Chapter XX: special attention is drawn to a certain long-suffering monk (3)

“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!’”

“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.”

“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.