T262 The Lotus Sutra, Revised Second Edition

Chapter 3: A Parable

The Lotus Sutra

That this True Dharma is the hidden essence Of all the buddhas.

In the troubled worlds of the five kinds of defilement, Sentient beings are only attached to various desires, And ultimately do not seek the path of the buddhas. In the future the impure will hear The Buddha teach the single vehicle, But they will be confused and will not accept it. They will reject the Dharma And fall into the troubled states of being. To those who are modest and pure, And seek the path of the buddhas, I will praise extensively The path of the single vehicle. O Śāriputra!

You should know that the Dharma Of all the buddhas is like this. They teach the Dharma

With myriads of koṭis of skillful means, According to the capacities of sentient beings; The inexperienced cannot understand this. You have come to know with certainty the skillful means Of the buddhas, the Teachers of the World, That are expounded in accordance With people's capacities. All of you, have no further doubts! Let great joy arise in your hearts And know that you will all become buddhas! 46

Chapter III

A Parable

Thereupon Śāriputra stood up ecstatic and joyful, pressed his palms together and, gazing at the Buddha, the Bhagavat, said: "Now, hearing the words of this Dharma from the Bhagavat, my heart is full of joy for I have experienced something unprecedented. What is the reason for this? In the past when I heard this Dharma from the Buddha and saw the bodhisattvas receive their predictions, I was not included. I grieved because I thought I had been deprived of the immeasurable wisdom and insight of the Tathāgata. "O Bhagavat! While I was dwelling alone under forest trees, whether sitting or walking, I was constantly thinking this: 'Since we have also realized the true nature of the Dharma, why has the Tathāgata tried to save us with the teachings of the inferior vehicle?'

"The fault is ours, not the Bhagavat's. Why is this? If we had waited for your explanation about the way to achieve highest, complete enlightenment, we certainly would have been able to save ourselves by means of the Mahayana. However, we did not understand that you were teaching with skillful means, according to what is appropriate to us. When we first heard the Buddha's teaching, we immediately accepted, contemplated, and understood it. "O Bhagavat! Since long ago I have reproached myself incessantly day and night. But now from the Buddha we have heard the unprecedented Dharma that we have never heard before, and it has removed all our doubts. "I have obtained peace and tranquility in body and mind. Today I have finally realized that I am truly the heir of the Buddha, born from the mouth of the Buddha, incarnated from the Dharma, and that I have inherited a part of the Buddha-Dharma.

"

Then Śāriputra, wanting to elaborate this meaning, spoke again in verse: When I heard the words of this Dharma,

Experiencing something unprecedented,

47

10c

The Lotus Sutra

11a

My heart overflowed with joy, And I was rid of all my doubts. From long ago, ever since I heard The teaching of the Buddha, I have not lost the Mahayana. The words of the buddhas are extremely rare And are capable of ridding sentient beings Of their suffering.

Although I had already attained Freedom from corruption, By hearing the Buddha's voice, I have also been rid of my anxiety. Whether I was dwelling

In mountain valleys or under forest trees, Whether I was sitting or walking, Grieving and blaming myself deeply, I thought incessantly:

How have I deceived myself! I am also the heir of the buddhas, Having entered the same incorruptible Dharma. Nevertheless, in the future, I shall not be able to explain the highest path. The golden color, the thirty-two marks, The ten powers, and the liberations Are all in the same Dharma; And yet I have not attained any of these. Moreover, such qualities as The eighty excellent and eighteen special characteristics Are completely lost to me. When I was wandering alone, I saw the Buddha in the great assembly Filling the ten directions with his fame And greatly benefiting sentient beings. I then thought:

48

Chapter III

I have lost all these benefits Because I have been deceiving myself. I thought about this constantly day and night And wanted to ask the Bhagavat: Have I or have I not lost these? I always saw the Bhagavat Praising the bodhisattvas. That is why I pondered over such matters As these both day and night. Now I have heard the words of the Buddha, Explaining to sentient beings The incorruptible Dharma, Which is difficult to comprehend, And making them enter

The terrace of enlightenment. Formerly, I was attached to false views And was a teacher of brahmans. The Bhagavat, knowing my mind, Removed the false views and taught nirvana. I got rid of false views completely And attained the teaching of emptiness. At that time I considered myself To have attained nirvana. But now I have become aware That this was not the real nirvana. When I become a buddha I shall be endowed with the thirty-two marks, And be honored by devas, humans, yakṣas, and nāgas. Only then can it be said that I have Permanently attained nirvana without residue. Before the great assembly The Buddha has proclaimed That I will become a buddha. 49

The Lotus Sutra

11b

After hearing these words of the Dharma, I was immediately rid of all my doubts. When I first heard this teaching of the Buddha's, I was greatly startled and thought: I wonder if Māra, acting like the Buddha, Is confusing me!

But the Buddha, who teaches skillfully By means of various explanations and illustrations, Has made my mind tranquil like the ocean. While listening to him

I was freed from the web of my doubts. The Buddha has said that immeasurable buddhas Who have attained parinirvāṇain the past, Established in the use of skillful means, Have also taught this Dharma. Immeasurable buddhas in the present and future Will also teach this Dharma With various skillful means. The present Bhagavat,

From the time he was born

And renounced household life Until he obtained the path And turned the wheel of the Dharma, Has also taught through skillful means. The Bhagavat teaches the real path, But the Wicked One does not. Therefore I know definitely That it was not Māra acting like the Buddha. Because I fell into a web of doubt, I thought that Māra was impersonating the Buddha. When I heard the voice of the Buddha, Profound and very subtle,

Fluently explaining the pure Dharma, I became full of great joy. 50

Chapter III

My doubts are completely and forever exhausted,

And I have achieved the true wisdom.

I will definitely become a buddha,

Honored by devas and humans.

I will turn the wheel of the highest Dharma

And lead and inspire the bodhisattvas.

At that time the Buddha said to Śāriputra: "I will now reveal to you before the great assembly of devas, humans, śrāmaṇas, and brahmans that in the past, in the presence of two hundred thousand koṭis of buddhas, I led and inspired you constantly for the sake of the highest path. You have followed my instructions for a long time. Because I led you with skillful means, you were born in my Dharma.

"O Śāriputra! In the past I inspired you to seek the buddha path. Yet just now you had completely forgotten this and considered yourself to have attained nirvana. Now, because I want you to remember the path that you practiced according to your original vow in the past, I will teach the śrāvakas the Mahayana sutra called the Lotus Sutra,the instruction for the bodhisattvas and treasured lore of the buddhas.

'

"O Śāriputra! In the future after immeasurable, limitless, and inconceivable kalpas, you will have paid homage to thousands of myriads of koṭis of buddhas, preserved the True Dharma, and mastered the path practiced by the bodhisattvas. You will become a buddha called Padmaprabha, a Tathāgata, Arhat, Completely Enlightened, Perfect in Knowledge and Conduct, Well-Departed, Knower of the World, Unsurpassed, Tamer of Humans, Teacher of Devas and Humans, Buddha, Bhagavat.

"Your land will be called Viraja. Its earth will be level and pure, ornamented, peaceful, and rich. The devas and humans will prosper. The earth will be made of lapis lazuli with a well-planned network of roads like a chessboard bordered with golden cords. Rows of seven-jeweled trees, which are always full of flowers and fruits, will line the borders of these roads. The Tathāgata Padma prabha will also lead and inspire sentient beings by means of the three vehicles.

