path: root/79267-0.txt

*** START OF THE PROJECT GUTENBERG EBOOK 79267 ***




                          Transcriber’s Notes

  Misspelled words have been corrected. These are identified by a ♦
  symbol in the text. The change description is shown immediately
  below the paragraph or section in which the correction appears.

  Details and other notes may be found at the end of this text.




                     THE LOTUS OF THE WONDERFUL LAW


  [Illustration: THE RETURN OF THE CHINESE ENVOYS SENT TO INDIA ABOUT
 A.D. 63 who brought back to their emperor an image of the Buddha, and
                       copies of the scriptures ]




                     THE LOTUS OF THE WONDERFUL LAW

                                   OR

                            THE LOTUS GOSPEL

                       SADDHARMA PUNDARĪKA SŪTRA
                         MIAO-FA LIEN HUA CHING

                                   BY

                             W. E. SOOTHILL

                 PROFESSOR OF CHINESE IN THE UNIVERSITY
                               OF OXFORD

                                 OXFORD
                         AT THE CLARENDON PRESS
                                  1930

                        OXFORD UNIVERSITY PRESS
                           AMEN HOUSE, E.C. 4

                        LONDON EDINBURGH GLASGOW
                        LEIPZIG NEW YORK TORONTO
                       MELBOURNE CAPETOWN BOMBAY
                        CALCUTTA MADRAS SHANGHAI

                            HUMPHREY MILFORD
                            PUBLISHER TO THE
                               UNIVERSITY

                        Printed in Great Britain




                                PREFACE


The Lotus Sutra of the Wonderful, or Mystic, Law is the most important
religious book of the Far East. It has been described as “The Gospel
of Half Asia”. Dr. Timothy Richard twenty years ago translated a
brief summary of its teaching, as also the profounder Śastra which he
termed “The Awakening of Faith”. These he published under the title of
_The New Testament of Higher Buddhism_. He says: “though Buddhism
has twelve different sects, yet I found the Lotus Scripture 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.” Quite recently Dr. Kenneth J. Saunders in his _The
Gospel for Asia_ has expressed the opinion that the three most
influential religious books in the world are The Gospel of St. John,
The Bhagavadgita, and The Lotus Sutra, and that what the Gospel of St.
John is to the Christian and the Bhagavadgita to the Hindu, such is The
Lotus 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.

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.

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.

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 The Lotus. For this reason in
1921 I wrote to China for a copy of the Chinese text. Though the pages
are less peppered 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.

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 The
Lotus 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 A.D. 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 China, for any papers carried through
Russia were suspect and liable to confiscation, as I proved on my way
through.

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.

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.

                                                             W.E.S.




                                CONTENTS


  LIST OF ILLUSTRATIONS                                        xi

  INTRODUCTION

    Historical                                                  1

    Form and Content                                           10

    Doctrine                                                   34

  THE LOTUS SUTRA

       I. The Assembly and the Illumination                    59

      II. Tactful Revelation                                   65

     III. Parable of the Burning House                         81

      IV. Faith-discernment, the Prodigal Son                 106

       V. Parable of the Rain                                 122

      VI. Prediction of the Four Disciples                    129

     VII. Parable of the Magic City                           131

    VIII. Prediction of Five Hundred Disciples                142

      IX. Prediction of Ananda, Rahula, and others            146

       X. The Preacher                                        149

      XI. The Precious Shrine                                 157

     XII. Devadatta. The Dragon-King’s Daughter               169

    XIII. Steadfastness. Prediction of Women and others       176

     XIV. The Serene Life. The Four Spheres                   181

      XV. Hosts of Disciples issue from the Earth             192

     XVI. Eternity of The Buddha. The Physician               200

    XVII. The Merit and Reward of Faith                       209

   XVIII. The Merit and Reward of Accordance                  216

     XIX. The Merit and Reward of the Preacher                219

      XX. The Bodhisattva “Never Despise”                     226

     XXI. Divine Power of a Buddha’s Tongue                   230

    XXII. The Final Commission                                234

   XXIII. The King of Healing. Bodhisattva Beautiful          236

    XXIV. Wonder-sound                                        242

     XXV. Kuan-yin, Regarder of the Cries of the World        247

    XXVI. Spells                                              252

   XXVII. King Resplendent and Buddha Thunder-Voice           255

  XXVIII. Universal Virtue                                    260

  GLOSSARY                                                    267

  INDEX                                                       271




                         LIST OF ILLUSTRATIONS


  Introduction of Buddhism into China _Frontispiece_

  1. Part of a scroll of the Sutra _Facing page_ 8

  2. Modern Buddhist Monks 30

  3. Conception of the Buddha 58

  4. Buddha and the child’s offering 76

  5. Buddha dividing the waters 122

  6. Buddha telling of a former Buddha 136

  7. The Precious Shrine 158

  8. The Dragon King 172

  9. Kuan-yin saving sailors 196

  10. The laying of the purchase money in bricks of gold 216

  11. Holding back the sun 230

  12. Kuan-yin breaking the Sword 248

  13. Spell-making                                            252

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 釋迦如來應化事蹟, _Shih-chia Ju-lai Ying-hua Shih-chi_, or
_Scenes from the Life of the Buddha_.




                              INTRODUCTION


_Historical_

By 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 The Lotus is the
most representative type, that the division of Hinayana and Mahayana
arises. These two terms were invented by the Mahayanists, who form
the “Northern” School of Buddhism, that is the Far Eastern School now
found in China, Japan, Korea, Mongolia, Tibet. The Hinayanists are
the “Southern”, 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.

In Mahayana, salvation is attained not by laborious 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.

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 Bible. 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 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.

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 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.

We may say, then, that The Lotus 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 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
“works”, 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.

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.

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 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.

It must not be assumed that the new doctrines of salvation, which
found their expression in the tractate “The Uprising (Awakening) of
Faith” and in “The Lotus Sutra”, 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 The Lotus
was towards the end of the third century A.D. 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
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.

We are on surer ground when we seek to trace the story of the
translation of The Lotus into Chinese. The first partial version,
of which no copy exists, was made by an unknown author in or about
A.D. 255–6. Another lost version in twenty-eight chapters was made in
A.D. 265, by the monk Dharmaraksha. He, or another of the same name,
apparently made another version in A.D. 286 which still exists. A
fourth version, now lost, was made by a translator of unknown origin
in A.D. 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 A.D. 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 A.D. 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.

A sixth version, still existing, was made in A.D. 601 by Jñanagupta and
Dharmagupta, two monks 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 A.D. 557–89; whether it was the
same monk is not clear.

The three existing versions then are the Dharmaraksha version of
A.D. 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.

We possess, then, a version by Kumarajiva which is accepted in the Far
East. The Chinese date for its translation, A.D. 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 A.D. 533 and 972, as also an earlier commentary of A.D. 508,
lay hidden in a walled-up chamber probably from the eleventh century
until the present century. The discovery and the bringing 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 The Lotus Sutra already mentioned.

[Illustration: 1. End of a roll of Chapter X of the Lotus Sutra in the
Stein Collection at the British Museum

It was written on paper on May 4th, A.D. 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 ]

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 _Le Lotus de la bonne loi_. The English version was
made by H. Kern of Leiden in 1909; it was published, under the title
_Saddharma Pundarika_, as vol. xxi of the Sacred Books of the
East. Both these translations were made for scholars.

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 The Lotus Sutra has its home; to many of the sects of “Northern
Buddhism” it is a fundamental work, and 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.

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.


_Form and Content_

In Kumarajiva’s version, as in Dharmaraksha’s previous translation,
there are twenty-eight chapters. 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.

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 ♦Avalokiteśvara, i.e. Kwan-yin
or Kwannon which, both in the Chinese and the Sanskrit versions, has
prose and verse.

♦ “Avalokitesvara” replaced with “Avalokiteśvara”

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 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.

The following quotation from Chapter II may be taken as an example of
the verse rhythm, if read as a four-beat measure:

    “List well to the Law
    Obtained by the Buddhas,
    Which by infinite tact
    They expound to the living,
    Whose inmost thoughts,
    The ways they tread,
    Their desires diverse,
    Their former karmas,
    The Buddha knows well.
    Hence with reason and parable,
    Terms and expedients,
    He leads all to rejoice,
    Telling them sutras,
    Or poems, or stories,
    Or marvels, or reasonings.

    To some I preach Nirvana,
    An expedient to lead them
    To enter Buddha-wisdom,
    But to these I’d not yet said
    ‘You all shall become buddhas’,
    For the time had not arrived.”

From the first chapter we find The Lotus Sutra 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.

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, _sub specie aeternitatis_, 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.

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 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.

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.

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.

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, 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.

In the third chapter comes the joyous response of Śariputra, full of
ecstasy at the assurance that he is 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.

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 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.

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;
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.

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.

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 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 The Lotus. 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 The Lotus 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.

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 so that it may ever live in the
world.” Therefore he calls on all present to take the great Mahayana
vow.

With Chapter XII begins the difference between those versions with
twenty-seven chapters and those with twenty-eight.

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 A.D. 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
The Lotus Sutra. 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.

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 The Lotus Truth. 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.

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
The Lotus Sutra 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 The Lotus 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 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 The Lotus doctrine knows no
distinction of male or female, but that even a woman may enter into the
fullness of Anuttara-samyak-sambodhi, or Perfect Enlightenment.

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 The Lotus Sutra 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 _all_ 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 The Lotus
Sutra 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.

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 The Lotus.

“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 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.

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.

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 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.

In Chapter XVIII, called The Merits of Joyful Accordance, the
Buddha recounts still further the reward that will follow the merit
of believing in The Lotus Sutra. Other merits of untold value are
discussed, but the merit of faith in The Lotus 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.

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 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.

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.

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.
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.

“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 The Lotus 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.

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 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.

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 A.D. by Kuan-yin, the Regarder
of Cries. The remaining chapters are, however, clearly _hors
d’œuvre_, 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.

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 A.D., we find
in Chapter 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 The Lotus 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 The Lotus. 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 The Lotus 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, 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”.

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 or a woman.
He is able to transform himself at will in order to save the living
through The Lotus doctrine.

[Illustration: 2. Monks returning from worship, Hangchow]

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.

Dharanis, or Spells, are the subject of Chapter XXVI. They are
described as spells for the protection of preachers of The Lotus.
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.

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 The Lotus 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 The Lotus 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.

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 The Lotus 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 The Lotus 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 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.


_Doctrine_

Reverence for the Bible in the West has its counterpart among Far
Eastern Buddhists in the reverence shown to the Sutras, especially to
The Lotus. There is, perhaps, less restraint there in the expression of
devotion. Such reverence is a natural consequence of the belief that
The Lotus 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 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.

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.

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 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 The Lotus 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.

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. The Lotus, in his estimate,
was spoken by Śakyamuni on earth during 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.

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 The Lotus Sutra in fixing
the contrasted terms is undoubted.

The author of The Lotus drama puts into the mouth of Śakyamuni the
statement:

    “In the Buddha-lands of the Universe
    There is only the One-Vehicle Law, (Mahayana)
    Neither a second, nor a third.”

The other ways, or wains, he says are only “provisional terms”, meant

    “To lead all living beings
    Toward the true Buddha-wisdom”;

because a Buddha

    “Never by a small vehicle (Hinayana)
    Really saves the living;”

for, being in the Great Vehicle (Mahayana) himself, he says:

    “If by a small vehicle
    I converted but one human being,
    I should thereby fall into selfishness,
    A thing that cannot be.”

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.

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.

I. Buddhism, whose awakening is placed under the shelter of the bo or
bodhi-tree (_ficus religiosa_), 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 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.

In The Lotus, 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. The Lotus 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 The Lotus, 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 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.

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.

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, 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.

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 The Lotus. If he forgets any detail of this Sutra I will
return and tell him, so that he may perfectly possess it.”

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. The Lotus 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
poisons, and teach them to obtain perfect enlightenment”.

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.

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.

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.

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.

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 without a rigid
personality; this remainder entered into a new bundle linked, even
consciously, with the past.

    “The Karma—all that total of a soul
    Which in the things it did, the thought it had,
    The self it wove—with woof of viewless time.”

                              _The Light of Asia._

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
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.

VII. The Bodhisattvas, throughout The Lotus, 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 The Lotus. Maitreya, a name suggestive of a Mithraic
origin, is foretold in The Lotus 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.

VIII. Salvation by Faith or Invocation. According to the teaching of
The Lotus, 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 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 The Lotus Sutra.
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 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 The Lotus on the value of invocation and
especially of the repetition of the Sutra:

“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 The Lotus Sutra. If such people
should be able even by stealth to preach to one person but one word of
the Sutra, they reveal 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.”

The supreme value of The Lotus 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,
The Lotus Sutra, 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.

IX. It has already been shown that a permanent personal soul has
taken the place of the Buddha’s 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 The Lotus 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 The Lotus. 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
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.

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.

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 The Lotus 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.

In conclusion, it is just to say that, although The Lotus Sutra 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 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 The Lotus Sutra 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.

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 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 _volte-face_,
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 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.

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 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.




                            THE LOTUS SUTRA




[Illustration: 3. Maya’s conception of her son, the Buddha, who
arrives for reincarnation on a white elephant]




                                   I


“Once 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.”

  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.

“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’.”

  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.

  While the vast assembly looked on the Buddha in amaze, he

“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”,

  also their Bodhisattvas, their Buddhas who had attained Nirvana, and
  the Stupas for the relics of those Buddhas erected after their
  respective departures.

  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:

    “The ray from between his brows
    Illumines the eastern quarter
    Of the eighteen thousand worlds,
    Colouring them all with gold.
    From their Avici-hells
    To the Summit of All-Existence,
    The living in those worlds,
    The destinies of unborn and dying,
    I behold them all from here.
    In those distant lands I see
    Bodhisattvas like sands of Ganges,
    Who in every varying degree
    Seek the Buddha-Way.
    Some there are who give alms,
    Gold, silver and coral,
    Pearls and felicitous gems,
    Moonstones and cornelian,
    Diamonds and precious things,
    Male and female slaves,
    Fine carriages and horses,
    Jewelled palanquins and litters,
    These alms they give with joy,
    Turning to the Buddha-way,
    Seeking to gain this Vehicle,
    The supreme in the Triple World.
    . . . . .
    Also I see bodhisattvas
    Give their flesh, hands and feet,
    And their wives and children, as alms,
    To find the Supreme Way.
    Again I see bodhisattvas
    Giving their heads, eyes, bodies,
    Cheerfully as alms,
    To find the Buddha-wisdom.”

  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

    “Enter the depths of the mountains
    To ponder the Buddha-way.”

  And

    “Dwellers in secluded wilds
    In profoundest concentration
    To obtain transcendent powers.”

  Others

    “Profoundly wise and resolute,
    Are able to question the Buddhas
    And apprehend all they hear.
    . . . . .
    I see, too, Buddha-sons
    Expounding the Truth to the multitude,
    Cheerfully preaching the Law,
    Converting bodhisattvas
    And, having defeated the army of Mara,
    Beating the drum of the Law.”

  He sees other bodhisattvas, who

    “Dwelling in forests, emit radiance
    That saves the sufferers in hell,
    Leading them into the Buddha-way.”

  He sees also Buddha-sons who,

    “Abiding in the strength of long-suffering,
    Though men of utmost arrogance
    Hate, abuse and beat them,
    Are able through all to endure,
    To find the ♦Buddha-way.”

♦ “Puddha-way” replaced with “Buddha-way”

  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.

  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.

  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 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, “The Lotus Flower of the
  Wonderful Law, 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.




                                   II


The World-honoured One, coming calmly and deliberately out of his
trance, now addresses his disciple Śariputra, and through him the
assembled company:

“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:

    “Of yore I followed countless Buddhas,
    And perfectly trod the Ways
    Of the profound and mystic Law,
    Hard to perceive and perform.
    During infinite kotis of kalpas,
    Having followed all these Ways,
    Attaining fruition on the Wisdom-throne
    I could perfectly understand
    The meaning of every nature and form.
    I and the Buddhas of the universe
    Alone can understand these things—
    The Truth beyond demonstration,
    The Truth beyond the realm of terms.”

