div> + <div class="verse indent0">Then he is deemed to have seen me</div> + <div class="verse indent0">And the Tathagata ‘Abundant Treasures’,</div> + <div class="verse indent0">Also my emanated Buddhas.</div> + </div> + <div class="stanza"> + <div class="verse indent0">All ye, my good sons!</div> + <div class="verse indent0">Let each carefully ponder</div> + <div class="verse indent0">That this is a difficult task,</div> + <div class="verse indent0">Needing a great vow.</div> + <div class="verse indent0">All the other sutras,</div> + <div class="verse indent0">Numerous as sands of Ganges,</div> + <div class="verse indent0">Though one expounded them all,</div> + <div class="verse indent0">’Twould still not be counted hard.</div> + <div class="verse indent0">If one took up Sumeru</div> + <div class="verse indent0">And hurled it to another region</div> + <div class="verse indent0"><span class="pagenum" id="Page_166" role="doc-pagebreak">166</span>Over numerous Buddha-lands,</div> + <div class="verse indent0">Neither would that be hard.</div> + <div class="verse indent0">If one were with his toes</div> + <div class="verse indent0">To move a Great Chiliocosm</div> + <div class="verse indent0">And hurl it afar to another land,</div> + <div class="verse indent0">That also would not be hard.</div> + <div class="verse indent0">If one stood on the summit of All things,</div> + <div class="verse indent0">And expounded to all beings</div> + <div class="verse indent0">The countless other sutras,</div> + <div class="verse indent0">That also would not be hard.</div> + <div class="verse indent0">But if, after the Buddha’s extinction,</div> + <div class="verse indent0">In the midst of an evil world,</div> + <div class="verse indent0">One is able to preach this Sutra,</div> + <div class="verse indent0">This indeed is hard.</div> + </div> + <div class="stanza"> + <div class="verse indent0">Though there should be a man</div> + <div class="verse indent0">Who grasps the sky in his hand</div> + <div class="verse indent0">And with it wanders about,</div> + <div class="verse indent0">That is still not hard.</div> + <div class="verse indent0">But if, after my extinction,</div> + <div class="verse indent0">One himself should copy and keep,</div> + <div class="verse indent0">Or cause another to copy this Sutra,</div> + <div class="verse indent0">That indeed is hard.</div> + </div> + <div class="stanza"> + <div class="verse indent0">If one took the great earth,</div> + <div class="verse indent0">Put it on his toe-nail</div> + <div class="verse indent0">And ascended to the Brahma-heaven,</div> + <div class="verse indent0">That would still not be hard.</div> + <div class="verse indent0">But, after the Buddha’s extinction,</div> + <div class="verse indent0">In the midst of an evil world,</div> + <div class="verse indent0">To read aloud this Sutra for a moment,</div> + <div class="verse indent0">That indeed will be hard.</div> + </div> + <div class="stanza"> + <div class="verse indent0">Though one, in the last conflagration,</div> + <div class="verse indent0"><span class="pagenum" id="Page_167" role="doc-pagebreak">167</span>Should carry a load of dry hay,</div> + <div class="verse indent0">And pass through the fire unseared,</div> + <div class="verse indent0">That would still not be hard.</div> + <div class="verse indent0">But, after my extinction,</div> + <div class="verse indent0">If any one keeps this Sutra</div> + <div class="verse indent0">And proclaims it to one man only,</div> + <div class="verse indent0">That indeed will be hard.</div> + </div> + <div class="stanza"> + <div class="verse indent0">If one kept the Eighty-four Thousand</div> + <div class="verse indent0">Sections of the Law</div> + <div class="verse indent0">And the Twelve Divisions of Sutras,</div> + <div class="verse indent0">Expounded them also to others,</div> + <div class="verse indent0">And caused those who heard to gain</div> + <div class="verse indent0">The Six Transcendent Towers—</div> + <div class="verse indent0">Though he had such power as this,</div> + <div class="verse indent0">That would still not be hard.</div> + <div class="verse indent0">But if, after my extinction,</div> + <div class="verse indent0">One hears and receives this Sutra</div> + <div class="verse indent0">And searches into its meaning,</div> + <div class="verse indent0">That indeed will be hard.”</div> + </div> + </div> +</div> + +<p class="para noindent">Again:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“I, on account of Buddhahood,</div> + <div class="verse indent0">In innumerable lands</div> + <div class="verse indent0">From the beginning until now,</div> + <div class="verse indent0">Have expounded many Sutras;</div> + <div class="verse indent0">But, amongst them all,</div> + <div class="verse indent0">This Sutra is the chief,</div> + <div class="verse indent0">If any one is able to keep it,</div> + <div class="verse indent0">Then he keeps the Buddha’s Body.</div> + </div> + <div class="stanza"> + <div class="verse indent0">All you, my good sons!</div> + <div class="verse indent0">Let him who, on my extinction,</div> + <div class="verse indent0"><span class="pagenum" id="Page_168" role="doc-pagebreak">168</span>Is able to receive and keep,</div> + <div class="verse indent0">Read and recite this Sutra,</div> + <div class="verse indent0">Now in presence of the Buddha,</div> + <div class="verse indent0">Himself announce his vow!</div> + <div class="verse indent0">This Sutra so hard to keep,</div> + <div class="verse indent0">If one keeps it but a short time,</div> + <div class="verse indent0">I shall still be pleased,</div> + <div class="verse indent0">And so will all the Buddhas.</div> + </div> + <div class="stanza"> + <div class="verse indent0">Such a one as this</div> + <div class="verse indent0">Will be praised by all the Buddhas;</div> + <div class="verse indent0">Such a one is brave;</div> + <div class="verse indent0">Such a one is zealous;</div> + <div class="verse indent0">Such a one is named Law-keeper</div> + <div class="verse indent0">And Dhuta-observer;</div> + <div class="verse indent0">Speedily shall he attain</div> + <div class="verse indent0">To Supreme Buddhahood.</div> + <div class="verse indent0">He who in the future</div> + <div class="verse indent0">Can read and keep this Sutra,</div> + <div class="verse indent0">Is truly a Buddha-son,</div> + <div class="verse indent0">Dwelling in the stage of pure goodness.</div> + <div class="verse indent0">After the Buddha’s extinction,</div> + <div class="verse indent0">He who can expound its meaning,</div> + <div class="verse indent0">Will be the eye of the world</div> + <div class="verse indent0">For both gods and men.</div> + <div class="verse indent0">He who, in the last age of fear,</div> + <div class="verse indent0">Can preach it but for a moment,</div> + <div class="verse indent0">By gods and men</div> + <div class="verse indent0">Will be venerated.”</div> + </div> + </div> +</div> +</section> + +<hr class="chap x-ebookmaker-drop" aria-hidden="true"> +<section role="doc-chapter" aria-labelledby="c12-hd" class="chapter"> +<div class="pagenum" id="Page_169" role="doc-pagebreak">169</div> +<h2 class="nobreak" id="c12-hd">XII</h2> + +<p class="para noindent"><span class="smcap">That</span> this chapter may be an interpolation is explained in the +Introduction. It proceeds to recount how Śakyamuni, ages ago, “through +innumerable aeons tirelessly sought the Law-Flower Sutra.”</p> + +<p class="noindent">“During many kalpas I was long a king and vowed to seek the +Supreme Wisdom, my mind never relenting.” “I bestowed alms +unstintingly—elephants, horses, the seven precious things, countries, +cities, wives, children, male and female slaves, servants and +followers, head, eyes, marrow, brain, the flesh of my body, hands, +and feet, unsparing of body and life. At that time people’s lifetime +was beyond measure. For the sake of the Law, I gave up the throne +of my domain, deputed my government to the prince-royal, and with +beating drum and open proclamation, sought everywhere for the truth, +promising—‘Whoever is able to tell me of a Great-Vehicle, him I will +all my life provide for, and be his footman.’ At that time a certain +hermit came to me, the king, and said: ‘I have a Great-Vehicle, named +Wonderful Law-Flower Sutra. If you will not disobey me, I will explain +it to you.’ I, the king, hearing what the hermit said, became ecstatic +with joy and instantly followed, providing for his needs, gathering +fruit, drawing water, collecting fuel, laying his food, even of my body +making his seat and bed, yet never feeling fatigue of body or mind. +While I thus served a <span class="pagenum" id="Page_170" role="doc-pagebreak">170</span><span class="corr" id="corr170" title="Source: millenium">millennium</span> passed, and for the sake of the +Law, I zealously waited on him that he should lack nothing.’</p> + +<p>“The aforetime king was myself and the sage at that juncture was the +present Devadatta himself.”</p> + +<p class="para noindent">Then he foretells the future destiny of Devadatta, that he will become +a Buddha named “Deva-king”, or “King of the gods”.</p> + +<p class="noindent">“If there be, in a future world, any good son or good daughter who +hears this Devadatta chapter of the Wonderful Law-Flower Sutra, with +pure heart and believing reverence, and is free from doubt, such a one +shall not fall into the hells or become a hungry spirit or animal, +but shall be born into the presence of the Buddhas of the universe. +Wherever he be born he will always hear this Sutra; and whether he +be born amongst men or gods, he will enjoy marvellous delight. As +to the Buddha into whose presence he is born, his birth shall be by +transformation from a lotus-flower.”</p> + +<p class="para noindent">Thereupon one of the attendants on the Buddha “Abundant Treasures” +within the Stupa, by name “Wisdom-Store”, says to his master: “Let us +return to our own land!” But Śakyamuni Buddha answers Wisdom-Store: +“Good son! Wait a while. Here is the Bodhisattva, Manjuśri. First meet +and discuss with him the Wonderful Law and then return to your own +land.”</p> + +<p class="noindent">“Thereupon Manjuśri, sitting on a thousand-petal lotus-flower, large as +a carriage-wheel, and the Bodhisattvas who accompany him, also sitting +on <span class="pagenum" id="Page_171" role="doc-pagebreak">171</span>jewelled lotus-flowers, unaided spring up from the great ocean, +out of the palace of the Sagara Dragon-King. Taking up his place in +the sky, he advances to the Divine Vulture Peak, alights from his +lotus-flower, goes before the Buddha, and reverently makes obeisance +at the feet of the two World-honoured Ones. When he has expressed his +reverence he goes over to Wisdom-Store and, after they have asked +of each other’s welfare, they withdraw and sit on one side. The +Bodhisattva Wisdom-Store asks Manjuśri: ‘Virtuous Sir! Since you went +to the Dragon palace, how many beings have you converted?’ Manjuśri +answers: ‘Their numbers are immeasurable, they cannot be calculated, +nor expressed in words, nor fathomed by the mind. Wait but a moment: +let me give the proof.’ Before he has finished speaking numberless +Bodhisattvas, sitting on jewelled lotus-flowers, spring up from the +sea, advance to the Divine Vulture Peak, and take their places in the +Sky. All these Bodhisattvas have been converted and saved by Manjuśri.”</p> + +<p class="para noindent">Then the Bodhisattva Wisdom-Store extols him thus in verse:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“Most wise, brave and strong one!</div> + <div class="verse indent0">Thou hast converted countless beings,</div> + <div class="verse indent0">As now this great assembly</div> + <div class="verse indent0">And I have all seen.</div> + <div class="verse indent0">Expounding the principle of Reality</div> + <div class="verse indent0">And revealing the One-Vehicle Law,</div> + <div class="verse indent0">Widely hast thou led the living</div> + <div class="verse indent0">To attain with speed to Bodhi.”</div> + </div> + </div> +</div> + +<p class="noindent"><span class="pagenum" id="Page_172" role="doc-pagebreak">172</span>Manjuśri replies: “That which in the midst of the ocean I always +proclaimed, was no other than the Wonderful Law-Flower Sutra.”</p> + +<p>Wisdom-Store asks Manjuśri: “This Sutra is very profound and subtle, +the pearl of all the Sutras, a rarity in the world. Is there any +being who, diligently and zealously practising this Sutra, can attain +speedily to Buddhahood?”</p> + +<p>“There is the daughter of the Dragon-King Sagara,” Manjuśri replies, +“just eight years old, wise and keen of faculties, well acquainted +with the karma arising from the roots of action of all creatures, who +has obtained dharani, has been able to receive and keep all the most +profound and mystic treasuries revealed by Buddhas, and has deeply +entered into meditations and penetrated into all laws. In a moment of +time, she resolved on Bodhi and attained to non-relapse to mortality. +She has unembarassed powers of argument, and has a compassionate +mind for all the living as if they were her children; her merits are +complete and the thoughts of her mind and discourses of her mouth are +both subtle and great. Kind and compassionate, virtuous and modest, +gentle and beautiful in her disposition, she has been able to attain to +Bodhi.”</p> + +<p>The Bodhisattva Wisdom-Store doubtingly replies: “I have seen how +Śakyamuni Tathagata, during innumerable kalpas, in doing arduous and +painful deeds, accumulating merit and heaping up virtue, sought the +Way of Bodhi ceaselessly and without rest. I have observed that in his +Three-Thousand-Great-Thousandfold-Worlds <span class="pagenum" id="Page_173" role="doc-pagebreak">173</span>there is not even a spot +as small as a mustard-seed where he has not laid down his body and life +as a Bodhisattva, for the sake of the living; and only after that has +he attained to Bodhi. It is incredible that this girl, in but a moment, +should become perfectly enlightened.”</p> + +<figure class="figcenter illowp100" id="img8"> + <img class="w100" src="images/img8.png" alt="The Dragon King approaches the pavilion containing the Buddha"> + <figcaption class="smaller90">8. The Dragon King comes up from the ocean to receive the Buddha’s +instruction + </figcaption> +</figure> + +<p>“Before he has ceased talking, the daughter of the Dragon-King suddenly +appears before them and, after making reverent obeisance to the Buddha, +withdraws to one side, extolling Him thus in verse:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“Profound seer of sin and goodness,</div> + <div class="verse indent0">Illuminator of the universe;</div> + <div class="verse indent0">Whose spiritual body, ethereal and pure,</div> + <div class="verse indent0">Has the Thirty-two perfect Signs;</div> + <div class="verse indent0">With the Eighty kinds of Excellence</div> + <div class="verse indent0">Is his Spiritual Body adorned;</div> + <div class="verse indent0">To whom gods and men look up,</div> + <div class="verse indent0">Nagas and spirits pay reverence,</div> + <div class="verse indent0">And all species of living beings</div> + <div class="verse indent0">Pay their worship and honour;</div> + <div class="verse indent0">Hearing the Truth, I attained to Bodhi;</div> + <div class="verse indent0">To this only a Buddha may bear witness.</div> + <div class="verse indent0">I will reveal the Great-Vehicle teaching</div> + <div class="verse indent0">Which delivers creatures from suffering.”</div> + </div> + </div> +</div> + +<p class="para noindent">Thereupon Śariputra says to the daughter of the Dragon-king:</p> + +<p class="noindent">“You state that in no length of time you attained to the Supreme +Way. This thing is hard to believe. Wherefore? Because the body of a +woman is filthy and not a vessel of the Law. How can she attain to +<span class="pagenum" id="Page_174" role="doc-pagebreak">174</span>Supreme Bodhi? Buddhahood is so vast that only after passing +through innumerable kalpas, enduring hardship, accumulating good works, +and perfectly practising the Perfections, can it be accomplished. +Moreover, a woman by her body still has five hindrances, viz., she +cannot become, firstly, king of the Brahma-heaven: secondly, Sakra; +thirdly, a Mara-king; fourthly, a Holy Wheel-rolling King; and fifthly, +a Buddha. How then could a woman’s body so speedily become a Buddha?”</p> + +<p>“Now the Dragon’s daughter possesses a precious pearl, worth a +Three-Thousand-Great-Thousandfold-World, which she holds up and +presents to the Buddha, and which the Buddha immediately accepts. The +Dragon’s daughter then says to the Bodhisattva Wisdom-Store and the +Honoured Śariputra:</p> + +<p>“‘I have offered my pearl, and the World-honoured One has accepted +it—was this action speedy?’</p> + +<p>“‘Most speedy’ they answered.</p> + +<p>“‘By your supernatural powers behold me become a Buddha, even more +rapidly than that!’ says the daughter.</p> + +<p>“At this moment the entire congregation sees the Dragon’s daughter +suddenly transformed into a male, perfect in Bodhisattva-deeds, who +instantly goes to the World ‘Spotless’ in the southern quarter, where +she sits on a precious lotus-flower, attaining perfect enlightenment, +with the Thirty-two Signs and the Eighty kinds of Excellence, and +universally proclaiming the Wonderful Law to every living creature in +the universe.”</p> + +<p class="para noindent"><span class="pagenum" id="Page_175" role="doc-pagebreak">175</span>Great is the rejoicing that follows among the disciples, as also +amongst gods and the spirits, high and low, and many are converted or +make progress in faith and powers.</p> + +<p class="para">The immediate conversion of the daughter of the dragon-king into a +Buddha is a remarkable tribute to the spirit of the Lotus doctrine, +revealing its freedom from every hindrance to the Universal Salvation +it preaches. It is distinctive in this respect among all the Mahayana +sutras, that even a female can become, and become immediately, a +Buddha. Whether the chapter is an interpolation or not, it has had a +profound effect on Mahayana doctrine and propagation.</p> +</section> + +<hr class="chap x-ebookmaker-drop" aria-hidden="true"> +<section role="doc-chapter" aria-labelledby="c13-hd" class="chapter"> +<div class="pagenum" id="Page_176" role="doc-pagebreak">176</div> +<h2 class="nobreak" id="c13-hd">XIII</h2> + +<p class="para noindent"><span class="smcap">The</span> King of Healing and another great Bodhisattva named Eloquent, +are now introduced. Whether they are creations from the author’s own +imagination, or of a preceding age is not known. The two seek to allay +the Buddha’s anxiety in regard to the future of the Lotus Doctrine in +this realm of Śakyamuni’s Buddhaship.</p> + +<p class="noindent">“Be pleased, World-honoured One, to be without anxiety! After the +extinction of the Buddha we will keep, read, recite, and preach this +Sutra. In the evil age to come, living beings will decrease in good +qualities and increase in utter arrogance, coveting gain and honours, +developing their evil qualities and being far removed from deliverance. +Though it may be difficult to teach and convert them, we, exerting our +utmost patience, will read and recite this Sutra, keep, preach, and +copy it, pay every kind of homage to it, and be unsparing of body and +life.”</p> + +<p class="para noindent">Companies of disciples also approach to take the same vow. They +are followed by the Buddha’s aunt, who was also his foster-mother. +Standing before him with her six thousand nuns, she gazes into his face +silently. In reply to her appealing look he says:</p> + +<p>“Why, with sad countenance, do you gaze at the Tathagata? Are you +not thinking that I have not mentioned your name nor predicted you +to Perfect <span class="pagenum" id="Page_177" role="doc-pagebreak">177</span>Enlightenment? Gautami! I have already inclusively +announced that the future of all my disciples is predicted. Now you, +who desire to know your future destiny, shall in the worlds to come +become a great Teacher in the law of sixty-eight thousand kotis of +Buddhas. And these your six thousand bikshunis, still in training +and already trained, will become teachers of the Law. Thus you will +gradually become perfect in the Bodhisattva-Way, and will become a +Buddha entitled ‘Loveliness’ Tathagata.”</p> + +<p class="para noindent">To Rahula’s mother is promised similarly the title of “The Perfect +Myriad-rayed Tathagata”. These two and all their followers rejoice with +great joy, and take the vow to preach the Lotus Truth.</p> + +<p>After these the vast assembly of Great Bodhisattvas, who may be +described as the angels and archangels of Buddhism, approach the Buddha +and with folded hands, reflect thus:</p> + +<p class="noindent">“If the World-honoured One commands us to keep and expound this Sutra, +we will proclaim abroad this Law as the Buddha has taught it.” Again +they reflect thus: “The Buddha now is silent; we are not commanded. +What shall we do?”</p> + +<p>“Then these Bodhisattvas, respectfully obeying the Buddha’s will and +themselves desiring to fulfil their original vow, before the Buddha +raise a lion’s roar and utter a vow saying: ‘World-honoured One! After +the extinction of the Tathagata we will compass and travel through the +worlds in every direction, in order to lead all the living to copy this +Sutra, receive and <span class="pagenum" id="Page_178" role="doc-pagebreak">178</span>keep, read and recite it, expound its meaning, +practise it as their law, and rightly keep it in mind; entirely by +the Buddha’s might. Be pleased, World-honoured One, though in another +quarter, to behold and guard us from afar!’”</p> + +<p class="para noindent">The whole company now chant together a long poem from which the +following stanzas are taken. It will be observed that the author +shows he has already experienced the rejection of the new doctrine +at the hands of the orthodox. He reveals his resentment against the +Hinayanists in various ways, and especially against their calumny that +his Sutra has been invented for gain or fame and to delude the people.</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“Pray be without anxiety!</div> + <div class="verse indent0">After the Buddha’s extinction,</div> + <div class="verse indent0">In the last dread evil age,</div> + <div class="verse indent0">We will proclaim this Sutra.</div> + <div class="verse indent0">Though many ignorant men</div> + <div class="verse indent0">Will with evil mouth abuse us,</div> + <div class="verse indent0">And beat us with swords and staves,</div> + <div class="verse indent0">We will endure it all.</div> + </div> + <div class="stanza"> + <div class="verse indent0">Monks in that evil age,</div> + <div class="verse indent0">Heretical, warped, suspicious,</div> + <div class="verse indent0">Crying ‘attained’ when they have not,</div> + <div class="verse indent0">Will have minds full of arrogance.</div> + <div class="verse indent0">Others in the Aranya</div> + <div class="verse indent0">Will wear the patched robe in seclusion,</div> + <div class="verse indent0">Thinking they walk the true path,</div> + <div class="verse indent0">And scorning dwellers among men.</div> + <div class="verse indent0"><span class="pagenum" id="Page_179" role="doc-pagebreak">179</span>Others greedy for gain,</div> + <div class="verse indent0">Will preach the Law to laymen</div> + <div class="verse indent0">And be revered by the world as Arhats</div> + <div class="verse indent0">Of the Six Transcendent Powers;</div> + <div class="verse indent0">These men cherishing evil minds,</div> + <div class="verse indent0">Ever thinking of earthly things,</div> + <div class="verse indent0">Assuming the name of Aranyas,</div> + <div class="verse indent0">Will love to calumniate us,</div> + <div class="verse indent0">Saying such words as these—</div> + <div class="verse indent0">‘All these bhikshu-fellows,</div> + <div class="verse indent0">Because of love of gain,</div> + <div class="verse indent0">Preach an heretical doctrine;</div> + <div class="verse indent0">Themselves have composed this Sutra</div> + <div class="verse indent0">To delude the people of the world;</div> + <div class="verse indent0">For the sake of acquiring fame,</div> + <div class="verse indent0">They specialize on this Sutra.’</div> + <div class="verse indent0">Always in the assemblies,</div> + <div class="verse indent0">In order that they may ruin us,</div> + <div class="verse indent0">To kings and to their ministers,</div> + <div class="verse indent0">To Brahmans and to citizens,</div> + <div class="verse indent0">To the other groups of bhikshus,</div> + <div class="verse indent0">Of us they will speak slanderously,</div> + <div class="verse indent0">Saying: ‘These are men of false views,</div> + <div class="verse indent0">Who proclaim heretical doctrines.’</div> + </div> + <div class="stanza"> + <div class="verse indent0">But, from reverence for Buddha,</div> + <div class="verse indent0">We will endure those evils.</div> + <div class="verse indent0">Though contemptuously addressed as—</div> + <div class="verse indent0">‘All you Buddhas!’</div> + <div class="verse indent0">Even such scorn and arrogance</div> + <div class="verse indent0">We will patiently endure.</div> + <div class="verse indent0">In the corrupt kalpa’s evil age.</div> + <div class="verse indent0"><span class="pagenum" id="Page_180" role="doc-pagebreak">180</span>Abounding in fear and dread,</div> + <div class="verse indent0">Devils will take possession of them</div> + <div class="verse indent0">To curse, abuse and insult us.</div> + <div class="verse indent0">But we, reverently believing Buddha,</div> + <div class="verse indent0">Will wear the armour of long-suffering;</div> + <div class="verse indent0">For the sake of preaching this Sutra</div> + <div class="verse indent0">Every hard thing we will endure.</div> + <div class="verse indent0">We will not love body nor life,</div> + <div class="verse indent0">But care only for the Supreme Way.”</div> + </div> + </div> +</div> + +<p class="para noindent">And again:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“In the presence of the World-honoured One</div> + <div class="verse indent0">And the Buddhas from every direction,</div> + <div class="verse indent0">Thus we make our vows,</div> + <div class="verse indent0">And the Buddha knows our hearts.”</div> + </div> + </div> +</div> +</section> + +<hr class="chap x-ebookmaker-drop" aria-hidden="true"> +<section role="doc-chapter" aria-labelledby="c14-hd" class="chapter"> +<div class="pagenum" id="Page_181" role="doc-pagebreak">181</div> +<h2 class="nobreak" id="c14-hd">XIV</h2> + +<p class="para noindent"><span class="smcap">The</span> great Bodhisattva Manjuśri now addresses the Buddha in praise of +this vast concourse, which has pledged itself wholly and solely to <cite class="plain">The +Lotus</cite> doctrine. He asks how they are to preach it in the evil age to +come. Thereupon the Buddha lays down certain rules, which are styled +the Four Methods.</p> + +<p class="para">The first is styled the Bodhisattva’s Sphere of Action and Intimacy; +the second, that of a Serene Mind; the third, that of Thought towards +Others; and the fourth, that of Charity and Compassion.</p> + +<p class="para">In the Sphere of Action and Intimacy, the bodhisattva “dwells in a +state of patience, is gentle and agreeable, is neither hasty nor +overbearing, and his mind is unperturbed; he has no active interest in +affairs, but sees all things in their reality, and neither takes part +in nor discusses them”. As to his intimates, he has no intimacy with +kings, princes, ministers, and rulers; nor with heretics and naked +fakirs; nor with authors of worldly books of prose or poetry; nor with +pugilists, sportsmen and jugglers; nor with hunters, fishermen and +butchers; nor with keepers of domestic animals for food. He may preach +the Law to them when they seek him, expecting nothing in return. His +<span class="corr" id="corr181" title="Source: objecjection">objection</span> to Hinayana is so strong that he will not consort with its +disciples, nor speak to them, neither within nor without. If they +should come to him, he preaches the Sutra to them.</p> + +<p class="para"><span class="pagenum" id="Page_182" role="doc-pagebreak">182</span>He is strict in conduct towards women and girls. He should not +“preach the Law to women, displaying an appearance capable of arousing +passionate thoughts, nor have pleasure in seeing them; if he enters +the homes of others, he does not converse with any girl, virgin, +widow, and so forth, nor again does he become on friendly terms with +any hermaphrodite; he does not enter the homes of others alone; if for +some reason he must enter there alone, then with single mind he thinks +on the Buddha; if he preaches the Law to women, he does not show his +teeth in smiles, nor let his breast be seen; not even for the sake of +the Law does he ever become intimate with them, how much less for other +reasons. He takes no pleasure in keeping young pupils, sramaneras, +and children; nor has he pleasure in being with them as teachers; but +ever preferring meditation and seclusion, he cultivates and controls +his mind. Manjuśri! This is termed the first Intimate Sphere of a +Bodhisattva”.</p> + +<p class="para">His proper sphere of Intimacy is with things in their reality. He looks +upon them as empty, void, unreal and thus sees them as they really are, +“just like space, of the nature of nothingness, cut off from the course +of all words and expressions, unborn, not coming forth, not arising, +nameless, formless, really without existence, infinite, boundless, +unimpeded, unrestrained, only existing in causation and brought into +being through perceptive perversion.”