"O Śāriputra! When that buddha appears, even though his will not be a troubled world, he will teach the three vehicles because of his original vow. 51

11c

The Lotus Sutra

This kalpa will be called Mahāratnaprati maṇḍita, meaning 'Adorned with Great Jewels.

' Why will it be called Mahā ratna pratimaṇḍita? Because in that world the bodhisattvas will be like great jewels. The number of these bodhisattvas will be immeasurable, limitless, inconceivable, and beyond all comparison, known only by those with the power of the Buddha's wisdom. "When they want to walk they will step on jeweled flowers. And these bodhisattvas will not be those who are just setting out. Over a long time they will have planted roots of good merit and practiced the pure path of discipline and integrity in the presence of immeasurable hundreds of thousands of myriads of koṭis of buddhas. They will always be praised by the buddhas and continually practice the buddha wisdom. They will be endowed with transcendent powers and know well all the teachings of the Dharma. They will be honest, without falsity, and firm in recollection. That world will be filled with bodhisattvas like these.

"O Śāriputra! The lifespan of this buddha Padmaprabha will be twelve intermediate kalpas, not including the period after he becomes a prince and before he becomes a buddha; and the life span of the people in that world will be eight intermediate kalpas.

"After these twelve intermediate kalpas have passed, the Tathāgata Padmaprabha will predict Bodhisattva Dhṛti pari pūrṇa's attainment of highest, complete enlightenment and will address the monks, saying: This Bodhisattva Dhṛti paripūrṇa will become the next buddha after me. His name will be Padmavṛṣabhavikrama, a Tathāgata, Arhat, Completely Enlightened. His buddha world will also be like this one. "O Śāriputra! After the parinirvāṇa of the Buddha Padma prabha the True Dharma will remain in the world for thirty-two intermediate kalpas and the Semblance Dharma will also remain in the world for thirty-two intermediate kalpas. "

Then the Bhagavat, wanting to elaborate on the meaning of this again, spoke these verses:

O Śāriputra! In the future

You will become a buddha of universal wisdom

Named Padmaprabha,

Who will save innumerable sentient beings.

52

Chapter III

Having paid homage to innumerable buddhas, Perfected the bodhisattva practice, And the qualities, including the ten powers, You will attain the highest path. After immeasurable kalpas have passed, The kalpa will be called Prabhūtaratna, And the world will be called Viraja, Pure and without dirt.

The earth will be made of lapis lazuli And the roads, bordered with golden cords, Will be lined with variegated trees of the seven treasures Which are always full of flowers and fruits. The bodhisattvas in that world Will be always firm in recollection. All of them will be completely endowed With transcendent powers and the perfections And will have properly practiced the bodhisattva path In the presence of innumerable buddhas. Such mahasattvas as these

Will be led and inspired by the Buddha Padmaprabha. When this buddha becomes a prince He will abdicate his kingship And give up his worldly fame. Bearing his last body,

He will renounce household life And attain the path of the Buddha. This Buddha Padmaprabha will live in the world For twelve intermediate kalpas. And the lifespan of the people in this world Will be eight intermediate kalpas. After the parinirvāṇaof this buddha, The True Dharma will last in the world For thirty-two intermediate kalpas, During which time many sentient beings Will be saved.

12a

53

The Lotus Sutra

After the extinction of the True Dharma, The Semblance Dharma will last

For thirty-two intermediate kalpas. The relics of the Buddha

Will be distributed widely

And devas and humans will pay them homage. All that the Buddha Padmaprabha does Will be exactly like this.

That very Best of Humans,

Who will be foremost and without comparison, Is none other than you.

You should be delighted to hear this! At that time the fourfold assembly of monks, nuns, laymen, and laywomen and the great assembly of devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas saw Śāriputra receive his prediction of highest, complete enlightenment in the presence of the Buddha. They rejoiced greatly and became immeasurably happy. All of them removed their outer garments and proffered them to the Buddha as offerings. Śakra, the lord of devas, and Brahma, together with innumerable devaputras also made offerings to the Buddha of their heavenly beautiful garments, heavenly māndāravaflowers, and great māndāravaflowers. Their heavenly garments floated and fluttered in the air, while in the sky the devas played hundreds of thousands of myriads of kinds of music together at one time. They rained down various heavenly flowers and said: "In the past the Buddha turned the wheel of the Dharma for the first time in Vārā ṇasī. Now he has turned the wheel of the utmost and greatest Dharma again. "

Thereupon the devaputras spoke these verses in order to explain this again:

In the past you turned the wheel of the Dharma Of the Four [Noble] Truths in Vārāṇasī; And you illuminated and explained the Dharma Of the origination and extinction of the five aggregates. You have now again turned the wheel Of the subtlest, utmost, and greatest Dharma. 54

Chapter III

This Dharma is extremely profound; Only a few will be able to believe it. Since long ago we have frequently heard The teaching of the Bhagavat, Yet we have never before heard Such a profound and supreme teaching. When the Bhagavat taught this Dharma We were all delighted.

And now Śāriputra, possessed of great wisdom, Has received his prediction from the Bhagavat. In the same way, we too,

Shall certainly become buddhas. We shall become peerless,

Unrivaled in all the world.

The path of the Buddha,

Which is difficult to understand, Is taught with skillful means According to what is appropriate for sentient beings. May the merits of our beneficial acts, Whether of the past or the present, And those acquired in meeting the Buddha, Be completely transferred to the buddha path. At that time Śāriputra said this to the Buddha: "O Bhagavat! I now have no further doubts. I have received the prediction of the highest supreme enlightenment in the presence of the Buddha. "When all those twelve hundred who have attained complete mental discipline were still under training in the past, the Buddha constantly led and inspired them, saying: 'My teaching overcomes birth, old age, illness, and death and it leads to nirvana. ' Both those who were still in training and those who were not thought that they were free from false views about the self, existence and nonexistence, and declared that they had attained nirvana. Yet now, in the presence of the Bhagavat, they have heard what they have never heard before and have fallen into doubt. "Splendid, O Bhagavat! I entreat you to explain to the fourfold assembly the reason why, and free them from their doubts!" 55

12b

The Lotus Sutra

Then the Buddha said to Śāriputra: "Did I not previously tell you that all the Buddha Bhagavats explain the Dharma with various explanations and illustrations using skillful means, all for the sake of highest, complete enlightenment!? All of these teachings are for leading and inspiring the bodhisattvas. "Moreover, Śāriputra, I will now clarify what I mean with illustrations. Those with wisdom will be able to understand through these illustrations. "O Śāriputra! Suppose there were an aged and extremely affluent man, either in a town, city, or country, who has immeasurable wealth, abundant estates, mansions, and servants. He has a spacious house, yet it only has a single entrance. Suppose many people live there, as many as one, two, or even five hundred people. The buildings are in poor repair, the fences and walls are crumbling, the pillar bases are rotten, and the beams and framework are dangerously tilted.

"Suddenly and unexpectedly, fires break out everywhere, setting the house swiftly aflame. The children of this man, ten, twenty, or thirty in number are in the house.

"The affluent man, seeing the fire breaking out everywhere, becomes alarmed and terrified. He thinks:

I am capable of escaping through the burning entrance in safety, but my children are absorbed in play within the burning house and are not aware [of the fire], do not know, are not alarmed or terrified, and the fire is approaching them! They are not troubled about their suffering nor do they intend to leave the house.

"O Śāriputra, this affluent man thought:

Since I am still physically strong I could take the children out of the house in the folds of my garment or on top of a desk. "He further thought:

There is only one entrance to this house and it is very narrow. The children, who are immature and still unaware, are attached to their place of play. They may fall into danger and be burned by the fire. I should now tell them of the danger; this house is already burning! They must escape as quickly as they can to avoid being burned by the fire! 56

Chapter III

"After considering this he urged the children according to his thought: Children! Run out immediately!