  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 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.

  Thereupon doubts arise among the strictest set of his disciples,
  those who by arduous effort have made the greatest progress in his
  previous teaching.

“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.”

  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.

    “O Wisdom-Sun! Great Holy Honoured One!
    . . . . .
    These fault-eliminated Arhats
    And those who seek Nirvana
    Have fallen into nets of doubt.”

  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?

    “The Buddha’s mouth-born sons
    With folded hands expectant wait.
    Be pleased to send forth the mystic sound
    And now proclaim the Truth in reality.
    Gods, nagas, spirits and others,
    Numerous as sands of Ganges,
    Bodhisattvas aspiring to be Buddhas,
    Fully eighty thousand in number,
    Also, from myriads of kotis of lands,
    Holy Wheel-rolling Kings are here,
    With folded hands and reverent hearts
    Desiring to hear the Perfect Way.”

  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.”

  Śariputra pleads:

    “King of the Law, Honoured One Most High?
    Be pleased to explain without misgiving!
    In this assembly are countless beings
    Able respectfully to believe.”

  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”.

  Once more Śariputra appeals in pleading terms, whereupon the Buddha
  responds to the thrice-repeated 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.

  “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.

  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 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.”

  This is the fundamental revelation of the Sutra, repeated in a
  plenitude of language.

  “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.

  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 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.

  This is repeated in many pages of verse, from which the following
  excerpts are taken:

    “Monks and nuns
    Obsessed by utmost arrogance,
    Men-disciples in self-conceit,
    Women-disciples in unbelief,
    Such four groups as these
    Five thousand in number,
    Perceiving not their errors
    And faults in the moral law,
    Caring only for their flaws,
    These little-wits having gone,
    These husks of the assembly who withdraw
    Because of the Buddha’s majesty,
    These men of minor virtues,
    Unable to receive this Law—
    (Now) has this assembly nor twigs nor leaves,
    But only the true and real.”

  He proceeds to show how, by reading the hearts and lives, past,
  present, and future, of all men, he adapts his teaching to their
  needs, telling them stories, or poems, or transmigrations, or
  marvels, and in parables leading them on.

    “The dull, who delight in petty rules,
    Who are greedily attached to mortality,
    Who have not, under countless Buddhas,
    Walked the profound and mystic Way,
    Who are harassed by all the sufferings—
    To these I (at first) preach Nirvana.
    Such is the expedient I employ
    To lead them to Buddha-wisdom.
    Not yet could I say to them,
    ‘You all shall attain to Buddhahood’,
    For the time had not yet arrived.
    But now the very time has come
    And I must preach the Great Vehicle.”

  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.

    “The Buddha appears in the world
    Only for this One Reality,
    The other two not being real;
    For never by a smaller Vehicle (Hinayana)
    (Could a Buddha) save any creature.
    The Buddha himself is in the Great-Vehicle (Mahayana)
    And accordant with the Truth he has attained,
    Enriched by meditation and wisdom,
    By it he saves all creatures.
    I, having proved the Supreme Way,
    The universality of the Great Vehicle,
    If, by a Small Vehicle, I converted
    Were it but one human being,
    I should fall into grudging selfishness,
    A thing that cannot be.
    If men turn in faith to the Buddha,
    The Tathagata will not deceive them,
    Having no selfish, envious desires,
    Being free from all sins of the Law.
    Hence, the Buddha, in the universe,
    Is the One being perfectly fearless.”

  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.

  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
  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.

    “Know, O Śariputra!
    Of yore I made a vow,
    In desire to cause all creatures
    To rank equally with me.
    . . . . .
    Whene’er I meet any of the living
    I teach them the Buddha-Way;
    The unwise remain confused
    And, deluded, accept not my teaching.”

  The Buddha-Way is the way to buddhahood, or perfect enlightenment;
  the way is faith; the end is universal.

  He proceeds to say:

    “I know that all these creatures
    Have failed in previous lives,
    Are firmly attached to base desires
    And, infatuated, are in trouble.
    . . . . .
    They suffer the utmost misery.
    Received into the womb in embryo,
    They pass from generation to generation,
    Poor in virtue and of little happiness,
    Oppressed by all the sorrows
    And dwelling in the thickets of debate,
    Such as, Existence? or Non-existence?
    Relying on their propositions,
    Sixty-two in number,
    They become rooted in false philosophy,
    Tenacious and unyielding,
    Self-sufficient and self-inflated,
    Suspicious, warped, without faith.
    During thousands and milliards of kalpas
    Such hear not the name of Buddha,
    Nor ever learn of the Truth;
    These men are hard to save.
    For this reason, Śariputra,
    I set up an expedient for them,
    Proclaiming a Way to end suffering,
    Revealing it as Nirvana.
    Yet, though I proclaim Nirvana,
    It is not real extinction;
    All things from the beginning
    Are ever of Nirvana nature.
    When a Buddha-son fulfils (his) course,
    In the world to come he becomes Buddha.
    It is because of my adaptability
    That I tell of a Three-Vehicle Law,
    (But truly) the World-honoured Ones
    Preach the One-Vehicle Way.”

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:

    “If there are any beings
    Who have met the former Buddhas,
    If, after hearing the Truth,
    They have given kindly alms,
    Or kept the commands, enduring,
    Been zealous, meditative, wise,
    Cultivating blessedness and virtue,
    Such men and beings as these
    Have all attained to buddhahood.
    If, after the Nirvana of Buddhas,
    Men have become gentle of heart,
    All such creatures as these
    Have all attained to buddhahood.
    After the Nirvana of Buddhas,
    Those who worshipped their relics,
    And built myriads, kotis of stupas,
    With gold, silver, and crystal,
    With moonstone and with agate,
    With jasper and lapis lazuli,
    Purely and abundantly displayed,
    Superbly shown on every stupa;
    Or those who built shrines of stone,
    Of sandal-wood or aloes,
    Of eagle-wood or other woods,
    Of brick and tiles, or clay;
    Or those who, in the wilds,
    Built Buddha-shrines of earth;
    Even children who, in play,
    Gathered sand for a Buddha’s stupa;
    Such men and beings as these,
    Have all attained to buddhahood.
    If men, for the sake of Buddhas,
    Have erected images of them,
    Carved with the (sacred) signs,
    They have all attained to buddhahood.”

[Illustration: 4. Buddha accepts from a child a handful of dust with
which it was playing, all it had to give ]

  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.

    “Even boys, in their play,
    Who with reed, wood, or pen,
    Or, even with finger-nail,
    Have drawn Buddha’s images;
    Such men and beings as these
    Gradually accumulating merit,
    And becoming pitiful in heart,
    Have all attained to buddhahood,
    And converted many bodhisattvas,
    Saving countless creatures.”

  Moreover:

    “If men, to the stupas and shrines,
    To a precious image or painting,
    With flowers, incense, flags and umbrellas,
    Have paid homage with respectful hearts;
    Or employed others to perform music,
    Beat drums, blow horns and conches,
    Pan-pipes and flutes, play lutes and harps,
    Gongs, guitars and cymbals,
    Such mystic sounds as these,
    Played by way of homage;
    Or with joyful hearts have sung
    Praise to the merits of Buddhas,
    Though with but one small sound,
    (These, too,) have attained to buddhahood.
    Even one who, distracted of mind,
    With but a single flower,
    Has paid homage to a painted image,
    Shall gradually see countless Buddhas.
    Or, those who have offered worship,
    Were it merely by folding the hands,
    Or even by raising a hand,
    Or by slightly bending the head,
    By thus paying homage to the images,
    Will gradually see countless Buddhas,
    Attain the Supreme Way,
    Widely save numberless creatures
    And enter the perfect Nirvana.
    . . . . .
    (For) all Buddhas take the one vow:
    ‘The Buddha-way which I walk,
    I will universally cause all the living
    To attain this same Way with me.’
    Though Buddhas in future ages
    Proclaim hundreds, thousands, kotis,
    Countless ways into the doctrine,
    In reality there is but the One-Vehicle.
    . . . . .
    In the perilous round of mortality,
    In continuous, unending misery,
    Firmly tied to the passions
    As a yak is to its tail;
    Smothered by greed and infatuation,
    Blinded and seeing nothing;
    Seeking not the Buddha, the Mighty,
    And the Truth that ends suffering,
    But deeply sunk in heresy,
    By suffering seeking riddance of suffering;
    For the sake of all these creatures
    My heart is stirred with great pity.”

  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.

    “Know, Śariputra!
    The stupid and those of little wit,
    Those tied to externals and the proud,
    Cannot believe this Truth.
    But now I gladly and with boldness
    In the midst of (you) bodhisattvas,
    Straightway put aside expediency
    And only proclaim the Supreme Way.
    . . . . .
    In the same fashion that the Buddhas,
    Past, present, and future, preach the Law,
    So also will I now proclaim
    The one and undivided Law.
    . . . . .
    Even in infinite, countless kalpas,
    Rarely may this Law be heard,
    And those able to hearken to it,
    Such men as these are rare.
    . . . . .
    Who hears and joyfully extols it,
    Though but by a single word,
    Has thus paid homage to
    All Buddhas in the three realms.
    . . . . .
    Know, all of you, Śariputra,
    That this Wonderful Law
    Is the secret of all the Buddhas.
    . . . . .
    Rejoice greatly in your hearts,
    Knowing that you will become Buddhas.”




                                  III


  Śariputra 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.

“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.”

  His address is again lengthily produced in verse:

    “Now I hear the voice of Buddha
    Opportunely preaching The Law,
    Faultless and inscrutable,
    By which all reach the Wisdom-throne.”
    . . . . .

  In the former days he thought he had already reached the stage that
  brought Extinction (Nirvana);

    “But now I have perceived
    That was not real extinction.
    When one becomes a Buddha,
    Complete with all the signs,
    And devas, men and yakshas,
    Nagas and spirits revere him,
    Then that may be called
    Eternal, complete extinction,
    Without any remainder.”

  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—

    “The World-honoured One preaches Truth,
    Not so is it with the Evil One;
    Henceforth I know for certain that
    This is not Mara acting as Buddha.
    ’Twas through falling into nets of doubt,
    I conceived it as the doing of Mara.
    Now hearing Buddha’s gentle voice,
    Profound and most refined,
    Expounding the pure Law,
    My heart is filled with joy,
    My doubts and regrets are ended
    As I rest in real Wisdom,
    Assured of becoming Buddha,
    Revered by devas and men,
    And, rolling the supreme Law-wheel,
    Convert many bodhisattvas.”

  The Buddha then proceeds to tell them that this is 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.

“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.”

.....

“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’.”

.....

“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.

  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.

    “Of old, at Varanasi, Thou didst roll
    The Law-wheel of the Four Noble Truths,
    And discerningly preach the Laws
    Of the rise and the extinction
    Of the Five human Aggregates.
    Now again Thou dost roll the most wonderful,
    Mighty, Supreme, Wheel of the Law,
    The Law beyond measure profound.
    . . . . .
    The great, wise Śariputra
    Now has heard his prediction;
    We also in like manner know
    We too will become Buddhas,
    Who in all worlds are ever
    Most honoured and peerless.”

  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.

To this the Buddha replies:

“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 (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.”

_Parable of the Burning House._

“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.’

“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
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!’

“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 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.

“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 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.

“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?”

“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!”

“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 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.

“Śariputra! The Buddha, having seen this, reflects thus: ‘I am the
Father of all creatures and must snatch them from suffering and
give them the bliss of the infinite, boundless Buddha-wisdom for them
to play with’.

“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?’

“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 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.’

“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 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.

“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.

“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 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.”

  The embellishment in the verse section will be seen in the following
  example:

    “Suppose, there is an elder,
    Who has a large house,
    A house for long old,
    And falling in decay;
    Its lofty halls are tottering,
    The pillar-bases rotting,
    Beams and roof-trees toppling,
    Foundations all collapsing,
    Walls and partitions in ruins,
    Their plaster crumbling away,
    Thatch disordered and dropping,
    Rafters awry and falling,
    Fences bent and distorted,
    Behind them a fullness of refuse;
    Five hundred individuals
    Are dwelling there within it.


    Owls, hawks, and vultures,
    Crows, magpies, pigeons, doves,
    Black snakes, vipers, scorpions,
    Centipedes and millipedes,
    Geckos, galley-worms,
    Weasels, ferrets, rats, and mice,
    All sorts of evil creatures,
    Run about in every direction;
    Places stink with excrement,
    Overflowing with uncleanness;
    Dung-beetles and worms
    Flock together in them.
    Foxes, wolves, and jackals
    Bite and trample each other
    To gnaw human carcasses,
    Scattering their bones and flesh.
    Following these, troops of dogs
    Come striving to snatch and grab,
    And, gaunt with hunger, skulk about
    Everywhere seeking food,
    Quarrelling and scuffling,
    Snarling and loud-barking.
    Such is that house’s fearfulness
    And its changed character.

    Everywhere there are
    Hobgoblins and ogres,
    Yakshas and malign demons,
    Who devour the flesh of men;
    All sorts of venomous insects,
    And evil birds and brutes
    Hatch or suckle their broods,
    Each hiding and guarding its own;
    Yakshas come striving together,
    To seize and eat them for food;
    Having eaten their fill,
    Their evil minds are inflamed,
    And the sound of their wrangling
    Stirs to utmost fear.
    Kumbhanda-demons also
    Crouch upon the mounds,
    Springing from the ground
    A foot or two feet high,
    Wandering about to and fro,
    Giving full rein to their tricks;
    Seizing dogs by their feet,
    Beating them to silence,
    Throwing their legs over their necks,
    Scaring them for amusement.

    Also there are demons,
    Of stature tall and large,
    Naked, black, and lean,
    Who always dwell therein,
    Emitting horrible sounds,
    Bellowing in search of food.
    Again there are demons
    With throats narrow as a needle.
    And there are also demons,
    With heads like a bullock’s;
    Some which eat human flesh,
    Others which devour dogs,
    Their locks are dishevelled,
    They are cruel and fiendish,
    Oppressed by hunger and thirst,
    They rush about crying and calling.
    Yakshas and hungry ghosts,
    Evil birds and beasts
    Hungrily hurry in all directions,
    Peeping through window and lattice.
    Such are its plagues,
    Fearful beyond measure.”

  The author further defends the Buddha for his method of expediency
  in the following lines:

    “Though Buddhas, the World-honoured,
    Convert by expedient methods,
    Yet the living they convert
    Are indeed all bodhisattvas.
    To such as are of little wit,
    Deeply attached to desire and passion,
    The Buddha, for their sake,
    Preaches the Truth about Suffering,
    And all the living joyfully
    Attain the unprecedented.

    The Buddha’s Truth about Suffering,
    Is real without distinction.
    Those living beings who
    Know not the root of suffering,
    Cling to the cause of suffering,
    Unable to leave it a moment.
    Again, for the sake of these,
    He preaches the Truth with tact (saying):
    ‘The cause of all suffering
    Is rooted in desire.’
    If desire be extinguished,
    Suffering has no foothold.
    To annihilate suffering
    Is called the Third Truth.
    For the sake of the Truth of Extinction,
    To cultivate oneself in the Way,
    Forsaking all ties to suffering,
    This is called Emancipation.
    From what then have these people
    Attained Emancipation?
    Merely to depart from the false
    They call Emancipation;
    But in truth that is not yet
    Complete Emancipation.

    So Buddha declares: These people
    Have not reached real extinction;
    Because these people have not yet
    Gained the Supreme Way,
    I am unwilling to declare
    That they have attained extinction.
    I am the King of the Law,
    Absolute in regard to the Law,
    For comforting all creatures
    I appear in the world.