</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00"><span class="pagenum" id="Page_183" role="doc-pagebreak">183</span>“If any Bodhisattva</div> + <div class="verse indent0">In the future evil age</div> + <div class="verse indent0">With fearlessness of mind</div> + <div class="verse indent0">Desires to preach this Sutra,</div> + <div class="verse indent0">Let him occupy his Sphere of Action</div> + <div class="verse indent0">And his proper Sphere of Intimacy;</div> + <div class="verse indent0">Ever avoiding kings,</div> + <div class="verse indent0">And the sons of kings,</div> + <div class="verse indent0">Ministers and rulers,</div> + <div class="verse indent0">Brutal and dangerous performers.</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0">Let him also not consort</div> + <div class="verse indent0">With men of arrogance</div> + <div class="verse indent0">Devoted to the study of the</div> + <div class="verse indent0">Tripitaka of Hinayana.</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0">Nor with female disciples</div> + <div class="verse indent0">Fond of banter and laughter.</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0">But if such people as these,</div> + <div class="verse indent0">In goodness of their mind,</div> + <div class="verse indent0">Come to the Bodhisattva</div> + <div class="verse indent0">To hear the Buddha-Way</div> + <div class="verse indent0">Then the Bodhisattva,</div> + <div class="verse indent0">With fearless of mind,</div> + <div class="verse indent0">Cherishing no expectation,</div> + <div class="verse indent0">Should preach to them the Law.</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0">If there should be any monk</div> + <div class="verse indent0">Who, after my extinction,</div> + <div class="verse indent0"><span class="pagenum" id="Page_184" role="doc-pagebreak">184</span>Enters this Sphere of Action</div> + <div class="verse indent0">And this Sphere of Intimacy,</div> + <div class="verse indent0">When he preaches this Sutra,</div> + <div class="verse indent0">He will be freed from timid weakness.</div> + <div class="verse indent0">When this Bodhisattva</div> + <div class="verse indent0">Enters his quiet room,</div> + <div class="verse indent0">And, in perfect meditation,</div> + <div class="verse indent0">Sees things in their true meaning,</div> + <div class="verse indent0">And, rising from his meditation,</div> + <div class="verse indent0">Whether to kings or nations,</div> + <div class="verse indent0">Or princes, ministers and people,</div> + <div class="verse indent0">To Brahmans or to others,</div> + <div class="verse indent0">Opens up, expounds,</div> + <div class="verse indent0">And preaches to them this Sutra,</div> + <div class="verse indent0">His mind shall be at ease</div> + <div class="verse indent0">And free from timid weakness.</div> + <div class="verse indent0">Manjuśri!</div> + <div class="verse indent0">This is the Bodhisattva’s</div> + <div class="verse indent0">First Law of Steadfastness,</div> + <div class="verse indent0">By which he is able, in future ages,</div> + <div class="verse indent0">To preach the Law-Flower Sutra.”</div> + </div> + </div> +</div> + +<p class="para noindent">The second Sphere is that of Serenity. In preaching he has no pleasure +in exposing the errors of others, or of the Sutras; he despises not +other preachers, nor speaks of their good or evil, their merits or +demerits; nor does he single out disciples by name and expose their +sins, nor by name praise their virtues; nor does he cherish dislike. By +keeping well such a serene heart, those who hear will not oppose him. +“To those who ask difficult questions, he does not give answer after +the manner of <span class="pagenum" id="Page_185" role="doc-pagebreak">185</span>the Hinayanists, but in Mahayana fashion, explaining +in such manner that they may obtain Perfect Knowledge.”</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“The wise man in ways such as these,</div> + <div class="verse indent0">Rightly cultivates his mind,</div> + <div class="verse indent0">And is able to abide serene.</div> + <div class="verse indent0">The merit of such a man,</div> + <div class="verse indent0">Thousands, myriads, kotis of kalpas</div> + <div class="verse indent0">Spent in reckoning and comparison</div> + <div class="verse indent0">Would not suffice for the telling.”</div> + </div> + </div> +</div> + +<p class="para noindent">The Third Sphere is that of his attitude of mind towards others; but +it is not easy to distinguish this Sphere from the last. He “does not +cherish an envious, suspicious and deceitful mind; nor does he slight +and abase the learners of the Buddha-Way and seek out their excesses +and shortcomings”. He does not distress any seekers, causing them +doubts and regrets. He does not indulge in disputations. He is reverent +to the Buddhas and Bodhisattvas and preaches the Law, neither more nor +less. Nothing can perturb such a monk and multitudes will flock to hear +him.</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“Let him who would preach the Sutra</div> + <div class="verse indent0">Renounce an envious, angry, proud,</div> + <div class="verse indent0">Deceitful or false mind,</div> + <div class="verse indent0">And ever do upright deeds;</div> + <div class="verse indent0">He should disparage none,</div> + <div class="verse indent0">Never argue over the Law,</div> + <div class="verse indent0">Nor cause others doubts or regret,</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0"><span class="pagenum" id="Page_186" role="doc-pagebreak">186</span>But ever be gentle, patient,</div> + <div class="verse indent0">And compassionate to all.”</div> + </div> + </div> +</div> + +<p class="para noindent">The Fourth Sphere of Action is that of Charity towards laymen and +friars, and Compassion for those not yet bodhisattvas. He should +remember that these people are great losers, for they have never +learnt the true Way. “Though they have not sought, nor believed, nor +understood this Sutra”, yet, says the Buddha, “when I have attained to +my Perfect Enlightenment, wherever I am, by my transcendent powers and +powers of wisdom, I will lead them to take up their abode in this Law.”</p> + +<p class="para">The disciple who reaches and accomplishes the Fourth Sphere, when he +preaches will be free from error, and will ever be revered by all +disciples, kings and princes, ministers and people, brahmans and +citizens. The gods will protect him and will reveal to him the answer +to those who confront him with hard questions; because this Sutra is +that which all Buddhas, past, present, and to come, watch over by their +divine powers.</p> + +<p class="para">Then follows a parable to show that it is the very jewel of jewels, the +crown-jewel of the Buddhas.</p> + +<p class="noindent">“It is like a powerful sacred Wheel-rolling King who desires by force +to conquer other domains. When minor kings do not obey his command, +the Wheel-rolling King calls up his various armies and goes to punish +them. The King, seeing his soldiers distinguish themselves in the war, +is greatly pleased and, <span class="pagenum" id="Page_187" role="doc-pagebreak">187</span>according to their merit, bestows rewards, +either giving fields, houses, villages or cities, or giving garments +or personal ornaments, or giving all kinds of treasures, gold, silver, +lapis lazuli, moon-stones, agates, coral, amber, elephants, horses, +carriages, litters, male and female slaves, and people; only the +crown-jewel on his head he gives to none. Wherefore? Because only on +the head of a king may this sole jewel be worn, and, if he were to give +it, his retinue would be amazed. Manjuśri! The Tathagata is also like +this. By his powers of meditation and wisdom, he has taken possession +of the domain of the Law and rules as King over the triple world. But +the Mara-kings are unwilling to submit. The Tathagata’s wise and holy +generals fight against them. With those who distinguish themselves he, +too, is pleased, and in the midst of his four hosts preaches the Sutras +to them, causing them to rejoice, bestowing on them the meditations, +the emancipations, the faultless roots and powers, and all the wealth +of the Law. In addition, he gives them the city of Nirvana, saying that +they have attained to extinction, and attracts their minds so that +they all rejoice; yet he does not yet preach to them this Law-Flower +Sutra. Manjuśri! Just as the Wheel-rolling King, seeing his soldiers +distinguish themselves, is so extremely pleased that now at last he +gives them the incredible jewel so long worn on his head, which may not +wantonly be given to any one, so also is it with the Tathagata.</p> + +<p>“As the Great Law-King of the triple world, teaching and converting the +living by his Law, <span class="pagenum" id="Page_188" role="doc-pagebreak">188</span>when he sees his wise and holy army fighting +with the Mara of the five mental processes, the Mara of earthly ills, +and the Mara of death, and doing so with great exploits and merits, +exterminating the three poisons, escaping from the triple world, and +breaking through the nets of the Maras, then the Tathagata also is +greatly pleased. Now at last he preaches this Law-Flower Sutra which +has never before been preached, and which is able to cause all the +living to reach perfect knowledge, though the world greatly resents +and has difficulty in believing it. Manjuśri! This Law-Flower Sutra +is the supreme teaching of the Tathagatas and the most profound of +all discourses. I give it to you last, just as that powerful king at +last gives the brilliant jewel he has guarded for long. Manjuśri! This +Law-Flower Sutra is the mysterious treasury of the Buddha-Tathagatas, +which is supreme above all Sutras. For long has it been guarded and not +prematurely declared; to-day for the first time I proclaim it to you.”</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“It is like to a powerful</div> + <div class="verse indent0">Wheel-rolling King</div> + <div class="verse indent0">Who, to his war-distinguished soldiers,</div> + <div class="verse indent0">Makes presents of many rewards,</div> + <div class="verse indent0">Elephants, horses, carriages,</div> + <div class="verse indent0">Litters, personal ornaments,</div> + <div class="verse indent0">As well as fields and houses,</div> + <div class="verse indent0">Villages and cities;</div> + <div class="verse indent0">Or bestows garments,</div> + <div class="verse indent0">Various kinds of jewels,</div> + <div class="verse indent0">Slaves and other wealth,</div> + <div class="verse indent0"><span class="pagenum" id="Page_189" role="doc-pagebreak">189</span>Bestowing all with joy;</div> + <div class="verse indent0">But only for one, heroic</div> + <div class="verse indent0">And of rare exploits,</div> + <div class="verse indent0">Does the king take from his head</div> + <div class="verse indent0">The crown-jewel to give him.</div> + </div> + <div class="stanza"> + <div class="verse indent0">Thus also is it with the Tathagata;</div> + <div class="verse indent0">He is the king of the laws,</div> + <div class="verse indent0">Possessing great powers of endurance</div> + <div class="verse indent0">And the treasury of wisdom;</div> + <div class="verse indent0">With great benevolence,</div> + <div class="verse indent0">He transforms the world with his Law.</div> + <div class="verse indent0">Seeing every human being</div> + <div class="verse indent0">Suffering from pains and distresses,</div> + <div class="verse indent0">Seeking for deliverance,</div> + <div class="verse indent0">Fighting against the Maras,</div> + <div class="verse indent0">To these living beings,</div> + <div class="verse indent0">He has preached various laws</div> + <div class="verse indent0">And, in great tactfulness,</div> + <div class="verse indent0">Has preached these numerous Sutras;</div> + <div class="verse indent0">Finally knowing the living</div> + <div class="verse indent0">Have attained developed powers,</div> + <div class="verse indent0">At the very last he to them</div> + <div class="verse indent0">Preaches this Law-Flower,</div> + <div class="verse indent0">As the king takes from his head</div> + <div class="verse indent0">The jewel and bestows it.</div> + <div class="verse indent0">So this Sutra is pre-eminent</div> + <div class="verse indent0">Among all the Sutras.</div> + </div> + <div class="stanza"> + <div class="verse indent0">I have always carefully guarded</div> + <div class="verse indent0">And not prematurely revealed it.</div> + <div class="verse indent0">Now, indeed, is the time</div> + <div class="verse indent0">To preach it to you all.</div> + <div class="verse indent0"><span class="pagenum" id="Page_190" role="doc-pagebreak">190</span>After my extinction,</div> + <div class="verse indent0">Whoever seeks Buddhahood</div> + <div class="verse indent0">And desires in serenity</div> + <div class="verse indent0">To proclaim this Sutra,</div> + <div class="verse indent0">Should associate himself with</div> + <div class="verse indent0">Such four rules as these.</div> + </div> + <div class="stanza"> + <div class="verse indent0">He who reads this Sutra</div> + <div class="verse indent0">Will ever be free from worry</div> + <div class="verse indent0">And free from pain and disease;</div> + <div class="verse indent0">His face will be fresh and white;</div> + <div class="verse indent0">He will not be born poor,</div> + <div class="verse indent0">In low estate, or ugly.</div> + <div class="verse indent0">All creatures will delight to see him</div> + <div class="verse indent0">As of a longed-for saint;</div> + <div class="verse indent0">Heavenly cherubim</div> + <div class="verse indent0">Will be his servitors.</div> + <div class="verse indent0">Nor sword, nor staff, will be laid on him;</div> + <div class="verse indent0">Poison cannot harm him;</div> + <div class="verse indent0">If any one would curse him,</div> + <div class="verse indent0">That man’s mouth will be closed.</div> + <div class="verse indent0">Fearlessly he will roam</div> + <div class="verse indent0">Like to a Lion-king.</div> + <div class="verse indent0">The radiance of his wisdom</div> + <div class="verse indent0">Will shine forth like the sun.</div> + <div class="verse indent0">If he should be in dreams,</div> + <div class="verse indent0">He will only behold the wonderful,</div> + <div class="verse indent0">Seeing the Tathagatas</div> + <div class="verse indent0">Seated on Lion-Thrones,</div> + <div class="verse indent0">Preaching the Law to hosts</div> + <div class="verse indent0">Of surrounding bhikshus.</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0"><span class="pagenum" id="Page_191" role="doc-pagebreak">191</span>He will also see the Buddhas,</div> + <div class="verse indent0">With the sign of the golden body,</div> + <div class="verse indent0">Emitting boundless light,</div> + <div class="verse indent0">Illuminating all beings,</div> + <div class="verse indent0">And with their Brahma-voices,</div> + <div class="verse indent0">Discoursing on the laws.</div> + <div class="verse indent0">While Buddha to the four groups</div> + <div class="verse indent0">Is preaching the Supreme Law,</div> + <div class="verse indent0">He will find himself in the midst</div> + <div class="verse indent0">Praising Buddha with folded hands;</div> + <div class="verse indent0">Hearing the Law with joy.”</div> + </div> + </div> +</div> +</section> + +<hr class="chap x-ebookmaker-drop" aria-hidden="true"> +<section role="doc-chapter" aria-labelledby="c15-hd" class="chapter"> +<div class="pagenum" id="Page_192" role="doc-pagebreak">192</div> +<h2 class="nobreak" id="c15-hd">XV</h2> + +<p class="para noindent"><span class="smcap">The</span> Great Bodhisattvas, numerous as the sands of Ganges, who had come +from other Buddha-realms, now offer their services to Śakyamuni Buddha +in his realm. But to them he replies that he already has vast numbers +of Great Bodhisattvas of his own.</p> + +<p class="noindent">“Enough! My good sons! There is no need for you to protect and keep +this Sutra. Wherefore? Because in my Saha-world there are in fact +Bodhisattva-Mahasattvas as the sands of sixty thousand Ganges; each +one of these Bodhisattvas has a retinue as the sands of sixty thousand +Ganges; these persons are able, after my extinction, to protect and +keep, read and recite, and preach abroad this Sutra.”</p> + +<p>“When the Buddha has thus spoken, the earth of the +Three-Thousand-Great-Thousandfold Land of the Saha-world trembles +and quakes and from its midst there issue together innumerable +thousands, myriads, kotis of Bodhisattva-Mahasattvas. All these +Bodhisattvas with their golden-hued bodies, thirty-two Signs, and +boundless radiance, have before been dwelling below this Saha-world, +in the space supporting this world. These Bodhisattvas, hearing the +voice of Śakyamuni Buddha preaching, spring forth from below. Each +one of them is the commander of a great host, each leading a retinue +as the sands of the sixty thousand Ganges; moreover, others lead +their retinues as the sands of fifty thousand, forty thousand, thirty +thousand, twenty thousand, ten thousand Ganges, down to the sands of +one Ganges, <span class="pagenum" id="Page_193" role="doc-pagebreak">193</span>the sands of half a Ganges, a quarter of it, down to +a fraction of it, the decimal point of thousands, myriads, kotis of +nayutas; moreover, a thousand myriad kotis of nayutas of followers, a +myriad kotis of followers, a thousand myriad, a hundred, or even ten; +moreover, those who lead five, four, three, two disciples, or even +one disciple; moreover, one who is alone, happy in the practice of +isolation. Such Bodhisattvas as these are immeasurable, illimitable, +beyond the powers of comprehension by calculation or comparison.</p> + +<p>“When these Bodhisattvas have emerged from the earth, each goes up +to the wonderful Stupa of the Precious Seven in the sky, where are +the Tathagata Abundant-Treasures and Śakyamuni Buddha. On their +arrival they make obeisance with faces to the ground towards both +the World-honoured Ones and, going to the Buddhas seated on the +lion-thrones under the jewel-trees, they also salute them, three times +making procession round them on their right, with folded hands revering +them, and extolling them with all kinds of Bodhisattva hymns. Then they +stand on one side, with delight gazing upon both the World-honoured +Ones.</p> + +<p>“From the time that these Bodhisattva-Mahasattvas first issue from the +earth and extol the Buddhas with all kinds of Bodhisattva hymns, in +the interval there pass fifty minor kalpas. During this time Śakyamuni +Buddha sits in silence; silent also are the four groups; but the fifty +kalpas, through the divine power of the Buddha, seem to the great +multitude as but half a day.”</p> + +<p class="para noindent"><span class="pagenum" id="Page_194" role="doc-pagebreak">194</span>The four leaders of this vast host then ask the Buddha:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“Is the World-honoured One at ease,</div> + <div class="verse indent0">With few ailments and troubles?</div> + <div class="verse indent0">In instructing the living beings,</div> + <div class="verse indent0">Is he free from weariness?</div> + <div class="verse indent0">And are all the living</div> + <div class="verse indent0">Readily accepting his teaching?</div> + <div class="verse indent0">Do they not cause the World-honoured</div> + <div class="verse indent0">To become weary and tired?”</div> + </div> + </div> +</div> + +<p class="noindent">“Yes! Yes! My good sons!” replies the Buddha, “The Tathagata is at +ease, with few ailments and few troubles. These beings are easy to +convert and transform and I am free from weariness.... All these beings +from first seeing me and hearing my preaching, have received it in +faith, and entered the Tathagata-wisdom, save those who had practised +and learnt the Hinayana; but even such as these I have now caused to +hear this Sutra and enter the Buddha-Wisdom.”</p> + +<p class="para noindent">The Bodhisattvas reply:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“Good! Good!</div> + <div class="verse indent0">Great Hero, World-honoured One!</div> + <div class="verse indent0">All these living creatures</div> + <div class="verse indent0">Are easily transformed by thee,</div> + <div class="verse indent0">Are able to inquire into</div> + <div class="verse indent0">The profound wisdom of Buddhas</div> + <div class="verse indent0">And, hearing, to believe and discern.</div> + <div class="verse indent0">We therefore felicitate thee.”</div> + </div> + </div> +</div> + +<p class="para noindent"><span class="pagenum" id="Page_195" role="doc-pagebreak">195</span>Maitreya and the disciples are amazed at this vast concourse, and +at Śakyamuni claiming them as his Bodhisattvas.</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“These countless thousands, myriads,</div> + <div class="verse indent0">This great host of Bodhisattvas,</div> + <div class="verse indent0">We have never seen their like.</div> + <div class="verse indent0">Be pleased to tell, honoured of men,</div> + <div class="verse indent0">Whence came they and why</div> + <div class="verse indent0">They are thus assembled</div> + <div class="verse indent0">Mighty of frame, transcendent in power,</div> + <div class="verse indent0">Of wisdom inscrutable,</div> + <div class="verse indent0">Strong of will and memory,</div> + <div class="verse indent0">Firm in endurance,</div> + <div class="verse indent0">Whom all rejoice to see—</div> + <div class="verse indent0">Whence came they?”</div> + </div> + </div> +</div> + +<p class="para noindent">A long account follows descriptive of their countless numbers:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“If any one tried to keep tally</div> + <div class="verse indent0">Through kalpas as Ganges’ sands</div> + <div class="verse indent0">He still could not tell their number.</div> + <div class="verse indent0">All these great, majestic,</div> + <div class="verse indent0">Zealous Bodhisattva hosts—</div> + <div class="verse indent0">Who has preached the Law to them,</div> + <div class="verse indent0">Instructed and perfected them?</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0">From every quarter of the riven earth</div> + <div class="verse indent0">They all spring forth from its midst.</div> + <div class="verse indent0">World-honoured One! From of old</div> + <div class="verse indent0">We have never witnessed such beings.</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0"><span class="pagenum" id="Page_196" role="doc-pagebreak">196</span>We know not a single one</div> + <div class="verse indent0">Among this countless host,</div> + <div class="verse indent0">Who suddenly spring from the earth.</div> + <div class="verse indent0">Be pleased to tell us the cause!</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0">What is the course of their history?</div> + <div class="verse indent0">World-honoured One of measureless Virtue</div> + <div class="verse indent0">Wilt thou resolve our doubts?”</div> + </div> + </div> +</div> + +<p class="para noindent">In like manner the disciples of the concourse of other Buddhas present, +each asks his own Buddha the same question: This vast concourse of the +glorified—whence came they?</p> + +<p class="noindent">“Good, good! Ajita!” replies Śakyamuni to Maitreya, “Well have you +asked the Buddha concerning so great a matter. Do you all, with one +mind, don the armour of zeal and exhibit a firm will, for the Tathagata +now intends to reveal and proclaim the wisdom of Buddhas, the sovereign +and supernatural power of Buddhas, the lion-eagerness of Buddhas, and +the awe-inspiring forceful power of Buddhas.”</p> + +<figure class="figcenter illowp100" id="img9"> + <img class="w100" src="images/img9.png" alt="Kuan-yin is overlooking a ship in distress"> + <figcaption class="small80">9. Kuan-yin, the Regarder of the Cries of the world, saves the +storm-tossed mariners who call for aid +<p class="smaller90">From an <span class="small85">A.D.</span> 1681 facsimile of an <span class="small85">A.D.</span> 1331 edition of the illustrated +Kuan-yin chapter of this Sutra</p> + </figcaption> +</figure> + +<p class="para noindent">Then first in prose, afterwards in verse Maitreya is told:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“Ajita! Know thou!</div> + <div class="verse indent0">These Great Bodhisattvas,</div> + <div class="verse indent0">Who, from past numberless kalpas,</div> + <div class="verse indent0">Have observed the Buddha wisdom,</div> + <div class="verse indent0">All of these are my converts,</div> + <div class="verse indent0">Whose minds I have set on the Great Way.</div> + <div class="verse indent0">These Bodhisattvas are my sons</div> + <div class="verse indent0">Who dwell in this Buddha-world.</div> + <div class="verse indent0"><span class="pagenum" id="Page_197" role="doc-pagebreak">197</span>Ever practising the Dhuta deeds,</div> + <div class="verse indent0">Joyfully devoted to quiet places,</div> + <div class="verse indent0">Shunning the clamour of crowds,</div> + <div class="verse indent0">With no pleasure in many words.</div> + <div class="verse indent0">All these sons of mine,</div> + <div class="verse indent0">Learning and keeping the Law of my Way,</div> + <div class="verse indent0">Are always zealous day and night,</div> + <div class="verse indent0">For the sake of seeking Buddhahood;</div> + <div class="verse indent0">They dwell below the Saha-world,</div> + <div class="verse indent0">In the region of space beneath it.</div> + <div class="verse indent0">Firm in their powers of will and memory,</div> + <div class="verse indent0">Ever diligent in seeking wisdom,</div> + <div class="verse indent0">They preach every kind of mystic law,</div> + <div class="verse indent0">Their minds devoid of any fear.</div> + <div class="verse indent0">I, near the city of Gaya,</div> + <div class="verse indent0">Sitting beneath the Bodhi-tree,</div> + <div class="verse indent0">Accomplished Perfect Enlightenment;</div> + <div class="verse indent0">And rolling the supreme Law-wheel,</div> + <div class="verse indent0">I then taught and converted them</div> + <div class="verse indent0">And caused them to seek the One Way.</div> + <div class="verse indent0">Now they all abide in the never-relapsing state,</div> + <div class="verse indent0">And every one will become a Buddha.</div> + <div class="verse indent0">What I now speak is the truth;</div> + <div class="verse indent0">Believe it with single mind!</div> + <div class="verse indent0">I from a long distant past</div> + <div class="verse indent0">Have taught and trained all this host.”</div> + </div> + </div> +</div> + +<p class="para noindent">Maitreya and the disciples again express their perplexity, wondering +how the Master can have instructed such a countless host in so short a +time. They remind him that but forty years have passed since his own +enlightenment under the bodhi-tree. <span class="pagenum" id="Page_198" role="doc-pagebreak">198</span>How can he have accomplished +such mighty Buddha-deeds in so brief a period? If the host were counted +through all time, their numbers could not be told. These Bodhisattvas +are not beings of earth, but have lived through the far past under +countless numbers of Buddhas.</p> + +<p class="noindent">“World-honoured One! Such a claim the world will find it hard to credit.</p> + +<p>“It is much as if there were a man, of fine complexion and black hair, +twenty-five years old, who pointed to centenarians and said: ‘These +are my sons’; and as if these centenarians also pointed to the youth +and said: ‘This is our father who begot and reared us’. This matter +is hard of belief. So also is it with the Buddha, whose attainment of +the Way is truly not long since. Yet this great host of Bodhisattvas, +for numberless, thousands, myriads, kotis of kalpas, for the sake of +Buddahood, have devoted themselves with zeal; they have entered deep +into, come out of and dwelt in infinite hundreds, thousands, myriads, +kotis of samadhis; have attained the great transcendent faculties +and for long lived noble lives; have been well able, step by step, +to learn all kinds of good laws; they are skilful in question and +answer, are treasures amongst men and of extreme rareness in all the +world. Yet to-day the World-honoured One has just said that, when he +attained to Buddhahood, he then caused them to set their minds on +enlightenment, instructed and led, and caused them to proceed toward +Perfect Enlightenment. It is not long since the World-honoured One +became a Buddha, yet he <span class="pagenum" id="Page_199" role="doc-pagebreak">199</span>has been able to do this great meritorious +deed! Though we ourselves still believe that what the Buddha has +opportunely preached, and the words the Buddha has uttered, have never +been false, and also the Buddha’s knowledge is all perceived by us, yet +if newly-converted bodhisattvas hear this statement after the Buddha’s +extinction, they may not believe it, with resultant misdeeds, to the +destruction of the Law. So, World-honoured One, be pleased to explain +it, removing our doubts so that thy good sons in future generations, on +hearing this matter, shall also not beget doubt.”</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“We ourselves believe the Buddha</div> + <div class="verse indent0">And have no doubts upon this matter;</div> + <div class="verse indent0">But beg the Buddha, for future hearers,</div> + <div class="verse indent0">To explain, that they may understand.</div> + <div class="verse indent0">For if any in regard to this Sutra</div> + <div class="verse indent0">Should beget unbelief and doubt,</div> + <div class="verse indent0">He would fall into evil karma.</div> + <div class="verse indent0">Be pleased to make explanation</div> + <div class="verse indent0">How these numberless Bodhisattvas</div> + <div class="verse indent0">In so short a space of time,</div> + <div class="verse indent0">Have been instructed and developed,</div> + <div class="verse indent0">And abide in this ever-advancing stage.”