"Although their father in his concern has given them the proper advice, the children are immersed in their play and do not accept it; they are neither alarmed nor afraid and have no intention of leaving [the burning house]. Moreover, they do not even know what a fire is, the condition of the house, or what they may lose. They merely run about, back and forth, looking at their father.

"Thereupon the affluent man thought:

This house is already engulfed in flames. If my children and I do not get out, we shall perish in the fire. I will now use skillful means to help my children escape from this disaster.

"Since the father already knew that his children were attached to various rare toys and unusual things that each of them liked, he said to them: The toys you are fond of are rare and hard to obtain. If you do not take them you will certainly regret it later. Right now, outside the house, there are three kinds of carts. One is yoked to a sheep, one to a deer, and one to an ox. Go play with them. Children! Run out of this burning house immediately and I will give you whatever you want! "The children, hearing what their father had said about the rare toys, became excited and, in their eagerness to get to them they pushed each other out of the way in a mad rush out of the burning house. "Then the affluent man saw that his children had got out safely and were sitting unharmed in an open area at a crossroad. He was relieved, happy, and joyful. The children said to their father:

Father, please give us the toys you promised: those [three] carts, one yoked to a sheep, one to a deer, and one to an ox!

"O Śāriputra, the affluent man then gave each child the same kind of large cart. These carts were tall and spacious, adorned with various jewels, and encircled with railings full of hanging bells. On the tops of the carts were canopies also decorated with various kinds of jewels. These carts were draped 57

12c

13a

The Lotus Sutra

with jeweled cords and hung with flower garlands. They were thickly piled with fabrics, and red pillows had been placed about. These carts were each yoked to an ox with a spotlessly white hide. These oxen had beautiful bodies with powerful muscles, even gaits, and were as swift as the wind; and there were many attendants guarding them. Why did the affluent man give these carts? Because the man had great and immeasurable wealth and his abundant storehouses were full. He thus thought further:

Since my treasure has no limit, I should not give my children inferior carts. These are my children and I love them all equally. I have an immeasurable number of large carts such as these, decorated with the seven treasures. I should equally distribute them to each child without discrimination. Why is this? Even if I gave carts like these to everyone in the country, their number would not be exhausted. Why should I not give them to my own children?

"At that time, the children each climbed into a great cart and had an unprecedented experience, one beyond their original expectations. "O Śāriputra! What do you think about this? This affluent man gave to his children equally a large cart decorated with precious treasures. Has he deceived them or not?"

Śāriputra replied: "No Bhagavat! The affluent man only tried to help his children escape from the disastrous fire. He saved their lives and did not deceive them. This is by no means a deception. Why? Because by saving their lives they obtained marvelous toys. Moreover, they were saved from the burning house by skillful means.

"O Bhagavat! If this affluent man had not given them even the smallest cart, it still would not have been a deception. Why is this? Because this affluent man thought before:

I will help my children escape with skillful means.

"This is why it was not a deception. How much more so, since the affluent man, knowing that he had immeasurable wealth and wanting to benefit them equally, gave each of his children a large [ox]cart. "

The Buddha said to Śāriputra: "Splendid, splendid! It is exactly as you have said. O Śāriputra, the Tathāgata is also just like this. That is to say, as 58

Chapter III

the father of the entire world, he permanently dispels fear, distress, anxiety, ignorance, and blindness. He has attained immeasurable wisdom, insight, power, and fearlessness, as well as great transcendent powers and the power of wisdom. He has attained the perfection of skillful means and of wisdom. With his great mercy and compassion he incessantly and indefatigably seeks the welfare of all beings and benefits them all.

"The Tathāgata appears in the triple world, which is like a decaying old house on fire, to rescue sentient beings from the fire of birth, old age, illness, and death, anxiety, sorrow, suffering, distress, delusion, blindness, and the three poisons of greed, hatred, and ignorance. Thus he leads and inspires sentient beings and causes them to attain highest, complete enlightenment. "The Tathāgatas see all sentient beings burning in the fire of birth, old age, illness, and death, anxiety, sorrow, suffering, and distress. Because of the desires of the five senses and the desire for monetary profit they also experience various kinds of suffering. Because of their attachment and pursuits they experience various kinds of suffering in the present; and in the future they will suffer in the states of existence of hell, animals, and hungry ghosts (pretas). If they are born in the heavens or in the human world they will experience a variety of sorrows such as suffering from poverty and destitution, separation from loved ones, or suffering from encounters with those they dislike.

"Although sentient beings are immersed in such sorrows, they rejoice and play. They are not aware, shocked, startled, or disgusted nor do they seek release. Running around in the burning house of the triple world, they experience great suffering and yet they do not realize it. "O Śāriputra! Seeing these things the Buddha thought:

Since I am the father of sentient beings I must rid them of their immeasurable suffering and distress. I will cause them to rejoice through the immeasurable and limitless pleasure of the buddha wisdom. "O Śāriputra! The Tathāgata further thought:

If I proclaim the Tathāgata's wisdom, insight, power, and fear lessness to sentient beings with my transcendent powers and the power of my wisdom alone, without using skillful means, it will be impossible to 59

13b

The Lotus Sutra

save them. Why is this? Because these sentient beings have not escaped from birth, old age, illness, and death; anxiety, sorrow, suffering, and distress; and are being burned in the blazing house of the triple world. How would they be able to understand the Buddha's wisdom? "O Śāriputra! Although that affluent man had physical strength he did not use it. He only earnestly employed skillful means to save his children from the disaster of the burning house, and later he gave each of them a large cart decorated with precious treasures. The Tathāgata is exactly like this. "Although the Tathāgata has power and fearlessness he does not use them, but rescues sentient beings from the burning house of the triple world only through wisdom and skillful means, teaching the three vehicles to the śrāvakas, pratyekabuddhas, and the buddhas, saying:

Do not take pleasure in living in this burning house of the triple world. And do not thirst after inferior objects, sounds, smells, flavors, and tangibles. If you are attached to these objects and have desires, then you will be burned. Leave the triple world in haste and you will obtain the three vehicles—the vehicles for the śrāvakas, pratyekabuddhas, and buddhas. I definitely guarantee this to you. In the end it will come true. You should be diligent and persistent!

"The Tathāgata attracts sentient beings through this skillful means, saying further:

You should know that the Noble Ones praise the teachings of these three vehicles that are self-directed, unrestricted, and independent. When they ride in them, sentient beings will enjoy faculties free from corruption and also powers, paths to enlightenment, meditation, liberation, and concentration. And they themselves will attain immeasurable ease and pleasure. "O Śāriputra! Those beings, wise by nature, who accept the Dharma from the Buddha Bhagavat, who are diligent, persistent, and wish to escape from the triple world quickly, and who are seeking nirvana, are all practicing the śrāvakavehicle. They are like those children who left the burning house seeking the cart yoked to a sheep.

60

Chapter III

"Those beings who accept the Dharma of the Buddha Bhagavat, who are diligent and persevere in seeking the wisdom of the Self-generated One and enjoy tranquility for themselves, who profoundly know the causes of and reasons for existence, are all practicing the pratyekabuddha vehicle. They are just like those children who left the burning house seeking the cart yoked to a deer.