    Śariputra! This,
    My final Seal of the Law,
    Because of my desire to benefit
    All the world, is now announced;
    Wherever you may wander,
    Do not carelessly proclaim it.
    If there be hearers who joyfully
    Receive it with deep obeisance.
    You may know those people
    Are Avinivartaniyah.
    If there be any who receive
    This Sutra-Law in faith,
    These people must already
    Have seen Buddhas of past times,
    Revered and worshipped them
    And listened to this Law.
    If there be any who are able
    To believe in your preaching,
    They must formerly have seen me,
    And also have seen you,
    And these bhikshu-monks,
    As well as these bodhisattvas.

    This Law-Flower Sutra
    Is addressed to the truly wise;
    Men shallow of knowledge hearing it,
    Go astray not understanding.
    All the Sravakas,
    And Pratyekabuddhas,
    Cannot by their powers
    Attain unto this Sutra.
    Śariputra!
    Even you, into this Sutra
    Enter only by faith,
    Much more must the other Sravakas.
    The other Sravakas,
    By believing the Buddha’s words,
    Obediently follow this Sutra,
    Not by wisdom they have of their own.”

  The terrible consequences of contemning the Mahayana, as offered by
  The Lotus Sutra, are shown thus:

    “Again, Śariputra!
    To the haughty and indifferent
    And those with self-centred views,
    Do not preach this Sutra.
    To common shallow people,
    Deeply attached to the five desires,
    Who hear but cannot apprehend,
    Do not preach it to them.
    If such people do not believe in,
    But vilify this Sutra,
    They cut themselves off from all
    The Buddha-Seed in the world;
    Or if, sullenly frowning,
    They are harbourers of doubts,
    Listen to my declaration on the
    Recompense of their sin:
    ‘Whether during the Buddha’s lifetime,
    Or after his extinction,
    If there be any who slander
    A Sutra such as this,
    Who, seeing those who read, recite,
    Write or hold this Sutra,
    Despise, scorn, hate, or envy them
    And cherish tenacious grudge;
    To the ill reward of such,
    Listen now again;
    After their lifetime’s end,
    They will enter the Avici-hell,
    For a complete kalpa;
    Reborn at each kalpa’s end,
    They thus go on revolving
    Unto innumerable kalpas;
    When they come out of hell,
    They will degrade into animals,
    Such as dogs or jackals,
    With lean-cheeked forms,
    Blue-black with scabs and sores,
    The sport of men;
    Moreover by men
    Hated and scorned,
    Ever suffering hunger and thirst,
    Bones and flesh withered up.
    Alive, beaten with thorns,
    Dead, with shards and stones;
    By cutting themselves off from the Buddha-seed,
    They receive such recompense.

    Perhaps they become camels,
    Or are born amongst asses,
    Always carrying burdens,
    Beaten and driven with sticks,
    Thinking only of water and grass,
    Knowing nothing else;
    For slandering this Sutra,
    Such is their punishment.
    Some who become jackals,
    Enter into a village,
    Their bodies scabbed with sores,
    Without even one whole eye,
    By all the village boys
    They are beaten and stoned,
    Suffering bitter pains,
    At times even to death.
    When they have thus died,
    Each receives a snake’s body,
    Of shape as long as
    Five hundred yojanas;
    Deaf and stupid, without feet,
    They wriggle about on their bellies,
    By many kinds of insects
    Stung and devoured,
    Day and night in misery
    Without cessation;
    Because of slandering this Sutra,
    Such is their punishment.

    Should they become human beings,
    Their natural powers are dull;
    Dwarfed, ugly, palsied, and lame,
    Blind, deaf, and humpbacked;
    Whatever they say,
    No one believes;
    Their breath is vile,
    They are demon-possessed,
    They are needy and menial,
    Ordered about by others.
    Often ill and emaciated,
    Having none on whom to rely;
    Even those on whom they depend
    Take no notice of them;
    If they should get anything,
    It is speedily forgotten;
    If they practise means of healing
    And follow the usual treatment,
    Other ailments will be added,
    Or, their patients will die;
    If they themselves are ill,
    None will save and cure them;
    Though they take the best medicine,
    They only grow worse.
    Though it is others who run riot,
    Pillaging and plundering,
    For such crimes as these
    On them falls perverse retribution.

    Such sinners as these
    Never see the Buddha,
    The King of Sages,
    Preaching the Law and transforming;
    Such sinners as these
    Are always born in distress;
    Mad, deaf, and confused in mind,
    They never hear the Law;
    During kalpas innumerable
    As the sands of Ganges,
    In life they are deaf and dumb,
    With deficient natural powers;
    They ever dwell in the hells
    As their only pleasure gardens;
    Or in other evil states,
    As their dwelling-places;
    Among asses, hogs, and dogs,
    Are the places to which they go;
    Because of slandering this Sutra,
    Such is their punishment.
    If they become human beings,
    They are deaf, blind, and dumb,
    Poor, needy, and feeble,
    For their adornment
    Dropsy and scurf,
    Scab, sore, and abscess,
    All such ills as these
    Are their apparel.
    Their bodies are foetid abodes,
    Filthy and unclean;
    Deeply absorbed in themselves,
    They swell with anger,
    Carnal passions inflame them,
    No better are they than beasts;
    Because of slandering this Sutra,
    Such is their punishment.’

    I say to you, Śariputra!
    Those who slander this Sutra,
    To tell the tale of their evils,
    A whole kalpa would not suffice.
    For this cause and reason
    I especially say to you:
    ‘Among unwise people,
    Do not preach this Sutra’.”

  Following this is a long account of those to whom The Lotus 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 humble seeker,
  who refuses all substitutes, such as other sutras, books, and
  philosophies.

    “I say to you, Śariputra,
    Were I to detail all the kinds
    Of seekers of the Buddhahood
    I could not finish in a kalpa.
    Such people as these are able
    To believe and to discern.
    Preach then to such as these
    The Wonderful Law-Flower Sutra.”




                                   IV


  From 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.

  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.


_The Prodigal Son and the Seeking Father._

“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 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.

“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!’

“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 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.’

“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.’

“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: ‘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.’

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 above proposal. Thereupon the poor son,
having received his wages beforehand, joins with them in removing a
dirt-heap.

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.’

“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 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.

“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.’

“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.

“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 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.’

“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.’

“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 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.

“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.”

  The lengthy version in verse, while faithful to the ideas of the
  prose section, is interesting for the further detail it gives. For
  instance, the description of the father’s wealth:

    “Very rich is his house,
    Abundance of silver and gold,
    Moonstones and agates,
    Pearls and lapis lazuli,
    Elephants, horses, oxen, and sheep,
    Palanquins, litters, carriages,
    Husbandmen, young slaves,
    And a multitude of people;
    His revenues and investments
    Spread even to other countries;
    His traders and his customers
    Are everywhere to be found;
    Thousands, myriads, kotis of people
    Surround and honour him;
    Constantly by the king
    He is held in affection;
    The ministers and noble families
    Honour him most highly;
    For all these reasons
    His guests are many;
    Such is the abundance of his wealth,
    And the greatness of his power.

    But his years are wearing away
    And he mourns the more his son;
    Morning and night he ponders:
    ‘The time of my death is approaching;
    My foolish son has left me
    For over fifty years;
    The things in my storehouses—
    What shall I do with them?’

    At that time the poor son
    Was seeking food and clothing
    From city on to city.
    From country on to country,
    Sometimes getting something,
    Sometimes finding nothing;
    Famished, weak and gaunt,
    Covered with scab and itch,
    Gradually he passes along
    To the city where dwells his father.
    Hired for wages he roams,
    At last reaching his father’s house.
    At that very hour the elder,
    Within his gate, has set up
    A great costly canopy,
    And sits on a lion-seat,
    Surrounded by his attendants,
    Every one caring for him,
    Some are counting up
    Gold, silver, and precious things;
    Incoming and outgoing goods,
    Noting and recording bonds.

    The poor son, seeing his father
    So noble, honoured and splendid,
    Thinks: ‘This must be a king
    Or one of royal rank.’
    Alarmed and wondering, he says:
    ‘Why have I come here?’
    Again he thinks to himself,
    ‘If I tarry here long,
    I may suffer oppression
    And be driven to forced labour.’
    Having pondered thus,
    He hurries away in haste
    To seek some poorer place,
    That he may hire his labour.

    At that very time the elder,
    Seated on the lion-seat,
    Seeing his son from afar,
    Secretly recognizes him,
    And instantly orders servants
    To pursue and fetch him back.
    The poor son cries in alarm,
    Faints and falls on the ground:
    ‘Ah! These men have caught me;
    I shall certainly be killed;
    Why did food and clothing,
    Cause me to come here?’

    The elder, knowing that his son.
    Being foolish and inferior,
    Will not believe in his word,
    Nor believe he is his father,
    With tactful method then
    Again dispatches others,
    One-eyed, squat, and common,
    And unimposing, bidding them:
    ‘Go and tell him saying,
    ‘You be hired with us
    To remove dirt and rubbish
    And you shall have double wages.’
    The poor son hearing this
    Is glad, and comes with them,
    For the purpose of moving dirt
    And also cleansing outhouses.

    The elder, through a lattice,
    Constantly sees his son,
    And thinks of him as simple
    And pleased with humble things.
    Thereupon the elder,
    Donning a tattered garment,
    Taking along a dirt-hod,
    Goes to where his son is;
    By this device he gets near him,
    Bidding him be diligent:
    ‘I have decided to raise your wages,
    And give you oil for your feet,
    And plenty of food and drink,
    And also thick warm mats.’
    With sharp words he thus chides:
    ‘Get you on with the work.’
    Again he speaks gently:
    ‘You are as it were my son.’
    The elder, being wise,
    Gradually has him go in and out,
    And after twenty years,
    Employs him as his steward,
    Showing him his gold and silver,
    His pearls and his crystal,
    And the income and outgo of things,
    All these he makes him know.”

  The scene opens, as already shown, with the approach to the Buddha
  of the elders, who tell the parable given above and now close, in
  the verse section, as follows:

    “We all, during a long night-time,
    Neither coveted nor were allied
    To the true Buddha-wisdom,
    Nor had aspiration to it.
    For we, in regard to the Law
    Thought we had reached finality.
    We, for a long night-time,
    Keeping the law of the Void,
    Escaped from the triple world’s
    Harassing distresses,
    And dwelt in the last bodily stage
    Of Nirvana, where form only remains.
    Taught by the Buddha we thought
    We had attained, without doubt, the Way,
    And that we had thereby
    Repaid the Buddha’s grace.
    . . . . .
    But in the law of bodhisattva
    We never had wish nor pleasure.
    Our Leader saw and let us be,
    For he looked into our minds,
    And at first stirred not our zeal
    By telling of the true Gain.
    Just as the rich elder,
    Knowing his son’s lower bent,
    By his own tactfulness,
    Moulds and subdues his mind,
    And, only after that, gives him
    The whole of his riches.
    So is it with the Buddha
    In the display of his rarities;
    Knowing those pleased with trifles,
    Yet by his tactfulness
    He subdues their minds,
    And teaches them the greater wisdom.
    To-day we have obtained
    What we never had before;
    What we previously never looked for
    We have unforeseen obtained,
    Just as that poor son
    Obtained inestimable treasures.

    World-honoured One! Now we
    Have got the Way and the Fruit,
    And, in the faultless Law,
    Attained to clear vision.
    For long time have we kept
    The Buddha’s pure commands,
    To-day for the first time
    We obtain its fruit and reward.
    In the Law of the Law-King,
    Having long practised arya deeds,
    Now we attain the faultless,
    Peerless great Fruit.
    Now at last we are
    Really hearers of the Sound,
    Who take the news of Buddhahood
    And make all creatures hear.
    Now at last we are
    Really Arahats,
    Who, in all the worlds of
    Gods, men, maras, and brahmans,
    Universally by them
    Are worthy of worship.

    The World-honoured One, in great grace,
    With rare and precious things,
    Compassionates, instructs
    And confers benefits on us;
    Through countless kotis of kalpas,
    Who could ever repay him?
    Service of hands and feet,
    Homage all prostrate,
    Every kind of offering,
    Are all unable to repay.
    If one bore him on one’s head,
    Or carried him on one’s shoulders,
    Through kalpas as the sands of Ganges,
    Revering him with the whole mind;
    Or with the best of food,
    Countless costly garments,
    And all kinds of bed-things;
    Or every sort of medicament;
    Or, with Ox-head sandal-wood
    And all kinds of jewels,
    Erect stupas and monasteries,
    Or carpet the ground with costly robes;
    With such things as these,
    To pay him homage
    Through kalpas as sands of Ganges,
    One still could not repay.
    Buddhas, with their rare,
    Infinite and boundless,
    Inconceivably great
    Powers transcendent,
    Faultless and effortless,
    Kings of the Law,
    Are able, for inferior minds,
    In this matter to be patient,
    And, for common folk attached to externals,
    To preach as may befit them.
    Buddhas, in the Law,
    Attain to supreme power,
    Know all living beings,
    With their desires and pleasures,
    And their aspirations,
    So, according to their capacity,
    By innumerable parables,
    To them they preach the Law.
    According as all the living
    Have in past lives planted good roots,
    The Buddhas, discerning the mature
    From the immature,
    And taking account of each,
    Discriminating and understanding,
    As may be most befitting
    In the One Vehicle preach the Three.”




                                   V


  The 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.

“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.

“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 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.

[Illustration: 5. Buddha divides the swollen torrent and walks over
dryshod]

“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, 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.

“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 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.”

  The following are selections from the section in verse:

    “Know, Kaśyapa!
    It is like unto a great cloud
    Rising above the world,
    Covering all things everywhere,
    A gracious cloud full of moisture;
    Lightning-flames flash and dazzle,
    Voice of thunder vibrates afar,
    Bringing joy and ease to all.
    The sun’s rays are veiled,
    And the earth is cooled;
    The cloud lowers and spreads
    As if it might be caught and gathered;
    Its rain everywhere equally
    Descends on all sides,
    Streaming and pouring unstinted,
    Permeating the land.
    On mountains, by rivers, in valleys,
    In hidden recesses, there grow
    The plants, trees, and herbs;
    Trees, both great and small,
    The shoots of the ripening grain,
    Grape vine and sugar-cane.
    Fertilized are these by the rain
    And abundantly enriched;
    The dry ground is soaked,
    Herbs and trees flourish together.
    From the one water which
    Issued from that cloud,
    Plants, trees, thickets, forests,
    According to need receive moisture.
    All the various trees,
    Lofty, medium, low,
    Each according to its size,
    Grows and develops
    Roots, stalks, branches, leaves,
    Blossoms and fruits in their brilliant colours;
    Wherever the one rain reaches,
    All become fresh and glossy.
    According as their bodies, forms
    And natures are great or small,
    So the enriching (rain),
    Though it is one and the same,
    Yet makes each of them flourish.
    In like manner also the Buddha
    Appears here in the World,
    Like unto a great cloud
    Universally covering all things;
    And having appeared in the world,
    He, for the sake of the living,
    Discriminates and proclaims
    The truth in regard to all laws.
    The Great Holy World-honoured One,
    Among the gods and men
    And among the other beings,
    Proclaims abroad this word:
    ‘I am the Tathagata,
    The Most Honoured among men;
    I appear in the world
    Like unto this great cloud,
    To pour enrichment on all
    Parched living beings,
    To free them from their misery
    To attain the joy of peace,
    Joy of the present world,
    And joy of Nirvana.
    Gods, men, and every one!
    Hearken well with your mind,
    Come you here to me,
    Behold the Peerless Honoured One!
    I am the World-honoured,
    Who cannot be equalled.
    To give rest to every creature,
    I appear in the world,
    And, to the hosts of the living,
    Preach the pure Law, sweet as dew;
    The one and only Law
    Of deliverance and Nirvana.
    With one transcendent voice
    I proclaim this truth,
    Ever taking the Great-Vehicle
    As my subject.
    Upon all I ever look
    Everywhere impartially,
    Without distinction of persons,
    Or mind of love or hate.
    I have no predilections
    Nor any limitations;
    Ever to all beings
    I preach the Law equally;
    As I preach to one person,
    So I preach to all.
    Ever I proclaim the Law,
    Engaged in naught else;
    Going, coming, sitting, standing,
    Never am I weary of
    Pouring it copious on the world,
    Like the all-enriching rain.
    On honoured and humble, high and low,
    Law-keepers, and law-breakers,
    Those of perfect character,
    And those of imperfect,
    Orthodox and heterodox,
    Quick witted and dull witted,
    Equally I rain the Law-rain
    Unwearyingly’.”