</div> + </div> + </div> +</div> +</section> + +<hr class="chap x-ebookmaker-drop" aria-hidden="true"> +<section role="doc-chapter" aria-labelledby="c16-hd" class="chapter"> +<div class="pagenum" id="Page_200" role="doc-pagebreak">200</div> +<h2 class="nobreak" id="c16-hd">XVI</h2> + +<p class="para noindent"><span class="smcap">In</span> reply to these questions Śakyamuni now makes his great revelation. +This chapter is the climax. It contains the author’s declaration that +the Buddha is Eternal, beyond all limits of time and space. It is the +Eternal Buddha who is in Śakyamuni. His is the voice that speaks, +His the vast host, His the Eternal Life which gives its name to this +chapter.</p> + +<p class="para">Then says the Buddha to the Bodhisattvas and the vast assembly:</p> + +<p class="noindent">“Believe and discern, all you good sons, the Tathagata’s word of Truth.”</p> + +<p class="para noindent">Thrice he repeats it.</p> + +<p class="para noindent">Maitreya, with folded hands, implores the Buddha, +and all the disciples cry with him three times,</p> + +<p class="noindent">“We beseech thee explain; we will believe the Buddha’s word.”</p> + +<p>“Then the World-honoured, perceiving that the bodhisattvas thrice +without ceasing repeated their request, addressed them saying:</p> + +<p>“‘Listen then each of you attentively to the secret, mysterious and +supernatural power of Tathagata. All the worlds of gods, men and asuras +declare: “Now has Śakyamuni-Buddha, coming forth from the palace of the +Sakya-clan, and seated at the place of enlightenment, not far from the +city of Gaya, attained to Perfect Enlightenment.” But, good sons, since +<span class="pagenum" id="Page_201" role="doc-pagebreak">201</span>I veritably became Buddha, there have passed infinite, boundless, +hundreds, thousands, myriads, kotis, nayutas of kalpas. For instance, +suppose there were five hundred thousand myriad kotis, nayutas of +numberless Three-Thousand-Great-Thousandfold-Worlds; let some one grind +them to atoms, pass eastward through five hundred thousands, myriads, +kotis, nayutas of numberless countries, and then drop one of those +atoms; suppose he thus proceeded eastward till he had finished those +atoms,—what do you think, good sons, is it possible to imagine and +calculate all those worlds so as to know their number?’</p> + +<p class="noindent left">.....</p> + +<p>“‘Good sons! Now I must clearly announce and declare to you. Suppose +you take as atomized all those worlds, everywhere that an atom has been +deposited, and everywhere that it has not been deposited, and count an +atom as a kalpa, the time since I became the Buddha still surpasses +these by hundreds, thousands, myriads, kotis, nayutas of numberless +kalpas. From that time forward I have constantly been preaching and +teaching in this Saha-world, and also leading and benefitting the +living in other places in hundreds, thousands, myriads, kotis, nayutas +of numberless domains. Good sons! During this time, I have spoken of +the Buddha “Burning Light” and other Buddhas, and also have told of +their entering Nirvana. Thus have I tactfully described them all. Good +sons! Whenever living beings came to me, I beheld with a Buddha’s +eyes all the faculties, keen or dull, of their faith, and so forth; +<span class="pagenum" id="Page_202" role="doc-pagebreak">202</span>and I explained to them, in stage after stage, according to their +capacity and degree of salvation, my different names and the length +of my lives, and moreover plainly stated that I must enter Nirvana. +I also, with various expedients, preached the Wonderful Law which is +able to cause the living to beget a joyful heart. Good sons! Beholding +the propensities of all the living towards lower things, so that they +have little virtue and much vileness, to these the Tathagata declares: +‘I, in my youth, left home and attained to Perfect Enlightenment.’ But +since I veritably became Buddha, thus have I ever been, only by my +expedient methods teaching and transforming all the living, so that +they may enter into Buddhahood, and thus have I made declaration.</p> + +<p>“Good sons! All the sutras which the Tathagata preaches are for the +deliverance of the living—whether they speak of himself or speak of +others, whether they indicate himself or others, and whether they +indicate his own affairs or those of others; whatever they say is all +real, and not empty air. Wherefore? Because the Tathagata knows and +sees the character of the triple world as it really is; to him there is +neither birth nor death, neither going away nor coming forth; neither +existence in the world nor cessation of existence; neither reality nor +unreality; neither thus nor otherwise. Unlike the way the triple world +beholds the triple world, the Tathagata sees clearly such things as +these without mistake. Because all the living have various natures, +various desires, various activities, various ideas and reasonings, +so, desiring <span class="pagenum" id="Page_203" role="doc-pagebreak">203</span>to cause them to produce the roots of goodness, the +Tathagata by so many reasonings, parables, and discourses has preached +his various Truths. The Buddha-deeds which he performs never fail for a +moment. Thus it is, since I became Buddha in the far distant past, that +my lifetime is of numberless kalpas, forever existing and immortal.</p> + +<p>“Good sons! The lifetime which I fulfil in following the +Bodhisattva-Way is not even yet completed, but will be again twice the +previous number of kalpas. But now in this unreal Nirvana, I announce +that I must enter the real Nirvana. In this expedient way the Tathagata +teaches all living. Wherefore? If the Buddha abides long in the world, +men of little virtue—who do not cultivate the roots of goodness and +are spiritually poor and mean, greedily attached to the five desires, +and caught in the net of wrong reflection and false views—if they see +the Tathagata constantly present and not extinct, will become puffed +up and lazy, and unable to conceive the idea that it is difficult to +meet a Buddha, and be unable to develop a mind of reverence for him. +Therefore the Tathagata tactfully says: “Know, Bhikshus! The appearance +of a Buddha in the world is a rare occurrence.” Wherefore? In the +course of countless hundreds, thousands, myriads, kotis of kalpas, some +men of little virtue may happen to see a Buddha, or none may see him. +For this reason I say: “Bhikshus! A Tathagata may rarely be seen!” All +these living beings, hearing such a statement, must indeed realize the +thought of the difficulty of meeting a Buddha and cherish a longing and +a <span class="pagenum" id="Page_204" role="doc-pagebreak">204</span>thirst for him; thus will they cultivate the roots of goodness. +Therefore the Tathagata, though he does not in reality become extinct, +yet announces his extinction.’”</p> + +<h3>The Parable of the Physician.</h3> + +<p class="noindent">“Suppose, for instance, a good physician, who is wise and +perspicacious, conversant with the medical art, and skilful in healing +all sorts of diseases. He has many sons, say ten, twenty, even up to a +hundred. Because of some matter he goes abroad to a distant country. +After his departure his sons drink his poisonous medicines, which send +them into a delirium and they lie rolling on the ground. At this moment +their father comes back to his home. Of the sons who drank the poison, +some have lost their senses, others are still sensible and, on seeing +their father approaching in the distance, they are greatly delighted, +and kneeling greet him:</p> + +<p>‘“How good it is that you are returned in safety! We, in our +foolishness, have mistakenly dosed ourselves with poison. We beg that +you will heal us and give us back our lives.’</p> + +<p>“The father, seeing his sons in such distress, in accordance with his +prescriptions, seeks for good herbs, perfect in colour, scent and fine +flavour, and then pounds, sifts, and mixes them and gives them to his +sons to take, saying thus:</p> + +<p>“‘This excellent medicine with colour, scent and fine flavour all +perfect, do you take, and it will at once rid you of your distress so +that you will have no more suffering.’</p> + +<p><span class="pagenum" id="Page_205" role="doc-pagebreak">205</span>“Those amongst the sons who are sensible, seeing this excellent +medicine with colour and scent both good, take it immediately and are +wholly delivered from their illness. The others who have lost their +senses, seeing their father come, though they are also delighted, +salute him and ask him to heal their illness, yet when he offers them +the medicine, they are unwilling to take it. Wherefore? Because the +poison has entered deeply, they have lost their senses, and even in +regard to this medicine of excellent colour and scent they say that it +is not good. The father reflects thus:</p> + +<p>“‘Alas! for these sons, afflicted by this poison, and their minds all +unbalanced! Though they are glad to see me and implore for healing, yet +they are unwilling to take such excellent medicine as this. Now I must +arrange an expedient plan so that they will take this medicine.’</p> + +<p>“Then he says to them: ‘Know, all of you, that I am now worn out with +old age and that the time of my death has arrived. This excellent +medicine I now leave here. You may take it and have no fear of not +being better.’ After thus admonishing them, he departs again for +another country and sends a messenger back to inform them: ‘Your father +is dead.’ And now, when these sons hear that their father is dead, +their minds are greatly distressed and they thus reflect: ‘If our +father were alive, he would have pity on us, and we should be saved and +preserved. But now he has left us and died in a distant country.’</p> + +<p>“Deeming themselves orphans with no one to rely <span class="pagenum" id="Page_206" role="doc-pagebreak">206</span>on, continuous +grief brings them to their senses; they recognize the colour, scent and +excellent flavour of the medicine, and thereupon take it, when their +poisoning is entirely relieved. Their father, hearing that the sons are +recovered, seeks an opportunity and returns, showing himself to them +all.</p> + +<p>“‘Good sons! What is your opinion? Are there any who could say that +this good physician has committed the sin of falsehood?’”</p> + +<p class="para noindent">The verse portion is much briefer than the prose, and contains only a +part of the teaching. The following is a selection from it.</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“In order to save all creatures,</div> + <div class="verse indent0">I expediently speak of Nirvana,</div> + <div class="verse indent0">Yet truly I am not extinct,</div> + <div class="verse indent0">But ever here preaching the Law.</div> + <div class="verse indent0">I ever remain in this world,</div> + <div class="verse indent0">In supernatural power,</div> + <div class="verse indent0">So that all perverted creatures</div> + <div class="verse indent0">Fail to see me, though near,</div> + <div class="verse indent0">Looking on me as extinct,</div> + <div class="verse indent0">Everywhere worshipping my relics,</div> + <div class="verse indent0">Cherishing desire for goodness</div> + <div class="verse indent0">And thirsting with aspiration.</div> + <div class="verse indent0">When all creatures have submitted,</div> + <div class="verse indent0">Are upright, and gentle in mind,</div> + <div class="verse indent0">Whole-heartedly looking for Buddha,</div> + <div class="verse indent0">Not caring for their own lives,</div> + <div class="verse indent0">Then I with all the Samgha</div> + <div class="verse indent0">On the Spirit Vulture-Peak appear,</div> + <div class="verse indent0"><span class="pagenum" id="Page_207" role="doc-pagebreak">207</span>And then I tell all creatures</div> + <div class="verse indent0">That I exist here forever undying,</div> + <div class="verse indent0">By means of expedients revealing</div> + <div class="verse indent0">Myself as dead, yet not dead.</div> + <div class="verse indent0">If in other regions there are beings,</div> + <div class="verse indent0">Reverent and joying in faith,</div> + <div class="verse indent0">Again I am in their midst</div> + <div class="verse indent0">To preach the Supreme Law.</div> + <div class="verse indent0">You, not hearing of this,</div> + <div class="verse indent0">Only say I am extinct.</div> + <div class="verse indent0">I, beholding all living creatures</div> + <div class="verse indent0">Sunk in the sea of suffering,</div> + <div class="verse indent0">At first do not show myself,</div> + <div class="verse indent0">But set them expectant and thirsting,</div> + <div class="verse indent0">Then, when their hearts are longing,</div> + <div class="verse indent0">I appear to preach the Law.</div> + <div class="verse indent0">In supernatural power,</div> + <div class="verse indent0">Through kalpas numberless</div> + <div class="verse indent0">On the Spirit Vulture-Peak am I,</div> + <div class="verse indent0">And in other dwelling-places.</div> + <div class="verse indent0">While the living see, at the kalpa’s end,</div> + <div class="verse indent0">The conflagration in its burning,</div> + <div class="verse indent0">Tranquil remains this realm of mine,</div> + <div class="verse indent0">Ever full of gods and men,</div> + <div class="verse indent0">Parks and many palaces</div> + <div class="verse indent0">With every sort of gem adorned,</div> + <div class="verse indent0">Blooming and fruitful jewel trees,</div> + <div class="verse indent0">Where all creatures pleasure take;</div> + <div class="verse indent0">The gods strike up their heavenly drums</div> + <div class="verse indent0">And music make for evermore,</div> + <div class="verse indent0">Showering down celestial flowers</div> + <div class="verse indent0"><span class="pagenum" id="Page_208" role="doc-pagebreak">208</span>On Buddha and His mighty host.</div> + <div class="verse indent0">My Pure Land is not destroyed,</div> + <div class="verse indent0">Though all view it as being burnt up,</div> + <div class="verse indent0">And grief and horror and distress</div> + <div class="verse indent0">Thus fill them to the full.</div> + <div class="verse indent0">Those creatures, full of sin</div> + <div class="verse indent0">By reason of their evil karma,</div> + <div class="verse indent0">Through kalpas numberless hear not</div> + <div class="verse indent0">The name of the most Precious Three.</div> + <div class="verse indent0">But those who virtuous deeds shall do,</div> + <div class="verse indent0">Are gentle and of upright nature,</div> + <div class="verse indent0">These will ever me behold</div> + <div class="verse indent0">Here expounding to all the Law.</div> + <div class="verse indent0">At times unto this eager throng</div> + <div class="verse indent0">I preach the Buddha’s eternal life.”</div> + </div> + </div> +</div> + +<p class="para noindent">And, lastly:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“Like the physician who, with clever device</div> + <div class="verse indent0">In order to cure his demented sons,</div> + <div class="verse indent0">Though indeed alive, announces his death,</div> + <div class="verse indent0">Yet none is able to charge him with falsehood.</div> + <div class="verse indent0">I, too, being Father of this world,</div> + <div class="verse indent0">Who heal all misery and affliction,</div> + <div class="verse indent0">For the sake of the perverted people,</div> + <div class="verse indent0">Though truly alive, say I am extinct;</div> + <div class="verse indent0">Lest, because they always see me,</div> + <div class="verse indent0">They should arrogant minds beget,</div> + <div class="verse indent0">Be dissolute, set in their five desires,</div> + <div class="verse indent0">And fall into karma-paths of ill.”</div> + </div> + </div> +</div> +</section> + +<hr class="chap x-ebookmaker-drop" aria-hidden="true"> +<section role="doc-chapter" aria-labelledby="c17-hd" class="chapter"> +<div class="pagenum" id="Page_209" role="doc-pagebreak">209</div> +<h2 class="nobreak" id="c17-hd">XVII</h2> + +<p class="para noindent"><span class="smcap">During</span> the length of time that the Buddha tells of the eternity of his +life, vast hosts, numerous as sands of Ganges, attain to the assurance +of no further re-incarnation; others attain powers of hearing and +keeping the Law; others powers of eloquence and argument; others of +insight into infinite motion; others of preaching the Law; others, +after various stages, of Perfect Enlightenment. The numbers given for +each group are as the atoms of various kinds and numbers of worlds.</p> + +<p class="para">While the Buddha is telling of the eternity of his life, on the host +of Buddhas seated on their lion-thrones beneath the jewel-trees and +on their retinues, on the Bodhisattvas and their retinues, and on +the assembly, there rain down celestial flowers and fine incense. +In the heavens the celestial drums resound with deep reverberation. +Celestial robes, jewels, necklaces, censers burning priceless incense, +descend upon the congregation. Celestial canopies arise high as the +Brahma-heavens; and countless Bodhisattvas sing praises to the Buddhas.</p> + +<p class="para">Maitreya then arises from his seat and repeats this, in lengthy verse.</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“The Buddha has preached the rare Law</div> + <div class="verse indent0">Never heard by us before.</div> + <div class="verse indent0">Great is the power of the World-honoured,</div> + <div class="verse indent0">And His lifetime beyond estimation.</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0"><span class="pagenum" id="Page_210" role="doc-pagebreak">210</span>With thousands, myriads of stanzas</div> + <div class="verse indent0">The Buddha’s praise is sung.</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0">Learning the Buddha’s life is limitless</div> + <div class="verse indent0">All creatures are filled with joy,</div> + <div class="verse indent0">The Buddha’s fame sounds through the Universe,</div> + <div class="verse indent0">Enriching all the roots</div> + <div class="verse indent0">Of goodness of the living,</div> + <div class="verse indent0">To bring them to the Supreme Truth.”</div> + </div> + </div> +</div> + +<p class="para noindent">The Buddha then proceeds to say that those who have heard and believed, +however feebly, his truth of the Eternal Life of the Buddha, have merit +surpassing the merit of works.</p> + +<p class="noindent">“Suppose,” he says, “there be any good son or daughter who, to obtain +Perfect Enlightenment, during eight hundred thousand kotis of nayutas +of kalpas, puts in practice the Five Paramitas ... these merits, +compared with the above-mentioned merit, are not equal to even the +hundredth part, the thousandth part, or indeed one part of a hundred +thousand myriad kotis of it; indeed neither numbers nor comparison +can make it known. If any good son or daughter possesses only such +merit of faith, there is no such thing as failing to obtain Perfect +Enlightenment.”</p> + +<p class="para noindent">The verse part is still more elaborate in its comparison of the +respective values of faith and works. Though a man should live the most +devoted life and sacrifice everything—</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00"><span class="pagenum" id="Page_211" role="doc-pagebreak">211</span>“Yet, any good son or daughter</div> + <div class="verse indent0">Who hears me declare my Eternity,</div> + <div class="verse indent0">And believes with a single thought,</div> + <div class="verse indent0">This one’s reward surpasses his.</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0">Just as the present World-honoured One</div> + <div class="verse indent0">Who, King of all the Sakyas,</div> + <div class="verse indent0">On his Wisdom-Throne raised the Lion’s roar,</div> + <div class="verse indent0">And fearlessly preached the Law,</div> + <div class="verse indent0">So may we, in future ages,</div> + <div class="verse indent0">Honoured and revered by all,</div> + <div class="verse indent0">Sit on the Wisdom throne</div> + <div class="verse indent0">And tell of long life in like manner.”</div> + </div> + </div> +</div> + +<p class="para noindent">If any have faith in the Eternal Life of the Buddha, he will see the +Buddha always on the Spiritual Vulture Peak surrounded by the celestial +host ever preaching this Law. He will see, too, the realm in which he +lives resplendent with palaces and jewels. But he who devotes himself +to this Sutra will have joys even greater. Such a one carries the +Tathagata on his head, or as we may say, is crowned with the Tathagata.</p> + +<p class="noindent">“Such a good son or daughter need no more erect stupas, temples or +monasteries for me, or make offerings to the monks.”</p> + +<p class="para noindent">The implication is that such a one, himself or herself, is the shrine +or temple of the living Buddha. The narrative shows that faith is works—</p> + +<p class="noindent">“By reason of devotion to the Lotus Sutra, he or she <span class="pagenum" id="Page_212" role="doc-pagebreak">212</span>has in +effect already erected stupas, built monasteries, and made offerings +to the monks; that is to say, has spiritually erected for the Buddha’s +relics, stupas of the Precious Seven, high and broad, and tapering up +to the Brahma-heaven, with flags and canopies and precious bells, and +with flowers, perfumes, garlands, sandal-powder, unguents, incense, +drums, instruments, pipes, flutes, harps, all kinds of dances and +plays—singing and lauding with wondrous notes—he or she has already +made these offerings for innumerable thousands, myriads, kotis of +kalpas.</p> + +<p>“Ajita! If any one, after my extinction, hears this Sutra, and is +able either to receive and keep, or himself copy, or cause others to +copy it, he has already erected monasteries and built red sandal-wood +temples of thirty-two shrines, tall as eight Tala-trees, lofty, +spacious, splendid, in which abide hundreds, thousands of bhikshus; +adorned also with gardens, groves, and bathing-pools, promenades and +meditation-cells; with clothing, victuals, bedding, medicaments, and +all aids to pleasure provided to the full therein. Such monasteries and +such numbers of temples, hundreds, thousands, myriads, kotis, countless +in their number, he has here in my presence, offered to me and to my +bhikshu-monks. Therefore I say, if any one after the extinction of +the Tathagata, receives and keeps, reads and recites it, preaches it +to others, either himself copies it, or causes others to copy it, and +pays homage to the Sutra, he need no longer erect stupas and temples, +or build monasteries, and make offerings to the monks. How much less +he <span class="pagenum" id="Page_213" role="doc-pagebreak">213</span>who is able to keep this Sutra and thereto add alms-giving, +morality, forbearance, zeal, concentration, and wisdom. His merit will +be most excellent, infinite and boundless; even as the sky which east, +west, south, and north, the four intermediate directions, the zenith +and nadir, is infinite and boundless, so also the merit of this man +will be infinite and boundless, and he will speedily reach Perfect +Knowledge. If any one reads and recites, receives and keeps this Sutra, +preaches it to other people, or himself copies it, or causes others +to copy it; moreover, is able to erect stupas and build monasteries, +and to serve and extol the Sravaka-monks, and also with hundreds, +thousands, myriads, kotis of ways of extolling, extols the merits of +the Bodhisattvas; also if he to other people, with various reasonings, +according to its meaning, expounds this Law-Flower Sutra; again, if +he is able to keep the commandments in purity, amicably to dwell with +the gentle, to endure insult without anger, to be firm in will and +thought, ever to value meditation, to attain to profound concentration, +zealously and boldly to support the good, to be clever and wise in ably +answering difficult questionings; Ajita! again, if after my extinction, +there be good sons and daughters who receive and keep, read and recite +this Sutra, and who possess such excellent merits as these, you may +know that those people have proceeded towards the Wisdom-terrace, +and are near to Perfect Enlightenment, sitting under the tree of +enlightenment. Ajita! Wherever those good sons or good daughters either +sit or stand or walk, in that place you should <span class="pagenum" id="Page_214" role="doc-pagebreak">214</span>erect a stupa; all +gods and men should pay homage to it as a stupa of Buddha.”</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“If any one, after my extinction,</div> + <div class="verse indent0">Is able to honour and keep this Sutra,</div> + <div class="verse indent0">His happiness will be infinite.</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0">By this act he has made</div> + <div class="verse indent0">Every kind of offering</div> + <div class="verse indent0">And erected relic-stupas</div> + <div class="verse indent0">Adorned with the precious seven,</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0">With thousands, myriads of gem-bells</div> + <div class="verse indent0">Stirred by the wind to mystic music,</div> + <div class="verse indent0">As if for numberless kalpas</div> + <div class="verse indent0">He had paid homage to stupas</div> + <div class="verse indent0">With flowers, incense, garlands.</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0">He who is able to keep this Sutra</div> + <div class="verse indent0">Will be as if Buddha were present,</div> + <div class="verse indent0">And he, with finest sandal-wood,</div> + <div class="verse indent0">Built Him monasteries in service,</div> + <div class="verse indent0">Built them of thirty-two halls</div> + <div class="verse indent0">Eight Tala-trees in height,</div> + <div class="verse indent0">With the best of food and garments,</div> + <div class="verse indent0">Complete with beds for sleeping,</div> + <div class="verse indent0">With rooms for hundreds and thousands,</div> + <div class="verse indent0">With gardens, groves and bathing-pools,</div> + <div class="verse indent0">With walks and meditation-cells,</div> + <div class="verse indent0">All beautifully adorned.</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0"><span class="pagenum" id="Page_215" role="doc-pagebreak">215</span>Whoever does homage to it</div> + <div class="verse indent0">Will obtain infinite merit</div> + <div class="verse indent0">Boundless as the realms of Space</div> + <div class="verse indent0">Such will be his merit.</div> + <div class="verse indent0">How much more he who humbly keeps it.”</div> + </div> + </div> +</div> + +<p class="para noindent">The indwelling Buddha is especially emphasized in the closing stanzas:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“If one meets with such a teacher,</div> + <div class="verse indent0">Strew him with celestial flowers,</div> + <div class="verse indent0">Clothe him in divine clothing,</div> + <div class="verse indent0">Salute him at his feet</div> + <div class="verse indent0">With a mind as if thinking of Buddha.</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0">Wherever he dwells or stays,</div> + <div class="verse indent0">Where he walks, or sits, or lies,</div> + <div class="verse indent0">Or speaks but a phrase of the Sutra,</div> + <div class="verse indent0">In that place erect a stupa,</div> + <div class="verse indent0">Adorn it and make it beautiful,</div> + <div class="verse indent0">And in every way pay it homage.</div> + <div class="verse indent0">Where’er dwells a Buddha-son,</div> + <div class="verse indent0">That place the Buddha uses</div> + <div class="verse indent0">And constant within it abides,</div> + <div class="verse indent0">And walks and sits and reclines.”</div> + </div> + </div> +</div> +</section> + +<hr class="chap x-ebookmaker-drop" aria-hidden="true"> +<section role="doc-chapter" aria-labelledby="c18-hd" class="chapter"> +<div class="pagenum" id="Page_216" role="doc-pagebreak">216</div> +<h2 class="nobreak" id="c18-hd">XVIII</h2> + +<p class="para noindent"><span class="smcap">Maitreya</span> then asks the Buddha what will be the happiness of one who +receives with joy the Law-Flower message. The Buddha’s reply is that +the reward of him who hears, not direct, nor second-hand, but even at +fiftieth-hand will be incalculable.</p> + +<p class="noindent">“It is like the number of all the living creatures in the six states +of existence in four hundred myriad kotis of numberless worlds, born +in the four ways, egg-born, womb-born, humidity-born, or born by +metamorphosis, whether they are formed or formless, whether conscious +or unconscious, or neither conscious nor unconscious; footless, +two-footed, four-footed, or many-footed, it is as the sum of all these +living creatures. Suppose some one, seeking their happiness, provides +them with every article of pleasure they may desire, giving each +creature the whole of a world with its gold, silver, lapis-lazuli, +moon-stone, agate, coral, amber, and every sort of wonderful jewel, +with elephants, horses, carriages, and palaces, towers built of the +Precious Seven—and so forth. This great master of gifts thus bestows +gifts for full eighty years and then reflects thus:</p> + +<p>“‘I have bestowed on all these beings articles of pleasure according to +their desires, but now they have grown old and worn, and over eighty +years of age, with hair grey and faces wrinkled, and death is not +<span class="pagenum" id="Page_217" role="doc-pagebreak">217</span>far off—I ought to instruct and guide them in the Buddha-Law.’</p> + +<figure class="figcenter illowp100" id="img10"> + <img class="w100" src="images/img10.png" alt="several men laying bricks"> + <figcaption class="small80">10. Sudatta spreads the ground of Jeta’s garden with +bricks of gold, to form the Jetavanavihara as a retreat for the Buddha +and his disciples</figcaption> +</figure> + +<p>“Thereupon, gathering together those beings, he proclaims to them +the Law’s instruction; and by his revealing, teaching, benefiting +and rejoicing, they all in a moment become disciples ... free from +imperfections, having acquired mastery of profound meditation, and +completed the Eight Emancipations. What is your opinion? May the merits +obtained by this great master of gifts be considered many or not?”