"Those beings who accept the Dharma of the Buddha Bhagavat, who are diligent and persevere in seeking the wisdom of the Omniscient One, the wisdom of the Buddha, the wisdom of the Self-generated One, the wisdom acquired without a teacher, the wisdom and insight, powers, and fearlessness of the Tathāgata; who are compassionate, put immeasurable sentient beings at ease, benefit devas and humans, and save all beings, are all practicing the Mahayana. Bodhisattvas are called mahāsattvas (great beings) because they seek this vehicle. They are just like those children who left the burning house seeking the cart yoked to an ox.

"O Śāriputra! That affluent man saw his children leave the burning house safely and arrive at a safe place. Knowing that he had immeasurable wealth, he gave a large cart equally to each child. The Tathāgata is exactly like this. As the father of all sentient beings he sees that immeasurable thousands of koṭis of sentient beings escape from the dangers, sufferings, and fears of the triple world through the gates of the Buddha's teaching and attain the pleasure of nirvana.

"Then the Tathāgata thought:

Because I possess the treasure house of the Dharma of all the buddhas, which contains immeasurable limitless wisdom, power, and fearlessness, and because all sentient beings are my children, I will give them equally the Mahayana. I will not allow anyone to attain nirvana merely for himself but will cause everyone to attain it through the Tathāgata's nirvana. I will give sentient beings who have escaped from the triple world all the toys of the Buddha's meditations and liberations, which are of one character and one kind, are praised by the Noble Ones, and which produce pure and supreme pleasure.

"O Śāriputra! At first that affluent man attracted his children with three kinds of carts, then later gave them only the safest and best large [ox]cart, 61

13c

The Lotus Sutra

adorned with jewels. Moreover, that affluent man was never accused of telling a lie. The Tathāgata is exactly like this. He tells no lies. "In the beginning the Tathāgata teaches the three vehicles in order to lead sentient beings. And later he saves them through only the Mahayana. Why is this? Because the Tathāgata possesses the treasure house of the Dharma, which contains immeasurable wisdom, power, and fearlessness. And although he is able to give the teaching of the Mahayana to all sentient beings, not all of them can accept it. "O Śāriputra! You should know that the buddhas, with the power of skillful means, teach the single buddha vehicle, dividing and teaching it as three.

"

Then the Buddha, wanting to elaborate on the meaning of this again, spoke these verses:

Suppose there were an affluent man Who had a large house,

And this house was very old, On the verge of collapsing. The halls were extremely dangerous, The pillar bases rotten and disintegrating, The beams and framework dangerously tilted, And the stairways were falling apart. The fences and walls were cracked, The plaster was peeling off, The thatched roof was falling down, The rafters and eaves were coming apart, The partitions were everywhere askew, And the whole place was covered with filth. Five hundred people lived there, And moving around helter-skelter were Kites, owls, hawks, eagles, crows, magpies, Doves, pigeons, lizards, snakes, vipers, Scorpions, centipedes, millipedes, Newts, myriapods, ferrets, badgers, mice, Rats, and other harmful creatures. 62

Chapter III

It was filled with stench, And there were places overflowing with excrement. All kinds of bugs

Had gathered there.

There were foxes, wolves, and vermin Devouring, trampling, and gnawing on corpses, Scattering bones and flesh about; And a pack of dogs,

Forcing each other out of the way, Rushed to the spot—

Frightened and exhausted from hunger, They were searching everywhere for food, Fighting among themselves, snatching at food, Biting, snarling, and barking at each other. This house was terrifying, Corrupted to this grotesque condition: Ogres of the mountains and valleys, Yakṣas, and demons were everywhere Devouring human flesh.

There were various poisonous insects, All kinds of harmful birds of prey, And beasts who were producing, rearing, And protecting their offspring. Yakṣas were scrabbling and fighting to devour them. And after sating themselves, Evil thoughts would arise in them. The sound of their fighting Was terrifying.

The kumbhāṇḍademons were crouching on the ground, Sometimes rising up a foot or two. Roaming about, pleasing themselves as they liked, They would catch two legs of a dog, Beat it until it could not bark And grabbing the dog's neck with their legs, Terrify it for their own amusement. 14a

63

The Lotus Sutra

There were also other demons living there With large bodies, naked, dark, and gaunt. They were screaming horrifying howls, Crying out while searching for food. Other demons were there,

Some with needlelike throats, While others had necks

Like a cow's head;

Some had those of human flesh-eaters or dog-devourers. Their hair was disheveled like rank weeds And they were destructive and malicious. Driven by hunger and thirst, They were crying and scurrying about. Yakṣas, hungry ghosts,

And various malicious birds and beasts Were peering out of the windows And running frantically in all directions, Driven by hunger.

In this house, with its immeasurable terrors, There were many such horrendous things as these. Now suppose this old and decaying house Belonged to a man,

And this man came out from it a short distance. Soon after, the house suddenly Burst into flames behind him. The fire instantly spread in all directions. The frame, beams, rafters, and pillars exploded, And shaking, split and crashed, While the fences and walls collapsed. All the demons screamed out loudly. The hawks, eagles, other birds, And kumbhāṇḍademons, panicked and terrified, Could not get out.

Malicious beasts and poisonous insects Concealed themselves in holes. 64

Chapter III

There were also piśācademons dwelling there Who, because of little merit, Were chased by the flames. They were tearing at each other, Drinking blood and eating flesh. A horde of vermin had already died off, And the large malicious beasts Raced to devour them,

While the smoke of the stench flowed And filled everywhere. As the centipedes, millipedes, And poisonous snakes rushed, Burning, out of their holes The kumbhāṇḍademons devoured them One after another.

The hungry ghosts, with their hair on fire, Ravenous, thirsty, and suffering from the heat, Frantically scurried about. In this way, the house was extremely terrifying With poison and fire,

And disasters more than one. Then the householder, who was standing Outside the entrance of the house, Heard someone say:

Just a moment ago,

In the midst of their play, Your children entered this house. Being young and ignorant, They are attached to playing games. Hearing this, the affluent man was startled And went into the burning house To save them from the disaster of the fire. As he thought fit, he warned the children And explained the various dangers: 14b

65

The Lotus Sutra

There are malicious demons, poisonous insects, And the fire is raging everywhere. There are endless horrors, One right after another. There are poisonous snakes, lizards, vipers, Yakṣas, kumbhāṇḍademons, vermin, Foxes, dogs, hawks, eagles, kites, Owls, and centipedes, all acutely suffering From hunger and thirst

And all extremely terrifying. These horrors are difficult to deal with, How much more so the conflagration! But the children, being ignorant, Would not listen to their father's warning. Still attached to their games, They kept right on playing. Thereupon the affluent man thought: My children by doing this Increase my distress!

There is nothing to enjoy now in this house. Nevertheless, my children who are absorbed in play Will not accept my instructions And so will be hurt by the fire. Then he immediately thought That he should advise his children Using various skillful means, and said: I have a variety of unusual toys Such as fine carts adorned with beautiful treasures, Yoked to sheep, deer, and oxen. They are just outside the gate. O children! Come out of the house! I had these carts made for you. Play with them as you like! 66

Chapter III

Hearing about these carts, The children immediately started To push each other out of the way To get out of the house. Arriving at an open area, They escaped from the disaster. The affluent man, seeing that his children Had escaped from the burning house And were standing at the crossroads, Sat down on his lion seat. Then he joyously said: Now I am happy!

It is extremely difficult to raise these children. Foolish and ignorant,

They entered a dangerous house Full of various poisonous insects, Terrifying ogres from mountains and valleys, And a raging fire that broke out in all directions. In spite of this,

These children were attached to playing their games. But by causing them to escape from the disaster, I have saved them.

