T262 The Lotus Sutra, Revised Second Edition

Chapter 12: Devadatta

Chapter XII

Devadatta

The Buddha then addressed the assembly of bodhisattvas, and also the devas, humans, and the fourfold assembly, saying: "In the past, immeasurable kalpas ago, I tirelessly sought the Lotus Sutra. Throughout many kalpas I always became a king and made a vow to seek highest enlightenment. My mind became irreversible. Wanting to fulfill the six perfections I diligently carried out practices: unstintingly giving elephants, horses, the seven precious treasures, countries and cities, wives and children, male and female servants, my head, eyes, marrow and brains, the flesh of my body, hands, and feet, without stinginess, not even hesitating to give my own life.

"At that time the lifespan of the people in the world was immeasurable. In order to seek the Dharma I abandoned my kingdom and abdicated my throne to the crown prince. Beating a drum I proclaimed to the four directions that I was seeking the Dharma, saying:

I will be as a servant for the rest of my life to whosoever can teach me the Mahayana.

"At that time there was a sage who came to this king and said: I possess the Mahayana teaching called the Lotus Sutra. If you faithfully obey me I will expound it to you.

"Having heard the sage, the king became joyful and ecstatic and, accompanying the sage, he did everything he was asked. He gathered fruits, drew water, collected firewood, and provided meals. He even provided his own body as a bed for the sage. Yet he never tired in either body or mind and in this way served the sage for one thousand years. For the sake of the Dharma he served him diligently, making certain the sage never lacked for anything. "

At that time the Bhagavat, wanting to elaborate on the meaning of this further, spoke these verses:

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I remember that in the past, many kalpas ago, Although I became king of the world, In order to seek the great Dharma I was never attached to the desires of the five senses. Striking a bell I declared this To the four directions:

If anyone possesses the great Dharma And explains it to me,

I will become his servant. At that time there was a sage called Asita Who came to the great king and said: I possess a subtle and true Dharma That is rare in the world. If you are able to practice it, I will explain it to you!

On hearing what the sage said The king became overjoyed. He immediately accompanied the sage And performed whatever he was asked. He gathered firewood and various fruits And respectfully offered them whenever requested. Because he longed for the True Dharma, He never tired in body or mind. For the sake of sentient beings He diligently sought everywhere the great Dharma. He never sought it for his own sake Nor for the desires of the five senses. For this reason, although a great king, He diligently sought and attained this Dharma, Ultimately becoming a buddha. That is why I now tell you this. The Buddha addressed the monks, saying: "The king at that time was I myself, and the sage was he who is now Devadatta. Through the virtuous 180

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friendship of Devadatta I was able to become endowed with the six perfections, benevolence, compassion, sympathetic joy, generosity, the thirty-two marks, the eighty excellent characteristics, reddish-gold skin, the ten powers, the four kinds of fearlessness, the four methods of gaining trust, the eighteen excellent qualities, the transcendent powers, and the power of the path. It is all due to the good and virtuous friendship of Devadatta that I attained complete enlightenment and extensively saved innumerable sentient beings. "

The Buddha addressed the fourfold assembly, saying: "After immeasurable kalpas have passed, Devadatta will then become a buddha called Devarāja, 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. His world will be called Deva so pānā. At that time the Buddha Devarāja will abide in the world for twenty intermediate kalpas and extensively teach the True Dharma to sentient beings. Sentient beings equal in number to the sands of the Ganges River will attain arhatship. The thought of a pratyekabuddhahas awakened in incalculable numbers of sentient beings. The thought of the highest path will awaken in sentient beings equal in number to the sands of the Ganges River, and they will become convinced of the nonarising of all dharmas and reside in the stage of nonretrogression.

"Then, after the parinirvāṇaof the Buddha Devarāja, the True Dharma will abide in the world for twenty intermediate kalpas. A seven-jeweled stupa, sixty yojanas in height and forty yojanas in both length and width, will be built for all his relics; and all the devas and humans will honor and revere this beautiful seven-jeweled stupa with various flowers, scented powders, burning incense, fragrant ointments, clothing, necklaces, banners, flags, jeweled canopies, music, and songs. Incalculable sentient beings will attain arhatship. Innumerable sentient beings will be enlightened as pratyekabuddhas; and the thought of enlightenment will awaken in an inconceivable number of sentient beings, and they will reach the stage of nonretrogression. "

The Buddha addressed the monks, saying: "If, in the future, there are sons and daughters of a virtuous family who, upon hearing the Devadatta chapter of the Lotus Sutra,accept it with pure minds and without doubt, they shall not fall into the realms of hell or to the states of hungry ghosts or of animals, but will be born in the presence of the buddhas in the ten directions. Wherever 181

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they may be, they will always hear this sutra. If they are born among humans or devas, they will enjoy a supreme and delightful contentment; and if in the presence of a buddha, they will be born spontaneously in a lotus flower. "

At that time, in the lower region there was a bodhisattva called Prajñā kūṭa who was accompanying the Bhagavat Prabhūtaratna. He urged the Buddha Prabhūtaratna to return to their original land. The Buddha Śākyamuni addressed Prajñākūṭa, saying: "O son of a virtuous family! Wait for a moment! There is a bodhisattva called Mañjuśrī. Let us meet him together and discuss the True Dharma. After that you can return to your original land. "

At that time Mañjuśrī, sitting on a thousand-petaled lotus flower as large as a carriage wheel, together with attendant bodhisattvas also seated on jeweled lotus flowers, emerged spontaneously out of the ocean from the palace of the nāga king Sāgara and floated in midair. Arriving at Mount Gṛdhrakūṭa they descended from the lotus flowers and went into the presence of the buddhas, where they bowed until their foreheads touched the feet of both Bhagavats. Having honored them, Mañjuśrī approached Prajñā kūṭa. They greeted each other and withdrew to sit at one side. Then Bodhisattva Prajñā kūṭa asked Mañjuśrī, saying: "Your Eminence! How many sentient beings did you lead and inspire at the palace of the nāgaking?" Mañjuśrī answered: "The number is immeasurable and incalculable. It is not possible to express it in words nor is it possible to calculate it with one's mind. Wait a moment and you will have proof!"

Before he had finished speaking, innumerable bodhisattvas emerged from the ocean, seated on jeweled lotus flowers. Arriving at Mount Gṛdhrakūṭa they floated in midair. All of these were bodhisattvas who had been led and inspired by Mañjuśrī. Those who had perfected the bodhisattva practices discussed the six perfections together. Those who were originally śrāvakas explained the śrāvakapractices in the air; and now they all practice to understand the meaning of emptiness of the Mahayana. Mañjuśrī said to Prajñākūṭa: "Thus did I lead and inspire people in the ocean!"

Thereupon Bodhisattva Prajñākūṭa spoke these verses in praise: O One of great wisdom, virtue, and courage!

This assembly and I have now all witnessed that

You have led and inspired

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Incalculable numbers of sentient beings.