                                   VI


  Turning 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.

  Maha-Kaśyapa will be the Buddha Radiance, whose realm will be
  Radiant Virtue, and his kalpa Magnificent.

  “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.”

  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.

  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.

  The fourth elder Maha-Maudgalyayana will be the Buddha Sandalwood
  Fragrance, in the domain Gladsome Mind, with crystal for ground, and
  his kalpa will be Joyful.

  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.




                                  VII


  The 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:

“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?”

“No, World-honoured One!”

“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.”

  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.

“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.”

  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.

  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.

  The Brahma-kings astonished cry:

    “In all our palaces
    Ne’er has been such shining:
    What may be its cause?
    Let us investigate.
    Has a great good god been born,
    Or a Buddha appeared in the world,
    That this great brilliance
    Illuminates the universe?”

  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.

  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:

    “Kalpas untold from of yore
    Have passed empty without a Buddha;
    A World-honoured One not appearing,
    Darkness has everywhere reigned;
    The three evil states were thriving,
    Flourishing were the demons,
    While the heavenly host dwindled
    And perished in evil estate,
    Not hearing the Law from a Buddha.
    . . . . .
    The Buddha, the eye of the world,
    Now after long ages appears;
    Through pity for the living
    In the world he is revealed,
    Surpassing in Perfect Enlightenment
    . . . . .
    All our palaces, made beauteous
    With this supernal Light,
    We offer to the World-Honoured.
    . . . . .
    World-Honoured! roll the Law-wheel!
    Beat the drum of the dew-sweet Law,
    Save the suffering living
    Reveal the Nirvana-Way!”

  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, 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.”

  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.

  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 on
  them to pay homage to his sixteen sons because they had universally
  preached the Lotus Sutra.

  .....

  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.

  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 Buddha, whom Dr. Timothy Richard has not hesitated to call
  God.

[Illustration: 6. Buddha tells his disciples the story of a former
Buddha]

“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.”


_The Magic City_

“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: ‘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.’

“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.’

“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 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’.”

  The verse section of the Magic City is as follows:

    “It is like to a perilous way,
    Cut off, full of venomous beasts,
    Without either water or grass,
    A region of terror to men.
    A throng, countless thousands, myriads,
    Wish to traverse this perilous way,
    Far and long indeed is the road,
    Through five hundred yojanas.
    Then there appears a leader,
    Strong of sense and wise,
    Clear-headed, resolute,
    Who in peril saves from danger.
    Exhausted and worn, these people
    Cry to the leader, saying:
    ‘Weary and worn are we,
    Let us turn back from here.’
    The leader reflects within:
    ‘To be pitied are these poor folk!
    How can they wish to turn back
    And miss so great a treasure?’
    Instant a device occurs—
    ‘Let me use supernatural power
    And make a great magic city,
    With houses splendid adorned,
    Surrounded with gardens and groves
    Streamlets and bathing pools,
    Massive gates and towers,
    Full both of men and women.’
    Making this transformation,
    He pacifies them, saying: ‘Fear not!
    Enter all of you into this city,
    Let each enjoy himself at will.’
    When those people had entered the city,
    Their hearts were full of joy,
    They only thought of rest and ease,
    And considered they had been saved.
    When the leader knew they were rested,
    He assembled and spoke to them saying:
    ‘All of you now press forward!
    This was but an illusory city.
    Seeing you were worn out
    And wishing to turn back midway,
    I, therefore, by a device,
    Temporarily made this city.
    Do you diligently now advance
    Together to the Place of Jewels.’
    I, too, in equal manner,
    Am the Leader of all the living.
    Seeing the seekers of the Way,
    Midway becoming wearied,
    Unable to cross the perilous ways
    Of mortality and delusion.
    So I, by expedient methods,
    For their ease preached Nirvana, saying:
    ‘Your sufferings now are ended;
    All your toil is finished!’
    When I knew you had reached Nirvana
    And all had become Arhats,
    Then I gathered you together
    And preached to you the real Law.
    Buddhas in their tactfulness,
    Separately preach the Three Vehicles;
    Though there is but the One Buddha-Vehicle;
    Only as resting-places are Two preached.
    Now I preach to you the truth;
    What you have reached is not the extinction.
    To obtain perfect Buddha-knowledge,
    Exert yourselves with utmost zeal!
    Prove the Perfect Knowledge,
    The Ten Powers of the Buddha-Laws,
    Perfect the Thirty-two Signs—
    Then that is the real extinction.
    The Buddhas, the onward Leaders,
    Call the resting-place Nirvana,
    But, perceiving their people rested,
    They lead on to Buddha-Wisdom.”




                                  VIII


  Leaving 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.

  In the verse section occur the following lines:

    “Bhikshus! Attentively listen to me!
    The Way my Buddha-son has walked,
    Through studying well expediency,
    Surpasses all conception far.
    Knowing all beings enjoy mere trifles
    And are afraid of the greater wisdom,
    The Bodhisattvas, therefore, become
    Sravakas or Pratyekabuddhas.
    By numberless expedient methods
    All kinds of beings they then convert,
    Saying: ‘We are only Sravakas,
    Far removed from Buddhahood.’
    Innumerable beings they thus release,
    Each completing his varied course;
    Even the lax and low-disposed
    Become Buddhas by gradual stage.
    Hiding their Bodhisattva-deeds,
    Externally they are as Sravakas;
    With few desires, disliking mortal life,
    They truly purify their Buddha-land,
    Appearing possessed of human passions
    And seeming to hold heretical views.
    Thus do my disciples
    Tactfully save all beings.
    If I fully explained
    Their varied transformations,
    Beings who heard of them
    Would be perplexed and puzzled.
    . . . . .
    Their meat is joy in the Law
    And pleasure in meditation,
    With never a thought of other;
    No womankind will be there,
    Nor any evil ways.
    My disciple Bhikshu Purna,
    His merits all complete,
    Shall gain this pure land
    Where the wise and the sage abound.
    Such are the measureless things
    I have now but briefly hinted.”

  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,

“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.

“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! 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.’”

    “Like this also were we.
    For long has the One World-honoured
    Always pitied and taught us
    To cultivate supreme aspiration;
    But, because of our ignorance,
    We neither perceived nor knew it;
    Gaining but a trifle of Nirvana,
    Contented we sought no more.
    Now the Buddha awakens us,
    Saying this is not real Nirvana;
    In attaining supreme Buddha-wisdom,
    Does real Nirvana lie.
    Now we, having heard from the Buddha
    Our prediction and its glory,
    And the command we receive in turn,
    Full of joy are we, body and soul.’




                                   IX


  The 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.

“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.”

“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.

“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.”

  Then follows this arresting endeavour to depict infinity:

“His lifetime will be such immeasurable thousands, myriads, kotis of
numberless kalpas, that even if a man tried to count them through
thousands, myriads, kotis, immeasurable, numberless kalpas it would be
impossible to know it.”

  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.”

  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:

    “The rare World-honoured One
    Recalls to my mind the Law
    Of countless Buddhas past,
    As if I were hearing it to-day.
    I now, having no more doubts,
    Take up my abode in Buddhahood.
    With skilfulness will I serve
    And care for the Buddha’s Law.”

  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:

    “When I was prince-royal
    Rahula was my eldest son.
    Now that I have attained Buddhahood
    He, as Law-heir, inherits the Law.
    In ages of the future,
    Seeing infinite kotis of Buddhas,
    To all he will be eldest son,
    Whole-hearted seeking Buddhahood.”

  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.

    “In the future they will every one be Buddhas.
    . . . . .
    And will reach Perfect Enlightenment.
    In domains in all directions
    Each will have the same title.
    Simultaneously on wisdom-thrones
    They will prove the Supreme Wisdom.”




                                   X


  The Great Bodhisattva, mythical King of Healing, is now called forth
  by the Buddha. Through him he addresses the “eighty thousand great
  leaders”, saying:

“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.”

“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
for all living beings, they are born among men.

“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 perform
Tathagata-deeds. How much more so those who in great assemblies widely
preach it to others!

“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.”

  Then the World-honoured One, desiring to proclaim this teaching over
  again, spoke thus in verse:

    “Should one wish to dwell in Buddhahood
    And attain to intuitive Wisdom,
    He must always earnestly honour
    The keepers of the Flower of the Law.
    Should one wish quickly to attain
    To complete omniscience,
    He must receive and keep this Sutra
    And honour those who keep it.
    Should one be able to receive and keep
    The Wonderful Law-Flower Sutra,
    Let him know he is the Buddha’s messenger,
    Who compassionates all living beings.
    He who is able to receive and keep
    The Wonderful Law-Flower Sutra,
    Casting aside his Paradise, and,
    From pity for the living, being re-born,
    Know, such a man as this,
    Free to be born where he will,
    Is able, in this evil world,
    Widely to preach the Supreme Law.
    You should, with celestial flowers and perfumes,
    Robes of heavenly jewels, and heaps
    Of wonderful celestial jewels,
    Pay homage to such a preacher of the Law.
    In evil ages after my extinction
    Those who are able to keep this Sutra
    Must be worshipped with folded hands,
    As if paying homage to the World-honoured One.
    With the best of dainties and sweets,
    And every kind of garment,
    This son of Buddha should be worshipped
    In hope of hearing him if but for a moment.
    In future ages, if one is able
    To receive and keep this Sutra,
    I will send him to be amongst men,
    To perform the task of the Tathagata.”

  Again he addresses the King of Healing:

“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?”

  Thus does the author indicate that the doctrine of The Lotus 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.

“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.

“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.

“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.”

Should any good son or daughter resolve to preach 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”.

“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.

    “If, when he preaches this Sutra,
    Some with ill mouth should abuse,
    Lay on swords, sticks, shards or stones,
    Let him think of the Buddha and be patient.
    In thousands, myriads of lands
    I will appear with unperishing body
    And, in infinite kotis of kalpas,
    Preach this Law for all the living.
    . . . . .
    Dwells he alone in secluded place,
    In solitude with no voice of man,
    . . . . .
    Then I unto him will appear
    With a pure and shining body.”




                                   XI


  On 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

“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.”

  From the midst of the Shrine there comes a mighty voice saying:

“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.”

  The Spirit-Bodhisattva “Great Eloquence” asks on behalf of the
  assembly:

“For what reason has this Stupa sprung out of the earth and from
its midst this voice proceeded?”

  Then Śakyamuni Buddha replies:

“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!’”

[Illustration: 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]

“Thereupon the Bodhisattva Great-Eloquence, because of the divine power
of the Tathagata, said to the Buddha: ‘World-honoured One! We
earnestly desire to see this Buddha.’

“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.’

“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.’

“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 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.

“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’.

“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.

“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.

“Thus all around him the Three-Thousand-Great-Thousandfold 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.”

  More and more vast worlds were transformed in like manner to receive
  the approaching throng.

“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,
seated on a lion-throne, sent their attendants to make inquiries
of Śakyamuni Buddha, each sending a double handful of jewel-flowers.

“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.’

“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 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’.”

  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 withdrawal from earth, their position
  would have been less vulnerable.

  The verse section has passages such as the following, the speaker
  being Śakyamuni:

    “The Holy World-honoured Lord,
    Albeit for long extinct,
    And in his Precious Stupa,
    Yet comes to hear the Law.
    How then can any not be
    Zealous in the Law?

    This Buddha has been extinct
    For countless numbers of kalpas.
    Yet from place to place he goes,
    To hear this rarely-preached Law.
    This Buddha of old made a vow—
    ‘After my final extinction,
    I will wander anywhere
    And ever to hear this Law.’

    Innumerable Buddhas,
    Who emanated from my person,
    Many as sands of Ganges,
    Have come to hear the Law,
    And to behold the long extinct
    Tathagata ‘Abundant Treasures’.
    Each, leaving his wonderful land
    And his multitude of disciples,
    Gods, men, and nagas,
    And all their offerings,
    Has come here to this place
    To ensure the Law will long abide.

    In order to seat these Buddhas,
    By my transcendent powers,
    I have removed innumerable beings
    And cleared my own domain.”

  Again:

    “Whoever is able to care
    For the Law of this Sutra
    Will be deemed to have worshipped
    Me and ‘Abundant Treasures’,
    This Buddha ‘Abundant Treasures’,
    Who dwells in the Precious Stupa,
    And wanders everywhere
    For the sake of this Sutra.
    He will moreover have worshipped
    These my emanated Buddhas,
    Who adorn and make resplendent
    All worlds everywhere.
    If he preaches this Sutra,
    Then he is deemed to have seen me
    And the Tathagata ‘Abundant Treasures’,
    Also my emanated Buddhas.

    All ye, my good sons!
    Let each carefully ponder
    That this is a difficult task,
    Needing a great vow.
    All the other sutras,
    Numerous as sands of Ganges,
    Though one expounded them all,
    ’Twould still not be counted hard.
    If one took up Sumeru
    And hurled it to another region
    Over numerous Buddha-lands,
    Neither would that be hard.
    If one were with his toes
    To move a Great Chiliocosm
    And hurl it afar to another land,
    That also would not be hard.
    If one stood on the summit of All things,
    And expounded to all beings
    The countless other sutras,
    That also would not be hard.
    But if, after the Buddha’s extinction,
    In the midst of an evil world,
    One is able to preach this Sutra,
    This indeed is hard.

    Though there should be a man
    Who grasps the sky in his hand
    And with it wanders about,
    That is still not hard.
    But if, after my extinction,
    One himself should copy and keep,
    Or cause another to copy this Sutra,
    That indeed is hard.

    If one took the great earth,
    Put it on his toe-nail
    And ascended to the Brahma-heaven,
    That would still not be hard.
    But, after the Buddha’s extinction,
    In the midst of an evil world,
    To read aloud this Sutra for a moment,
    That indeed will be hard.

    Though one, in the last conflagration,
    Should carry a load of dry hay,
    And pass through the fire unseared,
    That would still not be hard.
    But, after my extinction,
    If any one keeps this Sutra
    And proclaims it to one man only,
    That indeed will be hard.

    If one kept the Eighty-four Thousand
    Sections of the Law
    And the Twelve Divisions of Sutras,
    Expounded them also to others,
    And caused those who heard to gain
    The Six Transcendent Towers—
    Though he had such power as this,
    That would still not be hard.
    But if, after my extinction,
    One hears and receives this Sutra
    And searches into its meaning,
    That indeed will be hard.”

  Again:

    “I, on account of Buddhahood,
    In innumerable lands
    From the beginning until now,
    Have expounded many Sutras;
    But, amongst them all,
    This Sutra is the chief,
    If any one is able to keep it,
    Then he keeps the Buddha’s Body.

    All you, my good sons!
    Let him who, on my extinction,
    Is able to receive and keep,
    Read and recite this Sutra,
    Now in presence of the Buddha,
    Himself announce his vow!
    This Sutra so hard to keep,
    If one keeps it but a short time,
    I shall still be pleased,
    And so will all the Buddhas.

