Difference between revisions of "The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER XIII PEACEFUL LIFE"
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− | [[Mañgusrî]], the prince royal, said to the Lord: It is difficult, Lord, most difficult, what these [[Bodhisattvas]] [[Mahâsattvas]] will attempt out of reverence for the Lord. How are these [[Bodhisattvas]] [[Mahâsattvas]] to promulgate this Dharmaparyâya at the end of time, at the last period? Whereupon the Lord answered [[Mañgusrî]], the prince royal: A [[Bodhisattva]] [[Mahâsattva]], [[Mañgusrî]], he who is to promulgate this Dharmaparyâya at the end of time, at the last period, must be firm in four things. In which things? The [[Bodhisattva]] [[Mahâsattva]], [[Mañgusrî]], must be firm in his conduct and proper sphere if he wishes to teach this Dharmaparyâya. And how, [[Mañgusrî]], is a [[Bodhisattva]] [[Mahâsattva]] firm in his conduct and proper sphere? When the [[Bodhisattva]] [[Mahâsattva]], [[Mañgusrî]], is patient, meek, has reached the stage of meekness; when he is not rash, nor envious; when, moreover, [[Mañgusrî]], he clings to no law whatever and sees the real character of the laws (or things); when he is refraining from investigating and discussing these laws, [[Mañgusrî]]; that is called the conduct of a [[Bodhisattva]] [[Mahâsattva]]. And what is the proper sphere of a [[Bodhisattva]] [[Mahâsattva]], [[Mañgusrî]]? When the [[Bodhisattva]] [[Mahasattva]], [[Mañgusrî]], does not serve, not court, not wait upon kings; does not serve, not court, not wait upon princes; when he does not approach them; when he does not serve, not court, not wait upon persons of another sect, Karakas, Parivrâgakas, Âgîvakas, Nirgranthas [Three kinds of mendicant friars not belonging to the Buddhist, nor to the Gaina persuasion], nor persons passionately fond of fine literature; when he does not serve, not court, not wait upon adepts at worldly spells, and votaries of a worldly philosophy, nor keep any intercourse with them; when he does not go to see Kândâlas, jugglers, vendors of pork, poulterers, deer-hunters, butchers, actors and dancers, wrestlers, nor resort to places whither others flock for amusement and sport; when he keeps no intercourse with them unless from time to time to preach the law to them when they come to him, and that freely; when he does not serve, not court, not wait upon [[monks]], [[nuns]], lay devotees, male and female, who are adherents of the vehicle of disciples, nor keep intercourse with them; when he does not come in contact with them at the place of promenade or in the monastery, unless from time to time to preach the law to them when they come to him, and even that freely. This, [[Mañgusrî]], is the proper sphere of a [[Bodhisattva]] [[Mahâsattva]]. | + | [[Mañgusrî]], the {{Wiki|prince}} {{Wiki|royal}}, said to the Lord: It is difficult, Lord, most difficult, what these [[Bodhisattvas]] [[Mahâsattvas]] will attempt out of reverence for the Lord. How are these [[Bodhisattvas]] [[Mahâsattvas]] to promulgate this [[Dharmaparyâya]] at the end of time, at the last period? Whereupon the Lord answered [[Mañgusrî]], the {{Wiki|prince}} {{Wiki|royal}}: A [[Bodhisattva]] [[Mahâsattva]], [[Mañgusrî]], he who is to promulgate this [[Dharmaparyâya]] at the end of time, at the last period, must be firm in four things. In which things? The [[Bodhisattva]] [[Mahâsattva]], [[Mañgusrî]], must be firm in his conduct and proper [[sphere]] if he wishes to teach this [[Dharmaparyâya]]. And how, [[Mañgusrî]], is a [[Bodhisattva]] [[Mahâsattva]] firm in his conduct and proper [[sphere]]? When the [[Bodhisattva]] [[Mahâsattva]], [[Mañgusrî]], is {{Wiki|patient}}, meek, has reached the stage of meekness; when he is not rash, nor envious; when, moreover, [[Mañgusrî]], he clings to no law whatever and sees the real [[character]] of the laws (or things); when he is refraining from investigating and discussing these laws, [[Mañgusrî]]; that