You have expounded the essential character of dharmas And revealed the teaching of the single vehicle.

You have extensively led many sentient beings,

Causing them to quickly attain enlightenment.

Mañjuśrī said: "In the ocean I always expounded only the Lotus Sutra. "

Then Prajñākūṭa questioned Mañjuśrī, saying: "This sutra is profound and subtle. It is a jewel among sutras and rare in the world. If sentient beings diligently strive to practice this sutra, will they immediately become buddhas or not?"

Mañjuśrī answered: "Yes, they will. There is the daughter of the nāga king Sāgara who is only eight years old. She is wise; her faculties are sharp; and she also well knows all the faculties and deeds of sentient beings. She has attained the power of recollection. She preserves all the profound secret treasures taught by the buddhas, enters deep meditation, and is well capable of discerning all dharmas. She instantly produced the thought of enlightenment and attained the stage of nonretrogression. She has unhindered eloquence and thinks of sentient beings with as much compassion as if they were her own children. Her virtues are perfect. Her thoughts and explanations are subtle and extensive, merciful, and compassionate. She has a harmonious mind and has attained enlightenment.

"

The Bodhisattva Prajñākūṭa said: "I see the Tathāgata Śākyamuni who has been incessantly carrying out difficult and severe practices for immeasurable kalpas, accumulating merit and virtue while seeking the bodhisattva path. Looking into the great manifold cosmos, there is not a single place even the size of a mustard seed where this bodhisattva has not abandoned his life for the sake of sentient beings. He attained the path to enlightenment only after this. It is hard to believe that this girl will instantly attain complete enlightenment.

"

Before he had finished speaking the daughter of the nāgaking suddenly appeared in their presence. Bowing until her forehead touched their feet, she withdrew to one side and spoke these verses in praise: The Buddha is deeply versed

In the characteristics of good and evil,

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And he completely illuminates the ten directions. His subtle and pure Dharma body Is endowed with the thirty-two marks; With the eighty good characteristics Is his Dharma body adorned.

He is adored by devas and humans, And honored by nāgas.

There is no sentient being

Who does not pay him homage.

Moreover, that I will attain enlightenment Upon hearing him

Can only be known by a buddha.

I will reveal the teaching of the Mahayana And save suffering sentient beings. At that time Śāriputra spoke to the daughter of the nāgaking, saying: "You say that you will soon attain the highest path. This is difficult to believe. Why is this? The female body is polluted; it is not a fit vessel for the Dharma. How can you attain highest enlightenment? "The buddha path is long. One can only attain it after diligently carrying out severe practices, and completely practicing the perfections over immeasurable kalpas. Moreover, the female body has five obstructions. The first is the inability to become a great Brahma. The second is the inability to become Śakra. The third is the inability to become Māra, and the fourth is the inability to become a universal monarch (cakravartin). The fifth is the inability to become a buddha. How can you with your female body quickly become a buddha?"

Then the daughter of the nāga king presented to the Buddha a jewel worth the great manifold cosmos, and the Buddha accepted it. The daughter of the nāgaking spoke to Bodhisattva Prajñā kūṭa and the noble Śāri putra, saying: "I offered a jewel and the Bhagavat accepted it. Was that done quickly or not?"

They answered, saying: "It was done extremely quickly!" The daughter said: "Through your transcendent powers watch me become a buddha even more quickly than that!" 184

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Then the assembly there all saw the daughter of the nāgaking instantly transform into a man, perfect the bodhisattva practices, go to the vimalā world in the south, sit on a jeweled lotus flower, and attain highest, complete enlightenment, become endowed with the thirty-two marks and eighty excellent characteristics, and expound the True Dharma universally for the sake of all sentient beings in the ten directions.

Then the bodhisattvas, śrāvakas, eight kinds of devas, nāgas, and so on, humans and nonhumans of the sahāworld, all saw in the distance that the daughter of the nāgaking had become a buddha and was universally teaching the Dharma for the sake of the humans and devas in that assembly. They rejoiced greatly and honored her from afar.

On hearing the Dharma, incalculable numbers of sentient beings became enlightened and attained the stage of nonretrogression. Incalculable numbers of sentient beings received their predictions to the path and the vimalāworld quaked in six ways. In the sahāworld three thousand sentient beings attained the stage of nonretrogression, and three thousand sentient beings, in whom the thought of enlightenment had awakened, received their predictions. The Bodhisattva Prajñākūṭa, Śāriputra, and the entire assembly accepted and believed in silence.

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Chapter XIII

Perseverance

At that time Bodhisattva Mahāsattva Bhaiṣajyarāja and Bodhisattva Mahāsattva Mahāpratibhāna made this declaration in the presence of the Buddha, together with two thousand bodhisattvas: "O Bhagavat! We entreat you not to be concerned since, after the Buddha's parinirvāṇawe will preserve, recite, and teach this [Lotus] Sutra! In the troubled world to come, sentient beings will have hardly any roots of good merit but will have excessive pride and will be greedy to receive offerings. They will increase their roots of bad merit and thus will be far away from liberation. It will be difficult to lead and inspire them. Therefore, we will produce the power of great patience and recite, preserve, teach, and copy this sutra as well as pay it homage in various ways, even willingly giving up our bodies and lives. "

Then in the assembly, five hundred arhats who had received their predictions addressed the Buddha, saying: "O Bhagavat! We also declare that in other lands we will extensively teach this sutra.

"

Moreover, eight thousand of those who had received their predictions, including those who had more to learn and those who did not, rose from their seats and with their palms pressed together, faced the Buddha and made this declaration: "O Bhagavat! We also will extensively teach this sutra in other lands. Why is this? Because in the sahāworld there are many erring people, with excessive pride and superficial virtue, those who are quick to anger, deceitful, and untrue.

"

Thereupon the Buddha's aunt, the nun Mahāprajāpatī Gautamī, with six thousand nuns, some of whom had more to learn and some who did not, rose from their seats and with their palms pressed together gazed attentively at the Buddha, never turning their eyes away. Then the Bhagavat spoke to Mahāprajā patī Gautamī, saying: "Why are you anxiously staring at the Tathāgata? Are you thinking that I have not given you your prediction of highest, complete enlightenment? O 187

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Mahāprajāpatī Gautamī! I have previously said that all of the śrāvakas would receive their predictions. Now if you wish to know your prediction, I will tell you that in the future you will become a great expounder of the Dharma, taught by sixty-eight thousand koṭis of buddhas. These six thousand nuns, some of whom have more to learn and some who do not, will all become expounders of the Dharma together. In this way you will gradually be able to complete the bodhisattva path and become a buddha called Sarvarūpa saṃdarśana, 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. O Mahāprajāpatī Gautamī! This Buddha Sarvarūpasaṃdarśana will give predictions of highest, complete enlightenment one by one to bodhisattvas totaling six thousand in number. "

Then the nun Yaśodharā, the mother of Rāhula, thought this: "While giving the predictions, the only name the Bhagavat did not mention was mine.