    Such a one as this
    Will be praised by all the Buddhas;
    Such a one is brave;
    Such a one is zealous;
    Such a one is named Law-keeper
    And Dhuta-observer;
    Speedily shall he attain
    To Supreme Buddhahood.
    He who in the future
    Can read and keep this Sutra,
    Is truly a Buddha-son,
    Dwelling in the stage of pure goodness.
    After the Buddha’s extinction,
    He who can expound its meaning,
    Will be the eye of the world
    For both gods and men.
    He who, in the last age of fear,
    Can preach it but for a moment,
    By gods and men
    Will be venerated.”




                                  XII


  That 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.”

“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 ♦millennium passed, and for the sake of the
Law, I zealously waited on him that he should lack nothing.’

♦ “millenium” replaced with “millennium”

“The aforetime king was myself and the sage at that juncture was the
present Devadatta himself.”

Then he foretells the future destiny of Devadatta, that he will become
a Buddha named “Deva-king”, or “King of the gods”.

“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.”

  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.”

“Thereupon Manjuśri, sitting on a thousand-petal lotus-flower, large as
a carriage-wheel, and the Bodhisattvas who accompany him, also sitting
on 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.”

  Then the Bodhisattva Wisdom-Store extols him thus in verse:

    “Most wise, brave and strong one!
    Thou hast converted countless beings,
    As now this great assembly
    And I have all seen.
    Expounding the principle of Reality
    And revealing the One-Vehicle Law,
    Widely hast thou led the living
    To attain with speed to Bodhi.”

Manjuśri replies: “That which in the midst of the ocean I always
proclaimed, was no other than the Wonderful Law-Flower Sutra.”

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?”

“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.”

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 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.”

[Illustration: 8. The Dragon King comes up from the ocean to receive
the Buddha’s instruction]

“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:

    “Profound seer of sin and goodness,
    Illuminator of the universe;
    Whose spiritual body, ethereal and pure,
    Has the Thirty-two perfect Signs;
    With the Eighty kinds of Excellence
    Is his Spiritual Body adorned;
    To whom gods and men look up,
    Nagas and spirits pay reverence,
    And all species of living beings
    Pay their worship and honour;
    Hearing the Truth, I attained to Bodhi;
    To this only a Buddha may bear witness.
    I will reveal the Great-Vehicle teaching
    Which delivers creatures from suffering.”

  Thereupon Śariputra says to the daughter of the Dragon-king:

“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
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?”

“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:

“‘I have offered my pearl, and the World-honoured One has accepted
it—was this action speedy?’

“‘Most speedy’ they answered.

“‘By your supernatural powers behold me become a Buddha, even more
rapidly than that!’ says the daughter.

“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.”

  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.

  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.




                                  XIII


  The 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.

“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.”

  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:

“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 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.”

  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.

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:

“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?”

“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 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!’”

  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.

    “Pray be without anxiety!
    After the Buddha’s extinction,
    In the last dread evil age,
    We will proclaim this Sutra.
    Though many ignorant men
    Will with evil mouth abuse us,
    And beat us with swords and staves,
    We will endure it all.

    Monks in that evil age,
    Heretical, warped, suspicious,
    Crying ‘attained’ when they have not,
    Will have minds full of arrogance.
    Others in the Aranya
    Will wear the patched robe in seclusion,
    Thinking they walk the true path,
    And scorning dwellers among men.
    Others greedy for gain,
    Will preach the Law to laymen
    And be revered by the world as Arhats
    Of the Six Transcendent Powers;
    These men cherishing evil minds,
    Ever thinking of earthly things,
    Assuming the name of Aranyas,
    Will love to calumniate us,
    Saying such words as these—
    ‘All these bhikshu-fellows,
    Because of love of gain,
    Preach an heretical doctrine;
    Themselves have composed this Sutra
    To delude the people of the world;
    For the sake of acquiring fame,
    They specialize on this Sutra.’
    Always in the assemblies,
    In order that they may ruin us,
    To kings and to their ministers,
    To Brahmans and to citizens,
    To the other groups of bhikshus,
    Of us they will speak slanderously,
    Saying: ‘These are men of false views,
    Who proclaim heretical doctrines.’

    But, from reverence for Buddha,
    We will endure those evils.
    Though contemptuously addressed as—
    ‘All you Buddhas!’
    Even such scorn and arrogance
    We will patiently endure.
    In the corrupt kalpa’s evil age.
    Abounding in fear and dread,
    Devils will take possession of them
    To curse, abuse and insult us.
    But we, reverently believing Buddha,
    Will wear the armour of long-suffering;
    For the sake of preaching this Sutra
    Every hard thing we will endure.
    We will not love body nor life,
    But care only for the Supreme Way.”

  And again:

    “In the presence of the World-honoured One
    And the Buddhas from every direction,
    Thus we make our vows,
    And the Buddha knows our hearts.”




                                  XIV


  The great Bodhisattva Manjuśri now addresses the Buddha in praise of
  this vast concourse, which has pledged itself wholly and solely to
  The Lotus 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.

  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.

  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 ♦objection 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.

  ♦ “objecjection” replaced with “objection”

  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”.

  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.”

    “If any Bodhisattva
    In the future evil age
    With fearlessness of mind
    Desires to preach this Sutra,
    Let him occupy his Sphere of Action
    And his proper Sphere of Intimacy;
    Ever avoiding kings,
    And the sons of kings,
    Ministers and rulers,
    Brutal and dangerous performers.
    . . . . .
    Let him also not consort
    With men of arrogance
    Devoted to the study of the
    Tripitaka of Hinayana.
    . . . . .
    Nor with female disciples
    Fond of banter and laughter.
    . . . . .
    But if such people as these,
    In goodness of their mind,
    Come to the Bodhisattva
    To hear the Buddha-Way
    Then the Bodhisattva,
    With fearless of mind,
    Cherishing no expectation,
    Should preach to them the Law.
    . . . . .
    If there should be any monk
    Who, after my extinction,
    Enters this Sphere of Action
    And this Sphere of Intimacy,
    When he preaches this Sutra,
    He will be freed from timid weakness.
    When this Bodhisattva
    Enters his quiet room,
    And, in perfect meditation,
    Sees things in their true meaning,
    And, rising from his meditation,
    Whether to kings or nations,
    Or princes, ministers and people,
    To Brahmans or to others,
    Opens up, expounds,
    And preaches to them this Sutra,
    His mind shall be at ease
    And free from timid weakness.
    Manjuśri!
    This is the Bodhisattva’s
    First Law of Steadfastness,
    By which he is able, in future ages,
    To preach the Law-Flower Sutra.”

  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 the Hinayanists, but in Mahayana
  fashion, explaining in such manner that they may obtain Perfect
  Knowledge.”

    “The wise man in ways such as these,
    Rightly cultivates his mind,
    And is able to abide serene.
    The merit of such a man,
    Thousands, myriads, kotis of kalpas
    Spent in reckoning and comparison
    Would not suffice for the telling.”

  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.

    “Let him who would preach the Sutra
    Renounce an envious, angry, proud,
    Deceitful or false mind,
    And ever do upright deeds;
    He should disparage none,
    Never argue over the Law,
    Nor cause others doubts or regret,
    . . . . .
    But ever be gentle, patient,
    And compassionate to all.”

  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.”

  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.

  Then follows a parable to show that it is the very jewel of jewels,
  the crown-jewel of the Buddhas.

“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, 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.

“As the Great Law-King of the triple world, teaching and converting the
living by his Law, 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.”

    “It is like to a powerful
    Wheel-rolling King
    Who, to his war-distinguished soldiers,
    Makes presents of many rewards,
    Elephants, horses, carriages,
    Litters, personal ornaments,
    As well as fields and houses,
    Villages and cities;
    Or bestows garments,
    Various kinds of jewels,
    Slaves and other wealth,
    Bestowing all with joy;
    But only for one, heroic
    And of rare exploits,
    Does the king take from his head
    The crown-jewel to give him.

    Thus also is it with the Tathagata;
    He is the king of the laws,
    Possessing great powers of endurance
    And the treasury of wisdom;
    With great benevolence,
    He transforms the world with his Law.
    Seeing every human being
    Suffering from pains and distresses,
    Seeking for deliverance,
    Fighting against the Maras,
    To these living beings,
    He has preached various laws
    And, in great tactfulness,
    Has preached these numerous Sutras;
    Finally knowing the living
    Have attained developed powers,
    At the very last he to them
    Preaches this Law-Flower,
    As the king takes from his head
    The jewel and bestows it.
    So this Sutra is pre-eminent
    Among all the Sutras.

    I have always carefully guarded
    And not prematurely revealed it.
    Now, indeed, is the time
    To preach it to you all.
    After my extinction,
    Whoever seeks Buddhahood
    And desires in serenity
    To proclaim this Sutra,
    Should associate himself with
    Such four rules as these.

    He who reads this Sutra
    Will ever be free from worry
    And free from pain and disease;
    His face will be fresh and white;
    He will not be born poor,
    In low estate, or ugly.
    All creatures will delight to see him
    As of a longed-for saint;
    Heavenly cherubim
    Will be his servitors.
    Nor sword, nor staff, will be laid on him;
    Poison cannot harm him;
    If any one would curse him,
    That man’s mouth will be closed.
    Fearlessly he will roam
    Like to a Lion-king.
    The radiance of his wisdom
    Will shine forth like the sun.
    If he should be in dreams,
    He will only behold the wonderful,
    Seeing the Tathagatas
    Seated on Lion-Thrones,
    Preaching the Law to hosts
    Of surrounding bhikshus.
    . . . . .
    He will also see the Buddhas,
    With the sign of the golden body,
    Emitting boundless light,
    Illuminating all beings,
    And with their Brahma-voices,
    Discoursing on the laws.
    While Buddha to the four groups
    Is preaching the Supreme Law,
    He will find himself in the midst
    Praising Buddha with folded hands;
    Hearing the Law with joy.”




                                   XV


  The 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.

“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.”

“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, 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.

“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.

“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.”

  The four leaders of this vast host then ask the Buddha:

    “Is the World-honoured One at ease,
    With few ailments and troubles?
    In instructing the living beings,
    Is he free from weariness?
    And are all the living
    Readily accepting his teaching?
    Do they not cause the World-honoured
    To become weary and tired?”

“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.”

  The Bodhisattvas reply:

    “Good! Good!
    Great Hero, World-honoured One!
    All these living creatures
    Are easily transformed by thee,
    Are able to inquire into
    The profound wisdom of Buddhas
    And, hearing, to believe and discern.
    We therefore felicitate thee.”

  Maitreya and the disciples are amazed at this vast concourse, and at
  Śakyamuni claiming them as his Bodhisattvas.

    “These countless thousands, myriads,
    This great host of Bodhisattvas,
    We have never seen their like.
    Be pleased to tell, honoured of men,
    Whence came they and why
    They are thus assembled
    Mighty of frame, transcendent in power,
    Of wisdom inscrutable,
    Strong of will and memory,
    Firm in endurance,
    Whom all rejoice to see—
    Whence came they?”

  A long account follows descriptive of their countless numbers:

    “If any one tried to keep tally
    Through kalpas as Ganges’ sands
    He still could not tell their number.
    All these great, majestic,
    Zealous Bodhisattva hosts—
    Who has preached the Law to them,
    Instructed and perfected them?
    . . . . .
    From every quarter of the riven earth
    They all spring forth from its midst.
    World-honoured One! From of old
    We have never witnessed such beings.
    . . . . .
    We know not a single one
    Among this countless host,
    Who suddenly spring from the earth.
    Be pleased to tell us the cause!
    . . . . .
    What is the course of their history?
    World-honoured One of measureless Virtue
    Wilt thou resolve our doubts?”

  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?

“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.”

[Illustration: 9. Kuan-yin, the Regarder of the Cries of the world,
saves the storm-tossed mariners who call for aid

From an A.D. 1681 facsimile of an A.D. 1331 edition of the illustrated
Kuan-yin chapter of this Sutra]

  Then first in prose, afterwards in verse Maitreya is told:

    “Ajita! Know thou!
    These Great Bodhisattvas,
    Who, from past numberless kalpas,
    Have observed the Buddha wisdom,
    All of these are my converts,
    Whose minds I have set on the Great Way.
    These Bodhisattvas are my sons
    Who dwell in this Buddha-world.
    Ever practising the Dhuta deeds,
    Joyfully devoted to quiet places,
    Shunning the clamour of crowds,
    With no pleasure in many words.
    All these sons of mine,
    Learning and keeping the Law of my Way,
    Are always zealous day and night,
    For the sake of seeking Buddhahood;
    They dwell below the Saha-world,
    In the region of space beneath it.
    Firm in their powers of will and memory,
    Ever diligent in seeking wisdom,
    They preach every kind of mystic law,
    Their minds devoid of any fear.
    I, near the city of Gaya,
    Sitting beneath the Bodhi-tree,
    Accomplished Perfect Enlightenment;
    And rolling the supreme Law-wheel,
    I then taught and converted them
    And caused them to seek the One Way.
    Now they all abide in the never-relapsing state,
    And every one will become a Buddha.
    What I now speak is the truth;
    Believe it with single mind!
    I from a long distant past
    Have taught and trained all this host.”

  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. 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.

“World-honoured One! Such a claim the world will find it hard to credit.

“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 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.”

    “We ourselves believe the Buddha
    And have no doubts upon this matter;
    But beg the Buddha, for future hearers,
    To explain, that they may understand.
    For if any in regard to this Sutra
    Should beget unbelief and doubt,
    He would fall into evil karma.
    Be pleased to make explanation
    How these numberless Bodhisattvas
    In so short a space of time,
    Have been instructed and developed,
    And abide in this ever-advancing stage.”




                                  XVI


  In 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.

  Then says the Buddha to the Bodhisattvas and the vast assembly:

“Believe and discern, all you good sons, the Tathagata’s word of Truth.”

  Thrice he repeats it.

  Maitreya, with folded hands, implores the Buddha, and all the
  disciples cry with him three times,

“We beseech thee explain; we will believe the Buddha’s word.”

“Then the World-honoured, perceiving that the bodhisattvas thrice
without ceasing repeated their request, addressed them saying:

“‘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
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?’

.....

“‘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;
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.

“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 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.

“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 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.’”


_The Parable of the Physician._

“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:

‘“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.’

“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:

“‘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.’

“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:

“‘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.’

“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.’

“Deeming themselves orphans with no one to rely 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.

“‘Good sons! What is your opinion? Are there any who could say that
this good physician has committed the sin of falsehood?’”

  The verse portion is much briefer than the prose, and contains only
  a part of the teaching. The following is a selection from it.

    “In order to save all creatures,
    I expediently speak of Nirvana,
    Yet truly I am not extinct,
    But ever here preaching the Law.
    I ever remain in this world,
    In supernatural power,
    So that all perverted creatures
    Fail to see me, though near,
    Looking on me as extinct,
    Everywhere worshipping my relics,
    Cherishing desire for goodness
    And thirsting with aspiration.
    When all creatures have submitted,
    Are upright, and gentle in mind,
    Whole-heartedly looking for Buddha,
    Not caring for their own lives,
    Then I with all the Samgha
    On the Spirit Vulture-Peak appear,
    And then I tell all creatures
    That I exist here forever undying,
    By means of expedients revealing
    Myself as dead, yet not dead.
    If in other regions there are beings,
    Reverent and joying in faith,
    Again I am in their midst
    To preach the Supreme Law.
    You, not hearing of this,
    Only say I am extinct.
    I, beholding all living creatures
    Sunk in the sea of suffering,
    At first do not show myself,
    But set them expectant and thirsting,
    Then, when their hearts are longing,
    I appear to preach the Law.
    In supernatural power,
    Through kalpas numberless
    On the Spirit Vulture-Peak am I,
    And in other dwelling-places.
    While the living see, at the kalpa’s end,
    The conflagration in its burning,
    Tranquil remains this realm of mine,
    Ever full of gods and men,
    Parks and many palaces
    With every sort of gem adorned,
    Blooming and fruitful jewel trees,
    Where all creatures pleasure take;
    The gods strike up their heavenly drums
    And music make for evermore,
    Showering down celestial flowers
    On Buddha and His mighty host.
    My Pure Land is not destroyed,
    Though all view it as being burnt up,
    And grief and horror and distress
    Thus fill them to the full.
    Those creatures, full of sin
    By reason of their evil karma,
    Through kalpas numberless hear not
    The name of the most Precious Three.
    But those who virtuous deeds shall do,
    Are gentle and of upright nature,
    These will ever me behold
    Here expounding to all the Law.
    At times unto this eager throng
    I preach the Buddha’s eternal life.”