</p> + +<p>“World-honoured One!” said Maitreya to the Buddha, “The merits of this +man are very many, infinite and boundless. Even though this master of +giving had only made gifts of all those articles of pleasure to those +creatures, his merits would be infinite; how much more when he causes +them to attain to sainthood?’</p> + +<p>“Then said the Buddha to Maitreya: ‘I will now speak clearly to you. +The merits attained by such a man, if he bestowed those means of +happiness on all beings in the Six States of existence of four hundred +myriad kotis of numberless worlds, and caused them to attain to +sainthood, would not compare with the merits of that fiftieth person +who, hearing a single verse of the Law-Flower Sutra, receives it with +joy; they are not equal to one hundredth, or one thousandth, or one +fraction of a hundred thousand myriad kotis; the power of figures or +comparisons cannot express it. Ajita! If the merits of such a fiftieth +person who in turn hears the Law-Flower Sutra and accepts it with joy, +are indeed so infinite, <span class="pagenum" id="Page_218" role="doc-pagebreak">218</span>so boundless and numberless; how much more +surpassingly infinite, boundless and beyond number or compare is the +happiness of him who is amongst the first hearers in the assembly and +receives it joyfully.”</p> + +<p class="para noindent">If any one hears this preaching even momentarily, his merit is so great +that in his next reincarnation “he will acquire the most excellent +kind of elephants, horses and carriages, jewelled palanquins and +litters, and ride in celestial cars”. It is reasonable to accept these +as celestial or spiritual ideas, conceived of through the medium of +material forms.</p> + +<p class="para">Again, if any one invites another to sit down, or share his seat, in +order to hear this good news, or persuades another to go and hear it; +he will be reborn where wise Bodhisattvas dwell, and himself have all +his faculties glorified. His lips will be pure and beautiful, only +fragrance will come from them, and his presence will be a joy.</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“Age after age his mouth will not suffer,</div> + <div class="verse indent0">His teeth not be gaping, yellow or black;</div> + <div class="verse indent0">His lips not thick, awry or cracked,</div> + <div class="verse indent0">With no disgusting appearance;</div> + <div class="verse indent0">His tongue neither dried, black nor shrunk;</div> + <div class="verse indent0">His nose high, long and straight;</div> + <div class="verse indent0">His forehead broad and smooth;</div> + <div class="verse indent0">His face refined and dignified,</div> + <div class="verse indent0">A joy for men to behold;</div> + <div class="verse indent0">No fetid breath from his mouth,</div> + <div class="verse indent0">The scent of the Utpala-flower</div> + <div class="verse indent0">Ever exhaling from his lips.”</div> + </div> + </div> +</div> +</section> + +<hr class="chap x-ebookmaker-drop" aria-hidden="true"> +<section role="doc-chapter" aria-labelledby="c19-hd" class="chapter"> +<div class="pagenum" id="Page_219" role="doc-pagebreak">219</div> +<h2 class="nobreak" id="c19-hd">XIX</h2> + +<p class="para noindent"><span class="smcap">If</span> the merits of a hearer are so vast, how much greater those of +a preacher of this Sutra! We are told that such a one—and it is +interesting to note, whether male or female—will obtain great increase +of natural powers, both now and hereafter.</p> + +<p class="para">The Buddha is shown as addressing the great Bodhisattva, Ever Zealous. +To him he says:</p> + +<p class="noindent">“If any good son or good daughter receives and keeps this Law-Flower +Sutra, or reads, or recites, or expounds, or copies it, that person +will obtain eight hundred merits of the eye, twelve hundred merits +of the ear, eight hundred merits of the nose, twelve hundred merits +of the tongue, eight hundred merits of the body, and twelve hundred +merits of the mind; with these merits he will dignify his six organs, +making them all serene. That good son or good daughter, with serene +eyes of flesh, begotten by his parents, will see whatever exists within +and without the Three-Thousand-Great-Thousandfold World, mountains, +forests, rivers, and seas, down to the Avici hell and up to the summit +of existence, and also see the living beings in it, as well as see +and know in detail all their karma-causes and re-birth states of +retribution.”</p> + +<p class="para noindent">The twelve hundred merits of the ear are thus described in verse:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“His ears, those begotten by his parents,</div> + <div class="verse indent0">Are serene, unsullied, untainted.</div> + <div class="verse indent0">By these ordinary ears he hears</div> + <div class="verse indent0"><span class="pagenum" id="Page_220" role="doc-pagebreak">220</span>The sounds in the Three-Thousand World,</div> + <div class="verse indent0">The sounds of elephants, horses, carts, and oxen,</div> + <div class="verse indent0">The sounds of gongs, bells, conches, drums,</div> + <div class="verse indent0">The sounds of lutes and harps,</div> + <div class="verse indent0">The sounds of pipes and flutes,</div> + <div class="verse indent0">The sounds of pure lovely song;</div> + <div class="verse indent0">Listening without undue attachment,</div> + <div class="verse indent0">He hears countless human sounds,</div> + <div class="verse indent0">And can understand all he hears;</div> + <div class="verse indent0">He hears also the sounds of gods,</div> + <div class="verse indent0">And mystic voices of singing;</div> + <div class="verse indent0">Hears sounds of men and women,</div> + <div class="verse indent0">And sounds of youths and maidens.</div> + <div class="verse indent0">In mountains, streams and gorges,</div> + <div class="verse indent0">The sounds of Kalavinkas,</div> + <div class="verse indent0">Ming-ming and other birds,</div> + <div class="verse indent0">All these sounds he hears.</div> + <div class="verse indent0">The pangs of the hosts in hell</div> + <div class="verse indent0">And all the sounds of their tortures;</div> + <div class="verse indent0">Hungry ghosts driven by hunger and thirst</div> + <div class="verse indent0">And the sounds of their importunity;</div> + <div class="verse indent0">The voices of asuras,</div> + <div class="verse indent0">Inhabiting the ocean shores,</div> + <div class="verse indent0">When they converse together,</div> + <div class="verse indent0">And bellow forth their cries.</div> + <div class="verse indent0">Such a preacher as this,</div> + <div class="verse indent0">Calmly dwelling here</div> + <div class="verse indent0">From afar hears these sounds</div> + <div class="verse indent0">Without harm to his organ of hearing.</div> + <div class="verse indent0">In the worlds in every direction,</div> + <div class="verse indent0">Birds and beasts cry to each other,</div> + <div class="verse indent0"><span class="pagenum" id="Page_221" role="doc-pagebreak">221</span>And the Preacher here abiding</div> + <div class="verse indent0">Hears them in every detail.</div> + <div class="verse indent0">All the Brahma heavens above,</div> + <div class="verse indent0">From Light-Sound and Universal-Purity</div> + <div class="verse indent0">To the Heaven of the Summit of Existence,—</div> + <div class="verse indent0">The sounds of their conversation,</div> + <div class="verse indent0">The Preacher here abiding,</div> + <div class="verse indent0">Hears them in every detail.</div> + <div class="verse indent0">All the hosts of bhikshus</div> + <div class="verse indent0">And of bhikshunis</div> + <div class="verse indent0">Reading or reciting the Sutra,</div> + <div class="verse indent0">Or preaching it to others,</div> + <div class="verse indent0">The Preacher here abiding</div> + <div class="verse indent0">Hears them in every detail.</div> + <div class="verse indent0">Also the Bodhisattvas</div> + <div class="verse indent0">Who intone this Sutra-Law,</div> + <div class="verse indent0">Or preach it unto others,</div> + <div class="verse indent0">Collating and expounding its meaning,—</div> + <div class="verse indent0">All such sounds as these,</div> + <div class="verse indent0">He hears in every detail.”</div> + </div> + </div> +</div> + +<p class="para noindent">The eight hundred powers of his organ of smell are so enhanced that, by +means of his serene organ, the fragrance of the world is his. He can +also discern everything by their odour—elephants, cattle, men, grasses, +the gods in their heavens, even Brahma; “from afar he will smell all +these and know where they abide.” Nevertheless, “though he smell these +odours, yet his organ of smell will not be injured, nor will he make +any error; and if he wishes to define and tell them to others, his +meaning will not err.”</p> + +<p class="para noindent left">.....</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00"><span class="pagenum" id="Page_222" role="doc-pagebreak">222</span>“The gods, whether walking or seated,</div> + <div class="verse indent0">Their rambles and magic powers,</div> + <div class="verse indent0">He who keeps this Law-Flower</div> + <div class="verse indent0">By smell can know them all.</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0">Lions, tigers, wolves, elephants,</div> + <div class="verse indent0">Bisons, buffaloes and their kind,</div> + <div class="verse indent0">He by smell knows their place.</div> + <div class="verse indent0">If there be a woman with child,</div> + <div class="verse indent0">Who discerns not yet its sex,</div> + <div class="verse indent0">Male, female, organless, or inhuman,</div> + <div class="verse indent0">He by smell can discern it.</div> + <div class="verse indent0">By his power of smell</div> + <div class="verse indent0">He knows if the newly pregnant</div> + <div class="verse indent0">Will succeed or not in being</div> + <div class="verse indent0">Joyfully delivered of happy children.</div> + <div class="verse indent0">By his perceptive power of smell</div> + <div class="verse indent0">He knows the thoughts of men and women,</div> + <div class="verse indent0">Their lusts, foolishness or anger,</div> + <div class="verse indent0">And also the maintainers of goodness.</div> + <div class="verse indent0">All the hidden treasures,</div> + <div class="verse indent0">Gold, silver, and jewels,</div> + <div class="verse indent0">Stored in copper vessels,</div> + <div class="verse indent0">By smell he can clearly distinguish,</div> + <div class="verse indent0">Every kind of jewelled necklace,</div> + <div class="verse indent0">Of price beyond all knowledge,</div> + <div class="verse indent0">By smell he knows its value,</div> + <div class="verse indent0">Its source and its location.”</div> + </div> + </div> +</div> + +<p class="para noindent">The twelve hundred merits of his tongue are the merits of taste and +speech. “Whatever pleasant or <span class="pagenum" id="Page_223" role="doc-pagebreak">223</span>unpleasant, sweet or not sweet, +bitter or astringent thing meets his tongue will become of the finest +flavour, like heavenly nectar; nothing will be unpleasant. If, in the +assembly, he uses his organ of the tongue to preach, sonorous and +beautiful sounds will enter the hearts of all, giving them pleasure and +enjoy.” Celestial beings, dragons, demons, monks and nuns, disciples, +kings, princes, and ministers, will flock to hear him preach the Law. +The Buddhas will delight to hear him and will also preach toward him.</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“If this Preacher desires</div> + <div class="verse indent0">To make his lovely voice</div> + <div class="verse indent0">Fill the whole universe,</div> + <div class="verse indent0">He is able at will to achieve it.”</div> + </div> + </div> +</div> + +<p class="para noindent">The eight hundred merits of the body not only give him a body clear as +crystal which all admire, but to him all other bodies are displayed, +for everything of every kind is reflected to him in the crystal mirror +of his own body.</p> + +<p class="noindent">“Downward to the Avici-Hell, upward to the Summit of all Existence, all +things and all living beings are displayed in his body.”</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“As on a pure bright mirror</div> + <div class="verse indent0">Every image is seen,</div> + <div class="verse indent0">So, in his own pure body,</div> + <div class="verse indent0">The Bodhisattva sees the whole world.</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0"><span class="pagenum" id="Page_224" role="doc-pagebreak">224</span>Though not yet possessed of the flawless,</div> + <div class="verse indent0">Mystic, spiritual body,</div> + <div class="verse indent0">Yet in his pure ordinary body</div> + <div class="verse indent0">Everything is revealed.”</div> + </div> + </div> +</div> + +<p class="para noindent">The twelve hundred merits of thought enable him, “on hearing a single +verse or sentence, to penetrate its infinite and boundless meanings. +Having discerned those meanings, he will be able to discourse on that +single sentence or verse for a month, four months, even a year”—for one +verse of this Sutra like “the flower in the crannied wall” opens up +vast questions.</p> + +<p class="noindent">“Whatever he ponders, estimates, and speaks, will be the Buddha-Law, +nothing but truth, and that which former Buddhas have taught.”</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“Every living creature</div> + <div class="verse indent0">Of this world, within and without,</div> + <div class="verse indent0">Gods, dragons, humans,</div> + <div class="verse indent0">Yakshas, demons, spirits, others,</div> + <div class="verse indent0">These in the six destinations,</div> + <div class="verse indent0">Whatever they may be thinking—</div> + <div class="verse indent0">In reward for keeping the Law-Flower,</div> + <div class="verse indent0">Instant he knows them all.</div> + <div class="verse indent0">The countless Buddhas of the universe,</div> + <div class="verse indent0">With their hundreds of felicitous signs,</div> + <div class="verse indent0">Who preach to all the living,</div> + <div class="verse indent0">He hears and retains it all.</div> + <div class="verse indent0">He ponders on the infinite,</div> + <div class="verse indent0">And preaches the Law without stint,</div> + <div class="verse indent0">Never forgets or makes a mistake,</div> + <div class="verse indent0"><span class="pagenum" id="Page_225" role="doc-pagebreak">225</span>Because he keeps the Law-Flower.</div> + <div class="verse indent0">Knowing the form of all laws,</div> + <div class="verse indent0">Perceiving their ordered meaning,</div> + <div class="verse indent0">Comprehending the terms and words,</div> + <div class="verse indent0">He explains them according to knowledge.</div> + <div class="verse indent0">Whatever this man preaches</div> + <div class="verse indent0">Is the Law of former Buddhas;</div> + <div class="verse indent0">And because he proclaims this Law,</div> + <div class="verse indent0">He is fearless of the throng.</div> + <div class="verse indent0">A keeper of the Law-Flower Sutra</div> + <div class="verse indent0">Has an organ of thought such as this.</div> + <div class="verse indent0">Though not yet possessed of faultlessness,</div> + <div class="verse indent0">Such is the foretoken he possesses.”</div> + </div> + </div> +</div> +</section> + +<hr class="chap x-ebookmaker-drop" aria-hidden="true"> +<section role="doc-chapter" aria-labelledby="c20-hd" class="chapter"> +<div class="pagenum" id="Page_226" role="doc-pagebreak">226</div> +<h2 class="nobreak" id="c20-hd">XX</h2> + +<p class="para noindent"><span class="smcap">We</span> are now introduced to a further interlude, in which the Buddha +addresses the great Bodhisattva, Might-Endowed. He tells him of a +former Buddha-realm, over which was a Buddha known as King of Majestic +Voice. On his entering into Nirvana, his successors followed each other +to the number of twenty thousand kotis, each being of the same title. +After the Nirvana of the first “Buddha of the Majestic Voice”, and +after the first period of the pure doctrine had passed, monks of the +utmost arrogance obtained the chief power, who cruelly persecuted the +hero of the parable that follows. It will be observed that by these the +Hinayana School is meant.</p> + +<p class="para">That hero is a monk called Never Despise, so styled because he refused +to contemn any one, being assured that every one was a prospective +buddha. It is a parable of the Mahayanist persecuted by his fellow +monks, the Hinayanists, because he preaches universal buddhahood for +all the living.</p> + +<p class="noindent">“Might-endowed! For what reason was he named Never Despise? Because +he paid respect to and commended everybody he saw, monks, nuns, men +and women disciples; speaking thus: ‘I deeply revere you. Wherefore? +Because you are walking in the bodhisattva way and are to become +Buddhas.’ That <span class="pagenum" id="Page_227" role="doc-pagebreak">227</span>monk did not devote himself to reading and reciting +the Sutras, but only to paying respect, so that when he saw afar off +a member of the four classes of disciples, he would specially go and +pay respect to them, commending them, saying: ‘I dare not slight you, +because you are all to become Buddhas.’ Amongst the four classes, there +were those who, irritated and angry and low-minded, reviled and abused +him saying: ‘Where does this ignorant bhikshu come from, who takes +it on himself to say, “I do not slight you,” and who predicts us as +destined to become Buddhas? We need no such false predictions.’ Thus, +he passed many years, constantly reviled but never irritated or angry, +always saying: ‘You are to become Buddhas.’ Whenever he spoke thus, +they beat him with clubs, sticks, potsherds, or stones. But, while +escaping to a distance, he still cried aloud: ‘I dare not slight you. +You are all to become Buddhas.’ And because he always spoke thus, the +haughty monks, nuns, and their disciples dubbed him: Never Despise.</p> + +<p>“When this monk was drawing near his end, from the sky he heard, and +was perfectly able to receive and retain, twenty thousand myriad kotis +of verses of the Law-Flower Sutra, which the Buddha, King of Majestic +Voice, had formerly preached. Whereupon he obtained, as stated above, +clearness and purity of eye-organ, as also of the organs of ear, nose, +tongue, body, and thought. Having obtained the purity of these six +organs, he further prolonged his life for two hundred myriad kotis of +nayutas of years, and abundantly preached this Law-Flower Sutra to the +people. <span class="pagenum" id="Page_228" role="doc-pagebreak">228</span>Then the haughty four orders of monks, nuns, and male and +female disciples, who had slighted and contemned this man, and given +him the name Never-Despise, seeing him possessed of great transcendent +powers, of power of eloquent discourse, and power of excellent +meditation, and having heard his preaching, believed in and followed +him. This Bodhisattva again converted thousands, myriads, kotis of +beings to Perfect Enlightenment.”</p> + +<p class="para noindent">Afterwards he preached the Sutra to countless Buddhas in different +realms through infinite aeons. And who was this Bodhisattva +Never-Despise? The Buddha says:</p> + +<p class="noindent">“He was I myself. If I, in my former lives, had not received and kept, +read and recited this Sutra, and preached it to others, I should not +have been able so soon to attain to Perfect Enlightenment. Because, +under former Buddhas, I received and kept, read and recited this Sutra, +and preached it to others, I so soon attained to Perfect Enlightenment.”</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“The Never-Despise of that time</div> + <div class="verse indent0">Is really I myself.</div> + <div class="verse indent0">The four groups of that time</div> + <div class="verse indent0">Attached to external things</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0">Are you of this assembly.</div> + <div class="verse indent0">Age by age have I kept</div> + <div class="verse indent0">This so wonderful a Sutra.</div> + <div class="verse indent0">During kotis and kotis of kalpas</div> + <div class="verse indent0"><span class="pagenum" id="Page_229" role="doc-pagebreak">229</span>Of inconceivable extent,</div> + <div class="verse indent0">Rare are the times that we heard</div> + <div class="verse indent0">This Law-Flower Sutra preached.</div> + <div class="verse indent0">During kotis and kotis of kalpas,</div> + <div class="verse indent0">Inconceivable of extent,</div> + <div class="verse indent0">Buddhas, World-honoured Ones,</div> + <div class="verse indent0">But rarely preach this Sutra.</div> + <div class="verse indent0">Therefore, let his followers,</div> + <div class="verse indent0">After the Buddha’s extinction,</div> + <div class="verse indent0">On hearing such Sutra as this,</div> + <div class="verse indent0">Conceive no doubt or perplexity.</div> + <div class="verse indent0">But let them with single mind</div> + <div class="verse indent0">Publish abroad this Sutra</div> + <div class="verse indent0">And, age by age meeting Buddhas,</div> + <div class="verse indent0">To Buddhahood will they speedily attain.”</div> + </div> + </div> +</div> +</section> + +<hr class="chap x-ebookmaker-drop" aria-hidden="true"> +<section role="doc-chapter" aria-labelledby="c21-hd" class="chapter"> +<div class="pagenum" id="Page_230" role="doc-pagebreak">230</div> +<h2 class="nobreak" id="c21-hd">XXI</h2> + +<p class="para noindent"><span class="smcap">The</span> vast body of Bodhisattvas who sprang out of the earth, as recorded +in Chapter XV, now fold their hands before the Buddha and, looking +towards him, declare that they will preach this Sutra, in whatsoever +worlds the Buddha, in any of his transformations, may exist and cease +to exist.</p> + +<p class="para">By this declaration the World-honoured One is now moved to reveal his +majestic divine power. In a miraculous way, attractive only to those +who can see in it the symbolism intended, he showed the illuminating +and far-reaching power of his organ of speech. In the presence of</p> + +<p class="noindent">“Manjuśri and the countless hundreds, thousands, myriads, kotis +of Great Bodhisattvas, as well as of monks, nuns, male and female +disciples, gods, dragons, yakshas, gandharvas, asuras, garudas, +kinnaras, mahoragas, human and non-human beings, and so forth”—before +all these beings, he “reveals his great divine power, by putting forth +his broad and far-stretched tongue, till it reaches upward to the +Brahma-world, every pore radiating the light of infinite, numberless +colours, shining everywhere throughout each direction of the universe. +Under the jewel-trees, the Buddhas, each seated on a Lion-throne, also +in like manner put forth their broad far-stretched tongues, radiating +infinite light. While Śakyamuni-Buddha, and the other Buddhas under +<span class="pagenum" id="Page_231" role="doc-pagebreak">231</span>the jewel-trees, are thus revealing their divine powers, fully +hundreds of thousands of years pass. After this they draw back their +tongues, cough simultaneously, and snap their fingers in unison. These +two sounds reach through every region of the Buddha-worlds, those +worlds being shaken in every direction.</p> + +<figure class="figcenter illowp100" id="img11"> + <img class="w100" src="images/img11.png" alt="A monk stretches his arm to the clouds"> + <figcaption class="small80">11. <span class="corr" id="corrfig11" title="Source: Yashada">Yashas</span> stretching out his arm to hold back the sun to enable King +Aśoka to build 84,000 stupas in one day</figcaption> +</figure> + +<p>“In the midst of these worlds, all living beings ... through the divine +power of the Buddha, while in their world, see infinite, boundless, +hundreds, thousands, myriads, kotis of Buddhas, seated on Lion-thrones +under the jewel-trees; and see Śakyamuni-Buddha, together with the +Tathagata Abundant-Treasures, seated on Lion-thrones in the midst of +the Stupas; and also see infinite, boundless, hundreds, thousands, +myriads, kotis of Great Bodhisattvas, and the four groups of disciples +who reverently surround <span class="corr" id="corr231" title="Source: Sakyamuni-Buddha">Śakyamuni-Buddha</span>.”</p> + +<p class="para noindent">The gods, too, see and rejoice, crying “Namah! Śakyamuni-Buddha”. Then +from every quarter the gods from afar strew flowers, incense, garlands, +and jewels, which form themselves “like gathering clouds, transforming +into a jewelled canopy, covering the sky above the Buddhas”.</p> + +<p class="noindent">“And upon this the worlds of all the universes are united without +barrier as one Buddha-land.”</p> + +<p class="para noindent">Then the Buddha addresses Excellent-Conduct and the host of +Bodhisattvas:</p> + +<p class="noindent">“The divine powers of Buddhas are so infinite and boundless that they +are beyond thought and expression. <span class="pagenum" id="Page_232" role="doc-pagebreak">232</span>Even if I, by these divine +powers, through infinite, boundless, hundreds, thousands, myriads, +kotis of numberless kalpas, for the sake of entailing them, were to +declare the merits of this Sutra, I should still be unable to reach +their end. Essentially speaking, all the laws belonging to Tathagata, +all the sovereign, divine powers of Tathagata, all the mysterious, +essential treasuries of Tathagata, and the most profound affairs of +Tathagata, are proclaimed, displayed, revealed, and expounded in this +Sutra. Therefore you should, after the extinction of the Tathagata, +whole-heartedly receive and keep, read and recite, explain and copy, +cultivate and practise it as taught. In whatever land, whether it be +received and kept, read and recited, explained and copied, cultivated +and practised as taught; whether in a place where a volume of the +Sutra is kept, or in a temple, or in a grove, or under a tree, or in a +monastery, or in a lay devotee’s house, in a palace, or on a mountain, +in a valley, or in the wilderness, in these places you must erect a +stupa and make offerings. Wherefore? You should know that these spots +are thrones of enlightenment. On these spots the Buddhas attain to +Perfect Enlightenment: on these spots the Buddhas roll the Wheel of the +Law; on these spots the Buddhas enter Parinirvana.”</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“He who is able to keep this Sutra</div> + <div class="verse indent0">Is one who now and always beholds me,</div> + <div class="verse indent0">And also Buddha Abundant Treasures</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0"><span class="pagenum" id="Page_233" role="doc-pagebreak">233</span>Just as the wind in the firmament</div> + <div class="verse indent0">Never has impediment,</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0">Just as the light of sun and moon</div> + <div class="verse indent0">Is able to dispel the darkness,</div> + <div class="verse indent0">So this man, walking in the world,</div> + <div class="verse indent0">Can disperse the gloom of the living,</div> + <div class="verse indent0">And cause numberless bodhisattvas</div> + <div class="verse indent0">To abide in the One Great Vehicle.”</div> + </div> + </div> +</div> +</section> + +<hr class="chap x-ebookmaker-drop" aria-hidden="true"> +<section role="doc-chapter" aria-labelledby="c22-hd" class="chapter"> +<div class="pagenum" id="Page_234" role="doc-pagebreak">234</div> +<h2 class="nobreak" id="c22-hd">XXII</h2> + +<p class="para noindent"><span class="smcap">On</span> this Śakyamuni Buddha arises from the Lion-throne in the sky, where +he has been seated with the Buddha Abundant-Treasures, and by his +supernatural power lays his right hand on the heads of the countless +Great Bodhisattvas, saying:</p> + +<p class="noindent">“I, for incalculable hundreds, thousands, myriads, kotis of numberless +kalpas have practised this rare law of Perfect Enlightenment. Now I +entrust it to you. Do you with all your mind promulgate this Law, and +make it increase and prosper far and wide.”</p> + +<p class="para noindent">Three times does he thus place his hand on their heads, and give them +his final commission, before his entry into Nirvana. For</p> + +<p class="noindent">“the Tathagata is most benevolent and compassionate, not mean and +grudging; he is able fearlessly to give the Buddha-Wisdom, the +Tathagata-Wisdom, and the Self-Existent Wisdom to the living. The +Tathagata is the great Lord of Giving to all living beings. Do you also +follow and learn the Tathagata’s example, ungrudgingly. If good sons or +good daughters, in ages to come, believe in the Tathagata-wisdom, do +you proclaim this Law-Flower Sutra to them that they may hear and know +it, in order that they may obtain the Buddha-wisdom. If there be living +beings who do not believe it, do you direct, teach, profit, and rejoice +them with the other profound laws of the Tathagata. If you are able +thus to act, then you will have repaid the grace of the Buddhas.”</p> + +<p class="para noindent"><span class="pagenum" id="Page_235" role="doc-pagebreak">235</span>Thereupon they all, filled with joy, make obeisance, and cry three +times with united voice, “We will do as the World-honoured One has +commanded. Yes, World-honoured One! Have no anxiety.”</p> + +<p class="noindent">“On this Śakyamuni Buddha causes the emanated Buddhas, who had come +from all directions, each to return to his own land, saying: ‘Buddhas! +Peace be upon you. Let the Stupa of the Buddha Abundant-Treasures be +restored as before’.</p> + +<p>“As these words are spoken, the innumerable emanated Buddhas from every +direction, who are seated on Lion-thrones under the jewel-trees, as +well as the Buddha Abundant-Treasures, the host of infinite, numberless +Bodhisattvas, Superior-Conduct and others, also the four groups of +hearers, Śariputra and others, and the worlds, gods, men, asuras and so +on, hearing the words of the Buddha, all rejoice greatly.”