Therefore, my people, I now feel at ease. Thereupon the children, Seeing their father sitting in peace, Approached him saying: Please, father,

Give us the three kinds of carts Adorned with treasures That you just promised us, When you said that if we, your children, came out You would give us three kinds of carts Just as we like.

14c

67

The Lotus Sutra

Now is the right time. Give them to us right away! This affluent man,

Who was extremely wealthy, Had an abundance of treasures. He had a number of great carts made, Adorned with various precious things Like gold, silver, lapis lazuli, Mother-of-pearl, and agate. They were beautifully decorated, Encircled with railings, And were covered with hanging bells Attached to golden cords. Over them was hung a net of pearls With golden flower tassels Hanging down everywhere. They were all completely Decorated in a variety of colors. The bedding was made of soft silk That was covered with An extremely fine carpet of spotless white Which cost thousands of koṭis. There were large white oxen, Healthy and powerful with beautiful bodies, Yoked to the jeweled carts, And they were guarded by many attendants. When they were given these fine carts, The children were joyful and excited. They got on the carts And drove delightedly all about. Amusing themselves in play, They mastered them without difficulties. The Buddha said to Śāriputra: 68

Chapter III

I am also like this.

I am the father of the world, The best of the sages.

All sentient beings are my children. They are deeply attached to worldly pleasures And have no wisdom.

There is no peace in the triple world, Just like in the burning house, Which is full of various suffering And which is extremely terrifying. There are always the sufferings Of birth, old age, illness, and death. Such fires as these burn endlessly. The Tathāgata, who has already left The burning house of the triple world, Lives in tranquility

And dwells at ease in the forest. Now this triple world is my property And the sentient beings in it are my children. There are now many dangers here And I am the only one who can protect them. Although I give them advice, They do not accept it,

Because they are tainted with desires And have deep attachments. On this occasion

I teach the three vehicles Using skillful means.

Realizing the sufferings of the triple world, I reveal and explain it To cause sentient beings to Escape from the mundane path. If these children are resolute, They are endowed with the three knowledges 15a

69

The Lotus Sutra

And six transcendent powers. Or they can become pratyekabuddhas or Bodhisattvas who have reached The stage of nonretrogression. O Śāriputra!

I explain the single buddha vehicle To sentient beings, using this illustration. If you are able to accept what I say, You will all attain the buddha path. This vehicle is subtle, pure, and peerless. There is nothing superior to it In all the worlds.

This is what the Buddha enjoys. All the sentient beings should praise, Honor, and revere it.

There are immeasurable thousands of koṭis Of powers, liberations, meditations, Wisdoms, and other attributes of the Buddha. I cause my children to obtain such a vehicle And let them play continuously, Day and night, for kalpas. I cause the bodhisattvas as well as the śrāvakas To board this jeweled vehicle, And lead them directly

To the terrace of enlightenment. For this reason,

There is no other vehicle but The skillful means of the buddhas, Even if one seeks in all the ten directions. I tell you, O Śāriputra: All of you are my children, And I am thus your father. Since you were burned by the fire Of various sufferings for many kalpas, I saved you all

70

Chapter III

By leading you out of the triple world. Although I have previously told you About your parinirvāṇa,

You have only extinguished birth and death And have not actually attained nirvana. You should now seek only The wisdom of the Buddha. If there are any bodhisattvas in this assembly, They should listen singlemindedly To the real teaching of all the buddhas. Those sentient beings

Whom the Buddha Bhagavats Lead and inspire with skillful means Are all bodhisattvas.

Because people have little knowledge And are deeply attached to pleasures, I teach them the truth of suffering (i.e., the First Noble Truth). And those sentient beings rejoice, Having attained

Such an unprecedented experience. The truth of suffering taught by the Buddha Is nothing but the truth. To those who do not know the origin of suffering (i.e., the Second Noble Truth),

Who are deeply attached to its causes And unable to abandon them even for a while, I teach the truth about the path to its cessation Using skillful means.

All the causes of suffering Originate from excessive craving. When this craving is extinguished, The source is removed.

The cessation of suffering Is called the Third [Noble] Truth. One practices the path leading to its cessation (i.e., the Fourth Noble Truth]

15b

71

The Lotus Sutra

In order to attain the truth of cessation. Removing the bonds of sufferings is called liberation. In what sense have these people attained liberation? They have merely removed false views And called that liberation. But actually, they have not yet completely attained it. The Buddha has explained that these people Have not actually attained nirvana: I do not intend to lead them to nirvana Because they have not yet attained the highest path. I am the Lord of the Dharma And have mastered the Dharma. I appear in the world

To cause sentient beings to be at peace. O, you, Śāriputra!

Teach this my Dharma sign

To benefit the world!

Wherever you may go,

Never propagate it recklessly. You should know that those who hear, Rejoice, and fully accept it Have reached the stage of nonretrogression. Those who accept the teaching of this sutra Have formerly seen the buddhas in the past, Honored, and paid homage to them, And also heard this teaching. Those who are able to accept what you teach, Will see me, you, the monks and the bodhisattvas. This very Lotus Sutrashall be taught Only to the profoundly wise. Those of superficial awareness who hear it Will become confused and will not comprehend it. This sutra is beyond the comprehension Of all the śrāvakas and pratyekabuddhas. O, you, Śāriputra!

72

Chapter III

Even you understood this sutra only through faith; It is no wonder that the other disciples cannot. They accept this sutra Because they believe the Buddha's teaching, But it is beyond their intellectual comprehension. O Śāriputra!

Never teach this sutra To those who are arrogant and lazy, Or to those who hold

False views about the self. Never teach it to those people Of superficial awareness, Who are deeply attached To the desires of the five senses, Since even if they heard it, They would not understand. Those people who will not accept And who disparage this sutra, Will consequently destroy the seed of the Buddha In the entire world.

Now listen to what I teach About the results of the errors of those people Who frown upon and have doubts about this sutra. Listen also to what I teach Concerning the results of the errors of those people, Who, whether at the time Of the Buddha's presence in this world Or after his parinirvāṇa,disparage this sutra, And despise, hate, and hold grudges Against the people who recite, copy, and preserve it. When such people die,

They will go to the Avīci Hell, And after spending a kalpathere, Will be born in the same way Again and again for innumerable kalpas. 15c

73

The Lotus Sutra

After coming out of this hell, They will be reborn as animals. If born as dogs or vermin,

Their bodies will be emaciated, dark-spotted, Devoid of hair, with scabies and leprosy. Tormented, hated, and despised by people, They will constantly suffer from hunger and thirst. With withered bones and flesh, They will be in anguish while living And covered with stones after death. Because they destroyed

The seed of the Buddha,

They will suffer the consequences Of their errors.

If they are born as camels or mules, They will always have heavy burdens to carry. They will be whipped repeatedly And think of nothing but water and grass. It is because they disparaged this sutra That they suffer the consequences of their errors in this way. If they are born as vermin and enter a village, Children will beat them because they have scabies, Leprosy, and perhaps a missing eye. At times they will be tortured even to death. After dying,

They will be reborn as giant snakes With great bodies as long as five hundred yojanas. Deaf, dumb, legless, slithering on their bellies, Eaten at by small insects,

They will suffer day and night without respite. They suffer the consequences of their errors in this way, Because they disparaged this sutra. If they are born as humans, They will have dull faculties And be runts who twitch and are crippled, 74

Chapter III

Blind, deaf, and humpbacked. No matter what they may say People will not believe them. Their breath will always be foul. They will be snatched at by demons. Being poor and degraded and enslaved by others, They will be emaciated from many illnesses And will have nowhere to turn. When they approach others, They will be disdained. Even if they manage to get something They will immediately lose it. Even if they study medicine And cure themselves according to the correct method, They will suffer from other illnesses again And may even die.