  And, lastly:

    “Like the physician who, with clever device
    In order to cure his demented sons,
    Though indeed alive, announces his death,
    Yet none is able to charge him with falsehood.
    I, too, being Father of this world,
    Who heal all misery and affliction,
    For the sake of the perverted people,
    Though truly alive, say I am extinct;
    Lest, because they always see me,
    They should arrogant minds beget,
    Be dissolute, set in their five desires,
    And fall into karma-paths of ill.”




                                  XVII


  During 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.

  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.

  Maitreya then arises from his seat and repeats this, in lengthy
  verse.

    “The Buddha has preached the rare Law
    Never heard by us before.
    Great is the power of the World-honoured,
    And His lifetime beyond estimation.
    . . . . .
    With thousands, myriads of stanzas
    The Buddha’s praise is sung.
    . . . . .
    Learning the Buddha’s life is limitless
    All creatures are filled with joy,
    The Buddha’s fame sounds through the Universe,
    Enriching all the roots
    Of goodness of the living,
    To bring them to the Supreme Truth.”

  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.

“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.”

  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—

    “Yet, any good son or daughter
    Who hears me declare my Eternity,
    And believes with a single thought,
    This one’s reward surpasses his.
    . . . . .
    Just as the present World-honoured One
    Who, King of all the Sakyas,
    On his Wisdom-Throne raised the Lion’s roar,
    And fearlessly preached the Law,
    So may we, in future ages,
    Honoured and revered by all,
    Sit on the Wisdom throne
    And tell of long life in like manner.”

  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.

“Such a good son or daughter need no more erect stupas, temples or
monasteries for me, or make offerings to the monks.”

  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—

“By reason of devotion to the Lotus Sutra, he or she 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.

“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 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 erect a stupa; all
gods and men should pay homage to it as a stupa of Buddha.”

    “If any one, after my extinction,
    Is able to honour and keep this Sutra,
    His happiness will be infinite.
    . . . . .
    By this act he has made
    Every kind of offering
    And erected relic-stupas
    Adorned with the precious seven,
    . . . . .
    With thousands, myriads of gem-bells
    Stirred by the wind to mystic music,
    As if for numberless kalpas
    He had paid homage to stupas
    With flowers, incense, garlands.
    . . . . .
    He who is able to keep this Sutra
    Will be as if Buddha were present,
    And he, with finest sandal-wood,
    Built Him monasteries in service,
    Built them of thirty-two halls
    Eight Tala-trees in height,
    With the best of food and garments,
    Complete with beds for sleeping,
    With rooms for hundreds and thousands,
    With gardens, groves and bathing-pools,
    With walks and meditation-cells,
    All beautifully adorned.
    . . . . .
    Whoever does homage to it
    Will obtain infinite merit
    Boundless as the realms of Space
    Such will be his merit.
    How much more he who humbly keeps it.”

  The indwelling Buddha is especially emphasized in the closing
  stanzas:

    “If one meets with such a teacher,
    Strew him with celestial flowers,
    Clothe him in divine clothing,
    Salute him at his feet
    With a mind as if thinking of Buddha.
    . . . . .
    Wherever he dwells or stays,
    Where he walks, or sits, or lies,
    Or speaks but a phrase of the Sutra,
    In that place erect a stupa,
    Adorn it and make it beautiful,
    And in every way pay it homage.
    Where’er dwells a Buddha-son,
    That place the Buddha uses
    And constant within it abides,
    And walks and sits and reclines.”




                                 XVIII


  Maitreya 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.

“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:

“‘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
far off—I ought to instruct and guide them in the Buddha-Law.’

[Illustration: 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]

“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?”

“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?’

“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, 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.”

  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.

  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.

    “Age after age his mouth will not suffer,
    His teeth not be gaping, yellow or black;
    His lips not thick, awry or cracked,
    With no disgusting appearance;
    His tongue neither dried, black nor shrunk;
    His nose high, long and straight;
    His forehead broad and smooth;
    His face refined and dignified,
    A joy for men to behold;
    No fetid breath from his mouth,
    The scent of the Utpala-flower
    Ever exhaling from his lips.”




                                  XIX


  If 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.

  The Buddha is shown as addressing the great Bodhisattva, Ever
  Zealous. To him he says:

“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.”

  The twelve hundred merits of the ear are thus described in verse:

    “His ears, those begotten by his parents,
    Are serene, unsullied, untainted.
    By these ordinary ears he hears
    The sounds in the Three-Thousand World,
    The sounds of elephants, horses, carts, and oxen,
    The sounds of gongs, bells, conches, drums,
    The sounds of lutes and harps,
    The sounds of pipes and flutes,
    The sounds of pure lovely song;
    Listening without undue attachment,
    He hears countless human sounds,
    And can understand all he hears;
    He hears also the sounds of gods,
    And mystic voices of singing;
    Hears sounds of men and women,
    And sounds of youths and maidens.
    In mountains, streams and gorges,
    The sounds of Kalavinkas,
    Ming-ming and other birds,
    All these sounds he hears.
    The pangs of the hosts in hell
    And all the sounds of their tortures;
    Hungry ghosts driven by hunger and thirst
    And the sounds of their importunity;
    The voices of asuras,
    Inhabiting the ocean shores,
    When they converse together,
    And bellow forth their cries.
    Such a preacher as this,
    Calmly dwelling here
    From afar hears these sounds
    Without harm to his organ of hearing.
    In the worlds in every direction,
    Birds and beasts cry to each other,
    And the Preacher here abiding
    Hears them in every detail.
    All the Brahma heavens above,
    From Light-Sound and Universal-Purity
    To the Heaven of the Summit of Existence,—
    The sounds of their conversation,
    The Preacher here abiding,
    Hears them in every detail.
    All the hosts of bhikshus
    And of bhikshunis
    Reading or reciting the Sutra,
    Or preaching it to others,
    The Preacher here abiding
    Hears them in every detail.
    Also the Bodhisattvas
    Who intone this Sutra-Law,
    Or preach it unto others,
    Collating and expounding its meaning,—
    All such sounds as these,
    He hears in every detail.”

  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.”

.....

    “The gods, whether walking or seated,
    Their rambles and magic powers,
    He who keeps this Law-Flower
    By smell can know them all.
    . . . . .
    Lions, tigers, wolves, elephants,
    Bisons, buffaloes and their kind,
    He by smell knows their place.
    If there be a woman with child,
    Who discerns not yet its sex,
    Male, female, organless, or inhuman,
    He by smell can discern it.
    By his power of smell
    He knows if the newly pregnant
    Will succeed or not in being
    Joyfully delivered of happy children.
    By his perceptive power of smell
    He knows the thoughts of men and women,
    Their lusts, foolishness or anger,
    And also the maintainers of goodness.
    All the hidden treasures,
    Gold, silver, and jewels,
    Stored in copper vessels,
    By smell he can clearly distinguish,
    Every kind of jewelled necklace,
    Of price beyond all knowledge,
    By smell he knows its value,
    Its source and its location.”

  The twelve hundred merits of his tongue are the merits of taste and
  speech. “Whatever pleasant or 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.

    “If this Preacher desires
    To make his lovely voice
    Fill the whole universe,
    He is able at will to achieve it.”

  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.

“Downward to the Avici-Hell, upward to the Summit of all Existence, all
things and all living beings are displayed in his body.”

    “As on a pure bright mirror
    Every image is seen,
    So, in his own pure body,
    The Bodhisattva sees the whole world.
    . . . . .
    Though not yet possessed of the flawless,
    Mystic, spiritual body,
    Yet in his pure ordinary body
    Everything is revealed.”

  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.

“Whatever he ponders, estimates, and speaks, will be the Buddha-Law,
nothing but truth, and that which former Buddhas have taught.”

    “Every living creature
    Of this world, within and without,
    Gods, dragons, humans,
    Yakshas, demons, spirits, others,
    These in the six destinations,
    Whatever they may be thinking—
    In reward for keeping the Law-Flower,
    Instant he knows them all.
    The countless Buddhas of the universe,
    With their hundreds of felicitous signs,
    Who preach to all the living,
    He hears and retains it all.
    He ponders on the infinite,
    And preaches the Law without stint,
    Never forgets or makes a mistake,
    Because he keeps the Law-Flower.
    Knowing the form of all laws,
    Perceiving their ordered meaning,
    Comprehending the terms and words,
    He explains them according to knowledge.
    Whatever this man preaches
    Is the Law of former Buddhas;
    And because he proclaims this Law,
    He is fearless of the throng.
    A keeper of the Law-Flower Sutra
    Has an organ of thought such as this.
    Though not yet possessed of faultlessness,
    Such is the foretoken he possesses.”




                                   XX


  We 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.

  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.

“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 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.

“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. 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.”

  Afterwards he preached the Sutra to countless Buddhas in different
  realms through infinite aeons. And who was this Bodhisattva
  Never-Despise? The Buddha says:

“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.”

    “The Never-Despise of that time
    Is really I myself.
    The four groups of that time
    Attached to external things
    . . . . .
    Are you of this assembly.
    Age by age have I kept
    This so wonderful a Sutra.
    During kotis and kotis of kalpas
    Of inconceivable extent,
    Rare are the times that we heard
    This Law-Flower Sutra preached.
    During kotis and kotis of kalpas,
    Inconceivable of extent,
    Buddhas, World-honoured Ones,
    But rarely preach this Sutra.
    Therefore, let his followers,
    After the Buddha’s extinction,
    On hearing such Sutra as this,
    Conceive no doubt or perplexity.
    But let them with single mind
    Publish abroad this Sutra
    And, age by age meeting Buddhas,
    To Buddhahood will they speedily attain.”




                                  XXI


  The 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.

  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

“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
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.

[Illustration: 11. ♦Yashas stretching out his arm to hold back the sun
to enable King Aśoka to build 84,000 stupas in one day]

♦ “Yashada” replaced with “Yashas”

“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 ♦Śakyamuni-Buddha.”

♦ “Sakyamuni-Buddha” replaced with “Śakyamuni-Buddha”

  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”.

“And upon this the worlds of all the universes are united without
barrier as one Buddha-land.”

  Then the Buddha addresses Excellent-Conduct and the host of
  Bodhisattvas:

“The divine powers of Buddhas are so infinite and boundless that they
are beyond thought and expression. 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.”

    “He who is able to keep this Sutra
    Is one who now and always beholds me,
    And also Buddha Abundant Treasures
    . . . . .
    Just as the wind in the firmament
    Never has impediment,
    . . . . .
    Just as the light of sun and moon
    Is able to dispel the darkness,
    So this man, walking in the world,
    Can disperse the gloom of the living,
    And cause numberless bodhisattvas
    To abide in the One Great Vehicle.”




                                  XXII


  On 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:

“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.”

  Three times does he thus place his hand on their heads, and give
  them his final commission, before his entry into Nirvana. For

“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.”

  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.”

“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’.

“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.”




                                 XXIII


  It 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.

  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 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.

  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.

  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.

  Still unsatisfied with his devotion, he further set fire to his own
  arms, which burnt for seventy-two 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.

  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.”

  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.”

“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 the living
from all sufferings and diseases, and is able to unloose the bonds of
mortal life.

“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.

“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 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.”

* * * * *

  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.

  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”.




                                  XXIV


  A double 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.

  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;

“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, nor conceive a low opinion of the Buddha, nor of the
bodhisattvas, nor of their country.

“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.’

“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.”

  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 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.

  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,

“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.”

“Then says Śakyamuni Buddha to the Buddha Abundant-Treasures: ‘This
Bodhisattva Wonder-Sound desires an interview.’ Instantly the Buddha
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’.”

  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.

“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.”

  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 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”.

  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.

  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.




                                  XXV


  From 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:

“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.

“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 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.

“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.”

  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.

  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.

[Illustration: 12. Kuan-yin breaking the executioner’s sword

From an A.D. 1681 facsimile of an A.D. 1331 edition of the illustrated
Kuan-yin chapter of the Lotus Sutra]

    “Listen to the deeds of the Cry-Regarder,
    Who well responds to every quarter;
    Vast is his vow as deep the sea,
    Age-long, and inconceivable.
    . . . . .
    Who hears his name and looks to him,
    Unremittingly remembering him,
    Will end the sorrows of existence.
    Even though men with ill intent
    Cast him into a burning pit,
    Let him think of the Cry-Regarder
    The very fire-pit becomes a pool;
    Or, driven along a mighty ocean
    In peril dire of dragons and demons,
    Let him think of the Cry-Regarder
    And ne’er will waves him overwhelm;
    Or if, from lofty peak of Sumeru,
    They should hurl him headlong down,
    Let him think of the Cry-Regarder
    And firm as the sun he is held in the sky.
    . . . . .
    If by incantations or poison
    Any one seeks to hurt his body,
    And he thinks of the Cry-Regarder,
    All these ills revert to their author.
    . . . . .
    If, encompassed by evil beasts,
    Sharp of tusk or cruel of claw,
    He should think of the Cry-Regarder,
    They will flee in every direction;
    Or there be boas, vipers and scorpions,
    Breathing poison as fire-flame scorching,
    If he thinks of the Cry-Regarder,
    Instantly they each will vanish.
    . . . . .
    Every evil state of existence,
    Hells and ghosts and animals,
    Sorrows of birth, age, disease, death,
    All will thus be ended for him.
    True Regard, serene Regard,
    Far-reaching, wise Regard,
    Regard of pity, Regard compassionate,
    Ever longed for, ever looked for
    In radiance ever pure and serene!
    Wisdom’s sun, destroying darkness,
    Subduer of woes, of storm, of fire,
    Illuminator of the world!
    Law of pity, thunder quivering,
    Compassion wondrous as a great cloud,
    Pouring spiritual rain like nectar,
    Quenching all the flames of distress!
    . . . . .
    Voice of the Regarder, wondrous Voice,
    Voice of the rolling tide, Brahma-voice,
    Voice all world-surpassing,
    Ever to be cherished in mind
    With never a doubting thought.
    World’s Cry-Regarder, pure and holy,
    In pain, distress, in death or woe,
    Potent as a sure reliance,
    Perfect in every virtuous merit,
    All-beholding with eyes of pity,
    Boundless ocean-store of blessings!
    Prostrate, let us make obeisance.”

.....

“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.”




                                  XXVI


  The Bodhisattva, King of Healing, is now represented offering spells
  to guard and protect the preachers of the Lotus Sutra. One such
  spell begins:

“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.

  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 ♦extols the King of Healing for his
  wonderful spell.

  ♦ “extolls” replaced with “extols”

  Another Bodhisattva, Courageous-Giver, then offers another spell
  against all demons, commencing, “Jvale mahajvale ukke tukku mukku
  ude ...” &c.

  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.

  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 the
  Mother-of-Demon-Sons, with her children and followers, now approach,
  offering their spells.

[Illustration: 13. The Mara-king offering his protective spells to the
Buddha]

“If any spy for the shortcomings of these teachers of the Law, we will
prevent their obtaining their wish.” The spell they give is:

“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.

“Let troubles come on our heads rather than on theirs.”

  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:

    “Whoever dares defy our spell
    And harass any preacher,
    May his head be split in seven,
    Like unto an arjaka sprout.
    His doom be that of a parricide,
    Or of a swindling oil-presser,
    Or of a cheat with measure and weight,
    Or of Devadatta the first schismatic.
    He who dares offend these Preachers,
    Such shall be his certain doom.”