"

The Buddha addressed Yaśodharā, saying: "In the future you will cultivate the bodhisattva practice of the teachings of hundreds of thousands of myriads of koṭis of buddhas. You will become a great expounder of the Dharma, and gradually complete the buddha path. In a land called Bhadrā you will become a buddha called Raśmiśatasahasraparipūrṇadhvaja, 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. This buddha's lifespan will be for immeasurable, incalculable kalpas. "

At that time the nun Mahāprajāpatī Gautamī and the nun Yaśo dharā together with their attendants all rejoiced greatly at having attained such an unprecedented experience. In the presence of the Buddha they immediately spoke in verse, saying:

O Bhagavat! As a great leader

You bring ease to devas and humans.

Having heard our predictions,

Our minds are at peace

And we are content.

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Having spoken this verse all the nuns addressed the Buddha, saying: "O Bhagavat! We also will extensively expound this sutra in other lands. "

Then the Bhagavat saw eighty myriads of koṭis of nayutas of bodhisattva mahāsattvas, all of whom were at the stage of nonretrogression. They had turned the irreversible wheel of the Dharma and attained the power of recollection. Arising from their seats they went before the Buddha with their palms pressed together and with this wholehearted thought: "If the Bhagavat commands us to preserve and teach this sutra, then we will extensively expound this Dharma exactly as the Buddha has taught. "

They also thought: "The Buddha now keeps silent and does not command us. What should we do?"

Then all of the bodhisattvas, respecting the Buddha's intention and also wanting to fulfill their original vow, uttered a lion's roar in the presence of the Buddha and declared: "O Bhagavat! After the Tathāgata's parinirvāṇa we will roam throughout the worlds of the ten directions enabling sentient beings to copy, preserve, and recite this [Lotus] Sutra, and to explain its meaning, practice it according to the Dharma, and remember it correctly. This will all be due to the Buddha's majestic power. "O Bhagavat! We entreat you to protect us from afar while we are in other quarters.

"

Immediately after that, all of the bodhisattvas spoke these verses in unison:

We entreat you not to be concerned Because we will extensively teach In the fearful, troubled world,

After the Buddha's parinirvāṇa.

We will be patient

With those who are ignorant,

Those who disparage others with evil words, Or who attack us with sticks and swords. Monks in this troubled world

Will have false wisdom

And be deceitful.

They will think they have attained 189

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What they have not, and their minds Will be full of conceit.

Then there will be those who dwell In tranquil forests wearing rags, With the thought that they alone practice the true path, And who look down on those who lead worldly lives. There will be those who teach the Dharma To laypeople only out of greed for offerings, Yet they will be respected in the world As if they were arhats endowed with The six transcendent powers. The minds of such people are in error; They are always thinking about worldly matters; And they enjoy pointing out our faults, Playing the role of the forest dwellers, Thus they will say such things as: All of these monks here

Teach heretical doctrines Because they are greedy for profit! They have fabricated this sutra To deceive the people of the world, And they explain this sutra Out of desire for fame!

They always want to slander us In the great assembly;

They slander us to the kings, Ministers, brahmans, householders, And to other monks, saying that we are evil. They say:

These are people of false views Who teach heretical doctrines. Since we revere the Buddha, We will be patient with their wickedness. 190

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They will mockingly address us, saying: All you buddhas!

We will be patient with

These scornful words.

In the troubled world of the Age of [the Decadent Dharma] There are many fearful things. People possessed by evil spirits Will scorn and slander us.

But we shall wear the armor of patience Because we trust and revere the Buddha; And we will persevere under these difficulties In order to teach this sutra. We will not be attached to our bodies or lives We only desire the highest path. In the future we will preserve What the Buddha has entrusted us with. The Bhagavat himself must know That the erring monks in the troubled world Will not understand the Dharma Taught by the Buddha through skillful means, According to what is appropriate to sentient beings. They will utter evil words with angry countenances, And they will repeatedly expel us, And keep us away from the monasteries and stupas. There will be many evils such as this. We will all endure in these matters Because we remember the Buddha's decree. If there are any people seeking this Dharma In villages or cities, we will all go there And teach the Dharma entrusted to us by the Buddha. Because we are the Bhagavat's ambassadors, Wherever we go we have nothing to fear. We will skillfully teach the Dharma. We entreat you, O Buddha, to be at ease. 191

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In the presence of the Bhagavat, And all of the buddhas who have come From the ten directions, We make this declaration. O Buddha! You know our intentions! 192

Chapter 14: Ease in Practice

Chapter XIV

Ease in Practice

Thereupon the Prince of the Dharma, Bodhisattva Mahāsattva Mañ juśrī addressed the Buddha, saying: "O Bhagavat! These bodhisattvas are very rare. In respectful obedience to the Buddha they have made this great vow: 'In the troubled world to come, we will preserve, recite, and teach this Lotus Sutra!' "O Bhagavat! How can these bodhisattva mahāsattvas teach this sutra in the troubled world to come?"

The Buddha addressed Mañjuśrī, saying: "If the bodhisattva mahā sattvas want to teach this sutra in the troubled world to come, they should abide in the four kinds of practices. The first is to establish the sphere of their bodhisattva practice and the sphere of their relationships and thereupon expound this sutra for the sake of sentient beings.

"O Mañjuśrī! What is the sphere of the practice of the bodhisattva mahāsattva? If a bodhisattva mahāsattva abides in the stage of perseverance, is gentle, tranquil, nonviolent, and unafraid; and furthermore if he remains unmoved with regard to existent things and perceives them in their true aspect, and neither acts nor discriminates, this is called the sphere of the practice of the bodhisattva mahāsattva.

"What is the sphere of the relationships of the bodhisattva mahāsattva? The bodhisattva mahāsattvashould not consort with kings, princes, ministers, and chief officials. He should not consort with heretics, brahmans, Jains, and others, or with worldly writers, critics of poetry, materialists, or extreme materialists. Nor should he become acquainted with pranksters, boxers, wrestlers, clowns, and various jugglers, nor with outcastes and people who raise boars, sheep, chickens, and dogs, nor with hunters, fishermen, and those with evil conduct. A bodhisattva should teach such people the Dharma if they come to him, but expect nothing.

"Nor should a bodhisattva consort with monks, nuns, laymen, and laywomen who seek the śrāvakavehicle. Nor should he greet them. The bodhisattva should avoid their company in chambers, on roads, or while in lecture 193

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halls, and not remain with them. If they come, teach them the Dharma according to their capacities, but expect nothing! "Moreover, O Mañjuśrī! The bodhisattva mahāsattvashould expound the teaching without any thought of desire for, or wish to see, a woman's body. "If a bodhisattva enters someone else's home he should not talk to young girls, maidens, and widows. A bodhisattva should also not approach the five kinds of impotent men nor be intimate with them. He should not enter someone else's home alone; and if for any reason he should enter it alone a bodhisattva should do nothing but singlemindedly contemplate the Buddha. "If he should teach the Dharma to women he should not show his teeth when smiling nor reveal his chest. A bodhisattva should not be intimate with them even for the sake of the Dharma. How much less for other things! "A bodhisattva should take no pleasure in keeping young disciples, śrāmaṇeras, or young boys. Nor should he take pleasure in having the same teacher as them. He should always take pleasure in meditation and, in a quiet place, practice to control his mind. O Mañjuśrī! This is what is known as the first sphere of relationships.