When they get sick

No one will tend to them; And even if they take the proper medicine Their pain will increase. Every hand will be turned against them, Threatening them, pilfering and stealing from them. They will fall helplessly into this plight Because of their transgressions. Such erring people will never see The Buddha, the king of seers, Preaching the Dharma and leading and inspiring people. Such people will always be born Into difficult circumstances. Crazed, unheeding, and unthinking, They will never hear the teaching. They will be born deaf and dumb, With defective faculties For as many immeasurable kalpas As the sands of the Ganges River. 75

The Lotus Sutra

16a

Though they will always find themselves in hell, They will feel as if they were playing In a pleasure garden.

Although they are in other troubled states of being, They will feel as if they were in their own home. They will live among camels, mules, boars, and dogs. These are the results of their error In disparaging this sutra. If they are born as human beings, They will be deaf, blind, mute, Impoverished, and decrepit. Such will be their adornments. They will have dropsy, gonorrhea, Scabies, leprosy, and tumors. Such diseases as these will be their clothing. Their bodies will always be foul, filthy, and impure. Their deep attachment to false views About the self will cause Their anger and passion to increase. Their sexual desires will be insatiable, With either birds or beasts as their objects. These are the results of their Errors in disparaging this sutra. The Buddha said to Śāriputra: If one were to explain

The consequences of the errors Of those who disparage this sutra, It would take more than a kalpa. For that reason I am now telling you Never to expound this sutra To those who have little wisdom. You should teach it

Only to those people of sharp faculties Who are wise, learned, and understanding, 76

Chapter III

Who have good memories and erudition, And are seeking the buddha path. You should teach it to those who have seen Hundreds of thousands of koṭis of buddhas, Who have planted good roots, and are resolute. Teach it to those who strive, Always practice compassion, And give unsparingly of their bodies and lives. You should teach it to those who are respectful And devoid of hypocrisy,

Who are living alone

In mountains and valleys away from fools. O Śāriputra!

You should teach it

To those who have left their bad companions And made friends with virtuous people. Teach it to the heirs of the Buddha Who have good conduct, are as pure as jewels, And who are seeking the Mahayana sutras. You should teach it

To those who are free of anger, Honest, flexible, always sympathetic to everyone, And who honor all the buddhas. Teach it to the heirs of the Buddha In the great assembly,

Who have pure thoughts

And who teach the Dharma without doubts, Using various reasonings, Illustrations, and explanations. You should teach it to those monks Who, always and everywhere in search of the Dharma, Seek the Omniscient One,

To whom they joyfully press their palms together, Touch their heads, and preserve Only the Mahayana sutras with pleasure, 77

The Lotus Sutra

16b

Who never preserve even a single verse Of any other sutra.

Teach it to those who seek this sutra As intently as they seek for the relics of the Buddha, Who after obtaining it will accept it Respectfully, with bowed heads; And will not seek any other sutra And will never think about heretical scriptures. O Śāriputra! I say to you: I have described the characteristics of those Who seek the buddha path, Though a kalpawould not suffice to do so in full. You should teach the Lotus Sutra To those who are able to accept it. 78

Chapter 4: Willing Acceptance

Chapter IV

Willing Acceptance

At that time the noble Subhūti, Mahākātyāyana, Mahākāśyapa, and Mahāmaudgalyāyana, having heard the unprecedented teaching from the Buddha and the Bhagavat's prediction of Śāriputra's highest, complete enlightenment, were filled with wonder and ecstatic joy. They immediately rose from their seats, straightened their garments, leaving their right shoulders bared, and touched their right knees to the ground. With rapt attention and with palms pressed together they bowed in veneration and, gazing at the Bhagavat's face, said to the Buddha: "We are the seniors of the sangha, old and feeble. We considered ourselves to have attained nirvana and to be incapable of further seeking highest, complete enlightenment, so we did not do so. "It has been a long time since the Bhagavat taught the Dharma in the past. Now we sit with weary bodies and only contemplate emptiness, signlessness, and wishlessness. Neither the bodhisattva teaching, nor the carefree sporting with transcendent powers, nor the pure buddha worlds, nor helping sentient beings attain enlightenment produced any eager desire in us. "Why is this? Because the Bhagavat caused us to leave the triple world and to attain nirvana. But now we are old and feeble. We did not take even a single thought of pleasure in the Buddha's inspiration of the bodhisattvas to highest, complete enlightenment. And now in the presence of the Buddha we have heard the śrāvakas receive their prediction of highest, complete enlightenment and we are very joyful to have obtained such an unprecedented experience. We never considered that we would suddenly be able to hear this marvelous teaching; and we are overjoyed that we have attained such great benefits—an immeasurable treasure which we attained, though unsought and unawaited.

"O Bhagavat! We now wish to give an illustration to clarify what we mean: Suppose there were a man who, when he was still a child, left his father and ran away. Living in another region for a long time he passed the age of ten, twenty, even fifty years. The older he got the more impoverished 79

16c

The Lotus Sutra

he became. He went searching everywhere for food and clothing, and while he was wandering about he started back by chance in the direction of his native country. From the first the father had looked for his son but in vain; in the meantime he had stayed in the city and become extremely wealthy, and now possessed uncountable treasures.

"[The father's] storehouses were all filled to overflowing with gold, silver, lapis lazuli, coral, amber, crystal, and other such things. He had many servants, subordinates, and clerks as well as innumerable elephants, horses, carriages, cows, and sheep. He profited through lending and his trade with other countries was also great.

"Then the impoverished son, after wandering through many villages, from one country and city to another, finally reached the city where his father lived. Although the father had constantly thought about the son from whom he had been separated for over fifty years, he nevertheless had spoken to no one about it. He brooded and grieved in his heart, thinking to himself: I have become old and feeble; and although I have many treasures, and storehouses filled with gold, silver, and precious jewels, I have no son. When I die my treasures will be scattered and lost for lack of someone to whom to entrust them.

"It was for this reason that he was always thinking anxiously about his son. He also thought:

If I could get my son back and leave my fortune to him I would be relieved and happy, and without further worry.

"O Bhagavat! At that time the impoverished son, who had been wandering about, taking odd jobs, by chance finally reached his father's house. Standing at the side of the gate he saw his father in the distance sitting on the lion seat with his feet propped up on a jeweled stool, respectfully surrounded by many brahmans, kṣatriyas, and householders. His body was adorned with pearl necklaces worth thousands of myriads. He was attended on both sides by clerks and servants holding whisker fans. Above was a jeweled canopy with various hanging flowered banners. Perfume was sprinkled on the ground, which was strewn with a variety of beautiful flowers. There were rows of 80

Chapter IV

precious objects, and people were coming and going, buying and selling. With various trappings such as these, the father appeared very majestic indeed. "The impoverished son, seeing his father wielding such great power, became terrified and regretted that he had ever come to that place. He thought to himself:

He must be a king or of a similar rank. This is not a place where I can obtain things as a hired worker. It would certainly be better for me to go to a poor village, a place where I can use my ability and easily obtain clothing and food. If I stay here for very long I will be seized and put to forced labor.

"Thinking this way, he quickly fled. At that time the wealthy man, sitting on the lion seat, realized that he had seen his son and became extremely happy. He then thought:

Now there is someone to whom I can leave my fortune and treasures. I have been constantly thinking about my son but had no way to meet him, and now suddenly he has come. This is exactly what I wanted. Although I am old I still yearn for him.