  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

“with flowers, incense, necklaces, sandal-powder, perfumes,
incense, ♦flages, 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.”

♦ “flages” replaced with “flags”

“While this chapter of Dharanis was preached, thirty-eight thousand
people attained to the Assurance of No-Rebirth.”




                                 XXVII


  The 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.

  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”.

  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.”

  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.

“I also would now like to see your Master,” said the King; “we will all
go together.”

  The sons reported to their mother and begged for permission to leave
  home and become followers of the Buddha.

“I grant you permission to leave home,” she graciously said; “for it is
a rare event in the world to meet a Buddha.”

  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.”

  Then the eighty-four thousand court ladies of King Resplendent also
  became capable of receiving the Lotus Sutra.

“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.”

  After prostrating themselves, they made procession around the Buddha
  three times and stood on either side.

“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’.”

“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.

  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.

“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.”

“King Resplendent thereupon descended from the sky and said to the
Buddha:

‘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.’

“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.”

  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.

“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.”




                                 XXVIII


  Then 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.

  The Buddha responds to him, announcing what may be considered as the
  equivalent in Mahayana for the Four Noble Truths of the Hinayana.

“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:

“First, place himself under the care of Buddhas:

Second, plant the roots of virtue:

Third, enter into correct concentration (or meditation):

Fourth, seek the salvation of all the living.

Any good son or good daughter, who attains to these four requisites,
will assuredly possess this Sutra after the extinction of the
Tathagata.”

  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 of mind and
  freedom from the affliction of Mara, Mara-sons, Mara-daughters,
  Mara-people, Mara-satellites, yakshas and so on.

“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.”

  Wherever the followers of this Sutra meet together for three
  sevenfold days, then Universal Truth declares:

“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.”

  Such is the promise of the spiritual presence, power, and aid of
  Universal Virtue.

  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

“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.”

“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.”

“Then Śakyamuni Buddha ♦extols him, saying: ‘It 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.

♦ “extolls” replaced with “extols”

“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.

“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.’

“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,
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.”

“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.

“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.”


                                GLOSSARY

_Ajita_, _idem_ Maitreya, _q.v._

_Amitābha_, _Amitāyus_, or _Amita_. 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.

_Ānanda_, p. 146.

_Anātman_. Without a permanent personality, or soul.

_Anuttara-samyak-saṁbōdhi_. Unsurpassed perfect wisdom.

_Araṇya_. Hermitage.

_Arhat_, _Arhān_, in Chinese ‘Lo-han’. One who has attained to
spiritual ārya or saintship; one who strives after it; a higher class
of Buddhist disciple.

_Arjaka_. Symplocos Racemosa; but it may be Marjaka which is said to
split into seven pieces when cut down.

_Asaṃkhyēya_. 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.

_Asita_, p. 20.

_Aśōka_. The first great royal patron of Buddhism in the third century
B.C.; _see_ p. 6.

_Asuras_. Titans, powerful rivals of the gods; _see_ Nāga.

_Avalōkiteśvara_. Regarder of cries, Kuan-yin. The original form is
uncertain.

_Avīci_. Unintermitted reincarnation in the last of the eight hot hells.

_Avinivartanīyaḥ_. Never retrograding, or returning to mortality.


_Bhikshu_, _Bhikshuṇī_. Mendicants, monks, nuns.

_Bōdhi_. Enlightenment; awake, aware, enlightened.

_Bōdhisattva_. 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; _see_
Mahasattva.

_Bōdhisattva-Mahāsattva_. _See_ Mahāsattva.

_Brahmā_. 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.

_Brāhmaṇas_. Brahmins, i.e. those of the highest caste.

_Buddha_. The enlightened; awake, aware.


_Dēva_. The gods of Brahminism; gods in general; they are all subject
to metempsychosis.

_Dēvadatta_, p. 20.

_Dhāraṇī_. Magic formula, spell, incantation.

_Dharmagupta_, p. 7.

_Dharmaraksha_, p. 7.

_Dhuta_. Discipline.


_Gandharva_. Beings superior to men, able to smell incense and make
music; see Nāga.

_Garuḍa_. Winged spirits resembling powerful birds able to fight Nāgas,
_q.v._

_Gayā_. An ancient city of Magadha, where Śākyamuni lived for seven
years before attaining his enlightenment; pp. 197, 200.

_Gṛidhrakūṭa_. The Vulture Peak, p. 13.


_Hīnayāna_. Small conveyance, or vehicle; whereby the few are saved by
works.

_Indra_. One of the most ancient gods of Brahminism, now protector of
Buddhism, though considered inferior to a Buddha. His symbol is the
vajra.

_Īśvara_. A sovereign (in his own right), see Maheśvara.

_Jñanāgupta_, p. 7.

_Kalaviṅka_. A fabulous bird of melodious song; p. 220.

_Kalpa_. There are many kinds, but the general meaning is an aeon or
age.

_Kanishka_. _See_ p. 6.

_Karma_. Deed, conduct, moral action; used also in the sense of
character as the resultant of moral thought and action. _See_ p. 44.

_Kāśyapa_. _See_ Mahā-Kāśyapa.

_Kinnara_. Supernatural beings usually represented with horses’ heads;
the musicians of Kuvera, or Pluto; _see_ Naga.

_Kōṭī_. A figure varying from 100,000 to 10,000,000,000.

_Kshatriyas_. The second caste, of kings and warriors, from which
Buddhas come.

_Kumārajīva_. _See_ p. 7.

_Kumbhāṇḍa_. Monstrously deformed demons.

_Kuntī_. Name of a demoness.


_Mahā-Kāśyapa_. One of the principal disciples of the Buddha.

_Mahāsattva_. Great being. Bōdhisattvas superior to all beings except
Buddhas, and who are saviours of all creatures.

_Mahāyanā_. Great vehicle; by which all are saved through faith.

_Mahā-Kātyāyana_. One of the four oldest disciples; p. 129.

_Mahā-Māudgalyāyana_. One of the four oldest disciples; p. 129.

_Mahēśvara_. King of dēvas. Śiva.

_Mahōraga_. Boa-demons; large bellied demons; see Nāga.

_Māitrēya_. The next Buddha, the Messiah of the Buddhists. Also called
Ajita.

_Mañjuśrī_. An imaginary Bōdhisattva, the apotheosis of transcendental
wisdom.

_Māra_. The murderer or enemy of goodness; the devil.


_Nāga_. Snake, boa, dragon, monster. The eight classes beyond the human
stage are Dēvas, Nāgas, Rakshas, Gandharvas, Asuras, Garuḍas, Kinnaras,
Mahōragas.

_Namo_, or _Namaḥ_. A formula of adoration like Ave.

_Nayuta_. Some say a hundred thousand millions.

_Nirvāṇa_. Extinction, but whether of existence, or of reincarnation,
or of all impurity, is much debated.


_Pāramitās_. The (six) virtues which ferry over the saṃsāra stream
to nirvāṇa—renunciation, purity, endurance, advance, concentrated
meditation, wisdom.

_Pārinirvāṇa_. Final extinction, _see_ Nirvāṇa.

_Pratyēkabuddha_. An individualist who saves himself but does not save
others; an ascetic.

_Puṇḍarīka_. The great, or white lotus.

_Rāhula_. Son of the Buddha, born before the latter left home.

_Rakshas_. Demons who devour men, the retinue of Vāiśravaṇa; _see_ Nāga.


_Saddharma_. Good Law, True Law, somewhat similar to ‘Gospel’. In
Chinese it is translated by Miao Fa, which means wonderful, beautiful,
supernatural law.

_Sāgara_. Dragon-King of the Ocean, whose palace is full of pearls, and
who is the bestower of rain; p. 172.

_Śakra_, _idem_ Indra.

_Saha_. A mortal world.

_Śākyamuni_. Saint of the Śākya clan, whose other names were Siddhārtha
and Gautama.

_Samādhi_. Mystical meditation, concentrated contemplation, ecstatic
absorption.

_Saṃgha_. The assembly of monks; the ‘Church’ of Buddhism, hence the
third member of the trinity Buddha, Law, Church.

_Śāriputra_. Son of Śāri, the most learned of the Buddha’s disciples.

_Śramaṇa_. A monk, an ascetic.

_Śrāmaṇēras_. Novices.

_Śrāvaka_. A hearer, or disciple; an elementary stage of sainthood.

_Stūpa_. A reliquary, or shrine, of cupola-shape to contain remains
after cremation, especially of the Buddha.

_Subhūti_. One of the four oldest disciples; p. 129.

_Sumēru_. 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.

_Sūtra_. A work supposed to give the discourses of the Buddha.


_Tāla_. The fan palm; a length of about 70 feet.

_Tathāgata_. One who comes, or goes, as he should, a term for a Buddha.


_Udumbara_. A tree supposed to flower only once in 3,000 years.

_Utpala_. The blue lotus.


_Vajra_. The sceptre of Indra as god of lightning and thunder.

_Vārāṇasī_. Benares.


_Yaksha_. A class of demons.

_Yōjana_. A measure of length, a league, variously estimated at from 4½
to 9 miles.




                                 INDEX

  Abundant-Treasures, Buddha, 18, 155–68, 170, 193, 231–2, 234–5, 241,
        244–6.

  Abuse, _see_ Slander, Persecute.

  Action, sphere of, 181–91.

  Aggregates, Five, 84.

  Ajita, _see_ Maitreya.

  Alms, _see_ Giving.

  Altruism, 181–91. _See_ Pity, Giving.

  Amitabha, 45, 47.

  Amitayus, 239.

  Ananda, 146–7.

  Anatman, 43–5, 50.

  Ancient Buddha, 18, 19, 23, 39, 51, 54–5. _See_
        Abundant-Treasures.

  Apocalypse, 4, 13, 28, 37, 47, 53, 153, 163, 236.

  Aranya, 178–9.

  Arhats, 66, 141, 179.

  Arjaka, 253.

  Arms, 237.

  Arya, 119.

  Asamkhyeya, _see_ Numbers.

  Ascetics, 65. _See_ Hinayana.

  Asita, 20.

  Aśoka, 6.

  Assurance of No Re-birth, 240, 246, 254.

  Asuras, 59, 84, 149, 220, 230, 235, 245.

  Atom, 201, 209, 265. _See_ Dust, Ink.

  Aunt, Buddha’s, 22, 59, 176–7.

  Author, 4, 5, 36, 53, 56, 79.

  Avalokiteśvara, 11, 28, 31. _See_ Kuan-yin.

  Avinivartaniyah, 99.

  Awakening of Faith, v, 6.


  Beautiful, 29, 30, 236–41.

  Bhagavadgita, v.

  Bhikshu, _see_ Monks.

  Bhikshuni, _see_ Nuns.

  Birth and death (neither), _see_ Mortality and Reincarnation.

  Blasphemy, 17, 49. _See_ Sutra, Slander of.

  Blindness, _see_ Eye, 78, 102, 264.

  Bodhi, 38, 79, 171–5. _See_ Perfect Enlightenment.

  Bodhisattva, 45 and _passim._ Great Bodhisattvas, _see_
        Mahasattvas.

  Bodhi-tree, 79, 132, 197.

  Body, the merits of, 223–5, 227.

  Boundless, 131, 182. _See_ Infinite, Eternal.

  Brahma, 13, 79, 132–3, 166, 174, 191, 212, 221, 245, 248, 250.

  Brahmans, 108, 179, 184, 186, 245, 248.

  Buddha, _passim._

  Buddhahood, 2, 70, _passim._ _See_ Perfect Enlightenment.

  Buddhas of the Buddha, 159–68.

  Burma, 1, 5.

  Burn, _see_ Cremate.

  Burning Body, arms, &c., _see_ Giving.

  Burning House (of the world), 16, 38, 42, 54, 86–97, 166, 207–8.

  Burning Light, 201.

  Burning pit, 249.

  Burnouf, Eugène, 9.

  Butchers, 23, 181, 263.


  Calumniate, _see_ Slander, Sutra.

  Caravan, 238.

  Causation, 182, 242.

  Central Asia, 4, 5.

  Ceylon, 1, 5.

  Children, 61, 76–7, 86–94.

  Chiliocosm, 122–3, 131, 160–1, 166, 172, 174, 201, 219, 265.

  China, v-viii, 1–11, 52, 53.

  Christianity, v, vi, 2, 6, 36, 40, 44–5, 55, 72.

  Clerical order, 52–3. _See_ Monks, Nuns, Samgha.

  Cloud, _see_ Rain.

  Compassion, _see_ Pity.

  Concentration, _see_ Samadhi.

  Conflagration, _see_ Burning House.

  Constellation, King Wisdom of the Pure-Flower-, 242–6.

  Conversion, immediate, 171–5.

  Creator, 41.

  Cremate, 29. _See_ Burning, Giving, Relics.

  Crown-jewel, parable of, 186–91.


  Date of Sutra, 4–6.

  Decline, period of, _see_ Semblance Law, Burning House.

  Deliverance, _see_ Emancipation.

  Despise, 184–5. _See_ Never Despise.

  Determinism, 42, 44.

  Deva, 39, 63, 67, 73, 79, 82, 84, 127, 142, 149, 155, 164, 168, 170,
        175, 186, 207, 214, 220, 222, 224, 230, 235, 240, 245, 248,
        252, 265.

  Devadatta, 20, 169–70, 253.

  Devil, _see_ Mara.

  Dharanis, 29, 31–2, 172, 237, 252–4, 261, 265.

  Dharma, _passim._

  Dharmagupta, 7.

  Dharmaraksha, 7, 28.

  Dhuta, 168, 197.

  Doctrine, 34–56.

  Dogs, 95–6, 101, 103.

  Dragon, Dragon-kings, 59, 67, 82, 84, 149, 155, 223–4, 230, 245, 249,
        265.

  Dragon King, Daughter and Palace, 21, 171–5.

  Drama, vi, 4, 13, 37, 53–6, 153, 157, 163, 236.

  Drum, 62, 63, 77, 134, 207, 209, 220, 264.

  Drunk, 144–5.

  Dust, 131. _See_ Atoms, Ink.


  Ear, 25, 219–21, 227.

  Egg-born &c., 216.

  Elephant, 114, 187–8, 218, 261.

  Emanated Buddhas, _see_ Springing-up, Buddhas of the Buddha.

  Emancipation, 66, 92–3, 98, 124–5, 128, 187, 217.

  Enlightenment, _see_ Perfect Enlightenment.

  Eternal, 13, 50, 52, 82, 131, 209, 211. _See_ Immortal, Infinite.

  Eternal Buddha, 24, 35, 40–2, 55, 79, 192–9, 200–4, 206–8, 209–11.

  Expediency, 14–15, 35–6, 47, 54, 66, 68–9, 74–5, 86–94, 97–9, 109–13,
        118–19, 137–43, 202–8.

  Extinction, 135 _et al._ _See_ Nirvana.

  Eye, 25, 61, 219, 227, 240, 264.


  Faith, 2, 14, 25, 34–5, 44–5, 46–9, 66, 70–3, 99, 153, 194, 210–11.

  Fakirs, 181.

  Father, 41–2, 44, 86–94, 106–17, 198, 204–6, 208. _See_ Son.

  Fearless, 72, 89–94, 248.

  Female, _see_ Woman.

  Final Commission, 27, 234–5.

  Final Revelation, 34.

  Flower-light, 83–4.

  Flowers, 63–4, 78, 83, 209, 214–15, 231, 236, 239, 242, 253.

  Form and Content, 10–34.

  Four Noble Truths, 84, 97–8, 134–5, 260.

  Fragrance, 236–41. _See_ Incense, Nose.

  Freewill, 42, 73, 86–7.

  Friend, 258.


  Gandharvas, 59, 84, 149, 230, 245.

  Ganges sands, 23, 25, 29, 55, 61, 67, 103, 120, 135–6, 161, 164–5,
        192–5, 209, 240, 242, 248, 252, 258, 265.