"Furthermore, the bodhisattva mahāsattvas perceive the emptiness of all dharmas in their true aspect. All things are unerring, unmoving, nonreturning, irreversible, and like empty space which lacks substance. They are beyond all language. They are not produced, nor do they emerge, nor do they arise. They do not have any name or mark, and in reality they have no substance. They are immeasurable, limitless, without obstacles or obstructions. They exist only through dependent origination, arising through error. That is why I teach the permanent joy of perceiving the aspects of all existent things in this way. This is what is known as the second sphere of relationships of a bodhisattva mahāsattva.

"

At that time the Bhagavat, wanting to elaborate upon the meaning of this further, spoke these verses:

If, in the troubled world to come,

A bodhisattva with a fearless mind

Wants to teach this sutra,

He should enter the sphere

Of the bodhisattva practice

And the sphere of relationships.

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He should always stay away from kings, Princes, ministers, chief officials, Dangerous pranksters, outcastes, Heretics, and brahmans.

He should not consort

With excessively proud scholars, Who are attached to scriptures of the inferior vehicle Contained in the three baskets (Tripiṭaka); Nor with monks who violate the precepts, With those who call themselves arhats, Nor with nuns who like to joke and laugh. He should not become acquainted with laywomen Who are attached to the desires of the five senses, And seek nirvana in their present lives. If these people come to the bodhisattva With good intentions

In order to hear about the buddha path, The bodhisattva should then fearlessly Teach them the Dharma

Without any expectations. A bodhisattva should not Become intimately acquainted With widows, maidens,

Or impotent men.

Nor should he consort

With slaughterers, butchers, hunters, Or fishermen who kill for profit. He should not consort

With people such as those Who make a living

From selling meat

Or from pandering prostitutes. He should never become acquainted With dangerous wrestlers, Or the varieties of jugglers or courtesans. 37c

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He should not teach the Dharma To a woman alone in a quiet place. When he teaches the Dharma He should not joke or laugh. If he enters a village to beg for food He should be accompanied by a monk. If there is no monk he should Singlemindedly contemplate the Buddha. This is what is known as The sphere of the bodhisattva practice And the sphere of relationships. Within these two spheres He can teach at ease. He should not practice The superior, mediocre, or inferior teachings, The conditioned and the unconditioned, Or the teaching of the real and the unreal. Nor should he discriminate Between men and women. He should not acquire, comprehend, Or perceive any phenomenon. This is what is known As the sphere of the

Bodhisattva practice. All dharmas are empty and without substance, Impermanent, without origination or cessation. This is known as the sphere Of the relationships of the wise. Through the error of discrimination One sees all existent things As existing or nonexisting, Real or unreal,

Produced or unproduced. Being in a quiet place, the bodhisattva Carries out practices to control his mind 196

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And remains as firm and unmoved As Mount Sumeru.

He should regard all dharmas As being without substance, Like empty space

Which has no firmness. All dharmas are neither produced Nor do they emerge;

They are immovable, nonreturning, And always remain in their single character. This is known as the sphere of relationships. Any monk after my parinirvāṇa Who enters the sphere of practice And the sphere of relationships Will not be disheartened When he teaches this sutra. A bodhisattva, at proper times, Should enter a quiet chamber And contemplate all dharmas With correct thoughts, According to the meaning. Arising from meditation he should reveal And expound this sutra To kings, princes, ministers, and brahmans. Then his mind will be at ease and unafraid. O Mañjuśrī!

This is the bodhisattva Who firmly abides in the Dharma from the beginning And in the world to come will be able To teach the Lotus Sutra. "Furthermore, O Mañjuśrī, after the Tathāgata's parinirvāṇa, anyone who wants to teach this sutra in the Age of the Decadent Dharma should abide in ease of practice. When he expounds or recites this sutra he should not take pleasure in talking about the faults of people or of the sutra. Nor 38a

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should he slander other expounders of the Dharma or talk of the good and bad, strong and weak points of others. "As for the śrāvakas, a bodhisattva should not name them and point out their faults, nor name them and praise their virtues. Moreover, he should not feel any hatred; because if he skillfully practices ease of mind in this way, those who listen to him will not oppose his intentions. If he is asked difficult questions, he should not answer using the teaching of the inferior vehicle. He should take his explanation only from the Mahayana, which will enable them to attain omniscience.

"

At that time the Bhagavat, wanting to elaborate the meaning of this further, spoke these verses: The bodhisattva should always willingly Teach the Dharma at ease,

Establishing his seat in a pure place. He should anoint his body with oil To cleanse himself of dirt,

And put on new, clean clothing. Both his outer garments and undergarments being pure, Sitting comfortably on the Dharma seat, He should teach according to the questions. If there are any monks, nuns, laymen, and laywomen, Or kings, princes, subjects, officials, and commoners, Using subtle ideas he should teach them With a composed countenance.

If they have difficult questions He should answer in accordance with the meaning, Expounding and illuminating it With various explanations and illustrations. Through these skillful means

He should awaken the thought of Enlightenment in them all,

Gradually benefiting them,

And causing them to enter the buddha path. Ridding them of idle minds

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And lazy thoughts,

As well as anxieties,

He should compassionately Teach the Dharma.

He should continuously expound The teaching of the highest path Both day and night, using various explanations And incalculable illustrations. Revealing this to sentient beings He will cause them all to rejoice. He should not expect to receive any clothing, Bedding, food and drink, or medicine. He should only singlemindedly think Of teaching the Dharma,

Gain mastery of the buddha path, And enable sentient beings also to attain it. It is exactly this kind of offering That brings great benefit and ease. After my parinirvāṇaif there is any monk Who is able to explain the Lotus Sutra, His mind will be free from the obstructions of Jealousy, anger, and anxiety. He will also be without sorrows And no one will slander him. He will not be afraid of being Attacked with swords and sticks; And he will not be expelled from the sangha, Because he abides in perseverance. The wise skillfully compose Their minds in this way

And can abide in ease,

As I have described above. One would not be able to fully Describe the qualities of such a person Through calculations and illustrations, 38b

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Though they lasted for

Thousands of myriads of koṭis of kalpas.

"Furthermore, O Mañjuśrī, in the future when the Dharma becomes extinct, any bodhisattva mahāsattvawho preserves and recites this sutra will not feel jealous or be deceitful, nor will he insult those who study the buddha path by pointing out their good qualities or their deficiencies. "If there are any monks, nuns, laymen, and laywomen who are seeking the śrāvakavehicle, the pratyekabuddhavehicle, or the bodhisattva path, a bodhisattva will not worry them, causing them to have doubts by saying: You are very far away from the path and will never be able to attain omniscience. Why is this? Because you are negligent and idle in the path.