</p> +</section> + +<hr class="chap x-ebookmaker-drop" aria-hidden="true"> +<section role="doc-chapter" aria-labelledby="c23-hd" class="chapter"> +<div class="pagenum" id="Page_236" role="doc-pagebreak">236</div> +<h2 class="nobreak" id="c23-hd">XXIII</h2> + +<p class="para noindent"><span class="smcap">It</span> is probable that with the preceding chapter the author ends his +religious drama, as already has been mentioned in the Introduction, to +which the reader is referred. The succeeding chapters add little to the +apocalyptic conception but, whether originally part of the author’s +work or not, they have a value of their own as showing ideas current in +Northern Buddhism early in our era.</p> + +<p class="para">In this chapter the starry sky seems to be represented by a Bodhisattva +who may be described as King of the Star-Cluster—perhaps of Ursa +Major. He asks the Buddha why the Bodhisattva Medicine-King, or King +of Healing, wanders for countless aeons in suffering through the +worlds. To him and the assembled host the Buddha replies that, of +yore, there was a Buddha named Brilliance of Sun and Moon. Amongst the +incalculable entities of his realm, “no women, no hells, no hungry +ghosts, no animals, no titans, no disasters” found a place. While the +gods discoursed celestial music this Buddha, who seems to represent the +Light, preached the Law-Flower Sutra to a Bodhisattva called Beautiful. +So full of rapture did Beautiful become, that he resolved to express +his gratitude by the immolation of his beautiful body. Before so +doing, he partook of all the fragrance of all the flowers for twelve +hundred years. Then he anointed his body with costly unguents, wrapped +<span class="pagenum" id="Page_237" role="doc-pagebreak">237</span>himself in a celestial robe, bathed in perfumed oil, and by his +transcendent will set fire to his body. The brightness illuminated +all worlds, the Buddhas in which acclaimed his deed as “true zeal”; +“the True Law Homage to the Tathagata”; “the supreme gift”. His body +continued to burn and illuminate the worlds for twelve hundred years, +after which it came to an end.</p> + +<p class="para">Bodhisattva Beautiful was reborn by transformation in the domain of the +same Buddha, into the home of King Virtue. He forthwith informed the +King, that he had obtained the spell which enabled him to interpret the +utterances of all the living; moreover that he had heard the Law-Flower +Sutra in countless verses. He must needs pay his Buddha a visit of +homage, and at once, seated on a lofty tower, he rose into the sky.</p> + +<p class="para">The Buddha thereupon announced to him his own departure: “My good son! +The time of my Nirvana has come. The time of my extinction has arrived. +You may arrange my bed. To-night I shall enter Parinirvana”. He +committed his Law, his disciples, his realm, his relics to Beautiful, +and the same night passed away. Beautiful mourned him, deeply moved and +distressed; then on a costly sandal-wood pyre burnt the body, collected +the relics, made eighty-four thousand precious urns and erected the +same number of Stupas with richest adornment.</p> + +<p class="para">Still unsatisfied with his devotion, he further set fire to his own +arms, which burnt for seventy-two <span class="pagenum" id="Page_238" role="doc-pagebreak">238</span>thousand years, bringing vast +hosts of people to seek Perfect Enlightenment. All mourned and lamented +over his burnt-off arms and deformed body. To comfort them and reveal +his divine power, he restored his arms as before. The Milky Way, its +disappearance and return, is suggestive of the lost arms and their +reappearance.</p> + +<p class="para">Śakyamuni is now made to say, that Beautiful has become the present +Bodhisattva, the King of Healing. Such has been his example of +self-immolation that, “if any one with mind set on attaining Perfect +Enlightenment is able to burn a finger of his own hand, or even a toe +of his foot, in homage to a Buddha’s stupa, he surpasses any other who +pays homage with domain, cities, wives, and children.”</p> + +<p class="para">This Sutra is as vast as is the ocean to the streams and rivers; as is +Mount Sumeru, the great mountain of the world, to the other hills; as +are the sun and moon to the stars; and, in short, “just as the Buddha +is king of the laws (or of all things) so is it with this Sutra: it is +King among the Sutras.”</p> + +<p class="noindent">“Just as a clear and cool pool is able to satisfy all those who are +thirsty, and as is the condition of the cold who obtain a fire, the +naked who find clothing, a caravan of merchants who find a leader, +children who find a mother, one who at a ferry finds a boat, a sick man +who finds a doctor, one in the darkness who obtains a lamp, a poor man +who finds a jewel, a people who find a king, merchant-venturers who +gain the sea, and a torch which dispels the darkness, so is it also in +regard to this Law-Flower Sutra. It is able to deliver <span class="pagenum" id="Page_239" role="doc-pagebreak">239</span>the living +from all sufferings and diseases, and is able to unloose the bonds of +mortal life.</p> + +<p>“If any one, hearing this Law-Flower Sutra, either himself copies, or +causes others to copy it, the limits of the sum of merit to be obtained +cannot be calculated even by Buddha-wisdom. If any one copies this +Sutra and pays homage to it with flowers, scents, necklaces, incense, +sandal-powder, unguents, flags, canopies, garments, and various kinds +of lamps: ghee lamps, oil lamps, lamps of scented oil, lamps of Campaka +oil, lamps of Samana oil, lamps of Patala oil, lamps of Varshika oil, +and lamps of Navamalika oil, the merit to be obtained by him is equally +inestimable.</p> + +<p>“King of the Star-Cluster! If there be any one who hears this chapter +of the Former Act of the Bodhisattva King of Healing, he will also +obtain infinite and boundless merits. If there be any woman who hears +this chapter of the Former Deed of the Bodhisattva King of Healing, +and is able to receive and keep it, she, after the end of her present +woman’s body, will not again receive it. If, after the extinction of +the Buddha, in the last five hundred years, there be any woman who +hears this Sutra and acts according to its teaching; at the close of +this life she will go to the Happy World where Amitayus Buddha dwells, +encompassed by his host of great Bodhisattvas, and will there be born +in the midst of a lotus-flower upon a jewelled throne. Never again will +he (the transformed woman) be harassed by desire, nor be harassed by +anger and foolishness, nor again be harassed by <span class="pagenum" id="Page_240" role="doc-pagebreak">240</span>pride, envy, or +uncleanness, but will attain to transcendent powers and the Assurance +of No-rebirth; and having obtained this assurance, the organ of the +eye will be serene, by which serene organ of the eye he will see seven +million two thousand kotis of nayutas of Buddha-Tathagatas, equal to +the sands of the Ganges river, when these Buddhas from afar will unite +in lauding him, saying: ‘Excellent, excellent! Good son! You have +been able to receive and keep, read and recite, and ponder on this +Sutra of the Law of Śakyamuni Buddha and to expound it to others. The +blessed merit you have obtained is infinite and boundless; fire cannot +burn it, water cannot wash it away. Your merit is beyond the power +of a thousand Buddhas to explain. You have now been able to destroy +the Mara-marauders, to overthrow the hostile forces of mortality, and +to crush out all other enemies. Good son! Hundreds of thousands of +Buddhas, with their transcendent powers, together guard and protect +you. Among the gods and men of all worlds none can equal you, except +the Tathagata.”</p> + +<hr class="invisible"> + +<p class="para noindent">Any one who receives this chapter will “ever breathe out the fragrance +of the blue lotus flower, and out of the pores of his body will come +fragrance of sandal-wood”. Such is the symbolic way of presenting the +fragrant life. “If a man be sick, on hearing this Sutra his sickness +will instantly disappear, and he will neither grow old nor die.” The +implication may be that the man is spirit and therefore cannot grow old +and die.</p> + +<p class="para"><span class="pagenum" id="Page_241" role="doc-pagebreak">241</span>Finally the Tathagata Abundant Treasures, from the Celestial +Shrine, praises the King of the Star-cluster for having been able +to obtain from Śakyamuni Buddha “such things as these, and thereby +infinitely benefit all the living”.</p> +</section> + +<hr class="chap x-ebookmaker-drop" aria-hidden="true"> +<section role="doc-chapter" aria-labelledby="c24-hd" class="chapter"> +<div class="pagenum" id="Page_242" role="doc-pagebreak">242</div> +<h2 class="nobreak" id="c24-hd">XXIV</h2> + +<p class="para noindent"><span class="smcap">A double</span> ray issues from Buddha’s brow and illuminates eastwards +a hundred and eight myriad kotis of nayutas of Buddha worlds, as +the sands of Ganges in number. Beyond these is revealed a world +named Adorned-with-Pure-Radiance, whose king is King Wisdom of the +Pure-Flower Constellation. Among his vast host of Bodhisattvas is one +called Wonder-Sound. The symbolism is that of the thunder and the +lightning. He had served numberless Buddhas and attained to innumerable +samadhis, giving him insight into Causelessness, Sun-revolution, +Interpretation of all Sounds, and many others whose names are given.</p> + +<p class="para">Wonder-Sound now begs permission to leave his far distant world and +visit Śakyamuni in this world. His Buddha-King gives him permission, +but warns him not to expect it to be like his own beautiful world. The +world he proposes to visit is a poor, rough place, full of hills and +valleys;</p> + +<p class="noindent">“full of earth, stones, mounds, and filth; the body of the Buddha is +short and small, and all the bodhisattvas are small of stature, whereas +your body is forty-two thousand yojanas high and my body sixty-eight +hundred thousand yojanas. Your body is of the finest order, blest +with hundreds, thousands, myriads of felicities, and of a wonderful +brightness. Therefore on resorting there, do not look lightly on that +domain, <span class="pagenum" id="Page_243" role="doc-pagebreak">243</span>nor conceive a low opinion of the Buddha, nor of the +bodhisattvas, nor of their country.</p> + +<p>“The Bodhisattva Wonder-Sound replied to the Buddha: ‘World-honoured +One! That I now go to visit the Saha-world is all due to the +Tathagata’s power, the Tathagata’s magic power of travelling, and the +Tathagata’s adornment of merit and wisdom.’</p> + +<p>“Thereupon the Bodhisattva Wonder-Sound, without rising from his +seat and without stirring his body, entered into samadhi. By the +power of his samadhi, on the Mount Gridhrakuta, not far distant from +the Law-seat, there appeared in transformation eighty-four thousand +precious lotus-flowers with stalks of gold, leaves of silver, and +ruby-flowers with stamens of diamonds.”</p> + +<p class="para noindent">Manjuśri questions Śakyamuni as to the meaning of this auspicious sign, +to which the reply is given that the great Bodhisattva Wonder-Sound has +sent it to announce his intention to come and hear the Lotus Sutra, +along with his train of disciples, eight-four thousand in number. +Manjuśri again questions the Buddha: “World-honoured One! What roots of +goodness has that Bodhisattva planted, what merits has he cultivated, +that he should be able to have such transcendent power?” In answer, +the Buddha Abundant Treasures signs to Wonder-Sound to come in person +with his train. Thereupon Wonder-Sound sets out to pass over all the +vast number of intervening domains, each of which is shaken by his +passage, while lotus flowers rain everywhere, and celestial instruments +<span class="pagenum" id="Page_244" role="doc-pagebreak">244</span>send forth without hands divine music. His eyes are like broad big +leaves of the blue lotus, his brow the glory of myriads of moons, his +body is radiant like pure gold. He is of glowing majesty.</p> + +<p class="para noindent">Arriving he alights from his seven-jewelled tower and takes a priceless +necklace to offer to Śakyamuni Buddha, making obeisance at his feet and +saying,</p> + +<p class="noindent">“World-honoured One! The Buddha ‘King Wisdom of the +Pure-Flower-Constellation’ inquires after the World-honoured One thus: +‘Hast thou few ailments and few harassments? Art thou at ease and in +comfort? Are thy four component parts in harmony? Are thy worldly +affairs tolerable? Are thy creatures easy to save—not over-covetous, +angry, foolish, envious, arrogant; never unfilial to parents or +irreverent to their teachers? Have they perverted views, or are they +of good mind and restrained in their five passions? World-honoured +One! Are thy creatures able to overcome the Mara-enemies? Does the +Tathagata Abundant-Treasures, so long extinct, still abide in the Stupa +of the Precious Seven, and come to listen to the Law?’ King Wisdom also +inquires of the Tathagata Abundant-Treasures: ‘Art thou at ease and of +few harassments? Wilt thou be content to remain long?’ World-honoured +One! We now would see the bodily form of the Buddha Abundant-Treasures. +Be pleased, World-honoured One, to show and let us see him.”</p> + +<p>“Then says Śakyamuni Buddha to the Buddha Abundant-Treasures: ‘This +Bodhisattva Wonder-Sound desires an interview.’ Instantly the Buddha +<span class="pagenum" id="Page_245" role="doc-pagebreak">245</span>Abundant-Treasures addresses Wonder-Sound: ‘Excellent, excellent! +That you have been able to come here to pay homage to Śakyamuni Buddha, +to hear the Law-Flower Sutra, and to see Manjuśri and the others’.”</p> + +<p class="para noindent">Śakyamuni here tells an inquiring disciple, that Wonder-Sound had +formerly paid homage to the King of Cloud-thundering, and obtained +great powers. He tells them that they see here but one of his manifold +bodies. To preach the Lotus Sutra he appears in many forms.</p> + +<p class="noindent">“Sometimes he appears as Brahma, or appears as Sakra, or appears +as Isvara, as Mahesvara, or as a deva-general, or as the deva-king +Vaisravana, or as a Holy Wheel-rolling King, or as one of the ordinary +kings, or as an elder, as a citizen, or a minister; or appears as a +Brahman; or appears as a monk, a nun, a disciple male or female; or +appears as the wife of an elder or a citizen, or as the wife of a +minister, or of a Brahman, or as a youth or maiden; or appears as a +god, dragon, yaksha, gandharva, asura, garuda, kinnara, mahoraga, man, +or a non-human being, and so on: and preaches this Sutra. He is able +to rescue whatever beings are in the hells, or hungry ghosts, animals +and all in distress. Even in the inner courts of a king, transforming +himself into a woman, he preaches this Sutra.”</p> + +<p class="para noindent">His transformations accord with what may be expedient. To those he +must save in the form of a Hinayana teacher, he appears in that +form to <span class="pagenum" id="Page_246" role="doc-pagebreak">246</span>preach the Law; to those he must save in the form of +a Bodhisattva, or a Buddha, he appears in that form; even to those +he must save by his extinction, he reveals himself as extinct. +These mighty powers he attained through the samadhi-meditation +“Revelation-of-all-powers”.</p> + +<p class="para">When Wonder-Sound has paid his homage to Śakyamuni and the Buddha +Abundant-Treasures, he returns to his own land accompanied by his +disciples, and attended with phenomena like those which announced his +progress hither.</p> + +<p class="para">And while the chapter on the going and coming of the Bodhisattva +Wonder-Sound was preached, forty-two thousand heavenly sons attained to +the Assurance of No-Rebirth, and the Bodhisattva Flower-Virtue attained +to the samadhi termed Law-Flower.</p> +</section> + +<hr class="chap x-ebookmaker-drop" aria-hidden="true"> +<section role="doc-chapter" aria-labelledby="c25-hd" class="chapter"> +<div class="pagenum" id="Page_247" role="doc-pagebreak">247</div> +<h2 class="nobreak" id="c25-hd">XXV</h2> + +<p class="para noindent"><span class="smcap">From</span> his seat arises the Bodhisattva Infinite-Thought who, baring +his right shoulder and folding his hands, asks the Buddha why the +Bodhisattva Kwan-shi-yin is thus named, Regarder of the Cries of the +World. The Buddha replies:</p> + +<p class="noindent">“If there be any who hold fast to the name of that Bodhisattva, +Regarder-of-the-Cries-of-the-World, though they fall into a great +fire, the fire will not be able to burn them, by virtue of the august +supernatural power of that Bodhisattva. If any, carried away by a +flood, call upon (his) name, they will immediately reach the shallows. +If there be hundreds, thousands, myriads, kotis of beings, who in +search of gold, silver, lapis lazuli, moon-stones, agate, coral, amber, +pearls, and other treasures, go out on the ocean, and if a black gale +blows their ships adrift upon the land of the Rakshasa-demons, and if +amongst them there be even a single person who calls the name of the +Bodhisattva Regarder-of-the-Cries-of-the-World, all those people will +be delivered from the woes of the Rakshasas. It is for this cause that +he is named Regarder-of-the-Cries-of-the-World.</p> + +<p>“Or if any one cries who is in deadly peril by the sword, the sword +will be snapped asunder. If wicked demons attack, the one who cries +will become invisible to them. Whether guilty or innocent, if he cry, +though loaded with manacles, fetters, cangues or chains, all will +be broken and he will be set free. A <span class="pagenum" id="Page_248" role="doc-pagebreak">248</span>train of jewel-merchants, +passing along a road infested with robbers, have but to cry with one +voice and they will be protected. Those possessed by carnal passions, +anger, or infatuation have but to remember and revere this Bodhisattva +and they will be set free. If a woman desires a son, worships and pays +homage, she will bear a son, virtuous and wise; or if a daughter, then +of good demeanour and looks.</p> + +<p>“The merit attained by worship of other Bodhisattvas, in number as +sands of sixty-two kotis of Ganges, just equals the merit of him who +but for one moment worships the Regarder-of-the-Cries-of-the-World.”</p> + +<p class="para noindent">This Bodhisattva appears to all according to their need. If needed as +a Hinayana teacher, he appears as such; if as Brahma, or Indra, or +Isvara, or a deva, a king, an elder, a citizen, an official, a brahman, +a monk, nun, or male or female disciple, then he appears as such. If +needed in the form of a wife of an elder, citizen, official or brahman, +he appears as such; or if as a youth or maiden, he appears as such. If +needed as a god, or a demon, he so appears. This is given in lengthy +detail.</p> + +<p class="para">Kwan-yin, or Kwan-non, is to-day represented as a female Bodhisattva +and by Europeans styled the Goddess of Mercy. She is addressed as “Most +Merciful, Most Pitiful”. In reality Kwan-yin is above sex, and may be +represented as male or female. Kwan-yin, this Sutra tells us, is the +great Bestower of Fearlessness, relieving the fear of those who are in +anxiety or distress.</p> + +<figure class="figcenter illowp100" id="img12"> + <img class="w100" src="images/img12.png" alt="Kuan-yin overlooking an execution in which the executioners sword has broken"> + <figcaption class="small80">12. Kuan-yin breaking the executioner’s sword + <p class="small80">From an <span class="small85">A.D.</span> 1681 facsimile of an <span class="small85">A.D.</span> 1331 edition of the illustrated + Kuan-yin chapter of the Lotus Sutra</p></figcaption> +</figure> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00"><span class="pagenum" id="Page_249" role="doc-pagebreak">249</span>“Listen to the deeds of the Cry-Regarder,</div> + <div class="verse indent0">Who well responds to every quarter;</div> + <div class="verse indent0">Vast is his vow as deep the sea,</div> + <div class="verse indent0">Age-long, and inconceivable.</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0">Who hears his name and looks to him,</div> + <div class="verse indent0">Unremittingly remembering him,</div> + <div class="verse indent0">Will end the sorrows of existence.</div> + <div class="verse indent0">Even though men with ill intent</div> + <div class="verse indent0">Cast him into a burning pit,</div> + <div class="verse indent0">Let him think of the Cry-Regarder</div> + <div class="verse indent0">The very fire-pit becomes a pool;</div> + <div class="verse indent0">Or, driven along a mighty ocean</div> + <div class="verse indent0">In peril dire of dragons and demons,</div> + <div class="verse indent0">Let him think of the Cry-Regarder</div> + <div class="verse indent0">And ne’er will waves him overwhelm;</div> + <div class="verse indent0">Or if, from lofty peak of Sumeru,</div> + <div class="verse indent0">They should hurl him headlong down,</div> + <div class="verse indent0">Let him think of the Cry-Regarder</div> + <div class="verse indent0">And firm as the sun he is held in the sky.</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0">If by incantations or poison</div> + <div class="verse indent0">Any one seeks to hurt his body,</div> + <div class="verse indent0">And he thinks of the Cry-Regarder,</div> + <div class="verse indent0">All these ills revert to their author.</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0">If, encompassed by evil beasts,</div> + <div class="verse indent0">Sharp of tusk or cruel of claw,</div> + <div class="verse indent0">He should think of the Cry-Regarder,</div> + <div class="verse indent0"><span class="pagenum" id="Page_250" role="doc-pagebreak">250</span>They will flee in every direction;</div> + <div class="verse indent0">Or there be boas, vipers and scorpions,</div> + <div class="verse indent0">Breathing poison as fire-flame scorching,</div> + <div class="verse indent0">If he thinks of the Cry-Regarder,</div> + <div class="verse indent0">Instantly they each will vanish.</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0">Every evil state of existence,</div> + <div class="verse indent0">Hells and ghosts and animals,</div> + <div class="verse indent0">Sorrows of birth, age, disease, death,</div> + <div class="verse indent0">All will thus be ended for him.</div> + <div class="verse indent0">True Regard, serene Regard,</div> + <div class="verse indent0">Far-reaching, wise Regard,</div> + <div class="verse indent0">Regard of pity, Regard compassionate,</div> + <div class="verse indent0">Ever longed for, ever looked for</div> + <div class="verse indent0">In radiance ever pure and serene!</div> + <div class="verse indent0">Wisdom’s sun, destroying darkness,</div> + <div class="verse indent0">Subduer of woes, of storm, of fire,</div> + <div class="verse indent0">Illuminator of the world!</div> + <div class="verse indent0">Law of pity, thunder quivering,</div> + <div class="verse indent0">Compassion wondrous as a great cloud,</div> + <div class="verse indent0">Pouring spiritual rain like nectar,</div> + <div class="verse indent0">Quenching all the flames of distress!</div> + <div class="verse indent0">. . . . .</div> + <div class="verse indent0">Voice of the Regarder, wondrous Voice,</div> + <div class="verse indent0">Voice of the rolling tide, Brahma-voice,</div> + <div class="verse indent0">Voice all world-surpassing,</div> + <div class="verse indent0">Ever to be cherished in mind</div> + <div class="verse indent0">With never a doubting thought.</div> + <div class="verse indent0">World’s Cry-Regarder, pure and holy,</div> + <div class="verse indent0">In pain, distress, in death or woe,</div> + <div class="verse indent0"><span class="pagenum" id="Page_251" role="doc-pagebreak">251</span>Potent as a sure reliance,</div> + <div class="verse indent0">Perfect in every virtuous merit,</div> + <div class="verse indent0">All-beholding with eyes of pity,</div> + <div class="verse indent0">Boundless ocean-store of blessings!</div> + <div class="verse indent0">Prostrate, let us make obeisance.”</div> + </div> + </div> +</div> + +<p class="noindent left">.....</p> + +<p class="noindent">“While the Buddha preached this chapter of the All-sided +One, the eighty-four thousand living beings in +the assembly set their minds on Perfect Enlightenment, +with which nothing can compare.”</p> +</section> + +<hr class="chap x-ebookmaker-drop" aria-hidden="true"> +<section role="doc-chapter" aria-labelledby="c26-hd" class="chapter"> +<div class="pagenum" id="Page_252" role="doc-pagebreak">252</div> +<h2 class="nobreak" id="c26-hd">XXVI</h2> + +<p class="para noindent"><span class="smcap">The</span> Bodhisattva, King of Healing, is now represented offering spells +to guard and protect the preachers of the Lotus Sutra. One such spell +begins:</p> + +<p class="noindent">“Anye manye mane mamane citte carite same samitavi sante mukte +muktanesame avishame sama same jaye khshaye akshaye akshine sante +samite dharani alokabhashe-pratyavekshani nidhini abhyantaranivishte +...” and so on.</p> + +<p class="para noindent">This is a spell, he says, which has been used by Buddhas numerous as +the sands of sixty-two kotis of Ganges, and if any one does violence +to the teachers of the Lotus Sutra, they will be doing violence to all +these Buddhas. Śakyamuni <span class="corr" id="corr252" title="Source: extolls">extols</span> the King of Healing for his wonderful +spell.</p> + +<p class="para">Another Bodhisattva, Courageous-Giver, then offers another spell +against all demons, commencing, “Jvale mahajvale ukke tukku mukku ude +...” &c.</p> + +<p class="para">A deva-king also offers a spell potent in his realm: “Atte tatte natte +vanatte anade nadi kumadi avaha ...” Another deva-king offers yet +another.</p> + +<p class="para">Rakshasas, that is non-human “furies” or witches, named +Binder, Unbinder, Crooked-teeth, Coloured-teeth, Black-teeth, +Dishevelled-locks, Insatiable, Skull- or Necklace-holder, Kunti +and Spirit-snatcher: these ten creatures, together with <span class="pagenum" id="Page_253" role="doc-pagebreak">253</span>the +Mother-of-Demon-Sons, with her children and followers, now approach, +offering their spells.</p> + +<figure class="figcenter illowp100" id="img13"> + <img class="w100" src="images/img13.png" alt=" The Mara-king kneels in front of the seated Buddha"> + <figcaption class="small80">13. The Mara-king offering his protective spells to the Buddha</figcaption> +</figure> + +<p class="noindent">“If any spy for the shortcomings of these teachers of the Law, we will +prevent their obtaining their wish.” The spell they give is:</p> + +<p>“Iti me, iti me, iti me, iti me, iti me; ni me, ni me, ni me, ni me, ni +me; ruhe, ruhe, ruhe, ruhe, ruhe; stuhe, stuhe, stuhe, stuhe, stuhe, +svaha.</p> + +<p>“Let troubles come on our heads rather than on theirs.”</p> + +<p class="para noindent">Neither yakshas nor hungry ghosts, nor the long list of malevolent +creatures, whose names are given, nor fevers of any kind shall cause +the preacher of the Lotus Sutra distress. They add:</p> + +<div class="poetry-container"> + <div class="poetry"> + <div class="stanza"> + <div class="verse indent00">“Whoever dares defy our spell</div> + <div class="verse indent0">And harass any preacher,</div> + <div class="verse indent0">May his head be split in seven,</div> + <div class="verse indent0">Like unto an arjaka sprout.</div> + <div class="verse indent0">His doom be that of a parricide,</div> + <div class="verse indent0">Or of a swindling oil-presser,</div> + <div class="verse indent0">Or of a cheat with measure and weight,</div> + <div class="verse indent0">Or of Devadatta the first schismatic.</div> + <div class="verse indent0">He who dares offend these Preachers,</div> + <div class="verse indent0">Such shall be his certain doom.”</div> + </div> + </div> +</div> + +<p class="para noindent">The Buddha replies to these witches, that great shall be their reward +if they protect those who only keep the name of this Sutra in mind; how +much greater those who pay homage to it</p> + +<p class="noindent">“with flowers, incense, necklaces, sandal-powder, <span class="pagenum" id="Page_254" role="doc-pagebreak">254</span>perfumes, +incense, <span class="corr" id="corr254" title="Source: flages">flags</span>, canopies, and music; burning various kinds of +lamps—ghee lamps, oil lamps, 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 thousands kinds of offerings as these. +Kunti! You and your followers ought to protect such teachers of the +Law.”</p> + +<p>“While this chapter of Dharanis was preached, thirty-eight thousand +people attained to the Assurance of No-Rebirth.”</p> +</section> + +<hr class="chap x-ebookmaker-drop" aria-hidden="true"> +<section role="doc-chapter" aria-labelledby="c27-hd" class="chapter"> +<div class="pagenum" id="Page_255" role="doc-pagebreak">255</div> +<h2 class="nobreak" id="c27-hd">XXVII</h2> + +<p class="para noindent"><span class="smcap">The</span> Buddha now tells the story of King Resplendent. +Of yore, infinite aeons ago, there was a +Buddha called Thunder-Voice, who was the Star-King +Wisdom. His realm was named Radiantly-Adorned, +and his epoch Joyful-Sight.</p> + +<p class="para">In his domain was a king called Resplendent, +whose wife was Pure Virtue, and his two sons, one +Pure Treasury, the other Pure Eyes. The two sons +had attained to great supernatural powers, blessedness +and wisdom, by methods of self-cultivation +and concentration, the names of which are given; +and by “benevolence, compassion, joy, indifference +and the thirty-seven kinds of aids to the Way”.</p> + +<p class="para">Then the Buddha Thunder-Voice decided to +guide King Resplendent into the higher truth, by +preaching to him this Lotus Sutra. The two sons, +becoming aware of this intention, implored their +mother to lead them to hear the Sutra. The mother +sighed that the father believed in and was deeply +attached to heretical doctrine, but sent her two sons +to urge him to accompany them. The two sons, +putting their religion first, protested that, “though +born in this home of heretical views”, they were +really the sons of Buddha. Again the mother urged +them: “You should have sympathy with your +father, and reveal to him some of your supernatural +powers so that, seeing them, his mind may be enlightened, +and he may perhaps grant that we all +go to the Buddha.”