  Garudas, 59, 84, 149, 230, 245.

  Gaya, 197, 200.

  Giving, 61, 75, 169, 173, 210, 213–14, 216–17, 234, 236–41.

  Gnosis, 38.

  God, 137.

  Goddess of Mercy, 248. _See_ Kuan-yin.

  Gods, _see_ Devas.

  Gospel, v, 34, 50, 53, 55.

  Graeco-Bactria, 6.

  Gridhrakuta, 13, 30, 59, _et al._ _See_ Vulture Peak.


  Hands, laying on of, 27, 153, 234, 262–3.

  Hard (to preach, or keep), _see_ Sutra.

  Hay, 167.

  Healing, Lord of, 17, 22, 29, 32, 45, 48, 59, 149–56, 176, 236–41,
        252, 255–9.

  Heaven, heavens, 59, 60, 90, 221, 239. _See_ Paradise, Pure-land.

  Hells, 35, 50, 59, 60–2, 100–3, 219, 220, 236, 245, 250.

  Hinayana, 1–6, 15, 26, 37–8, 43, 46, 54–5, 62, 65, 68, 70–80, 81, 85,
        130, 135, 142–3, 146, 178–80, 181–3, 185, 194, 226–8, 245, 248,
        260.

  Historical, 1–10.

  Hodgson, Brian, 9.

  Homage, _see_ Sutra, 238, 253 _et al._

  Hsüan Tsang, 9.


  Images, 76–8.

  Immanence, 35, 39.

  Immortality, 209, 211. _See_ Eternal.

  Incense, 149–51, 209, 214, 231, 239, 253.

  India, 4, 5, 53.

  Indra, 132, 248.

  Infinite, 14, 94, 182, 209, 231–2, 260. _See_ Eternal, Numbers.

  Infinite-Thought, 247.

  Infinity, meaning of, 59, 64, 131.

  Ink, 131. _See_ Atoms, Dust.

  Intimacy, sphere of, 181–91.

  Invocation, _see_ Faith.

  Isvara, 245, 248.


  Jan Teng, _see_ Burning Light.

  Japan, vi-vii, 1, 53.

  Jewels, 23, 49, 83, 137–41, 144–5, 151–2, 160–1, 186–91, 209, 211,
        231, 238, 248, 257.

  Jñanagupta, 7, 28.


  Kalavinkas, 220.

  Kalpa, 74, 83–4, 101, 103, 105, 120, 131, 134, 135, 146–7, 164, 179,
        185, 201, 203, 207–8, 214, 228, 232, 234. _See_ Numbers,
        Infinite.

  Kanishka, 6.

  Karma, 43–5, 82, 150, 199, 208, 219.

  Kato, Bunno, v, 10.

  Kern, H., 9, 28.

  King, 23, 67, 108, 111, 115, 122, 147, 174, 181, 183–4, 186, 238.

  King who gives crown jewel, 23, 49, 186–91.

  Kinnaras, 59, 84, 149, 230, 245.

  Korea, 1.

  Kotis, _see_ Numbers.

  Kshatriyas, 108, 111.

  Kuan-yin, Kwannon, 11, 28, 31, 45, 59, 247–51.

  Kumarajiva, v, 7, 8, 10, 20, 28, 45.

  Kumbhanda, 96.

  Kunti, 252, 254.


  Lamp, 238–9, 254.

  Law, _passim._

  Le Lotus de la bonne loi, 9.

  Light, 236. _See_ Ray.

  Light of Asia, 44.

  Lion throne, roar, &c., _passim._

  Lips, 218. _See_ Mouth, Teeth.

  Lotus, passim, 243.

  Lotus, blue, 218, 240, 244.

  Love, 43. _See_ Pity.


  Magic, 256.

  Magic City, 38, 54, 137–41.

  Maha-Kaśyapa, 16, 50–1, 129.

  Maha-Katyayana, 129.

  Maha-Maudgalyayana, 129.

  Mahasattvas, 59, 67, 84, 143, 149, 192–9, 231, 234–5, 236, 239, 247,
        252, 262.

  Mahayana, 1–6, 15, 26, 34–7, 69, _et saepe_.

  Mahesvara, 245.

  Mahoragas, 84, 149, 230, 245.

  Maitreya, 24, 45–6, 59, 60, 63, 195–9, 200, 209, 212, 216–17, 262.

  Manjuśri, 21, 30, 59, 60, 63–4, 170–5, 181–91, 230, 243, 245.

  Mara, 49, 62, 82, 129, 132, 174, 180, 187–9, 240, 244, 261, 264.

  Medicine, 103, 204–8.

  Medicine, King of, _see_ Healing, Lord of.

  Meditation, _see_ Samadhi.

  Merit, 25, 70, 85, 144, 210–15, 216–25, 232, 239–40, 243, 248, 251.

  Messiah, _see_ Maitreya.

  Metempsychosis, _see_ Reincarnation.

  Milky Way, 238.

  Mind, 25, 39, 41, 224–5, 227.

  Mithra, 45.

  Monastery, 211–15. _See_ Stupa.

  Mongolia, vi, 1, 53.

  Monks, 52–3, 60, 70, 84, 99, 137–8, 142, 149, 151, 155, 178–80, 183,
        185, 203, 211–15, 226–8, 230, 245, 248.

  Mortality, 71, 73, 78, 202, 239. _See_ Reincarnation.

  Mouth, 218. _See_ Lips, Teeth.

  Music, 77, 207, 212, 214, 220, 236, 244, 260. _See_ Drums.


  Naga, 82, 84, 164, 173. _See_ Dragon.

  Naked, 238.

  Namah, 231.

  Nayutas, _see_ Numbers.

  Never Despise, 26, 52, 226–9.

  Nirvana, 1, 2, 40, 50, 60, 66, 71, 74–6, 79, 81–2, 93, 98, 106,
        112–13, 118, 123, 125, 127–8, 137, 139, 141, 144–5, 153,
        156–68, 183, 190, 201–8, 229, 234, 237, 246, 248.

  Nose, 25, 221–2, 227.

  Numbers, 23, 29, 30, 32, 40, 48, 50–4, 114, 131, 144, 146–7,
        149, 153, 161–4, 171, 192–9, 201, 209–10, 212, 216–24, 228,
        230–4, 240, 242, 247. _See_ Ganges, Infinite, Eternal.

  Nuns, 52–3, 60, 70, 84, 149, 177, 226–8, 230, 245, 248.


  Omnipresence, 40–1, 155–6, 207.

  Omniscience, 40, 65, 70, 92–4, 121–4, 131, 152, 201–2. _See_
        Perfect Enlightenment.

  Pain, _see_ Suffering.

  Palaces, 134, 207, 211.

  Pantheism, 39, 73.

  Paradise, 51, 152. _See_ Pure-land.

  Paramitas, 90, 210.

  Parinirvana, 232, 237.

  Passions, the, 78.

  Pearl, 174, 257.

  Perfect Enlightenment, 38, 50, 52, 59, 61, 65, 66–7, 69, 71–80, 81,
        85, 90–4, 106, 118–22, 124, 132–6, 141, 144–56, 168–9, 172–7,
        185–6, 197–8, 200–2, 209–10, 213, 228–9, 232, 234, 238, 251,
        258, 263–5.

  Peril, 138–9, 247–51.

  Persecution, 62, 155, 178–80, 190, 226–8.

  Personality, 43–5, 49, 52, 136.

  Physician, Good, 24, 204–8.

  Pit, 67, 249.

  Pity, 77, 79, 87, 90, 93, 120, 134, 145, 149–50, 152, 172, 181–91,
        205, 247–51, 258.

  Players, 23.

  Poetic sections, _see_ Verse.

  Poison, 190, 204–8, 249–50.

  Pratyeka, 70, 92, 99, 143, 149.

  Prayer-wheels, 47.

  Preach, Preacher, 17, 49, 52, 142, 150, 152, 155, 166, 176–80,
        181–91, 202, 207–8, 218–25, 253, 257, 261.

  Prediction, 15–17, 50, 83, 129–30, 142, 144–8, 170, 177, 226–8.

  Prodigal Son, 16, 42, 54, 106–17. _See_ Son.

  Protect, 252–4, 260–5. _See_ Sutra.

  Punishment, 100, 264. _See_ Sutra, slander of.

  Pure-land, 208. _See_ Heaven, Paradise.

  Purity, Sexual, 182.

  Puma, 142–3.


  Rahula, 146–8, 177.

  Rain, 16, 43, 54, 63, 122–8, 264.

  Rakshas, 247, 252.

  Rareness (of Buddha’s appearance, &c.), 68–9, 80, 125, 147, 164, 172,
        203, 207, 209, 229, 256, 259.

  Ray, Buddha-, 14, 18, 19, 41, 53, 60, 63, 132, 159, 242, 257, 259.

  Reality, 65, 171, 202.

  Reincarnation, 50–1, 82–3, 85, 91, 100–4, 135, 209, 219, 242, 246,
        250, 254, 259.

  Relics, 60, 76.

  Resplendent, King, 255–9.

  Rewards (_see_ Punishment), 100, 190, 210–15, 216–25.

  Richard, Dr. Timothy, v, 137.

  Rope, 84, 153, 155.

  Rosary, 47.


  Sacrifice, Self-, _see_ Giving.

  Saddharma Pundarika, 9.

  Sagara, 171–5.

  Saha-world, 163, 192, 197, 201, 243.

  Sailors, 247.

  St. John, v, 55, 146.

  Sakra, 174.

  Sakya, 200, 211.

  Śakyamuni, _passim._

  Salvation, 35, 44, 47, 49, 77–8, 123–8, _et al._

  Samadhi, 62, 64–5, 93, 198, 242–3, 246, 257, 261.

  Samgha, 206.

  Samskara, _see_ Mortality, Reincarnation.

  Śariputra, 15, 65–7, 74, 79, 80, 81, 83–105, 235, 265.

  Saunders, K. J., v.

  Saviours, 45, 77–8.

  Scavenger, 109–10.

  Semblance Law, period of decline, 84, 176, 179, 264.

  Serene Life, or Mind, 23, 181–91.

  Shrine, _see_ Stupa.

  Siam, 1, 5.

  Sixteen sons, 17, 132–6.

  Sky, 163, 166, 171, 227, 236, 242, 249, 258.

  Slander, _see_ Sutra, slander of.

  Smell, _see_ Nose.

  Socrates, 39.

  Son, Sonship, 16, 17, 42–3, 49, 54, 62–3, 67, 81, 86–94, 106–21,
        132–6, 152, 168, 204–6, 208, 215, 246, 255–9.

  Soul, 43–5, 49, 52.

  Spells, _see_ Dharanis.

  Spheres, Four, 181–91.

  Spirit, 240.

  Springing out of the earth, 23, 157, 192–9, 230, 235.

  Sramaneras, 182.

  Sravaka, 70, 92, 99, 113, 143, 149, 213, 265.

  Star-cluster, King of, 236–41.

  Star-King, 255.

  Stein, Sir Aurel M., 8, 9.

  Stupa, 18, 27, 29, 49, 54, 60, 63, 76–7, 120, 154, 157–68, 193,
        211–15, 232, 235, 237–8, 241.

  Subhuti, 16, 129.

  Suffering, 74, 79, 97–8, 100–4, 112, 134–5, 236, 239, 247–51.

  Sumeru, 133, 165, 238, 249.

  Summary, 52–6.

  Sun and Moon, 63, 236, 238.

  Supreme Bodhi, _see_ Perfect Enlightenment.

  Supreme Way, 63, 72, 78, 80. _See_ Perfect Enlightenment.

  Sutra, difficulty of preaching, &c., this, 152, 165–9, 178–80.
        _See_ Protect.

  Sutra, homage to this, 149–56, 165, 169, 176, 211–15, 217–25, 263.

  Sutra, slander of this, 100, 104, 151, 155, 178–80, 264.


  Tactfulness, _see_ Expediency.

  Tathagata, 27, 33, 41, 49, 51, 72, 83, 89, 91–4, 112–13, 122–5, 127,
        137, 139, 148, 150–5, 155–68, 172, 176–7, 187–90, 193–6, 200–4,
        211–12, 232, 234, 237, 240–1, 243–4, 259–60, 264.

  Teeth, 25, 33, 218, 252, 259, 264.

  Temple, _see_ Stupa.

  Theosophy, 36.

  Thirty-two signs, 141.

  Thought, _see_ Mind.

  Three-thousand-great-thousand-fold-World, _see_ Chiliocosm.

  Thunder, 125, 242, 245. _See_ Drum.

  Thunder-Voice, 32, 255–9.

  Tibet, vi, 1, 53.

  Toe, 166, 238.

  Tongue, 25–7, 218–19, 222–3, 227, 230–1.

  Trance, _see_ Samadhi.

  Transcendence, 35, 39.

  Transformations, 245.

  Transmigration, _see_ Reincarnation.

  Trees and Herbs, Parable of, 16, 43, 54, 122–8.

  Triple world, 93, 202.

  Truth, ultimate, 65–6. _See_ Perfect Enlightenment.

  Tun Huang, 9.

  Twelve Causes of reincarnation, 135.


  Udumbara, 68.

  Universalism, 1, 2, 35, 37, 39, 50, 54, 68, 72–80, 81, 123–8, 175,
        226–9, 260.

  Universal-Surpassing-Wisdom, 131–5.

  Universal Virtue, 33, 260–5.

  Universe, 65. _See_ Chiliocosm.

  Utpala, _see_ Lotus.


  Vaisravana, 245.

  Varanasi, 84.

  Vehicle, 15, 61, 69, 70–2, 75, 78, 81, 88–94, 113, 121, 128, 137–41,
        169, 171–3, 233. _See_ Mahayana, Hinayana.


  Verse, 11, 12.

  Versions in Chinese, 7.

  Void, 125, 137, 182.

  Vow, 73, 78, 168, 176, 180, 181.

  Vulture Peak, 1, 13, 30, 53, 59, 106, 171, 206–7, 211, 243.
        _See_ Gridhrakuta.


  Wife, Buddha’s, 22, 59.

  Wind, 233.

  Wisdom, _see_ Perfect Enlightenment.

  Wisdom-store, 170–5.

  Woman, 21–2, 61, 70, 143, 172–5, 176–7, 182–3, 219, 222, 226–8, 230,
        236, 238–9, 245, 248, 255–9, 260–3. _See_ Nun.

  Wonder-Sound, 30, 146, 242–6.

  Works, 65. _See_ Faith.


  Yak, 78.

  Yaksha, 82, 84, 95–7, 149, 224, 230, 245, 253, 261.

  Yojana, 132, 139, 161.

    PRINTED IN GREAT BRITAIN AT THE UNIVERSITY PRESS, OXFORD BY JOHN
                   JOHNSON, PRINTER TO THE UNIVERSITY




                            Transcriber’s Notes


 1. Italicised words are indicated by _underscores_.

 2. Footnotes have been renumbered and moved to the end of the
    book.

 3. Illustrations are indicated by “[Illustration: caption-text]” and
    have been positioned at a relevant location in the text.

 4. 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.

 5. Index entries referring to non-existent pages iii–iv have been
    corrected.

 6. “* * * * *” indicates a “thought break” represented in the printed
    book as a larger gap between paragraphs.

 7. “Edit Distance” in Corrections table below refers to the
     Levenshtein Distance.

                            Corrections:

       Page      Source                Correction       Edit distance

         11      Avalokitesvara        Avalokiteśvara        1
         62      Puddha-way            Buddha-way            1
        170      millenium             millennium            1
        181      objecjection          objection             3
     fig 11      Yashada               Yashas                2
        231      Sakyamuni-Buddha      Śakyamuni-Buddhas     1
        254      flages                flags                 1
   252, 262      extolls               extols                1

*** END OF THE PROJECT GUTENBERG EBOOK 79267 ***