"Moreover, a bodhisattva also should not devise hollow sophistries concerning the teachings and argue about them. In him the thought of great compassion for all sentient beings should awaken, together with the thought that all Tathāgatas are compassionate fathers and that all bodhisattvas are great teachers. He should always deeply respect and pay homage to all of the great bodhisattvas in the ten directions. He should teach the Dharma equally to all sentient beings in accordance with the Dharma, explaining neither too much nor too little. Nor should he teach too much even to those who are deeply enthusiastic about hearing the Dharma.

"O Mañjuśrī! In the future world, when the Dharma is to be extinguished, this bodhisattva mahāsattva, having perfected the third sphere of ease in practice, will not be perplexed when he teaches this Dharma. He will become acquainted with good fellow students who will recite this sutra together. He will also acquire a great following who come to hear his teaching, preserve it after hearing it, recite it after preserving it, teach it after reciting it, copy it after teaching it, and enable others to copy, respect, honor, praise, and pay homage to the [Lotus] Sutra.

"

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

If anyone wants to teach this sutra,

He should get rid of jealousy, anger,

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Pride, flattery, deceitfulness, and falsity. He should always practice honest conduct. He should not slander others

Or make up fallacies about the Dharma. Nor should he cause others to be doubtful by saying: You will not become a buddha.

This heir of the Buddha who teaches the Dharma Should always be gentle, patient, And compassionate to all.

He should never have lazy thoughts. He should respect the great bodhisattvas In the ten directions who practice the path Out of their compassion for sentient beings, And think that they are his great teachers. He should think that all the Buddha Bhagavats are the most excellent fathers. Destroying arrogance, he should teach The Dharma without obstructions. The third sphere of the teaching Of ease in practice is like this. The wise should preserve it.

Those who practice wholeheartedly and at ease Will be honored by innumerable sentient beings. "Furthermore, O Mañjuśrī, in the future world when the Dharma is to be extinguished, any bodhisattva mahāsattva who preserves this Lotus Sutra will awaken the thought of great kindness toward lay Buddhists and renunciants and also awaken the thought of great compassion toward non-bodhi sattvas. He should think: People like these have really missed the Tathāgata's teaching of the Dharma according to their capacities through skillful means. They do not hear, know, or realize it. They do not ask, believe, or understand. Those people do not even ask questions about this sutra, believe it, or understand it. When I attain highest, complete enlightenment, wherever 38c

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I am, I will lead them and enable them to abide in this teaching through my transcendent powers and power of wisdom.

"O Mañjuśrī! After the Tathāgata's parinirvāṇa, this bodhisattva mahāsattva,who has perfected the fourth sphere of the teaching of ease in practice, will be faultless when he teaches this Dharma. He will always be paid homage to, respected, honored, and praised by monks, nuns, laymen, laywomen, kings, princes, ministers, commoners, brahmans, and householders. The devas in the sky will always accompany him in order to hear the Dharma. If he is in a village, city, secluded spot, or forest and the people want to come and ask difficult questions, the devas will protect him both day and night, always for the sake of the Dharma, and he will cause all of those who listen to him to rejoice. Why is this? Because this sutra is preserved through the transcendent powers of all the buddhas of the past, present, and future. "O Mañjuśrī! Even the title of this Lotus Sutracannot be heard in incalculable lands. How much more is it unable to be seen, accepted, preserved, and recited!

"O Mañjuśrī! Suppose a very powerful noble emperor wanted to subdue other countries with his might, but the lesser kings would not obey his command. In such a case the noble emperor gathers an army together to overcome them. He recognizes the soldiers who have committed brave deeds in war and, greatly rejoicing, he bestows boons according to their merit, such as estates, villages, cities, garments, ornaments, various treasures, gold, silver, lapis lazuli, mother-of-pearl, agate, coral, amber, elephants, horses, chariots, servants, and subjects, but he never gives them the precious jewel in his topknot. Why is this? Because only the noble emperor has this precious jewel in his topknot. If the emperor gives it away his attendants would certainly be very surprised and mistrustful.

"O Mañjuśrī! The Tathāgata is exactly like this. He has attained the land of the Dharma through his powers of concentration and wisdom. Thus he has become the king of the triple world. Since the mārakings will not obey him, the wise and noble generals of the Tathāgata come to do battle with them. The Tathāgata rejoices at the meritorious ones and teaches various sutras to the fourfold assembly, gladdening them. He bestows upon them the property of all the teachings about concentrations, liberations, faculties without corruption, and powers. He also bestows upon them the city of nirvana. Saying that they 202

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have attained nirvana, he leads their minds onward and gladdens them all. And yet he does not teach them the Lotus Sutra.

"O Mañjuśrī! It is just as if the noble emperor finally gives the jewel that has been long concealed in his topknot. Although he perceived the great merit of those soldiers and was deeply pleased, he did not rashly give them the marvelous jewel. The Tathāgata is also exactly like this. Since he is the great King of the Dharma in the triple world he inspires all the sentient beings through the Dharma. When he sees the wise and noble soldiers who have done battle with the māra of the five aggregates, the māra of desires, and the māraof death, who have great merit in battle, and have extinguished the three poisons, left the triple world, and broken out of Māra's net, he then rejoices greatly. He now teaches the Lotus Sutra,which is treated with hostility by the entire world and is difficult to believe in, and which he has never taught before, and enables sentient beings to attain omniscience. "O Mañjuśrī! This Lotus Sutrais the ultimate teaching of all the Tathāgatas, the most profound among all the teachings, and conferred at the very end. It was in the same way that the very powerful and noble emperor gave the jewel after having preserved it for a long time. "O Mañjuśrī! This Lotus Sutra is the secret treasure house of all the Buddha Tathāgatas, and the foremost among all the sutras. The Buddha has preserved it for a long time and he has not taught it indiscriminately. Now, for the first time he teaches it.

"

At that time the Bhagavat, wanting to elaborate on the meaning of this further, spoke these verses:

Always practice patience

And be compassionate toward all,

Since only then can one expound

A sutra praised by the Buddha!