</p> + +<p class="para"><span class="pagenum" id="Page_256" role="doc-pagebreak">256</span>On this the sons went to the king and, in order to +convince him, displayed their marvellous powers, +rising into the sky, walking, sitting, standing and +lying there. They expanded themselves till they +filled the whole sky, or shrunk themselves to +minute size; they vanished from the sky and appeared +upon earth; they entered the earth as if it +were water, and walked on water as on the earth. +Thus they convinced their father and brought him +to faith and discernment. Demanding to be told +who was their teacher, he was informed it was +Thunder-Voice, Star-King of Wisdom.</p> + +<p class="noindent">“I also would now like to see your Master,” said the +King; “we will all go together.”</p> + +<p class="para">The sons reported to their mother and begged +for permission to leave home and become followers +of the Buddha.</p> + +<p class="noindent">“I grant you permission to leave home,” she graciously +said; “for it is a rare event in the world to +meet a Buddha.”</p> + +<p class="para noindent">They besought both father and mother to go and +pay homage to the Buddha, for, said they, a +Buddha is as rare an event as is the flower of the +tree that blossoms but once in its life-time; or as “a +one-eyed tortoise spying the sun through a hole in +a floating log”. “But we, richly blessed through a +former lot, now may meet the Buddha in this life.”</p> + +<p class="para">Then the eighty-four thousand court ladies of +King Resplendent also became capable of receiving +the Lotus Sutra.</p> + +<p class="noindent"><span class="pagenum" id="Page_257" role="doc-pagebreak">257</span>“Thereupon King Resplendent, accompanied by his +ministers and retinue, Queen Pure Virtue with her +court ladies and retinue, and the two Princes, together +with forty-two thousand of their people, set +out to visit the Buddha.”</p> + +<p class="para noindent">After prostrating themselves, they made procession +around the Buddha three times and stood on either +side.</p> + +<p class="noindent">“Then that Buddha preached to the king, showing, +teaching, profiting, rejoicing him, so that the king was +greatly delighted. King Resplendent and his Queen +unloosed the necklaces of pearls worth hundreds and +thousands, from their necks, and threw them upon +the Buddha, and these in the sky were transformed +into a four-column jewel-tower; on the tower was +a large jewelled couch spread with hundreds, thousands, +myriads of celestial coverings, on which sat +the Buddha cross-legged, emitting a great ray of light. +Whereupon King Resplendent reflected thus: ‘Rare, +dignified, extraordinary is the Buddha’s body, perfect +in its supreme refined colouring’.”</p> + +<p>“The king at once made over his domain to his +younger brother; while he, together with his queen, +two sons and their retinue, forsook his home, and +followed the Way under the rule of that Buddha. +Having forsaken his home, during eighty-four thousand +years the king was ever diligent and zealous in +observing the Wonderful Law-Flower Sutra, and +after these years had passed, attained to the samadhi +Adorned-with-all-pure-Merits.</p> + +<p class="para noindent"><span class="pagenum" id="Page_258" role="doc-pagebreak">258</span>Rising in the sky King Resplendent gave the praise +for his enlightenment to his two sons, who had +turned his mind from heresy to Buddha Truth. +“These two sons are indeed my good friends, for +desiring to develop the good roots planted by me +in my former lives, they came and were born in +my home.” In other words, the good seed the +King had sown in former lives attracted these two +spirits to be born in his home, to aid him in reaping +the fruit. The implication is that no man has sons +of his own. He may beget their bodies, but the +real sons are souls re-born into his home.</p> + +<p class="noindent">“So it is, so it is, the Buddha replied, “It is as you say. +Any good son or good daughter, by planting roots of +goodness, will in every generation obtain good friends, +which good friends will be able to do Buddha-deeds, +showing, teaching, profiting and rejoicing him, and +causing him to enter into Perfect Enlightenment. +Know, Great King! A good friend is the great cause +whereby men are converted and led to see the Buddha +and aroused to Perfect Enlightenment. Great King! +Do you see these two sons? These two sons have +already paid homage to Buddhas sixty-five times the +hundreds, thousands, myriads, kotis nayutas of the +sands of a Ganges, waiting upon and revering them; +and among those Buddhas have received and kept the +Law-Flower Sutra, compassionating the living in +their false views, and establishing them in right +views.”</p> + +<p>“King Resplendent thereupon descended from the +sky and said to the Buddha:</p> + +<p><span class="pagenum" id="Page_259" role="doc-pagebreak">259</span>‘World-honoured One! Rare indeed is the sight of +the Tathagata; by his merits and wisdom the prominence +on his head shines brilliantly; his eyes are +wide-open and deep blue; the tuft between his eyebrows +is white as the pearly moon; his teeth are wide, +even, close and ever shining; his lips are red and +beautiful as bimba-fruit.’</p> + +<p>“When King Resplendent had thus extolled the +many merits of that Buddha—countless hundreds, +thousands, myriads, kotis of them—with all his mind +he folded his hands before the Tathagata and again +addressed that Buddha saying: ‘Unprecedented is the +World-honoured One. The Tathagata’s teaching is +perfect in its inconceivable and wonderful merits. +The moral precepts which he promulgates are comforting +and quickening. From this day onward I will +not again follow my own mind, nor beget false views, +nor a haughty, angry or any other sinful mind.’ Having +uttered these words, he did reverence to the +Buddha and went forth.”</p> + +<p class="para noindent">Śakyamuni now declares that King Resplendent +and his queen are re-incarnated in the persons of +two Bodhisattvas present, and that the two princes +are now the Bodhisattvas King of Healing and +Lord of Healing.</p> + +<p class="noindent">“While the Buddha preached this chapter, eighty-four +thousand people departed from impurity, +separated themselves from uncleanness, and acquired +pure spiritual eyes in regard to spiritual things.”</p> +</section> + +<hr class="chap x-ebookmaker-drop" aria-hidden="true"> +<section role="doc-chapter" aria-labelledby="c28-hd" class="chapter"> +<div class="pagenum" id="Page_260" role="doc-pagebreak">260</div> +<h2 class="nobreak" id="c28-hd">XXVIII</h2> + +<p class="para noindent"><span class="smcap">Then</span> from the East comes the Bodhisattva, Universal-Virtue, +with his unlimited, infinite, incalculable +host. Countless realms are shaken by his +passage, while jewel-lotuses rain down upon them, +and numberless celestial instruments pour forth +their exquisite music. He, too, has heard that the +Lotus Sutra is being preached and has brought his +host of Bodhisattvas to hear it.</p> + +<p class="para">The Buddha responds to him, announcing what +may be considered as the equivalent in Mahayana +for the Four Noble Truths of the Hinayana.</p> + +<p class="noindent">“If any good son or daughter acquires the four +following requisites, such a one will possess this +Law-Flower Sutra after the extinction of the Tathagata:</p> + +<ul class="internal-list"> +<li>“First, place himself under the care of Buddhas:</li> + +<li>Second, plant the roots of virtue:</li> + +<li>Third, enter into correct concentration (or meditation):</li> + +<li>Fourth, seek the salvation of all the living.</li> +</ul> + +<p class="noindent">Any good son or good daughter, who attains to these +four requisites, will assuredly possess this Sutra after +the extinction of the Tathagata.”</p> + +<p class="para noindent">Thereupon the Bodhisattva Universal-Virtue, +whose title may be taken to indicate the moral +basis and Catholicism of Mahayana, promises to +protect those who keep this Truth, and to give ease +<span class="pagenum" id="Page_261" role="doc-pagebreak">261</span>of mind and freedom from the affliction of Mara, +Mara-sons, Mara-daughters, Mara-people, Mara-satellites, +yakshas and so on.</p> + +<p class="noindent">“Wherever such a one walks or stands, reading and +reciting this Sutra, I will at once mount the royal six-tusked +white elephant and, with a host of great +Bodhisattvas, go to that place and, revealing myself, +will serve and protect him, comforting his mind; also +thereby serving the Law-Flower Sutra. Wherever +such a one sits, pondering over this Sutra, I will at +once again mount the royal white elephant and show +myself to him. If such a one forgets, be it but a single +word or verse of the Law-Flower Sutra, I will teach +him it, read and recite it with him, and again cause +him to master it. Thereupon he who receives and +keeps, reads and recites the Law-Flower Sutra, on +seeing me will greatly rejoice and renew his zeal. +Through seeing me, he will at once attain to the +samadhis and the dharanis.”</p> + +<p class="para noindent">Wherever the followers of this Sutra meet together +for three sevenfold days, then Universal Truth +declares:</p> + +<p class="noindent">“I will mount my six-tusked white elephant, and +accompanied by countless Bodhisattvas, appear before +those people in the form the living delight to +see, and preach to them, revealing, instructing, benefitting +and rejoicing them. Moreover I will give +them spells, so that no human or non-human beings +can injure them, nor any woman beguile them.”</p> + +<p class="para noindent"><span class="pagenum" id="Page_262" role="doc-pagebreak">262</span>Such is the promise of the spiritual presence, +power, and aid of Universal Virtue.</p> + +<p class="para">Those who keep, read, remember, apprehend, +and practise the Sutra as preached are assured that +they are “doing the works of Universal-Virtue, +have deeply planted roots of goodness under +numberless, countless Buddhas, and that their +heads will be caressed by the hands of the Tathagatas”. +If they merely copy this Sutra, they will +be reborn in a heaven, where they will be welcomed +with music by eighty-four thousand nymphs, and +they, wearing jewelled crowns, will dwell among +those nymphs, joyful and delighted. If such be the +reward of a mere copyist, how much greater will +be the reward of him who reads, remembers, and +practises it. To him</p> + +<p class="noindent">“the hands of a thousand Buddhas will be offered, +that he may fear not, neither fall into any evil destiny, +but go straight to Maitreya’s heaven, where are hosts +of Great Bodhisattvas and hundreds, thousands, +myriads, kotis of nymph-followers; amongst these +will he be re-born.”</p> + +<p>“Therefore,” says Universal-Virtue, “the wise +should with all their minds themselves copy it, or +cause others to copy it, receive and keep, read and +recite, rightly remember, and practise it as preached. +World-honoured 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 the world.”</p> + +<p>“Then Śakyamuni Buddha <span class="corr" id="corr262" title="Source: extolls">extols</span> him, saying: ‘It +<span class="pagenum" id="Page_263" role="doc-pagebreak">263</span>is well, it is well, Universal Virtue, that you are able +to protect and assist this Sutra, and bring happiness +and weal to the living in so many places. You have +already attained to inconceivable merits and profound +benevolence and compassion. From a long distant +past have you aspired to Perfect Enlightenment, and +been able to make this supernatural vow to guard and +protect this Sutra. And I, by supernatural power, will +guard and protect those who are able to receive and +keep the name of the Bodhisattva Universal-Virtue.</p> + +<p>“Universal-Virtue! If there be any who receive +and keep, read and recite, rightly remember, practise +and copy this Law-Flower Sutra, know that such +are attending on Śakyamuni Buddha, as if they +were hearing this Sutra direct from the Buddha’s +mouth; know that such are paying homage to Śakyamuni +Buddha; know that the Buddha is praising +them, ‘Well done!’ Know that the heads of such are +being caressed by the hands of Śakyamuni Buddha. +Know that such are covered by the robe of Śakyamuni +Buddha. Such as these will not again be eager +for worldly pleasure, nor be fond of heretical scriptures +and writings; nor ever again take pleasure in +intimacy with worldly men, or with evil persons, +whether butchers, or herders of boars, sheep, fowls, +and dogs, or hunters, and panderers. But such as +these will be right-minded, have correct aims and be +auspicious. Such will not be harassed by the Three +Poisons, nor be harassed by envy, pride, haughtiness, +and arrogance; such will be content with few desires, +and able to do the works of Universal-Virtue.</p> + +<p><span class="pagenum" id="Page_264" role="doc-pagebreak">264</span>“Universal-Virtue! After the extinction of the +Tathagata, in the latter five hundred years (of decadence), +if any one sees one who receives and keeps, +reads and recites the Law-Flower Sutra, he must reflect +thus: ‘This man will ere long go to the wisdom-plot, +destroy the host of Mara, attain to Perfect Enlightenment, +and rolling onward the Law-wheel, beating the +Law-drum, blowing the Law-conch, and pouring +the rain of the Law, will sit on the lion-throne of the +Law amid a great assembly of gods and men.’</p> + +<p>“Universal-Virtue! Whoever in future ages receive +and keep, read and recite this Sutra, such persons will +no longer be greedily attached to clothes, bedding, +drink, food, and things for the support of life; whatever +they wish will never be in vain, and in the present life +they will obtain their blessed reward. Suppose any +one slights and slanders them, saying: ‘You are only +mad men, pursuing this course in vain, with never +a thing to be gained’—the doom for such sin as this +is blindness, generation after generation. If any one +makes offerings to and praises them, he will obtain +visible reward in the present world. Again, if any one +sees those who receive and keep this Sutra, and proclaims +their errors and sins, whether true or false, +such a one in the present life will be smitten with +leprosy. If he ridicules them, generation after generation +his teeth will be sparse and missing, his lips vile, +his nose flat, his hands and feet contorted, his eyes +asquint, his body stinking and filthy with evil scabs +and bloody pus, he will be dropsical and short of +breath, and have every evil disease. Therefore, +<span class="pagenum" id="Page_265" role="doc-pagebreak">265</span>Universal-Virtue, if one sees those who receive and +keep this Sutra, he should stand up and greet them +from afar, just as if he were paying reverence to the +Buddha.”</p> + +<p>“While the chapter of the Encouragement of the +Bodhisattva Universal-Virtue was being preached, +innumerable, incalculable Bodhisattvas, equal to the +sands of Ganges, attained to the dharani of the +Hundreds, Thousands, Myriads, Kotis of Progress, +and Bodhisattvas equal to the atoms of a Three-Thousand-Great-Thousandfold +World became perfect in the Way of Enlightenment.</p> + +<p>“When the Buddha preached this Sutra, Universal-Virtue +and the other Bodhisattvas, Śariputra and the +other sravakas, and the gods, dragons, human and +non-human beings, and all others in the great assembly, +greatly rejoiced together, and taking possession +of the Buddha’s words, made salutation to him +and withdrew.”</p> +</section> + +<hr class="chap x-ebookmaker-drop" aria-hidden="true"> +<section role="doc-glossary" aria-labelledby="gloss-hd" class="chapter"> +<div class="pagenum" id="Page_267" role="doc-pagebreak">267</div> +<h2 class="nobreak" id="gloss-hd">GLOSSARY</h2> + +<dl> +<dt class="gfrst"><dfn>Ajita</dfn></dt> +<dd><i>idem</i> <a href="#gMaitreya">Maitreya</a>, <i><abbr title="quod vide">q.v.</abbr></i></dd> + +<dt><dfn>Amitābha, Amitāyus, <span class="normal">or</span> Amita</dfn></dt> +<dd>Infinite light and infinite life, possibly a Persian concept adapted +by Mahāyānists. It is in this Sutra that he first has mention. He is the +most popular Buddha in the Far East, and to Sukhavatī, his Paradise, or +Pure-land, where also Kuan-yin dwells, it is the prayer of most devotees to go.</dd> + +<dt><dfn>Ānanda</dfn></dt> +<dd><a href="#Page_146">p. 146</a>.</dd> + +<dt><dfn>Anātman</dfn></dt> +<dd>Without a permanent personality, or soul.</dd> + +<dt><dfn>Anuttara-samyak-saṁbōdhi</dfn></dt> +<dd>Unsurpassed perfect wisdom.</dd> + +<dt><dfn>Araṇya</dfn></dt> +<dd>Hermitage.</dd> + +<dt><dfn>Arhat</dfn>, <dfn>Arhān</dfn></dt> +<dd>In Chinese ‘Lo-han’. One who has attained to spiritual ārya or saintship; +one who strives after it; a higher class of Buddhist disciple.</dd> + +<dt><dfn>Arjaka</dfn></dt> +<dd>Symplocos Racemosa; but it may be Marjaka which is said to split into +seven pieces when cut down.</dd> + +<dt><dfn>Asaṃkhyēya</dfn></dt> +<dd>Beyond number, countless, numberless; by some explained as 1 followed by +17 ciphers, by others as by 97 ciphers, by others as a world period of +1,344,000,000 years.</dd> + +<dt><dfn>Asita</dfn></dt> +<dd><a href="#Page_20">p. 20</a>.</dd> + +<dt><dfn>Aśōka</dfn></dt> +<dd>The first great royal patron of Buddhism in the third century <span class="small85">B.C.</span>; +<i>see</i> <a href="#Page_6">p. 6</a>.</dd> + +<dt><dfn>Asuras</dfn></dt> +<dd>Titans, powerful rivals of the gods; <i>see</i> <a href="#gNaga">Nāga</a>.</dd> + +<dt><dfn>Avalōkiteśvara</dfn></dt> +<dd>Regarder of cries, Kuan-yin. The original form is uncertain.</dd> + +<dt><dfn>Avīci</dfn></dt> +<dd>Unintermitted reincarnation in the last of the eight hot hells.</dd> + +<dt><dfn>Avinivartanīyaḥ</dfn></dt> +<dd>Never retrograding, or returning to mortality.</dd> + +<dt class="gfrst"><dfn>Bhikshu</dfn>, <dfn>Bhikshuṇī</dfn></dt> +<dd>Mendicants, monks, nuns.</dd> + +<dt><dfn>Bōdhi</dfn></dt> +<dd>Enlightenment; awake, aware, enlightened.</dd> + +<dt><dfn>Bōdhisattva</dfn></dt> +<dd>A disciple who has become enlightened and freed from the miseries of mortality; also an angelic being ready for final buddhahood, who remains in a lower state to save others; <i>see</i> + <a href="#gMahasattva">Mahasattva</a>.</dd> + +<dt><dfn>Bōdhisattva-Mahāsattva</dfn></dt> +<dd><i>See</i> <a href="#gMahasattva">Mahāsattva</a>.</dd> + +<dt><dfn>Brahmā</dfn></dt> +<dd>The first person in the Brahminical trinity. By Buddhists he is considered as subject to mortality, and therefore inferior to one who has attained to Bōdhi. In this Sūtra he is mentioned as the ‘Father of all the living’, perhaps as Dēva of the present world.</dd> + +<dt><dfn>Brāhmaṇas</dfn></dt> +<dd>Brahmins, i.e. those of the highest caste.</dd> + +<dt><dfn>Buddha</dfn></dt> +<dd>The enlightened; awake, aware.</dd> + +<dt class="gfrst"><span class="pagenum" id="Page_268" role="doc-pagebreak">268</span><dfn>Dēva</dfn></dt> +<dd>The gods of Brahminism; gods in general; they are all subject to metempsychosis.</dd> + +<dt><dfn>Dēvadatta</dfn></dt> +<dd><a href="#Page_20">p. 20</a>.</dd> + +<dt><dfn>Dhāraṇī</dfn></dt> +<dd>Magic formula, spell, incantation.</dd> + +<dt><dfn>Dharmagupta</dfn></dt> +<dd><a href="#Page_7">p. 7</a>.</dd> + +<dt><dfn>Dharmaraksha</dfn></dt> +<dd><a href="#Page_7">p. 7</a>.</dd> + +<dt><dfn>Dhuta</dfn></dt> +<dd>Discipline.</dd> + +<dt class="gfrst"><dfn>Gandharva</dfn></dt> +<dd>Beings superior to men, able to smell incense and make music; see <a href="#gNaga">Nāga</a>.</dd> + +<dt><dfn>Garuḍa</dfn></dt> +<dd>Winged spirits resembling powerful birds able to fight Nāgas, <i>q.v.</i></dd> + +<dt><dfn>Gayā</dfn></dt> +<dd>An ancient city of Magadha, where Śākyamuni lived for seven years before attaining his enlightenment; pp. <a href="#Page_197">197</a>, <a href="#Page_200">200</a>.</dd> + +<dt><dfn>Gṛidhrakūṭa</dfn></dt> +<dd>The Vulture Peak, <a href="#Page_13">p. 13</a>.</dd> + +<dt class="gfrst"><dfn>Hīnayāna</dfn></dt> +<dd>Small conveyance, or vehicle; whereby the few are saved by works.</dd> + +<dt class="gfrst" id="gIndra"><dfn>Indra</dfn></dt> +<dd>One of the most ancient gods of Brahminism, now protector of Buddhism, though considered inferior to a Buddha. His symbol is the vajra.</dd> + +<dt><dfn>Īśvara</dfn></dt> +<dd>A sovereign (in his own right), see <a href="#gMahesvara">Maheśvara</a>.</dd> + +<dt class="gfrst"><dfn>Jñanāgupta</dfn></dt> +<dd><a href="#Page_7">p. 7</a>.</dd> + +<dt class="gfrst"><dfn>Kalaviṅka</dfn></dt> +<dd>A fabulous bird of melodious song; <a href="#Page_220">p. 220</a>.</dd> + +<dt><dfn>Kalpa</dfn></dt> +<dd>There are many kinds, but the general meaning is an aeon or age.</dd> + +<dt><dfn>Kanishka</dfn></dt> +<dd><i>See</i> <a href="#Page_6">p. 6</a>.</dd> + +<dt><dfn>Karma</dfn></dt> +<dd>Deed, conduct, moral action; used also in the sense of character as the resultant of moral thought and action. <i>See</i> <a href="#Page_44">p. 44</a>.</dd> + +<dt><dfn>Kāśyapa</dfn></dt> +<dd><i>See</i> <a href="#gMaha-Kasyapa">Mahā-Kāśyapa</a>.</dd> + +<dt><dfn>Kinnara</dfn></dt> +<dd>Supernatural beings usually represented with horses’ heads; the musicians of Kuvera, or Pluto; <i>see</i> <a href="#gNaga">Nāga</a>.</dd> + +<dt><dfn>Kōṭī</dfn></dt> +<dd>A figure varying from 100,000 to 10,000,000,000.</dd> + +<dt><dfn>Kshatriyas</dfn></dt> +<dd>The second caste, of kings and warriors, from which Buddhas come.</dd> + +<dt><dfn>Kumārajīva</dfn></dt> +<dd><i>See</i> <a href="#Page_7">p. 7</a>.</dd> + +<dt><dfn>Kumbhāṇḍa</dfn></dt> +<dd>Monstrously deformed demons.</dd> + +<dt><dfn>Kuntī</dfn></dt> +<dd>Name of a demoness.</dd> + +<dt id="gMaha-Kasyapa" class="gfrst"><dfn>Mahā-Kāśyapa</dfn></dt> +<dd>One of the principal disciples of the Buddha.</dd> + +<dt id="gMahasattva"><span class="pagenum" id="Page_269" role="doc-pagebreak">269</span><dfn>Mahāsattva</dfn></dt> +<dd>Great being. Bōdhisattvas superior to all beings except Buddhas, and who are saviours of all creatures.</dd> + +<dt><dfn>Mahāyanā</dfn></dt> +<dd>Great vehicle; by which all are saved through faith.</dd> + +<dt><dfn>Mahā-Kātyāyana</dfn></dt> +<dd>One of the four oldest disciples; <a href="#Page_129">p. 129</a>.</dd> + +<dt><dfn>Mahā-Māudgalyāyana</dfn></dt> +<dd>One of the four oldest disciples; <a href="#Page_129">p. 129</a>.</dd> + +<dt id="gMahesvara"><dfn>Mahēśvara</dfn></dt> +<dd>King of dēvas. Śiva.</dd> + +<dt><dfn>Mahōraga</dfn></dt> +<dd>Boa-demons; large bellied demons; see <a href="#gNaga">Nāga</a>.</dd> + +<dt id="gMaitreya"><dfn>Māitrēya</dfn></dt> +<dd>The next Buddha, the Messiah of the Buddhists. Also called Ajita.</dd> + +<dt><dfn>Mañjuśrī</dfn></dt> +<dd>An imaginary Bōdhisattva, the apotheosis of transcendental wisdom.</dd> + +<dt><dfn>Māra</dfn></dt> +<dd>The murderer or enemy of goodness; the devil.</dd> + +<dt class="gfrst"><dfn id="gNaga">Nāga</dfn></dt> +<dd>Snake, boa, dragon, monster. The eight classes beyond the human stage are Dēvas, Nāgas, Rakshas, Gandharvas, Asuras, Garuḍas, Kinnaras, Mahōragas.</dd> + +<dt><dfn>Namo</dfn> or <dfn>Namaḥ</dfn></dt> +<dd>A formula of adoration like Ave.</dd> + +<dt><dfn>Nayuta</dfn></dt> +<dd>Some say a hundred thousand millions.</dd> + +<dt><dfn>Nirvāṇa</dfn></dt> +<dd>Extinction, but whether of existence, or of reincarnation, or of all impurity, is much debated.</dd> + +<dt class="gfrst"><dfn>Pāramitās</dfn></dt> +<dd>The (six) virtues which ferry over the saṃsāra stream to nirvāṇa—renunciation, purity, endurance, advance, concentrated meditation, wisdom.</dd> + +<dt><dfn>Parinirvāṇa</dfn></dt> +<dd>Final extinction, <i>see</i> Nirvāṇa.</dd> + +<dt><dfn>Pratyēkabuddha</dfn></dt> +<dd>An individualist who saves himself but does not save others; an ascetic.</dd> + +<dt><dfn>Puṇḍarīka</dfn></dt> +<dd>The great, or white lotus.</dd> + +<dt class="gfrst"><dfn>Rāhula</dfn></dt> +<dd>Son of the Buddha, born before the latter left home.</dd> + +<dt><dfn>Rakshas</dfn></dt> +<dd>Demons who devour men, the retinue of Vāiśravaṇa; <i>see</i> <a href="#gNaga">Nāga</a>.</dd> + +<dt class="gfrst"><dfn>Saddharma</dfn></dt> +<dd>Good Law, True Law, somewhat similar to ‘Gospel’. In Chinese it is translated by Miao Fa, which means wonderful, beautiful, supernatural law.</dd> + +<dt><dfn>Sāgara</dfn></dt> +<dd>Dragon-King of the Ocean, whose palace is full of pearls, and who is the bestower of rain; <a href="#Page_172">p. 172</a>.</dd> + +<dt><dfn>Śakra</dfn></dt> +<dd><i>idem</i> <a href="#gIndra">Indra</a>.</dd> + +<dt><dfn>Saha</dfn></dt> +<dd>A mortal world.</dd> + +<dt><dfn>Śākyamuni</dfn></dt> +<dd>Saint of the Śākya clan, whose other names were Siddhārtha and Gautama.</dd> + +<dt><dfn>Samādhi</dfn></dt> +<dd>Mystical meditation, concentrated contemplation, ecstatic absorption.</dd> + +<dt><span class="pagenum" id="Page_270" role="doc-pagebreak">270</span><dfn>Saṃgha</dfn></dt> +<dd>The assembly of monks; the ‘Church’ of Buddhism, hence the third member of the trinity Buddha, Law, Church.</dd> + +<dt><dfn>Śāriputra</dfn></dt> +<dd>Son of Śāri, the most learned of the Buddha’s disciples.</dd> + +<dt><dfn>Śramaṇa</dfn></dt> +<dd>A monk, an ascetic.</dd> + +<dt><dfn>Śrāmaṇēras</dfn></dt> +<dd>Novices.</dd> + +<dt><dfn>Śrāvaka</dfn></dt> +<dd>A hearer, or disciple; an elementary stage of sainthood.</dd> + +<dt><dfn>Stūpa</dfn></dt> +<dd>A reliquary, or shrine, of cupola-shape to contain remains after cremation, especially of the Buddha.</dd> + +<dt><dfn>Subhūti</dfn></dt> +<dd>One of the four oldest disciples; <a href="#Page_129">p. 129</a>.</dd> + +<dt><dfn>Sumēru</dfn></dt> +<dd>The central mountain of every world, whose height above the sea is 84,000 yōjanas, but whose total height from its invisible base to its summit is 168,000 yōjanas.</dd> + +<dt><dfn>Sūtra</dfn></dt> +<dd>A work supposed to give the discourses of the Buddha.</dd> + +<dt class="gfrst"><dfn>Tāla</dfn></dt> +<dd>The fan palm; a length of about 70 feet.</dd> + +<dt><dfn>Tathāgata</dfn></dt> +<dd>One who comes, or goes, as he should, a term for a Buddha.</dd> + +<dt class="gfrst"><dfn>Udumbara</dfn></dt> +<dd>A tree supposed to flower only once in 3,000 years.</dd> + +<dt><dfn>Utpala</dfn></dt> +<dd>The blue lotus.</dd> + +<dt class="gfrst"><dfn>Vajra</dfn></dt> +<dd>The sceptre of Indra as god of lightning and thunder.</dd> + +<dt><dfn>Vārāṇasī</dfn></dt> +<dd>Benares.</dd> + +<dt class="gfrst"><dfn>Yaksha</dfn></dt> +<dd>A class of demons.</dd> + +<dt><dfn>Yōjana</dfn></dt> +<dd>A measure of length, a league, variously estimated at from 4½ to 9 miles.</dd> +</dl> +</section> + +<hr class="chap x-ebookmaker-drop" aria-hidden="true"> +<div class="pagenum" id="Page_271" role="doc-pagebreak">271</div> +<nav class="chapter" data-epub-type="index" role="doc-index" aria-labelledby="idx-hd"> +<h2 class="nobreak" id="idx-hd">INDEX</h2> + +<ul class="index"> + <li class="ifrst" id="Abundant-Treasures">Abundant-Treasures, Buddha, <a href="#Page_18">18</a>, <a href="#Page_155">155–68</a>, <a href="#Page_170">170</a>, <a href="#Page_193">193</a>, <a href="#Page_231">231–2</a>, + <a href="#Page_234">234–5</a>, <a href="#Page_241">241</a>, <a href="#Page_244">244–6</a>.</li> + + <li class="indx">Abuse, <i>see</i> <a href="#Slander">Slander</a>, <a href="#Persecution">Persecute</a>.</li> + + <li class="indx">Action, sphere of, <a href="#Page_181">181–91</a>.</li> + + <li class="indx">Aggregates, Five, <a href="#Page_84">84</a>.</li> + + <li class="indx">Ajita, <i>see</i> <a href="#Maitreya">Maitreya</a>.</li> + + <li class="indx">Alms, <i>see</i> <a href="#Giving">Giving</a>.</li> + + <li class="indx">Altruism, <a href="#Page_181">181–91</a>. <i>See</i> <a href="#Pity">Pity</a>, <a href="#Giving">Giving</a>.</li> + + <li class="indx">Amitabha, <a href="#Page_45">45</a>, <a href="#Page_47">47</a>.</li> + + <li class="indx">Amitayus, <a href="#Page_239">239</a>.</li> + + <li class="indx">Ananda, <a href="#Page_146">146–7</a>.</li> + + <li class="indx">Anatman, <a href="#Page_43">43–5</a>, <a href="#Page_50">50</a>.</li> + + <li class="indx">Ancient Buddha, <a href="#Page_18">18</a>, <a href="#Page_19">19</a>, <a href="#Page_23">23</a>, <a href="#Page_39">39</a>, <a href="#Page_51">51</a>, <a href="#Page_54">54–5</a>. + <i>See</i> <a href="#Abundant-Treasures">Abundant-Treasures</a>.</li> + + <li class="indx">Apocalypse, <a href="#Page_4">4</a>, <a href="#Page_13">13</a>, <a href="#Page_28">28</a>, <a href="#Page_37">37</a>, <a href="#Page_47">47</a>, <a href="#Page_53">53</a>, + <a href="#Page_153">153</a>, <a href="#Page_163">163</a>, <a href="#Page_236">236</a>.</li> + + <li class="indx">Aranya, <a href="#Page_178">178–9</a>.</li> + + <li class="indx">Arhats, <a href="#Page_66">66</a>, <a href="#Page_141">141</a>, <a href="#Page_179">179</a>.</li> + + <li class="indx">Arjaka, <a href="#Page_253">253</a>.</li> + + <li class="indx">Arms, <a href="#Page_237">237</a>.</li> + + <li class="indx">Arya, <a href="#Page_119">119</a>.</li> + + <li class="indx">Asamkhyeya, <i>see</i> <a href="#Numbers">Numbers</a>.</li> + + <li class="indx">Ascetics, <a href="#Page_65">65</a>. <i>See</i> <a href="#Hinayana">Hinayana</a>.</li> + + <li class="indx">Asita, <a href="#Page_20">20</a>.</li> + + <li class="indx">Aśoka, <a href="#Page_6">6</a>.</li> + + <li class="indx">Assurance of No Re-birth, <a href="#Page_240">240</a>, <a href="#Page_246">246</a>, <a href="#Page_254">254</a>.</li> + + <li class="indx">Asuras, <a href="#Page_59">59</a>, <a href="#Page_84">84</a>, <a href="#Page_149">149</a>, <a href="#Page_220">220</a>, <a href="#Page_230">230</a>, <a href="#Page_235">235</a>, + <a href="#Page_245">245</a>.</li> + + <li class="indx" id="Atoms">Atom, <a href="#Page_201">201</a>, <a href="#Page_209">209</a>, <a href="#Page_265">265</a>. <i>See</i> <a href="#Dust">Dust</a>, <a href="#Ink">Ink</a>.</li> + + <li class="indx">Aunt, Buddha’s, <a href="#Page_22">22</a>, <a href="#Page_59">59</a>, <a href="#Page_176">176–7</a>.</li> + + <li class="indx">Author, <a href="#Page_4">4</a>, <a href="#Page_5">5</a>, <a href="#Page_36">36</a>, <a href="#Page_53">53</a>, <a href="#Page_56">56</a>, <a href="#Page_79">79</a>.