is called the conduct of a [[Bodhisattva]] [[Mahâsattva]]. And what is the proper [[sphere]] of a [[Bodhisattva]] [[Mahâsattva]], [[Mañgusrî]]? When the [[Bodhisattva]] [[Mahasattva]], [[Mañgusrî]], does not serve, not court, not wait upon [[kings]]; does not serve, not court, not wait upon princes; when he does not approach them; when he does not serve, not court, not wait upon persons of another [[sect]], Karakas, Parivrâgakas, Âgîvakas, [[Nirgranthas]] [Three kinds of {{Wiki|mendicant}} friars not belonging to the [[Buddhist]], nor to the Gaina {{Wiki|persuasion}}], nor persons passionately fond of fine {{Wiki|literature}}; when he does not serve, not court, not wait upon {{Wiki|adepts}} at [[worldly]] {{Wiki|spells}}, and votaries of a [[worldly]] [[philosophy]], nor keep any intercourse with them; when he does not go to see Kândâlas, jugglers, vendors of pork, poulterers, deer-hunters, butchers, actors and dancers, wrestlers, nor resort to places whither others flock for amusement and sport; when he keeps no intercourse with them unless from time to time to {{Wiki|preach}} the law to them when they come to him, and that freely; when he does not serve, not court, not wait upon [[monks]], [[nuns]], lay {{Wiki|devotees}}, {{Wiki|male}} and {{Wiki|female}}, who are {{Wiki|adherents}} of the [[vehicle]] of [[disciples]], nor keep intercourse with them; when he does not come in [[contact]] with them at the place of promenade or in the [[monastery]], unless from time to time to {{Wiki|preach}} the law to them when they come to him, and even that freely. This, [[Mañgusrî]], is the proper [[sphere]] of a [[Bodhisattva]] [[Mahâsattva]]. |
− | Again, [[Mañgusrî]], the [[Bodhisattva]] [[Mahasattva]] does not take hold of some favourable opportunity or another to preach the law to females every now and anon, nor is he desirous of repeatedly seeing females; nor does he think it proper to visit families and then too often address a girl, virgin, or young wife, nor does he greet them too fondly in return. He does not preach the law to a hermaphrodite, keeps no intercourse with such a person, nor greets too friendly in return. He does not enter a house alone in order to receive alms, unless having the [[Tathâgata]] in his [[thoughts]]. And when he happens to preach the law to females, he does not do so by passionate [[attachment]] to the law, far less by passionate [[attachment]] to a woman. When he is preaching, he does not display his row of teeth, let alone a quick emotion on his physiognomy. He addresses no novice, male or female, no [[nun]], no [[monk]], no young boy, no young girl, nor enters upon a conversation with them; he shows no great readiness in answering their address, nor cares to give too frequent answers. This, [[Mañgusrî]], is called the first proper sphere of a [[Bodhisattva]] [[Mahasattva]]. | + | Again, [[Mañgusrî]], the [[Bodhisattva]] [[Mahasattva]] does not take hold of some favourable opportunity or another to {{Wiki|preach}} the law to females every now and anon, nor is he desirous of repeatedly [[seeing]] females; nor does he think it proper to visit families and then too often address a girl, virgin, or young wife, nor does he greet them too fondly in return. He does not {{Wiki|preach}} the law to a {{Wiki|hermaphrodite}}, keeps no intercourse with such a [[person]], nor greets too friendly in return. He does not enter a house alone in order to receive [[alms]], unless having the [[Tathâgata]] in his [[thoughts]]. And when he happens to {{Wiki|preach}} the law to females, he does not do so by [[passionate]] [[attachment]] to the law, far less by [[passionate]] [[attachment]] to a woman. When he is preaching, he does not display his row of {{Wiki|teeth}}, let alone a quick [[emotion]] on his [[physiognomy]]. He addresses no {{Wiki|novice}}, {{Wiki|male}} or {{Wiki|female}}, no [[nun]], no [[monk]], no young boy, no young girl, nor enters upon a [[conversation]] with them; he shows no great {{Wiki|readiness}} in answering their address, nor cares to give too frequent answers. This, [[Mañgusrî]], is called the first proper [[sphere]] of a [[Bodhisattva]] [[Mahasattva]]. |