In the future those who preserve this sutra

Should be compassionate and kind toward

Lay Buddhists, renunciants, and non-bodhisattvas,

Saying:

Those who have not heard this sutra

Or who do not believe in it

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39b

Have consequently lost a great opportunity. When I attain the buddha path I will expound this teaching Through various skillful means And enable them to abide in it. Suppose there was a powerful, noble emperor Who bestows upon those soldiers meritorious in battle Various gifts of elephants, horses, chariots, conveyances, Ornaments, estates, villages, cities, garments, Various treasures, servants, and wealth. He gives these gifts with joy. If there is anyone who has been brave And has performed difficult deeds, The noble emperor gives

The precious jewel in his topknot. The Tathāgata is exactly like this. He is the emperor of all the teachings. Out of his great compassion, And through his treasury of wisdom And great power of patience, He inspires the world according to the Dharma. Seeing all the sentient beings suffering, Seeking liberation

And doing battle with the māras, He explains various teachings for the beings And teaches various sutras With his great skillful means. Knowing that the sentient beings have Finally attained the power to understand, He teaches this Lotus Sutraonly at the very end, Just like the noble emperor Who gave the jewel in his topknot. This sutra is the utmost, Superior to all the sutras. 204

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I have constantly preserved it And have not revealed it indiscriminately. Now is the right time to teach it to you. After my parinirvāṇa

Those seeking the buddha path, Who want to attain ease and expound this sutra, Should become familiar with these four spheres Of the teaching concerning ease in practice. Those who recite this sutra will always Be free from anxiety and illness, And will have a noble countenance. They will not be born into poverty, Lowliness or ugliness.

Sentient beings will want to meet them Just as they long to meet a wise seer, And all of the devaputras will serve them. Sticks and swords cannot hurt them, And poison cannot harm them. If people slander them

Those slanderers' mouths will be sealed up. They will travel fearlessly Like a lion king, and

The light of their wisdom Will illuminate just like the sun. If they dream they see only subtle things. They see the Tathāgatas seated on lion seats, Teaching the Dharma to the assembly Of monks surrounding them. They see nāgas and asuras, As numerous as the sands of the Ganges River, Honoring the Tathāgatas

With their palms pressed together. Revealing themselves,

They teach the Dharma to these beings. They also see the buddhas, with golden bodies, 205

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39c

Emitting immeasurable rays of light Which illuminate universally, And expounding various teachings With beautiful voices like Brahma's. To the fourfold assembly The Buddha teaches the highest Dharma. Revealing themselves among them, They praise the Buddha

With palms pressed together. Hearing the Dharma they rejoice And pay homage to the Buddha. They attain the power of recollection And achieve the wisdom of nonretrogression. The Buddha, knowing their minds, And that they have deeply entered the buddha path, Gives them a prediction of the highest, Complete enlightenment, saying: O son of a virtuous family! In the future you will attain immeasurable Wisdom and the great path of the Buddha. Your land will be pure and vast, Beyond all comparison.

The fourfold assembly will also be there Listening to the Dharma with their palms Pressed together.

They who recite this sutra also see themselves In mountain forests, practicing excellent teachings, Experiencing the real aspect, Deeply entering into concentration, And looking at the buddhas in the ten directions, All of whom have golden bodies Adorned with a hundred auspicious marks. They will always have such pleasant dreams And, hearing the Dharma taught, 206

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They will teach it to others. They will also dream about becoming The king of a realm who abandons his palace And retinue, and the highly pleasing Desires of the five senses,

Approaches the terrace of enlightenment, Sits on the lion seat under the bodhitree, Attains the wisdom of all the buddhas After seeking the path for seven days, And who, arising, turns the wheel of the Dharma After having attained the highest path. They will teach the Dharma to the fourfold assembly For thousands of myriads of koṭis of kalpas. Explaining the true and incorruptible Dharma, They will save innumerable sentient beings. Later they will enter nirvana Just as smoke dies away

When the flame of a candle is extinguished. If anyone in the troubled world to come Teaches this highest Dharma

They will attain great benefits Like the merits mentioned above. 207

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Bodhisattvas Emerging

from the Earth

At that time the bodhisattva mahāsattvas, who had arrived from other lands and whose number exceeded that of the sands of eight Ganges Rivers, stood up in the great assembly, bowed with their palms pressed together, and then spoke to the Buddha, saying: "O Bhagavat! If you give us permission to diligently strive to preserve, recite, copy and pay homage to this [Lotus] Sutra after the parinirvāṇaof the Buddha in this sahāworld, then we will extensively teach it in this land. "

Then the Buddha addressed the assembly of bodhisattva mahā sattvas, saying: "Enough, O sons of a virtuous family! There is no need for you to preserve this sutra. Why is this? In my sahā world there are bodhisattva mahāsattvas, equal to the sands of sixty thousand Ganges Rivers in number; and each of these bodhisattvas, in turn, has a retinue equal to the sands of sixty thousand Ganges Rivers. After my parinirvāṇathey can preserve, recite, and extensively teach this sutra.

"

When the Buddha said this all the lands of the great manifold cosmos in the sahāworld quaked and the earth split. From out of this crevice there simultaneously appeared incalculable thousands of myriads of koṭis of bodhisattva mahāsattvas. All of these bodhisattvas had golden bodies endowed with the thirty-two marks and radiating immeasurable rays of light. They had all previously been living in the space under the earth of the sahāworld. Having heard the sound of Śākyamuni's teaching, all of these bodhisattvas emerged from below.

Each of those bodhisattvas presided over a great assembly and each led a retinue equal to the sands of sixty thousand Ganges Rivers in number. How much more numerous were the bodhisattvas who emerged leading retinues equal in number to the sands of fifty thousand, forty thousand, thirty thousand, twenty thousand, or ten thousand Ganges Rivers! How much more numerous 209

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were the bodhisattvas who emerged leading retinues even equal to the sands of one Ganges River, half a Ganges River, a quarter of a Ganges River, or even just one thousandth of a myriad of a koṭiof a nayutaof the sands of a Ganges River! How many more retinues were there numbering thousands of myriads of koṭis of nayutas! How many more retinues were there numbering myriads of koṭis! How many more were those numbering ten million, one million, or even ten thousand! How many more were those numbering one thousand, one hundred, or even ten! How much more numerous were bodhisattvas leading disciples numbering five, four, three, two, or even one! And how many more bodhisattvas were there who had eagerly practiced alone and far from the worldly life! The number of such bodhisattvas as these is incalculable and limitless, beyond all calculation and metaphor. Having emerged from the earth, each of these bodhisattvas approached the Tathāgatas Prabhūtaratna and Śākyamuni, still seated in the beautiful seven-jeweled stupa in the air. Going up to them, they bowed until their foreheads touched the feet of both Bhagavats. Then, having bowed to the other buddhas, each sitting on a lion seat under the jeweled trees, they circumambulated them to the right three times, honoring them with their palms pressed together. Having praised them with various bodhisattva eulogies, they withdrew to one side and joyfully gazed at the two Bhagavats. All these bodhisattva mahāsattvas, having emerged from the earth, praised the buddhas with various bodhisattva eulogies. While they did, fifty intermediate kalpas passed. During this time the Buddha Śākyamuni sat in silence; and the fourfold assemblies were also silent while the fifty intermediate kalpas passed. Because of the Buddha's transcendent powers, the great assemblies believed that the time that had passed was only half a day. Then, through the transcendent powers of the Buddha, the fourfold assemblies also saw the bodhisattvas filling the air throughout immeasurable hundreds of thousands of myriads of koṭis of lands.