"The man immediately dispatched his attendants to chase his son and bring him back. Then the attendants quickly ran and overtook him. The impoverished son was frightened and cried out in fear: I did nothing wrong! Why are you seizing me?

"The attendants grabbed him more firmly and forced him to return. Then the impoverished son thought:

They have seized me even though I have done nothing wrong. I shall certainly be killed.

"He was so terrified that he collapsed unconscious on the ground. His father, seeing this from a distance, told the attendants: I don't need him. Don't force him to come! Pour cold water on his face and bring him to consciousness. Don't say anything more to him. 81

17a

The Lotus Sutra

"What was the reason for this? The father knew that his son was of lowly aspiration, and that his own wealth and position would cause him problems. Although the father knew without doubt that the man was his son, he used skillful means and did not say to others,

'This is my son.

'

"The attendant then said to the son:

You are free to go wherever you wish.

"Then the impoverished son, happy because he had never felt such relief, stood up and went to a poor village to seek for food and clothing. "At that time, wanting to get his son back, the wealthy man employed skillful means and secretly dispatched two attendants of wretched and humble appearance. He said to them:

Approach the impoverished fellow and gently tell him that there is a place for him to work where he will be paid double. If he gives his assent then bring him back to work. If he asks you what kind of work there is for him to do, tell him that he will be employed to sweep dung and that both of you will work with him.

"Then the two attendants immediately went in search of the impoverished son. When they found him they told him this. At that time he took his pay and immediately went to work sweeping dung.

"The father, seeing his son, felt pity and wondered what to do. Then one day while looking through the window he saw his son in the distance appearing emaciated and wretched, soiled with dung and dirt. The father took off his necklaces, fine garments, and ornaments and put on torn, filthy clothes. Covering himself with dirt and taking a dung sweeper in his right hand, he made himself look fearsome. He said to his workers: 'Work hard and don't be lazy!' "Through this kind of skillful means he was able to approach his son. He spoke to him further saying:

You! I want you to always work here. Don't go anywhere else and I will pay you more. There will be no difficulty in getting the things you need, like utensils, rice, noodles, salt, and vinegar. I also have an old servant. If you need him I'll give him to you. Be at ease! I am just like your father, so don't worry about anything! Why am I doing this? 82

Chapter IV

Because I am old and you are still young. Whenever you work you are never lazy or sullen and never complain. I never see in you the bad qualities the other workers have. From now on you will be just like my own son.

"Then the wealthy man immediately addressed him as his child. At that time, even though the impoverished son rejoiced at being treated this way, he nevertheless still considered himself a humble employee. For this reason his father let him continue to sweep dung for twenty years. At the end of this period of time each had come to trust the other. Yet even though the son had free access to his father's house, he still lived in the same place as before. "O Bhagavat! One day the wealthy man became ill and knew he was going to die before long. He said to the impoverished son: This is what I have been thinking and I want you to understand my intentions: I now have plenty of gold, silver, and precious treasures filling my storehouses. Get to know exactly how much is being taken in and out of them. Why do I want you to do this? Because you and I are one and the same. Take good care of our fortune and don't let it be lost! "Then the impoverished son obeyed his instructions. Although he learned everything about the gold, silver, precious treasure, and the storehouses, he never wanted to take even the least amount. Nevertheless he still lived in the same place as before and was still not able to get rid of his feeling of inferiority.

"After a short time had passed the father knew that his son's mind had become composed, that his will had increased, and that he was ashamed of his former feelings. When the father was just on the verge of death he ordered his son to meet the king, ministers, kṣatriyas, householders, and relatives, who had already assembled there. The father then declared: This is my son, my own progeny. When we were in a certain city he left me and fled. He wandered around for more than fifty years undergoing hardships. His original name is Such-and-such, and my name is Such-and-such. Long ago when I was in that city I worried and searched for him. At last and unexpectedly I met up with him. This is my true 83

17b

17c

The Lotus Sutra

son and I am, in truth, his father. All of the fortune I now possess belongs to my son. He already knows about our finances. "O Bhagavat! At that time the impoverished son, hearing what his father said, became extremely happy at having obtained such an unprecedented experience. Then he thought:

I never even considered receiving this; nevertheless, this treasure house has come into my possession, though unsought and unawaited. "O Bhagavat! This very wealthy man is the Tathāgata, and all of us are the heirs of the Buddha. The Tathāgata has always said that we are his children. Because of the triple sufferings, O Bhagavat, we experienced pain, were confused, ignorant and attached to inferior teachings in life after life. Today the Bhagavat has made us think about getting rid of the dung of fallacies regarding the reality of the world and that, in this respect, we diligently strove to attain the nirvana only as one seeking a salary for a single day's labor. We had already attained it and were extremely happy and satisfied with it. We said to ourselves:

Because we have made diligent efforts to comprehend the Buddha's teaching we have attained a great deal.

"But the Bhagavat had formerly perceived that we were attached to desires and content with lowly aspirations. While letting us be so he did not explain that we were to have a portion of the treasure house of the Tathāgata's wisdom and insight. Through the power of skillful means the Bhagavat has taught the wisdom of the Tathāgatas. Although we had attained nirvana from the Buddha as our salary for one day's labor, we thought we had attained much and did not seek the Mahayana.

"Furthermore, we have manifested and explained the wisdom of the Tathāgata for the bodhisattvas; but we ourselves had no aspirations regarding it. "Why is this? The Buddha, knowing that we were content with lowly aspirations, taught us according to what is appropriate through the power of skillful means. But we did not know that we really were the heirs of the Buddha. "Now we fully know that the Bhagavat is unstinting in regard to the wisdom of the buddhas. What is the reason for this? We have actually been the 84

Chapter IV

heirs of the Buddha from long ago, even though we only yearned for the inferior teaching. If we had yearned for the superior teaching, then the Buddha would have taught the teachings of the Mahayana to us. Yet, in this sutra he has taught only the single vehicle. "Now, in the past the Buddha reviled the śrāvakas—those who yearned for the inferior teaching—in the presence of the bodhisattvas, but actually the Buddha inspired them also with the Mahayana. That is why we say that though we originally had no desire to seek the great treasure of the King of the Dharma it has now come to us unsought and unawaited. We have all attained what we should attain as the heirs of the Buddha. "

Thereupon Mahākāśyapa, wanting to elaborate on the meaning of this further, spoke these verses:

Today we have heard the Buddha's words, And we are joyful and ecstatic

At having attained such an unprecedented experience. The Buddha has said

That the śrāvakas will be able to become buddhas. The most magnificent jewels

Have been obtained without being sought or awaited. Suppose there were a young and inexperienced child Who left his father

And ran away to a distant country. He wandered around for more than fifty years. And his worried father looked for him everywhere. The father, exhausted from searching for him, Remained in a city

Where he had a house built

And enjoyed the desires of the five senses. His family built up a vast wealth of much gold, silver, Mother-of-pearl, agate, pearls, lapis lazuli, Elephants, horses, cows, sheep, floats, carriages, Peasants, servants, and other employees. He earned interest through loans and deposits And had buyers and sellers

85

The Lotus Sutra

18a

Throughout all the other regions. He was surrounded by thousands of Myriads of koṭis of people, Who held him in awe; Always loved by the king, And deeply respected by the subjects And powerful families. There were many people Coming and going on different business. He was thus extremely wealthy And very powerful.

And yet as he grew older, He increasingly worried about his son. Day and night he thought: Soon I will die.