</li> + + <li class="indx">Avalokiteśvara, <a href="#Page_11">11</a>, <a href="#Page_28">28</a>, <a href="#Page_31">31</a>. <i>See</i> <a href="#Kuan-yin">Kuan-yin</a>.</li> + + <li class="indx">Avinivartaniyah, <a href="#Page_99">99</a>.</li> + + <li class="indx">Awakening of Faith, <a href="#Page_v">v</a>, <a href="#Page_6">6</a>.</li> + + <li class="ifrst">Beautiful, <a href="#Page_29">29</a>, <a href="#Page_30">30</a>, <a href="#Page_236">236–41</a>.</li> + + <li class="indx">Bhagavadgita, <a href="#Page_v">v</a>.</li> + + <li class="indx">Bhikshu, <i>see</i> <a href="#Monks">Monks</a>.</li> + + <li class="indx">Bhikshuni, <i>see</i> <a href="#Nuns">Nuns</a>.</li> + + <li class="indx">Birth and death (neither), <i>see</i> <a href="#Mortality">Mortality</a> and <a href="#Reincarnation">Reincarnation</a>.</li> + + <li class="indx">Blasphemy, <a href="#Page_17">17</a>, <a href="#Page_49">49</a>. <i>See</i> <a href="#Sutra-slander">Sutra, Slander of</a>.</li> + + <li class="indx">Blindness, <i>see</i> <a href="#Eye">Eye</a>, <a href="#Page_78">78</a>, <a href="#Page_102">102</a>, <a href="#Page_264">264</a>.</li> + + <li class="indx">Bodhi, <a href="#Page_38">38</a>, <a href="#Page_79">79</a>, <a href="#Page_171">171–5</a>. <i>See</i> <a href="#Perfect">Perfect Enlightenment</a>.</li> + + <li class="indx">Bodhisattva, <a href="#Page_45">45</a> and <i>passim.</i> Great Bodhisattvas, <i>see</i> <a href="#Mahasattvas">Mahasattvas</a>.</li> + + <li class="indx">Bodhi-tree, <a href="#Page_79">79</a>, <a href="#Page_132">132</a>, <a href="#Page_197">197</a>.</li> + + <li class="indx">Body, the merits of, <a href="#Page_223">223–5</a>, <a href="#Page_227">227</a>.</li> + + <li class="indx">Boundless, <a href="#Page_131">131</a>, <a href="#Page_182">182</a>. <i>See</i> <a href="#Infinite">Infinite</a>, <a href="#Eternal">Eternal</a>.</li> + + <li class="indx">Brahma, <a href="#Page_13">13</a>, <a href="#Page_79">79</a>, <a href="#Page_132">132–3</a>, <a href="#Page_166">166</a>, <a href="#Page_174">174</a>, <a href="#Page_191">191</a>, + <a href="#Page_212">212</a>, <a href="#Page_221">221</a>, <a href="#Page_245">245</a>, <a href="#Page_248">248</a>, <a href="#Page_250">250</a>.</li> + + <li class="indx">Brahmans, <a href="#Page_108">108</a>, <a href="#Page_179">179</a>, <a href="#Page_184">184</a>, <a href="#Page_186">186</a>, <a href="#Page_245">245</a>, + <a href="#Page_248">248</a>.</li> + + <li class="indx">Buddha, <i>passim.</i></li> + + <li class="indx">Buddhahood, <a href="#Page_2">2</a>, <a href="#Page_70">70</a>, <i>passim.</i> <i>See</i> <a href="#Perfect">Perfect Enlightenment</a>.</li> + + <li class="indx" id="Buddhas">Buddhas of the Buddha, <a href="#Page_159">159–68</a>.</li> + + <li class="indx">Burma, <a href="#Page_1">1</a>, <a href="#Page_5">5</a>.</li> + + <li class="indx">Burn, <i>see</i> <a href="#Cremate">Cremate</a>.</li> + + <li class="indx" id="Burning-Body">Burning Body, arms, &c., <i>see</i> <a href="#Giving">Giving</a>.</li> + + <li class="indx" id="Burning-House">Burning House (of the world), <a href="#Page_16">16</a>, <a href="#Page_38">38</a>, <a href="#Page_42">42</a>, <a href="#Page_54">54</a>, <a href="#Page_86">86–97</a>, + <a href="#Page_166">166</a>, <a href="#Page_207">207–8</a>.</li> + + <li class="indx" id="Burning-Light">Burning Light, <a href="#Page_201">201</a>.</li> + + <li class="indx">Burning pit, <a href="#Page_249">249</a>.</li> + + <li class="indx">Burnouf, Eugène, <a href="#Page_9">9</a>.</li> + + <li class="indx">Butchers, <a href="#Page_23">23</a>, <a href="#Page_181">181</a>, <a href="#Page_263">263</a>.</li> + + <li class="ifrst">Calumniate, <i>see</i> <a href="#Slander">Slander, Sutra</a>.</li> + + <li class="indx">Caravan, <a href="#Page_238">238</a>.</li> + + <li class="indx">Causation, <a href="#Page_182">182</a>, <a href="#Page_242">242</a>.</li> + + <li class="indx">Central Asia, <a href="#Page_4">4</a>, <a href="#Page_5">5</a>.</li> + + <li class="indx">Ceylon, <a href="#Page_1">1</a>, <a href="#Page_5">5</a>.</li> + + <li class="indx">Children, <a href="#Page_61">61</a>, <a href="#Page_76">76–7</a>, <a href="#Page_86">86–94</a>.</li> + + <li class="indx" id="Chiliocosm">Chiliocosm, <a href="#Page_122">122–3</a>, <a href="#Page_131">131</a>, <a href="#Page_160">160–1</a>, <a href="#Page_166">166</a>, <a href="#Page_172">172</a>, <a href="#Page_174">174</a>, + <a href="#Page_201">201</a>, <a href="#Page_219">219</a>, <a href="#Page_265">265</a>.</li> + + <li class="indx">China, <a href="#Page_v">v-viii</a>, <a href="#Page_1">1–11</a>, <a href="#Page_52">52</a>, <a href="#Page_53">53</a>.</li> + + <li class="indx">Christianity, <a href="#Page_v">v</a>, <a href="#Page_vi">vi</a>, <a href="#Page_2">2</a>, <a href="#Page_6">6</a>, <a href="#Page_36">36</a>, <a href="#Page_40">40</a>, <a href="#Page_44">44–5</a>, <a href="#Page_55">55</a>, + <a href="#Page_72">72</a>.</li> + + <li class="indx">Clerical order, <a href="#Page_52">52–3</a>. <i>See</i> <a href="#Monks">Monks</a>, <a href="#Nuns">Nuns</a>, <a href="#Samgha">Samgha</a>.</li> + + <li class="indx">Cloud, <i>see</i> <a href="#Rain">Rain</a>.</li> + + <li class="indx">Compassion, <i>see</i> <a href="#Pity">Pity</a>.</li> + + <li class="indx">Concentration, <i>see</i> <a href="#Samadhi">Samadhi</a>.</li> + + <li class="indx">Conflagration, <i>see</i> <a href="#Burning-House">Burning House</a>.</li> + + <li class="indx">Constellation, King Wisdom of the Pure-Flower-, <a href="#Page_242">242–6</a>.</li> + + <li class="indx">Conversion, immediate, <a href="#Page_171">171–5</a>.</li> + + <li class="indx">Creator, <a href="#Page_41">41</a>.</li> + + <li class="indx" id="Cremate">Cremate, <a href="#Page_29">29</a>. <i>See</i> <a href="#Burning-Body">Burning</a>, <a href="#Giving">Giving</a>, <a href="#Relics">Relics</a>.</li> + + <li class="indx">Crown-jewel, parable of, <a href="#Page_186">186–91</a>.</li> + + <li class="ifrst"><span class="pagenum" id="Page_272" role="doc-pagebreak">272</span>Date of Sutra, <a href="#Page_4">4–6</a>.</li> + + <li class="indx">Decline, period of, <i>see</i> <a href="#Semblance-Law">Semblance Law</a>, <a href="#Burning-House">Burning House</a>.</li> + + <li class="indx">Deliverance, <i>see</i> <a href="#Emancipation">Emancipation</a>.</li> + + <li class="indx">Despise, <a href="#Page_184">184–5</a>. <i>See</i> <a href="#Never-Despise">Never Despise</a>.</li> + + <li class="indx">Determinism, <a href="#Page_42">42</a>, <a href="#Page_44">44</a>.</li> + + <li class="indx" id="Deva">Deva, <a href="#Page_39">39</a>, <a href="#Page_63">63</a>, <a href="#Page_67">67</a>, <a href="#Page_73">73</a>, <a href="#Page_79">79</a>, <a href="#Page_82">82</a>, + <a href="#Page_84">84</a>, <a href="#Page_127">127</a>, <a href="#Page_142">142</a>, <a href="#Page_149">149</a>, <a href="#Page_155">155</a>, <a href="#Page_164">164</a>, <a href="#Page_168">168</a>, + <a href="#Page_170">170</a>, <a href="#Page_175">175</a>, <a href="#Page_186">186</a>, <a href="#Page_207">207</a>, <a href="#Page_214">214</a>, <a href="#Page_220">220</a>, + <a href="#Page_222">222</a>, <a href="#Page_224">224</a>, <a href="#Page_230">230</a>, <a href="#Page_235">235</a>, <a href="#Page_240">240</a>, <a href="#Page_245">245</a>, + <a href="#Page_248">248</a>, <a href="#Page_252">252</a>, <a href="#Page_265">265</a>.</li> + + <li class="indx">Devadatta, <a href="#Page_20">20</a>, <a href="#Page_169">169–70</a>, <a href="#Page_253">253</a>.</li> + + <li class="indx">Devil, <i>see</i> <a href="#Mara">Mara</a>.</li> + + <li class="indx" id="Dharanis">Dharanis, <a href="#Page_29">29</a>, <a href="#Page_31">31–2</a>, <a href="#Page_172">172</a>, <a href="#Page_237">237</a>, <a href="#Page_252">252–4</a>, <a href="#Page_261">261</a>, + <a href="#Page_265">265</a>.</li> + + <li class="indx">Dharma, <i>passim.</i></li> + + <li class="indx">Dharmagupta, <a href="#Page_7">7</a>.</li> + + <li class="indx">Dharmaraksha, <a href="#Page_7">7</a>, <a href="#Page_28">28</a>.</li> + + <li class="indx">Dhuta, <a href="#Page_168">168</a>, <a href="#Page_197">197</a>.</li> + + <li class="indx">Doctrine, <a href="#Page_34">34–56</a>.</li> + + <li class="indx">Dogs, <a href="#Page_95">95–6</a>, <a href="#Page_101">101</a>, <a href="#Page_103">103</a>.</li> + + <li class="indx" id="Dragon">Dragon, Dragon-kings, <a href="#Page_59">59</a>, <a href="#Page_67">67</a>, <a href="#Page_82">82</a>, <a href="#Page_84">84</a>, <a href="#Page_149">149</a>, + <a href="#Page_155">155</a>, <a href="#Page_223">223–4</a>, <a href="#Page_230">230</a>, <a href="#Page_245">245</a>, <a href="#Page_249">249</a>, <a href="#Page_265">265</a>.</li> + + <li class="indx">Dragon King, Daughter and Palace, <a href="#Page_21">21</a>, <a href="#Page_171">171–5</a>.</li> + + <li class="indx"> Drama, <a href="#Page_vi">vi</a> , <a href="#Page_4">4</a>, <a href="#Page_13">13</a>, <a href="#Page_37">37</a>, <a href="#Page_53">53–6</a>, <a href="#Page_153">153</a>, <a href="#Page_157">157</a>, + <a href="#Page_163">163</a>, <a href="#Page_236">236</a>.</li> + + <li class="indx" id="Drum">Drum, <a href="#Page_62">62</a>, <a href="#Page_63">63</a>, <a href="#Page_77">77</a>, <a href="#Page_134">134</a>, <a href="#Page_207">207</a>, <a href="#Page_209">209</a>, + <a href="#Page_220">220</a>, <a href="#Page_264">264</a>.</li> + + <li class="indx">Drunk, <a href="#Page_144">144–5</a>.</li> + + <li class="indx" id="Dust">Dust, <a href="#Page_131">131</a>. <i>See</i> <a href="#Atoms">Atoms</a>, <a href="#Ink">Ink</a>.</li> + + <li class="ifrst">Ear, <a href="#Page_25">25</a>, <a href="#Page_219">219–21</a>, <a href="#Page_227">227</a>.</li> + + <li class="indx">Egg-born &c., <a href="#Page_216">216</a>.</li> + + <li class="indx">Elephant, <a href="#Page_114">114</a>, <a href="#Page_187">187–8</a>, <a href="#Page_218">218</a>, <a href="#Page_261">261</a>.</li> + + <li class="indx">Emanated Buddhas, <i>see</i> <a href="#Springing">Springing-up</a>, <a href="#Buddhas">Buddhas of the Buddha</a>.</li> + + <li class="indx" id="Emancipation">Emancipation, <a href="#Page_66">66</a>, <a href="#Page_92">92–3</a>, <a href="#Page_98">98</a>, <a href="#Page_124">124–5</a>, <a href="#Page_128">128</a>, <a href="#Page_187">187</a>, + <a href="#Page_217">217</a>.</li> + + <li class="indx">Enlightenment, <i>see</i> <a href="#Perfect">Perfect Enlightenment</a>.</li> + + <li class="indx" id="Eternal">Eternal, <a href="#Page_13">13</a>, <a href="#Page_50">50</a>, <a href="#Page_52">52</a>, <a href="#Page_82">82</a>, <a href="#Page_131">131</a>, <a href="#Page_209">209</a>, + <a href="#Page_211">211</a>. <i>See</i> <a href="#Immortal">Immortal</a>, <a href="#Infinite">Infinite</a>.</li> + + <li class="indx">Eternal Buddha, <a href="#Page_24">24</a>, <a href="#Page_35">35</a>, <a href="#Page_40">40–2</a>, <a href="#Page_55">55</a>, <a href="#Page_79">79</a>, <a href="#Page_192">192–9</a>, + <a href="#Page_200">200–4</a>, <a href="#Page_206">206–8</a>, <a href="#Page_209">209–11</a>.</li> + + <li class="indx" id="Expediency">Expediency, <a href="#Page_14">14–15</a>, <a href="#Page_35">35–6</a>, <a href="#Page_47">47</a>, <a href="#Page_54">54</a>, <a href="#Page_66">66</a>, <a href="#Page_68">68–9</a>, + <a href="#Page_74">74–5</a>, <a href="#Page_86">86–94</a>, <a href="#Page_97">97–9</a>, <a href="#Page_109">109–13</a>, <a href="#Page_118">118–19</a>, <a href="#Page_137">137–43</a>, + <a href="#Page_202">202–8</a>.</li> + + <li class="indx">Extinction, <a href="#Page_135">135</a> <i>et al.</i> <i>See</i> <a href="#Nirvana">Nirvana</a>.</li> + + <li class="indx" id="Eye">Eye, <a href="#Page_25">25</a>, <a href="#Page_61">61</a>, <a href="#Page_219">219</a>, <a href="#Page_227">227</a>, <a href="#Page_240">240</a>, <a href="#Page_264">264</a>.</li> + + <li class="ifrst" id="Faith">Faith, <a href="#Page_2">2</a>, <a href="#Page_14">14</a>, <a href="#Page_25">25</a>, <a href="#Page_34">34–5</a>, <a href="#Page_44">44–5</a>, <a href="#Page_46">46–9</a>, + <a href="#Page_66">66</a>, <a href="#Page_70">70–3</a>, <a href="#Page_99">99</a>, <a href="#Page_153">153</a>, <a href="#Page_194">194</a>, <a href="#Page_210">210–11</a>.</li> + + <li class="indx">Fakirs, <a href="#Page_181">181</a>.</li> + + <li class="indx">Father, <a href="#Page_41">41–2</a>, <a href="#Page_44">44</a>, <a href="#Page_86">86–94</a>, <a href="#Page_106">106–17</a>, <a href="#Page_198">198</a>, <a href="#Page_204">204–6</a>, + <a href="#Page_208">208</a>. <i>See</i> <a href="#Son">Son</a>.</li> + + <li class="indx">Fearless, <a href="#Page_72">72</a>, <a href="#Page_89">89–94</a>, <a href="#Page_248">248</a>.</li> + + <li class="indx">Female, <i>see</i> <a href="#Woman">Woman</a>.</li> + + <li class="indx">Final Commission, <a href="#Page_27">27</a>, <a href="#Page_234">234–5</a>.</li> + + <li class="indx">Final Revelation, <a href="#Page_34">34</a>.</li> + + <li class="indx">Flower-light, <a href="#Page_83">83–4</a>.</li> + + <li class="indx">Flowers, <a href="#Page_63">63–4</a>, <a href="#Page_78">78</a>, <a href="#Page_83">83</a>, <a href="#Page_209">209</a>, <a href="#Page_214">214–15</a>, <a href="#Page_231">231</a>, + <a href="#Page_236">236</a>, <a href="#Page_239">239</a>, <a href="#Page_242">242</a>, <a href="#Page_253">253</a>.</li> + + <li class="indx">Form and Content, <a href="#Page_10">10–34</a>.</li> + + <li class="indx">Four Noble Truths, <a href="#Page_84">84</a>, <a href="#Page_97">97–8</a>, <a href="#Page_134">134–5</a>, <a href="#Page_260">260</a>.</li> + + <li class="indx">Fragrance, <a href="#Page_236">236–41</a>. <i>See</i> <a href="#Incense">Incense</a>, <a href="#Nose">Nose</a>.</li> + + <li class="indx">Freewill, <a href="#Page_42">42</a>, <a href="#Page_73">73</a>, <a href="#Page_86">86–7</a>.</li> + + <li class="indx">Friend, <a href="#Page_258">258</a>.</li> + + <li class="ifrst">Gandharvas, <a href="#Page_59">59</a>, <a href="#Page_84">84</a>, <a href="#Page_149">149</a>, <a href="#Page_230">230</a>, <a href="#Page_245">245</a>.</li> + + <li class="indx" id="Ganges">Ganges sands, <a href="#Page_23">23</a>, <a href="#Page_25">25</a>, <a href="#Page_29">29</a>, <a href="#Page_55">55</a>, <a href="#Page_61">61</a>, <a href="#Page_67">67</a>, + <a href="#Page_103">103</a>, <a href="#Page_120">120</a>, <a href="#Page_135">135–6</a>, <a href="#Page_161">161</a>, <a href="#Page_164">164–5</a>, <a href="#Page_192">192–5</a>, + <a href="#Page_209">209</a>, <a href="#Page_240">240</a>, <a href="#Page_242">242</a>, <a href="#Page_248">248</a>, <a href="#Page_252">252</a>, <a href="#Page_258">258</a>, + <a href="#Page_265">265</a>.</li> + + <li class="indx">Garudas, <a href="#Page_59">59</a>, <a href="#Page_84">84</a>, <a href="#Page_149">149</a>, <a href="#Page_230">230</a>, <a href="#Page_245">245</a>.</li> + + <li class="indx">Gaya, <a href="#Page_197">197</a>, <a href="#Page_200">200</a>.</li> + + <li class="indx" id="Giving">Giving, <a href="#Page_61">61</a>, <a href="#Page_75">75</a>, <a href="#Page_169">169</a>, <a href="#Page_173">173</a>, <a href="#Page_210">210</a>, <a href="#Page_213">213–14</a>, + <a href="#Page_216">216–17</a>, <a href="#Page_234">234</a>, <a href="#Page_236">236–41</a>.</li> + + <li class="indx">Gnosis, <a href="#Page_38">38</a>.</li> + + <li class="indx">God, <a href="#Page_137">137</a>.</li> + + <li class="indx">Goddess of Mercy, <a href="#Page_248">248</a>. <i>See</i> <a href="#Kuan-yin">Kuan-yin</a>.</li> + + <li class="indx">Gods, <i>see</i> <a href="#Deva">Devas</a>.</li> + + <li class="indx">Gospel, <a href="#Page_v">v</a>, <a href="#Page_34">34</a>, <a href="#Page_50">50</a>, <a href="#Page_53">53</a>, <a href="#Page_55">55</a>.</li> + + <li class="indx">Graeco-Bactria, <a href="#Page_6">6</a>.</li> + + <li class="indx" id="Gridhrakuta">Gridhrakuta, <a href="#Page_13">13</a>, <a href="#Page_30">30</a>, <a href="#Page_59">59</a>, <i><abbr title="et alia">et al.</abbr></i> <i>See</i> <a href="#Vulture">Vulture Peak</a>.</li> + + <li class="ifrst">Hands, laying on of, <a href="#Page_27">27</a>, <a href="#Page_153">153</a>, <a href="#Page_234">234</a>, <a href="#Page_262">262–3</a>.</li> + + <li class="indx">Hard (to preach, or keep), <i>see</i> <a href="#Sutra1">Sutra</a>.</li> + + <li class="indx">Hay, <a href="#Page_167">167</a>.</li> + + <li class="indx" id="Healing">Healing, Lord of, <a href="#Page_17">17</a>, <a href="#Page_22">22</a>, <a href="#Page_29">29</a>, <a href="#Page_32">32</a>, <a href="#Page_45">45</a>, <a href="#Page_48">48</a>, + <a href="#Page_59">59</a>, <a href="#Page_149">149–56</a>, <a href="#Page_176">176</a>, <a href="#Page_236">236–41</a>, <a href="#Page_252">252</a>, <a href="#Page_255">255–9</a>.</li> + + <li class="indx" id="Heaven">Heaven, heavens, <a href="#Page_59">59</a>, <a href="#Page_60">60</a>, <a href="#Page_90">90</a>, <a href="#Page_221">221</a>, <a href="#Page_239">239</a>. <i>See</i> + <a href="#Paradise">Paradise</a>, <a href="#Pure-land">Pure-land</a>.</li> + + <li class="indx">Hells, <a href="#Page_35">35</a>, <a href="#Page_50">50</a>, <a href="#Page_59">59</a>, <a href="#Page_60">60–2</a>, <a href="#Page_100">100–3</a>, <a href="#Page_219">219</a>, + <a href="#Page_220">220</a>, <a href="#Page_236">236</a>, <a href="#Page_245">245</a>, <a href="#Page_250">250</a>.</li> + + <li class="indx" id="Hinayana">Hinayana, <a href="#Page_1">1–6</a>, <a href="#Page_15">15</a>, <a href="#Page_26">26</a>, <a href="#Page_37">37–8</a>, <a href="#Page_43">43</a>, <a href="#Page_46">46</a>, + <a href="#Page_54">54–5</a>, <a href="#Page_62">62</a>, <a href="#Page_65">65</a>, <a href="#Page_68">68</a>, <a href="#Page_70">70–80</a>, <a href="#Page_81">81</a>, <a href="#Page_85">85</a>, + <a href="#Page_130">130</a>, <a href="#Page_135">135</a>, <a href="#Page_142">142–3</a>, <a href="#Page_146">146</a>, <a href="#Page_178">178–80</a>, <a href="#Page_181">181–3</a>, + <a href="#Page_185">185</a>, <a href="#Page_194">194</a>, <a href="#Page_226">226–8</a>, <a href="#Page_245">245</a>, <a href="#Page_248">248</a>, <a href="#Page_260">260</a>.</li> + + <li class="indx">Historical, <a href="#Page_1">1–10</a>.</li> + + <li class="indx">Hodgson, Brian, <a href="#Page_9">9</a>.</li> + + <li class="indx">Homage, <i>see</i> Sutra, <a href="#Page_238">238</a>, <a href="#Page_253">253</a> <i>et al.</i></li> + + <li class="indx">Hsüan Tsang, <a href="#Page_9">9</a>.</li> + + <li class="ifrst"><span class="pagenum" id="Page_273" role="doc-pagebreak">273</span>Images, <a href="#Page_76">76–8</a>.</li> + + <li class="indx">Immanence, <a href="#Page_35">35</a>, <a href="#Page_39">39</a>.</li> + + <li class="indx" id="Immortal">Immortality, <a href="#Page_209">209</a>, <a href="#Page_211">211</a>. <i>See</i> <a href="#Eternal">Eternal</a>.</li> + + <li class="indx" id="Incense">Incense, <a href="#Page_149">149–51</a>, <a href="#Page_209">209</a>, <a href="#Page_214">214</a>, <a href="#Page_231">231</a>, <a href="#Page_239">239</a>, + <a href="#Page_253">253</a>.</li> + + <li class="indx">India, <a href="#Page_4">4</a>, <a href="#Page_5">5</a>, <a href="#Page_53">53</a>.</li> + + <li class="indx">Indra, <a href="#Page_132">132</a>, <a href="#Page_248">248</a>.</li> + + <li class="indx" id="Infinite">Infinite, <a href="#Page_14">14</a>, <a href="#Page_94">94</a>, <a href="#Page_182">182</a>, <a href="#Page_209">209</a>, <a href="#Page_231">231–2</a>, <a href="#Page_260">260</a>. + <i>See</i> <a href="#Eternal">Eternal</a>, <a href="#Numbers">Numbers</a>.</li> + + <li class="indx">Infinite-Thought, <a href="#Page_247">247</a>.</li> + + <li class="indx">Infinity, meaning of, <a href="#Page_59">59</a>, <a href="#Page_64">64</a>, <a href="#Page_131">131</a>.</li> + + <li class="indx" id="Ink">Ink, <a href="#Page_131">131</a>. <i>See</i> <a href="#Atoms">Atoms</a>, <a href="#Dust">Dust</a>.</li> + + <li class="indx">Intimacy, sphere of, <a href="#Page_181">181–91</a>.</li> + + <li class="indx">Invocation, <i>see</i> <a href="#Faith">Faith</a>.</li> + + <li class="indx">Isvara, <a href="#Page_245">245</a>, <a href="#Page_248">248</a>.</li> + + <li class="ifrst">Jan Teng, <i>see</i> <a href="#Burning-Light">Burning Light</a>.</li> + + <li class="indx">Japan, <a href="#Page_vi">vi-vii</a>, <a href="#Page_1">1</a>, <a href="#Page_53">53</a>.</li> + + <li class="indx">Jewels, <a href="#Page_23">23</a>, <a href="#Page_49">49</a>, <a href="#Page_83">83</a>, <a href="#Page_137">137–41</a>, <a href="#Page_144">144–5</a>, <a href="#Page_151">151–2</a>, + <a href="#Page_160">160–1</a>, <a href="#Page_186">186–91</a>, <a href="#Page_209">209</a>, <a href="#Page_211">211</a>, <a href="#Page_231">231</a>, <a href="#Page_238">238</a>, + <a href="#Page_248">248</a>, <a href="#Page_257">257</a>.</li> + + <li class="indx">Jñanagupta, <a href="#Page_7">7</a>, <a href="#Page_28">28</a>.</li> + + <li class="ifrst">Kalavinkas, <a href="#Page_220">220</a>.</li> + + <li class="indx">Kalpa, <a href="#Page_74">74</a>, <a href="#Page_83">83–4</a>, <a href="#Page_101">101</a>, <a href="#Page_103">103</a>, <a href="#Page_105">105</a>, <a href="#Page_120">120</a>, + <a href="#Page_131">131</a>, <a href="#Page_134">134</a>, <a href="#Page_135">135</a>, <a href="#Page_146">146–7</a>, <a href="#Page_164">164</a>, <a href="#Page_179">179</a>, + <a href="#Page_185">185</a>, <a href="#Page_201">201</a>, <a href="#Page_203">203</a>, <a href="#Page_207">207–8</a>, <a href="#Page_214">214</a>, <a href="#Page_228">228</a>, + <a href="#Page_232">232</a>, <a href="#Page_234">234</a>. <i>See</i> <a href="#Numbers">Numbers</a>, <a href="#Infinite">Infinite</a>.</li> + + <li class="indx">Kanishka, <a href="#Page_6">6</a>.</li> + + <li class="indx">Karma, <a href="#Page_43">43–5</a>, <a href="#Page_82">82</a>, <a href="#Page_150">150</a>, <a href="#Page_199">199</a>, <a href="#Page_208">208</a>, + <a href="#Page_219">219</a>.</li> + + <li class="indx">Kato, Bunno, v, <a href="#Page_10">10</a>.</li> + + <li class="indx">Kern, H., <a href="#Page_9">9</a>, <a href="#Page_28">28</a>.</li> + + <li class="indx">King, <a href="#Page_23">23</a>, <a href="#Page_67">67</a>, <a href="#Page_108">108</a>, <a href="#Page_111">111</a>, <a href="#Page_115">115</a>, <a href="#Page_122">122</a>, + <a href="#Page_147">147</a>, <a href="#Page_174">174</a>, <a href="#Page_181">181</a>, <a href="#Page_183">183–4</a>, <a href="#Page_186">186</a>, <a href="#Page_238">238</a>.</li> + + <li class="indx">King who gives crown jewel, <a href="#Page_23">23</a>, <a href="#Page_49">49</a>, <a href="#Page_186">186–91</a>.</li> + + <li class="indx">Kinnaras, <a href="#Page_59">59</a>, <a href="#Page_84">84</a>, <a href="#Page_149">149</a>, <a href="#Page_230">230</a>, <a href="#Page_245">245</a>.</li> + + <li class="indx">Korea, <a href="#Page_1">1</a>.</li> + + <li class="indx">Kotis, <i>see</i> <a href="#Numbers">Numbers</a>.</li> + + <li class="indx">Kshatriyas, <a href="#Page_108">108</a>, <a href="#Page_111">111</a>.</li> + + <li class="indx" id="Kuan-yin">Kuan-yin, Kwannon, <a href="#Page_11">11</a>, <a href="#Page_28">28</a>, <a href="#Page_31">31</a>, <a href="#Page_45">45</a>, <a href="#Page_59">59</a>, + <a href="#Page_247">247–51</a>.</li> + + <li class="indx">Kumarajiva, <a href="#Page_v">v</a>, <a href="#Page_7">7</a>, <a href="#Page_8">8</a>, <a href="#Page_10">10</a>, <a href="#Page_20">20</a>, <a href="#Page_28">28</a>, <a href="#Page_45">45</a>.</li> + + <li class="indx">Kumbhanda, <a href="#Page_96">96</a>.</li> + + <li class="indx">Kunti, <a href="#Page_252">252</a>, <a href="#Page_254">254</a>.</li> + + <li class="ifrst">Lamp, <a href="#Page_238">238–9</a>, <a href="#Page_254">254</a>.</li> + + <li class="indx">Law, <i>passim.</i></li> + + <li class="indx">Le Lotus de la bonne loi, <a href="#Page_9">9</a>.</li> + + <li class="indx">Light, <a href="#Page_236">236</a>. <i>See</i> <a href="#Ray">Ray</a>.</li> + + <li class="indx">Light of Asia, <a href="#Page_44">44</a>.</li> + + <li class="indx">Lion throne, roar, &c., <i>passim.</i></li> + + <li class="indx" id="Lips">Lips, <a href="#Page_218">218</a>. <i>See</i> <a href="#Mouth">Mouth</a>, <a href="#Teeth">Teeth</a>.</li> + + <li class="indx" id="Lotus">Lotus, passim, <a href="#Page_243">243</a>.</li> + + <li class="indx">Lotus, blue, <a href="#Page_218">218</a>, <a href="#Page_240">240</a>, <a href="#Page_244">244</a>.</li> + + <li class="indx">Love, <a href="#Page_43">43</a>. <i>See</i> <a href="#Pity">Pity</a>.</li> + + <li class="ifrst">Magic, <a href="#Page_256">256</a>.</li> + + <li class="indx">Magic City, <a href="#Page_38">38</a>, <a href="#Page_54">54</a>, <a href="#Page_137">137–41</a>.</li> + + <li class="indx">Maha-Kaśyapa, <a href="#Page_16">16</a>, <a href="#Page_50">50–1</a>, <a href="#Page_129">129</a>.</li> + + <li class="indx">Maha-Katyayana, <a href="#Page_129">129</a>.</li> + + <li class="indx">Maha-Maudgalyayana, <a href="#Page_129">129</a>.</li> + + <li class="indx" id="Mahasattvas">Mahasattvas, <a href="#Page_59">59</a>, <a href="#Page_67">67</a>, <a href="#Page_84">84</a>, <a href="#Page_143">143</a>, <a href="#Page_149">149</a>, <a href="#Page_192">192–9</a>, + <a href="#Page_231">231</a>, <a href="#Page_234">234–5</a>, <a href="#Page_236">236</a>, <a href="#Page_239">239</a>, <a href="#Page_247">247</a>, <a href="#Page_252">252</a>, + <a href="#Page_262">262</a>.</li> + + <li class="indx" id="Mahayana">Mahayana, <a href="#Page_1">1–6</a>, <a href="#Page_15">15</a>, <a href="#Page_26">26</a>, <a href="#Page_34">34–7</a>, <a href="#Page_69">69</a>, <i>et saepe</i>.</li> + + <li class="indx">Mahesvara, <a href="#Page_245">245</a>.</li> + + <li class="indx">Mahoragas, <a href="#Page_84">84</a>, <a href="#Page_149">149</a>, <a href="#Page_230">230</a>, <a href="#Page_245">245</a>.</li> + + <li class="indx" id="Maitreya">Maitreya, <a href="#Page_24">24</a>, <a href="#Page_45">45–6</a>, <a href="#Page_59">59</a>, <a href="#Page_60">60</a>, <a href="#Page_63">63</a>, <a href="#Page_195">195–9</a>, + <a href="#Page_200">200</a>, <a href="#Page_209">209</a>, <a href="#Page_212">212</a>, <a href="#Page_216">216–17</a>, <a href="#Page_262">262</a>.</li> + + <li class="indx">Manjuśri, <a href="#Page_21">21</a>, <a href="#Page_30">30</a>, <a href="#Page_59">59</a>, <a href="#Page_60">60</a>, <a href="#Page_63">63–4</a>, <a href="#Page_170">170–5</a>, + <a href="#Page_181">181–91</a>, <a href="#Page_230">230</a>, <a href="#Page_243">243</a>, <a href="#Page_245">245</a>.</li> + + <li class="indx" id="Mara">Mara, <a href="#Page_49">49</a>, <a href="#Page_62">62</a>, <a href="#Page_82">82</a>, <a href="#Page_129">129</a>, <a href="#Page_132">132</a>, <a href="#Page_174">174</a>, + <a href="#Page_180">180</a>, <a href="#Page_187">187–9</a>, <a href="#Page_240">240</a>, <a href="#Page_244">244</a>, <a href="#Page_261">261</a>, <a href="#Page_264">264</a>.</li> + + <li class="indx">Medicine, <a href="#Page_103">103</a>, <a href="#Page_204">204–8</a>.</li> + + <li class="indx">Medicine, King of, <i>see</i> <a href="#Healing">Healing, Lord of</a>.</li> + + <li class="indx">Meditation, <i>see</i> <a href="#Samadhi">Samadhi</a>.</li> + + <li class="indx">Merit, <a href="#Page_25">25</a>, <a href="#Page_70">70</a>, <a href="#Page_85">85</a>, <a href="#Page_144">144</a>, <a href="#Page_210">210–15</a>, <a href="#Page_216">216–25</a>, + <a href="#Page_232">232</a>, <a href="#Page_239">239–40</a>, <a href="#Page_243">243</a>, <a href="#Page_248">248</a>, <a href="#Page_251">251</a>.</li> + + <li class="indx">Messiah, <i>see</i> <a href="#Maitreya">Maitreya</a>.</li> + + <li class="indx">Metempsychosis, <i>see</i> <a href="#Reincarnation">Reincarnation</a>.</li> + + <li class="indx">Milky Way, <a href="#Page_238">238</a>.</li> + + <li class="indx" id="Mind">Mind, <a href="#Page_25">25</a>, <a href="#Page_39">39</a>, <a href="#Page_41">41</a>, <a href="#Page_224">224–5</a>, <a href="#Page_227">227</a>.</li> + + <li class="indx">Mithra, <a href="#Page_45">45</a>.</li> + + <li class="indx">Monastery, <a href="#Page_211">211–15</a>. <i>See</i> <a href="#Stupa">Stupa</a>.</li> + + <li class="indx">Mongolia, <a href="#Page_vi">vi</a>, <a href="#Page_1">1</a>, <a href="#Page_53">53</a>.</li> + + <li class="indx" id="Monks">Monks, <a href="#Page_52">52–3</a>, <a href="#Page_60">60</a>, <a href="#Page_70">70</a>, <a href="#Page_84">84</a>, <a href="#Page_99">99</a>, <a href="#Page_137">137–8</a>, + <a href="#Page_142">142</a>, <a href="#Page_149">149</a>, <a href="#Page_151">151</a>, <a href="#Page_155">155</a>, <a href="#Page_178">178–80</a>, <a href="#Page_183">183</a>, + <a href="#Page_185">185</a>, <a href="#Page_203">203</a>, <a href="#Page_211">211–15</a>, <a href="#Page_226">226–8</a>, <a href="#Page_230">230</a>, <a href="#Page_245">245</a>, + <a href="#Page_248">248</a>.</li> + + <li class="indx" id="Mortality">Mortality, <a href="#Page_71">71</a>, <a href="#Page_73">73</a>, <a href="#Page_78">78</a>, <a href="#Page_202">202</a>, <a href="#Page_239">239</a>. <i>See</i> <a href="#Reincarnation">Reincarnation</a>.</li> + + <li class="indx" id="Mouth">Mouth, <a href="#Page_218">218</a>. <i>See</i> <a href="#Lips">Lips</a>, <a href="#Teeth">Teeth</a>.</li> + + <li class="indx">Music, <a href="#Page_77">77</a>, <a href="#Page_207">207</a>, <a href="#Page_212">212</a>, <a href="#Page_214">214</a>, <a href="#Page_220">220</a>, <a href="#Page_236">236</a>, + <a href="#Page_244">244</a>, <a href="#Page_260">260</a>. <i>See</i> <a href="#Drum">Drum</a>.</li> + + <li class="ifrst">Naga, <a href="#Page_82">82</a>, <a href="#Page_84">84</a>, <a href="#Page_164">164</a>, <a href="#Page_173">173</a>. <i>See</i> <a href="#Dragon">Dragon</a>.</li> + + <li class="indx">Naked, <a href="#Page_238">238</a>.</li> + + <li class="indx">Namah, <a href="#Page_231">231</a>.</li> + + <li class="indx">Nayutas, <i>see</i> <a href="#Numbers">Numbers</a>.</li> + + <li class="indx" id="Never-Despise">Never Despise, <a href="#Page_26">26</a>, <a href="#Page_52">52</a>, <a href="#Page_226">226–9</a>.