There were four leaders among those bodhisattvas gathered there. They were called Viśiṣṭacāritra, Anantacāritra, Viśuddha cāritra, and Supratiṣṭhita cāritra. These four bodhisattvas were the foremost leaders in the assembly. At the head of the great assembly, they each pressed their palms together, gazed at Śākyamuni Buddha, and inquired of him, saying: "O Bhagavat! Are you without illness or pain? Are you at ease in practice or not? Do those who 210

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should be saved accept your teaching easily or not? Do they not make you weary, O Bhagavat?"

Thereupon the four great bodhisattvas spoke these verses: O Bhagavat! Are you at ease? Are you without illness or pain? Are you fatigued with leading And inspiring sentient beings? Do the sentient beings accept Your guidance easily or not? Do they not tire the Bhagavat? At that time the Bhagavat spoke to the great assembly of bodhisattvas, saying: "It is exactly like this, O sons of a virtuous family! It is exactly so! The Tathāgata is at ease and without illness or pain. It is easy to save sentient beings, and I am not fatigued. Why is this? Because sentient beings have continually received my guidance throughout many lives, and they have also planted roots of good merit by revering and honoring the buddhas of the past. "When these sentient beings first saw me and heard my teaching, all, except for those who had previously practiced and studied the inferior vehicle, immediately believed and accepted it and entered the Tathāgata's wisdom. Now I enable even such people as these to listen to this sutra and enter the Buddha's wisdom.

"

Then the great bodhisattvas spoke these verses: Splendid, splendid!

O Bhagavat, Great Hero!

All the sentient beings

Can easily be brought to the path. They can ask about

The profound wisdom of the buddhas. Hearing about it, they trust and accept it. We rejoice about this.

At that time the Bhagavat praised the foremost of the great bodhisattvas, saying: "Splendid, splendid, O sons of virtuous family! Thoughts of joy regarding the Tathāgata have awakened in you. "

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Then Bodhisattva Maitreya and the assembly of bodhisattvas equal in number to the sands of eight thousand Ganges Rivers thought this: Looking far into the past, we have never seen or heard of such an assembly of great bodhisattva mahāsattvas, who have now emerged from the earth and are standing before the Bhagavat with their palms pressed together in reverence, asking the Tathāgata questions. Then Bodhisattva Mahāsattva Maitreya, knowing the minds of the bodhisattvas whose number was equal to the sands of eight thousand Ganges Rivers, and wanting to clear up their confusion, faced the Buddha with the palms of his hands pressed together and addressed him in verse, saying: We have never seen such a great assembly Of incalculable thousands of myriads of koṭis Of bodhisattvas before.

We entreat you, O Best of Humans, To explain it to us!

Where have they come from?

For what reason have they gathered here? They look magnificent

And have great transcendent powers. Their wisdom is beyond our comprehension. They are firm in their resolve, Have the power of great perseverance, And an appearance that sentient beings Desire to see.

Where have they come from?

Each of these bodhisattvas is leading A retinue whose number is incalculable, Like the sands of the Ganges River. Some great bodhisattvas are leading retinues Equal in number to the sands Of sixty thousand Ganges Rivers. Great are the assemblies,

Singlemindedly seeking the buddha path. 212

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These great leaders, equal in number To the sands of sixty thousand Ganges Rivers, Have come all together to pay homage to the Buddha And preserve this sutra.

The number of bodhisattvas leading retinues Equal in number to the sands of fifty thousand Ganges Rivers is even greater; And the number of bodhisattvas who lead retinues Equal in number to the sands of forty thousand, Thirty thousand, twenty thousand, ten thousand, One thousand, one hundred, even one, one half, One third, one fourth, one myriadth of a koṭi Of the sands of a Ganges River exceeds even these. There are disciples who number Thousands of myriads of nayutas, Myriads of koṭis, or even half a koṭi. Their numbers also exceed that mentioned above. There are also disciples in retinues Of one million, ten thousand, One thousand, one hundred, fifty, ten, Even three, two, or one in number. There are also great bodhisattvas Who have come without retinues, Desiring to be in solitude. The number of those

Who have come before the Buddha Is far beyond any calculation. If anyone counted the number of such a great assembly With bamboo counting-sticks, he would not finish Even after exhausting kalpas greater in number Than the sands of the Ganges River. Who has taught the Dharma

To this assembly of bodhisattvas, Endowed with great dignity and perseverance? Who has inspired and perfected them? 213

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Under whom did the thought of enlightenment First awaken in them?

Which Buddha-Dharma do they praise? Whose sutra have they preserved and practiced? And which buddha path have they followed? Such bodhisattvas as these, Endowed with transcendent powers And the power of great wisdom, Have all emerged out of the earth, Which quaked in the four directions And split asunder.

O Bhagavat! We have never seen Such a thing before.

We entreat you to tell us the name Of the land from where they have come. We have been constantly traveling In various regions,

Nevertheless we have never seen Such a thing before.

We do not know even a single person In this assembly.

All of a sudden

They have emerged from the earth. We entreat you to explain the reason why. All of the immeasurable hundreds of thousands Of koṭis of bodhisattvas in this great assembly Now wish to know about this matter. There must be underlying causes for this, To explain all of these bodhisattvas. O Bhagavat, He of Immeasurable Qualities! We entreat you to clear up The confusion of the assembly! Thereupon the buddhas who were the magically created forms of Śākyamuni Buddha arrived from other incalculable thousands of myriads of koṭis 214

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of lands and sat cross-legged on lion seats under the jeweled trees in the eight directions. Each attendant of these buddhas had seen the great assembly of bodhisattvas as they emerged from out of the earth and floated in midair in the four directions of the great manifold cosmos. Each of them addressed his Buddha, saying: "O Bhagavat! Where has this great assembly of immeasurable, limitless, incalculable bodhisattvas come from?" Then the buddhas answered their attendants, saying: "O sons of a virtuous family! Wait a moment! There is a bodhisattva mahā sattvacalled Maitreya, who has received a prediction from the Buddha Śākyamuni that he will become a buddha after Śākyamuni in the future. Since he has already asked about this, the Buddha will now answer him. You shall be able to hear the reason yourselves.

"

Then the Buddha Śākyamuni addressed Bodhisattva Maitreya, saying: "Splendid, splendid, O Ajita! You have asked the Buddha an important question. You should all singlemindedly don the armor of perseverance and be of firm will. The Tathāgata now wants to reveal the wisdom of the buddhas, the inherent transcendent powers of the buddhas, the lionlike dignified power of the buddhas, the majestic and mighty power of the buddhas. "

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

You should be persistent

And wholeheartedly attentive,

For I want to explain it to you. Do not have any doubts, for the wisdom Of the Buddha is difficult to comprehend! You should now awaken the power of faith, And with perseverance abide in the good. Now you will all be able to hear What you have never heard before. I will now put you at ease.

Have no doubts or fear!