My foolish son has abandoned me For over fifty years. What should I do with the Various goods in my treasure houses? At that time the impoverished son Was going from town to town, From one country to another, Seeking food and clothing. Sometimes he obtained them, And sometimes he did not. He was emaciated from hunger, And his body was covered with scabies. Through his wanderings, He gradually reached the city Where his father lived, And, after having been employed At one place after another, Finally ended up at his father's home. At that time the wealthy man 86

Chapter IV

Was sitting within the gate On a lion seat, sheltered by A huge jewel-covered canopy. He was surrounded by his attendants And guarded by his men. Some were counting gold, silver, and jewels; And some were settling the finances, While others were keeping the accounts. The impoverished son saw his father, Who was extremely wealthy and dignified. He wondered if this man were a king Or someone of equal rank. He became intimidated And wondered why he had gone there. He thought to himself: If I stay here for long I will be harassed and coerced into working. Thinking this, he ran away In search of a poor village Where he could find employment. At that time the wealthy man, Who was sitting on the lion seat, Saw his son in the distance. Though he recognized him he told no one, But sent his attendants To pursue him and bring him back. The impoverished son was terrified, Cried out, and collapsed on the ground In confusion, thinking: Since this man has seized me I shall certainly be killed. In vain did I come here In search of food and clothing. 87

The Lotus Sutra

The wealthy man knew that his son's thoughts Were humble and foolish, And that he would not believe what he said, Nor believe that he was his father. Then using skillful means, He dispatched other men With squint eyes, of small stature And little dignity, saying to them: Tell him:

We will employ you

To sweep dung, at double your wages. When he heard this

The impoverished son was overjoyed And returned to sweep dung and clean houses. The wealthy man

Constantly watched his son Through the window and thought That his son was foolish And willingly did menial things. Then the wealthy man Put on torn and filthy clothes, And, holding a dung sweeper, Went out to his son. He approached his son Through this skillful means And said to him:

Work hard!

I have already increased your wages And given you more balm for your feet, Given you sufficient food And warm, thick mats. He further advised him, saying sternly: You should work diligently. 88

Chapter IV

Then he gently added: I will treat you like my son. The wealthy man, being wise, Gradually gave him freedom of the house; And, after twenty years had passed, Let him become involved In the family business. He showed him the gold, Silver, pearls, and crystal, And made him learn about All aspects of the finances. Yet the impoverished son still lived In a thatched hut outside the gate, And considered himself poor, thinking That these things were not his own. The father knew that his son Was gradually becoming more noble; And, wanting to give him his fortune, He assembled the king, ministers, Kṣatriyas, householders, and relatives. He informed this great assembly, saying: This is my son.

He left me and stayed away For fifty years.

Twenty years have already passed Since I saw my son return here. Long ago I lost my son in a certain city And, after wandering around in search of him, I ended up staying here. I entrust to him all the houses and men That I possess.

They are all at his disposal. The son thought:

18b

89

The Lotus Sutra

Long ago I was poor and of lowly aspiration. Now at my father's place I have obtained an immense fortune Of such things as precious jewels and houses. I am overjoyed at having obtained Such an unprecedented experience! The Buddha is also like this. He knew that we yearned for the inferior teaching, So he never taught us

That we should become buddhas. Yet he did tell us that we had attained The stage of noncorruption, That we had achieved the inferior vehicle, And that we were the disciples of the śrāvakavehicle. The Buddha told us to teach that Those who practiced the highest path Would be able to become buddhas. Accepting the Buddha's teaching, We explained the highest path For the great bodhisattvas, Using various explanations and illustrations, And many figures of speech. The heirs of the Buddha

Heard the teachings from us, Contemplated day and night, And practiced diligently. The buddhas instantly made their predictions saying: You will all be able to become buddhas in the future. We have explained the essence Of the treasured teaching of the buddhas Only for the sake of the bodhisattvas, But did not expound it for ourselves. Just as the impoverished son Who, after approaching his father, 90

Chapter IV

Learned of various things Yet did not want them, So, although we explained the treasure house Of the teaching of the buddhas, We never aspired to it. We thought that we had ourselves attained nirvana And considered this enough. We understood only this And did not think there was anything else. Even if we heard

About the pure buddha lands And leading and inspiring sentient beings, We never rejoiced in it. Why is this?

Because although we thought thus: Every existence is quiescent, Neither produced nor extinguished, Neither large nor small, Incorrupted and unconditioned, We felt no eagerness. For days and nights we neither craved for Nor were attached to the wisdom of the buddhas, Neither did we aspire to it. Furthermore, we ourselves thought, With regard to the Dharma itself, That this was the ultimate goal. After practicing the teaching Of emptiness day and night, We were able to shake off The suffering of the triple world, And, bearing our last bodies, Abided in the nirvana with residue. We were led and inspired by the buddhas So that our attainment of the path was not in vain; 18c

91

The Lotus Sutra

And we have already been able To pass on the benefits We received from the Buddha. Although we have expounded The teaching of the bodhisattvas To the heirs of the Buddha To seek the buddha path, We never longed for this teaching. Because he knew our minds The Leader turned away from us. At first he did not arouse our zeal With the explanation that there exists Real profit in the teaching. Just as the wealthy man, Who, knowing that his son was of lowly aspiration, Broadened his son's mind using The power of skillful means, And only then entrusted his entire fortune to him. The Buddha is also exactly like this. He has manifested marvelous things But perceiving that we were content With lowly aspirations. He brought control to our minds using The power of skillful means, And only then taught us the great wisdom. Thus today we have obtained An unprecedented experience. The fact that we have now spontaneously obtained What we had not longed for Is just like the impoverished son Who obtained innumerable jewels. O Bhagavat!

We have now obtained the path and its fruit And have obtained pure sight Into the incorruptible Dharma. 92

Chapter IV

For a long while we have maintained The pure conduct of the Buddha; Today for the first time We have obtained the results. For a long time we have practiced The pure path of discipline and integrity Based on the teaching of the Dharma King, And now we have attained The supreme fruit of noncorruption. We are now real śrāvakas And cause everyone to hear the words "buddha path. "

We are now real arhats and shall be revered Among the devas, humans, māras, and Brahmas In all the worlds.

The Bhagavat, the Great Benefactor, Benefits us with marvelous things By his inspiration and compassion. Who can repay him for it Even in immeasurable koṭis of kalpas! Even if one were to serve him With one's hands and feet, Bow one's head in reverence, And give all kinds of offerings, One could not repay him. Even if one were to bear him On one's head and shoulders Out of deep respect, for as many kalpas As there are sands in the Ganges River, One could not repay him. Or even if one were to honor him With delicious food,

Uncountable jeweled garments, Beddings, various medicines, Famed sandalwood from Mount Oxhead, And various precious jewels; 93

The Lotus Sutra

19a

Or by building temples,

Spreading jeweled clothing and other such things For as many kalpas as there are sands in the Ganges River, One could not repay him.

The buddhas have marvelous, immeasurable, Limitless, inconceivable great transcendent powers. They are the Kings of the Dharma. Without depravities and unconditioned, They are patient in all matters, For the sake of the humble ones. They teach the common people, Who are attached to tangible things, According to what is appropriate to them. All of the buddhas having attained Complete mastery over the Dharma, Perceive the various desires and intentions Of sentient beings and explain the teachings With innumerable illustrations, According to what is appropriate to them. Judging from the roots of good merit That sentient beings have planted in former lives, The buddhas perceive who are mature And who are not.

Considering this in various ways And understanding the distinctions completely, The buddhas teach the single path, Explaining it as three

In accordance with what is appropriate. 94