</li> + + <li class="indx" id="Nirvana">Nirvana, <a href="#Page_1">1</a>, <a href="#Page_2">2</a>, <a href="#Page_40">40</a>, <a href="#Page_50">50</a>, <a href="#Page_60">60</a>, <a href="#Page_66">66</a>, + <a href="#Page_71">71</a>, <a href="#Page_74">74–6</a>, <a href="#Page_79">79</a>, <a href="#Page_81">81–2</a>, <a href="#Page_93">93</a>, <a href="#Page_98">98</a>, <a href="#Page_106">106</a>, + <a href="#Page_112">112–13</a>, <a href="#Page_118">118</a>, <a href="#Page_123">123</a>, <a href="#Page_125">125</a>, <a href="#Page_127">127–8</a>, <a href="#Page_137">137</a>, + <a href="#Page_139">139</a>, <a href="#Page_141">141</a>, <a href="#Page_144">144–5</a>, <a href="#Page_153">153</a>, <a href="#Page_156">156–68</a>, <a href="#Page_183">183</a>, + <a href="#Page_190">190</a>, <a href="#Page_201">201–8</a>, <a href="#Page_229">229</a>, <a href="#Page_234">234</a>, <a href="#Page_237">237</a>, <a href="#Page_246">246</a>, + <a href="#Page_248">248</a>.</li> + + <li class="indx" id="Nose">Nose, <a href="#Page_25">25</a>, <a href="#Page_221">221–2</a>, <a href="#Page_227">227</a>.</li> + + <li class="indx" id="Numbers"><span class="pagenum" id="Page_274" role="doc-pagebreak">274</span>Numbers, <a href="#Page_23">23</a>, <a href="#Page_29">29</a>, <a href="#Page_30">30</a>, <a href="#Page_32">32</a>, <a href="#Page_40">40</a>, <a href="#Page_48">48</a>, + <a href="#Page_50">50–4</a>, <a href="#Page_114">114</a>, <a href="#Page_131">131</a>, <a href="#Page_144">144</a>, <a href="#Page_146">146–7</a>, <a href="#Page_149">149</a>, + <a href="#Page_153">153</a>, <a href="#Page_161">161–4</a>, <a href="#Page_171">171</a>, <a href="#Page_192">192–9</a>, <a href="#Page_201">201</a>, <a href="#Page_209">209–10</a>, + <a href="#Page_212">212</a>, <a href="#Page_216">216–24</a>, <a href="#Page_228">228</a>, <a href="#Page_230">230–4</a>, <a href="#Page_240">240</a>, <a href="#Page_242">242</a>, + <a href="#Page_247">247</a>. <i>See</i> <a href="#Ganges">Ganges</a>, <a href="#Infinite">Infinite</a>, <a href="#Eternal">Eternal</a>.</li> + + <li class="indx" id="Nuns">Nuns, <a href="#Page_52">52–3</a>, <a href="#Page_60">60</a>, <a href="#Page_70">70</a>, <a href="#Page_84">84</a>, <a href="#Page_149">149</a>, <a href="#Page_177">177</a>, + <a href="#Page_226">226–8</a>, <a href="#Page_230">230</a>, <a href="#Page_245">245</a>, <a href="#Page_248">248</a>.</li> + + <li class="ifrst">Omnipresence, <a href="#Page_40">40–1</a>, <a href="#Page_155">155–6</a>, <a href="#Page_207">207</a>.</li> + + <li class="indx">Omniscience, <a href="#Page_40">40</a>, <a href="#Page_65">65</a>, <a href="#Page_70">70</a>, <a href="#Page_92">92–4</a>, <a href="#Page_121">121–4</a>, <a href="#Page_131">131</a>, + <a href="#Page_152">152</a>, <a href="#Page_201">201–2</a>. <i>See</i> <a href="#Perfect">Perfect Enlightenment</a>.</li> + + <li class="indx">Pain, <i>see</i> <a href="#Suffering">Suffering</a>.</li> + + <li class="indx">Palaces, <a href="#Page_134">134</a>, <a href="#Page_207">207</a>, <a href="#Page_211">211</a>.</li> + + <li class="indx">Pantheism, <a href="#Page_39">39</a>, <a href="#Page_73">73</a>.</li> + + <li class="indx" id="Paradise">Paradise, <a href="#Page_51">51</a>, <a href="#Page_152">152</a>. <i>See</i> <a href="#Pure-land">Pure-land</a>.</li> + + <li class="indx">Paramitas, <a href="#Page_90">90</a>, <a href="#Page_210">210</a>.</li> + + <li class="indx">Parinirvana, <a href="#Page_232">232</a>, <a href="#Page_237">237</a>.</li> + + <li class="indx">Passions, the, <a href="#Page_78">78</a>.</li> + + <li class="indx">Pearl, <a href="#Page_174">174</a>, <a href="#Page_257">257</a>.</li> + + <li class="indx" id="Perfect">Perfect Enlightenment, <a href="#Page_38">38</a>, <a href="#Page_50">50</a>, <a href="#Page_52">52</a>, <a href="#Page_59">59</a>, <a href="#Page_61">61</a>, <a href="#Page_65">65</a>, + <a href="#Page_66">66–7</a>, <a href="#Page_69">69</a>, <a href="#Page_71">71–80</a>, <a href="#Page_81">81</a>, <a href="#Page_85">85</a>, <a href="#Page_90">90–4</a>, <a href="#Page_106">106</a>, + <a href="#Page_118">118–22</a>, <a href="#Page_124">124</a>, <a href="#Page_132">132–6</a>, <a href="#Page_141">141</a>, <a href="#Page_144">144–56</a>, <a href="#Page_168">168–9</a>, + <a href="#Page_172">172–7</a>, <a href="#Page_185">185–6</a>, <a href="#Page_197">197–8</a>, <a href="#Page_200">200–2</a>, <a href="#Page_209">209–10</a>, <a href="#Page_213">213</a>, + <a href="#Page_228">228–9</a>, <a href="#Page_232">232</a>, <a href="#Page_234">234</a>, <a href="#Page_238">238</a>, <a href="#Page_251">251</a>, <a href="#Page_258">258</a>, + <a href="#Page_263">263–5</a>.</li> + + <li class="indx">Peril, <a href="#Page_138">138–9</a>, <a href="#Page_247">247–51</a>.</li> + + <li class="indx" id="Persecution">Persecution, <a href="#Page_62">62</a>, <a href="#Page_155">155</a>, <a href="#Page_178">178–80</a>, <a href="#Page_190">190</a>, <a href="#Page_226">226–8</a>.</li> + + <li class="indx">Personality, <a href="#Page_43">43–5</a>, <a href="#Page_49">49</a>, <a href="#Page_52">52</a>, <a href="#Page_136">136</a>.</li> + + <li class="indx">Physician, Good, <a href="#Page_24">24</a>, <a href="#Page_204">204–8</a>.</li> + + <li class="indx">Pit, <a href="#Page_67">67</a>, <a href="#Page_249">249</a>.</li> + + <li class="indx" id="Pity">Pity, <a href="#Page_77">77</a>, <a href="#Page_79">79</a>, <a href="#Page_87">87</a>, <a href="#Page_90">90</a>, <a href="#Page_93">93</a>, <a href="#Page_120">120</a>, <a href="#Page_134">134</a>, + <a href="#Page_145">145</a>, <a href="#Page_149">149–50</a>, <a href="#Page_152">152</a>, <a href="#Page_172">172</a>, <a href="#Page_181">181–91</a>, <a href="#Page_205">205</a>, + <a href="#Page_247">247–51</a>, <a href="#Page_258">258</a>.</li> + + <li class="indx">Players, <a href="#Page_23">23</a>.</li> + + <li class="indx">Poetic sections, <i>see</i> <a href="#Verse">Verse</a>.</li> + + <li class="indx">Poison, <a href="#Page_190">190</a>, <a href="#Page_204">204–8</a>, <a href="#Page_249">249–50</a>.</li> + + <li class="indx">Pratyeka, <a href="#Page_70">70</a>, <a href="#Page_92">92</a>, <a href="#Page_99">99</a>, <a href="#Page_143">143</a>, <a href="#Page_149">149</a>.</li> + + <li class="indx">Prayer-wheels, <a href="#Page_47">47</a>.</li> + + <li class="indx">Preach, Preacher, <a href="#Page_17">17</a>, <a href="#Page_49">49</a>, <a href="#Page_52">52</a>, <a href="#Page_142">142</a>, <a href="#Page_150">150</a>, <a href="#Page_152">152</a>, + <a href="#Page_155">155</a>, <a href="#Page_166">166</a>, <a href="#Page_176">176–80</a>, <a href="#Page_181">181–91</a>, <a href="#Page_202">202</a>, <a href="#Page_207">207–8</a>, + <a href="#Page_218">218–25</a>, <a href="#Page_253">253</a>, <a href="#Page_257">257</a>, <a href="#Page_261">261</a>.</li> + + <li class="indx">Prediction, <a href="#Page_15">15–17</a>, <a href="#Page_50">50</a>, <a href="#Page_83">83</a>, <a href="#Page_129">129–30</a>, <a href="#Page_142">142</a>, + <a href="#Page_144">144–8</a>, <a href="#Page_170">170</a>, <a href="#Page_177">177</a>, <a href="#Page_226">226–8</a>.</li> + + <li class="indx">Prodigal Son, <a href="#Page_16">16</a>, <a href="#Page_42">42</a>, <a href="#Page_54">54</a>, <a href="#Page_106">106–17</a>. <i>See</i> <a href="#Son">Son</a>.</li> + + <li class="indx" id="Protect">Protect, <a href="#Page_252">252–4</a>, <a href="#Page_260">260–5</a>. <i>See</i> <a href="#Sutra1">Sutra</a>.</li> + + <li class="indx" id="Punishment">Punishment, <a href="#Page_100">100</a>, <a href="#Page_264">264</a>. <i>See</i> <a href="#Sutra-slander">Sutra, slander of</a>.</li> + + <li class="indx" id="Pure-land">Pure-land, <a href="#Page_208">208</a>. <i>See</i> <a href="#Heaven">Heaven</a>, <a href="#Paradise">Paradise</a>.</li> + + <li class="indx">Purity, Sexual, <a href="#Page_182">182</a>.</li> + + <li class="indx">Puma, <a href="#Page_142">142–3</a>.</li> + + <li class="ifrst">Rahula, <a href="#Page_146">146–8</a>, <a href="#Page_177">177</a>.</li> + + <li class="indx" id="Rain">Rain, <a href="#Page_16">16</a>, <a href="#Page_43">43</a>, <a href="#Page_54">54</a>, <a href="#Page_63">63</a>, <a href="#Page_122">122–8</a>, <a href="#Page_264">264</a>.</li> + + <li class="indx">Rakshas, <a href="#Page_247">247</a>, <a href="#Page_252">252</a>.</li> + + <li class="indx">Rareness (of Buddha’s appearance, &c.), <a href="#Page_68">68–9</a>, <a href="#Page_80">80</a>, <a href="#Page_125">125</a>, <a href="#Page_147">147</a>, + <a href="#Page_164">164</a>, <a href="#Page_172">172</a>, <a href="#Page_203">203</a>, <a href="#Page_207">207</a>, <a href="#Page_209">209</a>, <a href="#Page_229">229</a>, + <a href="#Page_256">256</a>, <a href="#Page_259">259</a>.</li> + + <li class="indx" id="Ray">Ray, Buddha-, <a href="#Page_14">14</a>, <a href="#Page_18">18</a>, <a href="#Page_19">19</a>, <a href="#Page_41">41</a>, <a href="#Page_53">53</a>, <a href="#Page_60">60</a>, <a href="#Page_63">63</a>, + <a href="#Page_132">132</a>, <a href="#Page_159">159</a>, <a href="#Page_242">242</a>, <a href="#Page_257">257</a>, <a href="#Page_259">259</a>.</li> + + <li class="indx">Reality, <a href="#Page_65">65</a>, <a href="#Page_171">171</a>, <a href="#Page_202">202</a>.</li> + + <li class="indx" id="Reincarnation">Reincarnation, <a href="#Page_50">50–1</a>, <a href="#Page_82">82–3</a>, <a href="#Page_85">85</a>, <a href="#Page_91">91</a>, <a href="#Page_100">100–4</a>, + <a href="#Page_135">135</a>, <a href="#Page_209">209</a>, <a href="#Page_219">219</a>, <a href="#Page_242">242</a>, <a href="#Page_246">246</a>, <a href="#Page_250">250</a>, + <a href="#Page_254">254</a>, <a href="#Page_259">259</a>.</li> + + <li class="indx" id="Relics">Relics, <a href="#Page_60">60</a>, <a href="#Page_76">76</a>.</li> + + <li class="indx">Resplendent, King, <a href="#Page_255">255–9</a>.</li> + + <li class="indx">Rewards (<i>see</i> <a href="#Punishment">Punishment</a>), <a href="#Page_100">100</a>, <a href="#Page_190">190</a>, <a href="#Page_210">210–15</a>, <a href="#Page_216">216–25</a>.</li> + + <li class="indx">Richard, Dr. Timothy, <a href="#Page_v">v</a>, <a href="#Page_137">137</a>.</li> + + <li class="indx">Rope, <a href="#Page_84">84</a>, <a href="#Page_153">153</a>, <a href="#Page_155">155</a>.</li> + + <li class="indx">Rosary, <a href="#Page_47">47</a>.</li> + + <li class="ifrst">Sacrifice, Self-, <i>see</i> <a href="#Giving">Giving</a>.</li> + + <li class="indx">Saddharma Pundarika, <a href="#Page_9">9</a>.</li> + + <li class="indx">Sagara, <a href="#Page_171">171–5</a>.</li> + + <li class="indx">Saha-world, <a href="#Page_163">163</a>, <a href="#Page_192">192</a>, <a href="#Page_197">197</a>, <a href="#Page_201">201</a>, <a href="#Page_243">243</a>.</li> + + <li class="indx">Sailors, <a href="#Page_247">247</a>.</li> + + <li class="indx">St. John, <a href="#Page_v">v</a>, <a href="#Page_55">55</a>, <a href="#Page_146">146</a>.</li> + + <li class="indx">Sakra, <a href="#Page_174">174</a>.</li> + + <li class="indx">Sakya, <a href="#Page_200">200</a>, <a href="#Page_211">211</a>.</li> + + <li class="indx">Śakyamuni, <i>passim.</i></li> + + <li class="indx">Salvation, <a href="#Page_35">35</a>, <a href="#Page_44">44</a>, <a href="#Page_47">47</a>, <a href="#Page_49">49</a>, <a href="#Page_77">77–8</a>, <a href="#Page_123">123–8</a>, + <i>et al.</i></li> + + <li class="indx" id="Samadhi">Samadhi, <a href="#Page_62">62</a>, <a href="#Page_64">64–5</a>, <a href="#Page_93">93</a>, <a href="#Page_198">198</a>, <a href="#Page_242">242–3</a>, <a href="#Page_246">246</a>, + <a href="#Page_257">257</a>, <a href="#Page_261">261</a>.</li> + + <li class="indx" id="Samgha">Samgha, <a href="#Page_206">206</a>.</li> + + <li class="indx">Samskara, <i>see</i> <a href="#Mortality">Mortality</a>, <a href="#Reincarnation">Reincarnation</a>.</li> + + <li class="indx">Śariputra, <a href="#Page_15">15</a>, <a href="#Page_65">65–7</a>, <a href="#Page_74">74</a>, <a href="#Page_79">79</a>, <a href="#Page_80">80</a>, <a href="#Page_81">81</a>, + <a href="#Page_83">83–105</a>, <a href="#Page_235">235</a>, <a href="#Page_265">265</a>.</li> + + <li class="indx">Saunders, K. J., <a href="#Page_v">v</a>.</li> + + <li class="indx">Saviours, <a href="#Page_45">45</a>, <a href="#Page_77">77–8</a>.</li> + + <li class="indx">Scavenger, <a href="#Page_109">109–10</a>.</li> + + <li class="indx" id="Semblance-Law">Semblance Law, period of decline, <a href="#Page_84">84</a>, <a href="#Page_176">176</a>, <a href="#Page_179">179</a>, <a href="#Page_264">264</a>.</li> + + <li class="indx">Serene Life, or Mind, <a href="#Page_23">23</a>, <a href="#Page_181">181–91</a>.</li> + + <li class="indx">Shrine, <i>see</i> <a href="#Stupa">Stupa</a>.</li> + + <li class="indx">Siam, <a href="#Page_1">1</a>, <a href="#Page_5">5</a>.</li> + + <li class="indx">Sixteen sons, <a href="#Page_17">17</a>, <a href="#Page_132">132–6</a>.</li> + + <li class="indx">Sky, <a href="#Page_163">163</a>, <a href="#Page_166">166</a>, <a href="#Page_171">171</a>, <a href="#Page_227">227</a>, <a href="#Page_236">236</a>, <a href="#Page_242">242</a>, + <a href="#Page_249">249</a>, <a href="#Page_258">258</a>.</li> + + <li class="indx" id="Slander">Slander, <i>see</i> <a href="#Sutra-slander">Sutra, slander of</a>.</li> + + <li class="indx">Smell, <i>see</i> <a href="#Nose">Nose</a>.</li> + + <li class="indx">Socrates, <a href="#Page_39">39</a>.</li> + + <li class="indx" id="Son"><span class="pagenum" id="Page_275" role="doc-pagebreak">275</span>Son, Sonship, <a href="#Page_16">16</a>, <a href="#Page_17">17</a>, <a href="#Page_42">42–3</a>, <a href="#Page_49">49</a>, <a href="#Page_54">54</a>, <a href="#Page_62">62–3</a>, + <a href="#Page_67">67</a>, <a href="#Page_81">81</a>, <a href="#Page_86">86–94</a>, <a href="#Page_106">106–21</a>, <a href="#Page_132">132–6</a>, <a href="#Page_152">152</a>, + <a href="#Page_168">168</a>, <a href="#Page_204">204–6</a>, <a href="#Page_208">208</a>, <a href="#Page_215">215</a>, <a href="#Page_246">246</a>, <a href="#Page_255">255–9</a>.</li> + + <li class="indx">Soul, <a href="#Page_43">43–5</a>, <a href="#Page_49">49</a>, <a href="#Page_52">52</a>.</li> + + <li class="indx">Spells, <i>see</i> <a href="#Dharanis">Dharanis</a>.</li> + + <li class="indx">Spheres, Four, <a href="#Page_181">181–91</a>.</li> + + <li class="indx">Spirit, <a href="#Page_240">240</a>.</li> + + <li class="indx" id="Springing">Springing out of the earth, <a href="#Page_23">23</a>, <a href="#Page_157">157</a>, <a href="#Page_192">192–9</a>, <a href="#Page_230">230</a>, <a href="#Page_235">235</a>.</li> + + <li class="indx">Sramaneras, <a href="#Page_182">182</a>.</li> + + <li class="indx">Sravaka, <a href="#Page_70">70</a>, <a href="#Page_92">92</a>, <a href="#Page_99">99</a>, <a href="#Page_113">113</a>, <a href="#Page_143">143</a>, <a href="#Page_149">149</a>, + <a href="#Page_213">213</a>, <a href="#Page_265">265</a>.</li> + + <li class="indx">Star-cluster, King of, <a href="#Page_236">236–41</a>.</li> + + <li class="indx">Star-King, <a href="#Page_255">255</a>.</li> + + <li class="indx">Stein, Sir Aurel M., <a href="#Page_8">8</a>, <a href="#Page_9">9</a>.</li> + + <li class="indx" id="Stupa">Stupa, <a href="#Page_18">18</a>, <a href="#Page_27">27</a>, <a href="#Page_29">29</a>, <a href="#Page_49">49</a>, <a href="#Page_54">54</a>, <a href="#Page_60">60</a>, + <a href="#Page_63">63</a>, <a href="#Page_76">76–7</a>, <a href="#Page_120">120</a>, <a href="#Page_154">154</a>, <a href="#Page_157">157–68</a>, <a href="#Page_193">193</a>, + <a href="#Page_211">211–15</a>, <a href="#Page_232">232</a>, <a href="#Page_235">235</a>, <a href="#Page_237">237–8</a>, <a href="#Page_241">241</a>.</li> + + <li class="indx">Subhuti, <a href="#Page_16">16</a>, <a href="#Page_129">129</a>.</li> + + <li class="indx" id="Suffering">Suffering, <a href="#Page_74">74</a>, <a href="#Page_79">79</a>, <a href="#Page_97">97–8</a>, <a href="#Page_100">100–4</a>, <a href="#Page_112">112</a>, <a href="#Page_134">134–5</a>, + <a href="#Page_236">236</a>, <a href="#Page_239">239</a>, <a href="#Page_247">247–51</a>.</li> + + <li class="indx">Sumeru, <a href="#Page_133">133</a>, <a href="#Page_165">165</a>, <a href="#Page_238">238</a>, <a href="#Page_249">249</a>.</li> + + <li class="indx">Summary, <a href="#Page_52">52–6</a>.</li> + + <li class="indx">Sun and Moon, <a href="#Page_63">63</a>, <a href="#Page_236">236</a>, <a href="#Page_238">238</a>.</li> + + <li class="indx">Supreme Bodhi, <i>see</i> <a href="#Perfect">Perfect Enlightenment</a>.</li> + + <li class="indx">Supreme Way, <a href="#Page_63">63</a>, <a href="#Page_72">72</a>, <a href="#Page_78">78</a>, <a href="#Page_80">80</a>. <i>See</i> <a href="#Perfect">Perfect Enlightenment</a>.</li> + + <li class="indx" id="Sutra1">Sutra, difficulty of preaching, &c., this, <a href="#Page_152">152</a>, <a href="#Page_165">165–9</a>, <a href="#Page_178">178–80</a>. <i>See</i> <a href="#Protect">Protect</a>.</li> + + <li class="indx">Sutra, homage to this, <a href="#Page_149">149–56</a>, <a href="#Page_165">165</a>, <a href="#Page_169">169</a>, <a href="#Page_176">176</a>, <a href="#Page_211">211–15</a>, + <a href="#Page_217">217–25</a>, <a href="#Page_263">263</a>.</li> + + <li class="indx" id="Sutra-slander">Sutra, slander of this, <a href="#Page_100">100</a>, <a href="#Page_104">104</a>, <a href="#Page_151">151</a>, <a href="#Page_155">155</a>, <a href="#Page_178">178–80</a>, + <a href="#Page_264">264</a>.</li> + + <li class="ifrst">Tactfulness, <i>see</i> <a href="#Expediency">Expediency</a>.</li> + + <li class="indx">Tathagata, <a href="#Page_27">27</a>, <a href="#Page_33">33</a>, <a href="#Page_41">41</a>, <a href="#Page_49">49</a>, <a href="#Page_51">51</a>, <a href="#Page_72">72</a>, + <a href="#Page_83">83</a>, <a href="#Page_89">89</a>, <a href="#Page_91">91–4</a>, <a href="#Page_112">112–13</a>, <a href="#Page_122">122–5</a>, <a href="#Page_127">127</a>, + <a href="#Page_137">137</a>, <a href="#Page_139">139</a>, <a href="#Page_148">148</a>, <a href="#Page_150">150–5</a>, <a href="#Page_155">155–68</a>, <a href="#Page_172">172</a>, + <a href="#Page_176">176–7</a>, <a href="#Page_187">187–90</a>, <a href="#Page_193">193–6</a>, <a href="#Page_200">200–4</a>, <a href="#Page_211">211–12</a>, <a href="#Page_232">232</a>, + <a href="#Page_234">234</a>, <a href="#Page_237">237</a>, <a href="#Page_240">240–1</a>, <a href="#Page_243">243–4</a>, <a href="#Page_259">259–60</a>, <a href="#Page_264">264</a>.</li> + + <li class="indx" id="Teeth">Teeth, <a href="#Page_25">25</a>, <a href="#Page_33">33</a>, <a href="#Page_218">218</a>, <a href="#Page_252">252</a>, <a href="#Page_259">259</a>, + <a href="#Page_264">264</a>.</li> + + <li class="indx">Temple, <i>see</i> <a href="#Stupa">Stupa</a>.</li> + + <li class="indx">Theosophy, <a href="#Page_36">36</a>.</li> + + <li class="indx">Thirty-two signs, <a href="#Page_141">141</a>.</li> + + <li class="indx">Thought, <i>see</i> <a href="#Mind">Mind</a>.</li> + + <li class="indx">Three-thousand-great-thousand-fold-World, <i>see</i> <a href="#Chiliocosm">Chiliocosm</a>.</li> + + <li class="indx">Thunder, <a href="#Page_125">125</a>, <a href="#Page_242">242</a>, <a href="#Page_245">245</a>. <i>See</i> <a href="#Drum">Drum</a>.</li> + + <li class="indx">Thunder-Voice, <a href="#Page_32">32</a>, <a href="#Page_255">255–9</a>.</li> + + <li class="indx">Tibet, <a href="#Page_vi">vi</a>, <a href="#Page_1">1</a>, <a href="#Page_53">53</a>.</li> + + <li class="indx">Toe, <a href="#Page_166">166</a>, <a href="#Page_238">238</a>.</li> + + <li class="indx">Tongue, <a href="#Page_25">25–7</a>, <a href="#Page_218">218–19</a>, <a href="#Page_222">222–3</a>, <a href="#Page_227">227</a>, <a href="#Page_230">230–1</a>.</li> + + <li class="indx">Trance, <i>see</i> <a href="#Samadhi">Samadhi</a>.</li> + + <li class="indx">Transcendence, <a href="#Page_35">35</a>, <a href="#Page_39">39</a>.</li> + + <li class="indx">Transformations, <a href="#Page_245">245</a>.</li> + + <li class="indx">Transmigration, <i>see</i> <a href="#Reincarnation">Reincarnation</a>.</li> + + <li class="indx">Trees and Herbs, Parable of, <a href="#Page_16">16</a>, <a href="#Page_43">43</a>, <a href="#Page_54">54</a>, <a href="#Page_122">122–8</a>.</li> + + <li class="indx">Triple world, <a href="#Page_93">93</a>, <a href="#Page_202">202</a>.</li> + + <li class="indx">Truth, ultimate, <a href="#Page_65">65–6</a>. <i>See</i> <a href="#Perfect">Perfect Enlightenment</a>.</li> + + <li class="indx">Tun Huang, <a href="#Page_9">9</a>.</li> + + <li class="indx">Twelve Causes of reincarnation, <a href="#Page_135">135</a>.</li> + + <li class="ifrst">Udumbara, <a href="#Page_68">68</a>.</li> + + <li class="indx">Universalism, <a href="#Page_1">1</a>, <a href="#Page_2">2</a>, <a href="#Page_35">35</a>, <a href="#Page_37">37</a>, <a href="#Page_39">39</a>, <a href="#Page_50">50</a>, + <a href="#Page_54">54</a>, <a href="#Page_68">68</a>, <a href="#Page_72">72–80</a>, <a href="#Page_81">81</a>, <a href="#Page_123">123–8</a>, <a href="#Page_175">175</a>, + <a href="#Page_226">226–9</a>, <a href="#Page_260">260</a>.</li> + + <li class="indx">Universal-Surpassing-Wisdom, <a href="#Page_131">131–5</a>.</li> + + <li class="indx">Universal Virtue, <a href="#Page_33">33</a>, <a href="#Page_260">260–5</a>.</li> + + <li class="indx">Universe, <a href="#Page_65">65</a>. <i>See</i> <a href="#Chiliocosm">Chiliocosm</a>.</li> + + <li class="indx">Utpala, <i>see</i> <a href="#Lotus">Lotus</a>.</li> + + <li class="ifrst">Vaisravana, <a href="#Page_245">245</a>.</li> + + <li class="indx">Varanasi, <a href="#Page_84">84</a>.</li> + + <li class="indx">Vehicle, <a href="#Page_15">15</a>, <a href="#Page_61">61</a>, <a href="#Page_69">69</a>, <a href="#Page_70">70–2</a>, <a href="#Page_75">75</a>, <a href="#Page_78">78</a>, + <a href="#Page_81">81</a>, <a href="#Page_88">88–94</a>, <a href="#Page_113">113</a>, <a href="#Page_121">121</a>, <a href="#Page_128">128</a>, <a href="#Page_137">137–41</a>, + <a href="#Page_169">169</a>, <a href="#Page_171">171–3</a>, <a href="#Page_233">233</a>. <i>See</i> <a href="#Mahayana">Mahayana</a>, <a href="#Hinayana">Hinayana</a>.</li> + + <li class="ifrst" id="Verse">Verse, <a href="#Page_11">11</a>, <a href="#Page_12">12</a>.</li> + + <li class="indx">Versions in Chinese, <a href="#Page_7">7</a>.</li> + + <li class="indx">Void, <a href="#Page_125">125</a>, <a href="#Page_137">137</a>, <a href="#Page_182">182</a>.</li> + + <li class="indx">Vow, <a href="#Page_73">73</a>, <a href="#Page_78">78</a>, <a href="#Page_168">168</a>, <a href="#Page_176">176</a>, <a href="#Page_180">180</a>, <a href="#Page_181">181</a>.</li> + + <li class="indx" id="Vulture">Vulture Peak, <a href="#Page_1">1</a>, <a href="#Page_13">13</a>, <a href="#Page_30">30</a>, <a href="#Page_53">53</a>, <a href="#Page_59">59</a>, <a href="#Page_106">106</a>, + <a href="#Page_171">171</a>, <a href="#Page_206">206–7</a>, <a href="#Page_211">211</a>, <a href="#Page_243">243</a>. <i>See</i> <a href="#Gridhrakuta">Gridhrakuta</a>.</li> + + <li class="ifrst">Wife, Buddha’s, <a href="#Page_22">22</a>, <a href="#Page_59">59</a>.</li> + + <li class="indx">Wind, <a href="#Page_233">233</a>.</li> + + <li class="indx">Wisdom, <i>see</i> <a href="#Perfect">Perfect Enlightenment</a>.</li> + + <li class="indx">Wisdom-store, <a href="#Page_170">170–5</a>.</li> + + <li class="indx" id="Woman">Woman, <a href="#Page_21">21–2</a>, <a href="#Page_61">61</a>, <a href="#Page_70">70</a>, <a href="#Page_143">143</a>, <a href="#Page_172">172–5</a>, <a href="#Page_176">176–7</a>, + <a href="#Page_182">182–3</a>, <a href="#Page_219">219</a>, <a href="#Page_222">222</a>, <a href="#Page_226">226–8</a>, <a href="#Page_230">230</a>, <a href="#Page_236">236</a>, + <a href="#Page_238">238–9</a>, <a href="#Page_245">245</a>, <a href="#Page_248">248</a>, <a href="#Page_255">255–9</a>, <a href="#Page_260">260–3</a>. <i>See</i> <a href="#Nuns">Nun</a>.</li> + + <li class="indx">Wonder-Sound, <a href="#Page_30">30</a>, <a href="#Page_146">146</a>, <a href="#Page_242">242–6</a>.</li> + + <li class="indx">Works, <a href="#Page_65">65</a>. <i>See</i> <a href="#Faith">Faith</a>.</li> + + <li class="ifrst">Yak, <a href="#Page_78">78</a>.</li> + + <li class="indx">Yaksha, <a href="#Page_82">82</a>, <a href="#Page_84">84</a>, <a href="#Page_95">95–7</a>, <a href="#Page_149">149</a>, <a href="#Page_224">224</a>, <a href="#Page_230">230</a>, + <a href="#Page_245">245</a>, <a href="#Page_253">253</a>, <a href="#Page_261">261</a>.</li> + + <li class="indx">Yojana, <a href="#Page_132">132</a>, <a href="#Page_139">139</a>, <a href="#Page_161">161</a>.</li> +</ul> +</nav> + +<hr class="chap x-ebookmaker-drop" aria-hidden="true"> + +<p class="center small70">PRINTED IN GREAT BRITAIN AT THE UNIVERSITY PRESS, OXFORD +BY JOHN JOHNSON, PRINTER TO THE UNIVERSITY</p> + +</main> + +<hr aria-hidden="true" class="chap x-ebookmaker-drop"> + +<section role="doc-chapter" aria-labelledby="idnote-hd" class="chapter"> +<div class="transnote" id="Transcribers_Notes"> +<h2 class="nobreak" id="idnote-hd">Transcriber’s Notes</h2> + +<p class="noindent">New original cover art, composed of the original cover plus added text, +included with this eBook is granted to the public domain.</p> + +<p class="noindent">In the HTML version of this text, page numbers displayed in the source +printed text are enclosed in a box and presented in the right margin.</p> + +<p class="noindent">Misspelled words have been corrected. Inconsistent words have been +modified to match the most common spelling (see below). Archaic and alternative spellings +as well as hyphenation differences have been left unchanged.</p> + +<p class="noindent">Index entries referring to non-existent pages iii–iv have been +corrected.</p> + +<p class="noindent">Illustrations in this eBook have been positioned between paragraphs +at a relevant location in the text. In versions of this eBook that support +hyperlinks, the page references in the list of <a href="#ILLUSTRATIONS-hd">Illustrations</a> lead to +the corresponding illustrations.</p> + +<p class="noindent">“Edit Distance” in Corrections table below refers to the +Levenshtein Distance.</p> + +<h3>Corrections:</h3> + +<table class="correctionTable"> +<tbody> + <tr> + <th class="tdl">Page</th> + <th class="tdl">Source</th> + <th class="tdl">Correction</th> + <th class="tdl">Edit distance</th> + </tr> + <tr> + <td class="width20 tdl"><a href="#corr11">11</a></td> + <td class="width40 tdl bottom">Avalokitesvara</td> + <td class="width40 tdl bottom">Avalokiteśvara</td> + <td class="bottom tdl">1</td> + </tr> + <tr> + <td class="width20 tdl"><a href="#corr62">62</a></td> + <td class="width40 tdl bottom">Puddha-way</td> + <td class="width40 tdl bottom">Buddha-way</td> + <td class="bottom tdl">1</td> + </tr> + <tr> + <td class="width20 tdl"><a href="#corr170">170</a></td> + <td class="width40 tdl bottom">millenium</td> + <td class="width40 tdl bottom">millennium</td> + <td class="bottom tdl">3</td> + </tr> + <tr> + <td class="width20 tdl"><a href="#corr181">181</a></td> + <td class="width40 tdl bottom">objecjection</td> + <td class="width40 tdl bottom">objection</td> + <td class="bottom tdl">3</td> + </tr> + <tr> + <td class="width20 tdl"><a href="#corrfig11">fig 11</a></td> + <td class="width40 tdl bottom">Yashada</td> + <td class="width40 tdl bottom">Yashas</td> + <td class="bottom tdl">2</td> + </tr> + <tr> + <td class="width20 tdl"><a href="#corr231">231</a></td> + <td class="width40 tdl bottom">Sakyamuni-Buddha</td> + <td class="width40 tdl bottom">Śakyamuni-Buddha</td> + <td class="bottom tdl">1</td> + </tr> + <tr> + <td class="width20 tdl"><a href="#corr254">254</a></td> + <td class="width40 tdl bottom">flages</td> + <td class="width40 tdl bottom">flags</td> + <td class="bottom tdl">1</td> + </tr> + <tr> + <td class="width20 tdl"><a href="#corr252">252</a>, <a href="#corr262">262</a></td> + <td class="width40 tdl bottom">extolls</td> + <td class="width40 tdl bottom">extols</td> + <td class="bottom tdl">1</td> + </tr> +</tbody> +</table> + +</div> +</section> +<div style='text-align:center'>*** END OF THE PROJECT GUTENBERG EBOOK 79267 ***</div> +</body> +</html> diff --git a/79267-h/images/cover.jpg b/79267-h/images/cover.jpg Binary files differnew file mode 100644 index 0000000..f0e978d --- /dev/null +++ b/79267-h/images/cover.jpg diff --git a/79267-h/images/img1.png b/79267-h/images/img1.png Binary files differnew file mode 100644 index 0000000..e7ef801 --- /dev/null +++ b/79267-h/images/img1.png diff --git a/79267-h/images/img10.png b/79267-h/images/img10.png Binary files differnew file mode 100644 index 0000000..cf8fb56 --- /dev/null +++ b/79267-h/images/img10.png diff --git a/79267-h/images/img11.png b/79267-h/images/img11.png Binary files differnew file mode 100644 index 0000000..e67a1a3 --- /dev/null +++ b/79267-h/images/img11.png diff --git a/79267-h/images/img12.png b/79267-h/images/img12.png Binary files differnew file mode 100644 index 0000000..b98f6c1 --- /dev/null +++ b/79267-h/images/img12.png diff --git a/79267-h/images/img13.png b/79267-h/images/img13.png Binary files differnew file mode 100644 index 0000000..0f366b2 --- /dev/null +++ b/79267-h/images/img13.png diff --git a/79267-h/images/img2.jpg b/79267-h/images/img2.jpg Binary files differnew file mode 100644 index 0000000..54946af --- /dev/null +++ b/79267-h/images/img2.jpg diff --git a/79267-h/images/img3.png b/79267-h/images/img3.png Binary files differnew file mode 100644 index 0000000..398e146 --- /dev/null +++ b/79267-h/images/img3.png diff --git a/79267-h/images/img4.png b/79267-h/images/img4.png Binary files differnew file mode 100644 index 0000000..e3c5480 --- /dev/null +++ b/79267-h/images/img4.png diff --git a/79267-h/images/img5.png b/79267-h/images/img5.png Binary files differnew file mode 100644 index 0000000..207a12a --- /dev/null +++ b/79267-h/images/img5.png diff --git a/79267-h/images/img6.png b/79267-h/images/img6.png Binary files differnew file mode 100644 index 0000000..9f1bbf5 --- /dev/null +++ b/79267-h/images/img6.png diff --git a/79267-h/images/img7.png b/79267-h/images/img7.png Binary files differnew file mode 100644 index 0000000..e7962b8 --- /dev/null +++ b/79267-h/images/img7.png diff --git a/79267-h/images/img8.png b/79267-h/images/img8.png Binary files differnew file mode 100644 index 0000000..78fd3b9 --- /dev/null +++ b/79267-h/images/img8.png diff --git a/79267-h/images/img9.png b/79267-h/images/img9.png Binary files differnew file mode 100644 index 0000000..53645ae --- /dev/null +++ b/79267-h/images/img9.png diff --git a/79267-h/images/imgfront.jpg b/79267-h/images/imgfront.jpg Binary files differnew file mode 100644 index 0000000..6d04f5a --- /dev/null +++ b/79267-h/images/imgfront.jpg |