The Buddha never speaks false words. His wisdom is immeasurable.

The foremost Dharma that he has attained 215

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Is profound and difficult to explain. I will now expound this difficult teaching, So you should listen wholeheartedly. Then the Bhagavat, after speaking these verses, addressed Bodhisattva Maitreya, saying: "I will now proclaim it to all of you in this assembly. O Ajita! All of you have never seen these immeasurable, innumerable, incalculable great bodhisattva mahāsattvas who have emerged from out of the earth. Having attained highest, complete enlightenment in this sahāworld, I led, inspired, and instructed these bodhisattvas, restrained their thoughts, and caused the thought of the path to awaken in them. When these bodhisattvas lived in the space under the earth of this sahā world, they recited various sutras, became well versed in them, and contemplated, analyzed, and correctly remembered them.

"O Ajita! All these sons of a virtuous family did not wish to be among the multitude where there is always much discussion. They always wanted to be in quiet places. They diligently strove without resting or relying upon devas or humans. They always desired the profound wisdom without obstructions; they always wanted the Dharma of the buddhas. They strove wholeheartedly in seeking the highest wisdom. "

At that time the Bhagavat, wanting to elaborate on the meaning of this further, spoke these verses: O Ajita! You should know

That all of these great bodhisattvas Have practiced the wisdom of the Buddha For innumerable kalpas.

They have all been inspired by me, And the thought of the great path Has awakened in them.

They are my heirs.

Abiding in this world,

They always cultivated ascetic practices, Wishing to be in quiet places. Rejecting the clamor of the multitude, They did not want to have much discussion. 216

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All my heirs such as these Constantly practiced my teaching With vigor, day and night. In order to seek the buddha path They lived in the space

Under the earth of this sahāworld. They were firm in recollection, And they always diligently sought wisdom. Explaining various subtle teachings Their minds were free from fear. Sitting under the bodhitree In the city of Gayā,

I attained highest, complete enlightenment, And turned the wheel of the highest Dharma. I then led and inspired them So that the thought of the path Awakened in them for the first time. All of them are now at the stage of nonretrogression, And will certainly become buddhas with no residue. I now teach the truth.

You should wholeheartedly believe that From long, long ago I have been Leading and inspiring all these bodhisattvas. Then Bodhisattva Mahāsattva Maitreya and the innumerable other bodhisattvas became doubtful and confused concerning this unprecedented experience. They thought this: How is it possible in such a short time for the Bhagavat to have inspired such an immeasurable, limitless, incalculable number of great bodhisattvas, enabling them to abide in highest, complete enlightenment? Immediately they addressed the Buddha, saying: "O Bhagavat! When the Tathāgata was a prince he left the palace of the Śākyas, sat on the terrace of enlightenment which is not far from the city of Gayā, and attained highest, complete enlightenment. Since then more than forty years have passed. How 41c

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is it possible, O Bhagavat, for you to have done such great buddha acts in such a short period of time? Is it through the might of the Buddha and through the Buddha's qualities that you have inspired such an assembly of incalculable great bodhisattvas to achieve highest, complete enlightenment? "O Bhagavat! Even if someone counted the number of the great bodhisattvas for thousands of myriads of koṭis of kalpas they would not be able to finish. There would be no end. From long ago these bodhisattvas have been planting roots of good merit in the presence of immeasurable, limitless buddhas. They have perfected the bodhisattva path and have always practiced the pure path of discipline and integrity. It is, O Bhagavat, difficult to believe such things in this world.

"Suppose a handsome man with dark hair, twenty-five years of age, were to point to a hundred-year-old man and say:

He is my son.

"And the one-hundred-year-old man points to the young fellow and says: He is my father and he raised me!

"This would be difficult to believe; and what the Buddha has now taught is exactly like this. It has not, in fact, been so long since the Buddha attained the path. Yet for the sake of the buddha path this great assembly of bodhisattvas has been diligently striving for innumerable thousands of myriads of koṭis of kalpas. They have skillfully entered, abided in, and emerged from immeasurable thousands of myriads of koṭis of samādhis. They have attained great transcendent powers and practiced the pure path of discipline and integrity for a long time. They have gradually and ably practiced wholesome teachings and are skilled at discussions. They are jewels among humans and a great rarity in the entire world.

"Today the Bhagavat has correctly said that after he attained the path of the Buddha he caused the thought of enlightenment to awaken in the bodhisattvas for the first time. He then led, inspired, and instructed them to approach highest, complete enlightenment. O Bhagavat! Although it has not been so long since you attained buddhahood yet you have really done these great meritorious acts.

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"We believe the Buddha's words, spoken according to our capacities, and that what he says is never false. We are all well versed in the Buddha's knowledge. However, if the bodhisattvas in whom the thought of enlightenment has recently awakened hear this after the Buddha's parinirvāṇa,they will not accept it; and this will bring about conditions for erring deeds that destroy the Dharma. That is why, O Bhagavat, we entreat you to explain it to us and remove our doubts. Moreover, in the future, when the sons of a virtuous family hear this, they will also be free from doubt. "

Thereupon Bodhisattva Maitreya, wanting to elaborate upon the meaning of this further, spoke these verses: Long ago the Buddha left The household of the Śākya clan, And approached Gayā

Where he sat under the bodhitree; It has not been so long since that time. The number of the Buddha's heirs Is incalculable;

From long ago they have practiced the buddha path And attained transcendent powers and The power of wisdom.

They have thoroughly studied The bodhisattva path,

And are as undefiled by worldly affairs, As the lotus blossom in the water. They have emerged from out of the earth, And all stood respectfully before the Bhagavats. It is difficult to comprehend this matter, How can we possibly believe it! The Buddha attained the path Only a short time ago,

Yet he has accomplished so much. We entreat you to remove our doubts And give a detailed explanation According to the truth.

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Suppose there were a young man Just twenty-five years of age Who pointed to a one-hundred-year-old man, Who was wrinkled and had white hair, saying: This is my offspring.

The [old man] also says:

This is my father.

The father is young, and the son is old. No one in the world would believe it. The Bhagavat's teaching is exactly like this. He attained the path only a very short time ago, Yet these bodhisattvas are firm in resolution And without weak will;

They have been practicing the bodhisattva path For immeasurable kalpas.

They are skilled at difficult discussions, And their minds are free from fear. They are resolute and persevering. They are handsome and dignified, Praised by the buddhas in the ten directions. They are good at detailed explanations. They did not want to be among the multitudes For they always liked being in meditation, And so they lived in the space under the earth In order to seek the buddha path. Since we heard about this from the Buddha We have no doubts about it;

But still we entreat you, O Buddha, to expound it And make it clear for the future. Anyone in whom doubts awaken And who does not believe in this sutra Will certainly fall into the troubled states of being. That is why we now entreat you to explain 220

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How in such a short time You have led and inspired These innumerable bodhisattvas So that the thought of enlightenment Has awakened in them And they abide in the stage of nonretrogression. 221