− | Further, [[Mañgusrî]], a [[Bodhisattva]] [[Mahâsattva]] looks upon all laws (and things) as void; he -sees them duly established, remaining unaltered, as they are in reality, not liable to be disturbed, not to be moved backward, unchangeable, existing in the highest sense of the word (or in an absolute sense), having the nature of space, escaping explanation and expression by means of common speech, not born, composed and simple, aggregated and isolated, not expressible in words, independently established, manifesting themselves owing to a perversion of perception. In this way then, [[Mañgusrî]], the [[Bodhisattva]] [[Mahâsattva]] constantly views all laws, and if he abides in this course, he remains in his own sphere. This, [[Mañgusrî]], is the second proper sphere of a [[Bodhisattva]] [[Mahâsattva]]. | + | Further, [[Mañgusrî]], a [[Bodhisattva]] [[Mahâsattva]] looks upon all laws (and things) as [[void]]; he -sees them duly established, remaining [[unaltered]], as they are in [[reality]], not liable to be disturbed, not to be moved backward, unchangeable, [[existing]] in the [[highest]] [[sense]] of the [[word]] (or in an [[absolute]] [[sense]]), [[having the nature of]] [[space]], escaping explanation and expression by means of common {{Wiki|speech}}, not born, composed and simple, aggregated and isolated, not expressible in words, {{Wiki|independently}} established, [[manifesting]] themselves owing to a perversion of [[perception]]. In this way then, [[Mañgusrî]], the [[Bodhisattva]] [[Mahâsattva]] constantly [[views]] all laws, and if he abides in this course, he remains in his [[own]] [[sphere]]. This, [[Mañgusrî]], is the second proper [[sphere]] of a [[Bodhisattva]] [[Mahâsattva]]. |
− | And in order to expound this matter in greater detail, the Lord uttered the following {{Wiki|stanzas}} : | + | And in order to expound this {{Wiki|matter}} in greater detail, the Lord uttered the following {{Wiki|stanzas}} : |
{{Verse|verse|1}} The [[Bodhisattva]] who, undaunted and unabashed, wishes to set forth this [[Sûtra]] in the dreadful period hereafter, | {{Verse|verse|1}} The [[Bodhisattva]] who, undaunted and unabashed, wishes to set forth this [[Sûtra]] in the dreadful period hereafter, | ||
− | {{Verse|verse|2}} Must keep to his course (of duty) and proper sphere; he must be retired and pure, constantly avoid intercourse with kings and princes. | + | {{Verse|verse|2}} Must keep to his course (of [[duty]]) and proper [[sphere]]; he must be retired and [[pure]], constantly avoid intercourse with [[kings]] and princes. |
− | {{Verse|verse|3}} Nor should he keep up intercourse with king's servants, nor with Kândâlas, jugglers, and Tîrthikas in general. | + | {{Verse|verse|3}} Nor should he keep up intercourse with king's servants, nor with Kândâlas, jugglers, and [[Tîrthikas]] in general. |
− | {{Verse|verse|4}} He ought not to court conceited men, but catechise such as keep to the religion. He must also avoid such [[monks]] as follow the precepts of the [[Arhat]] [of the Gainas], and immoral men. | + | {{Verse|verse|4}} He ought not to court conceited men, but catechise such as keep to the [[religion]]. He must also avoid such [[monks]] as follow the [[precepts]] of the [[Arhat]] [of the Gainas], and [[immoral]] men. |
[[File:Buddhanew12.jpg|thumb|250px|]] | [[File:Buddhanew12.jpg|thumb|250px|]] | ||
− | {{Verse|verse|5}} He must be constant in avoiding a [[nun]] who is fond of banter and chatter; he must also avoid notoriously loose female lay devotees. | + | {{Verse|verse|5}} He must be [[constant]] in avoiding a [[nun]] who is fond of banter and chatter; he must also avoid notoriously loose {{Wiki|female}} lay {{Wiki|devotees}}. |
− | {{Verse|verse|6}} He should shun any intercourse with such female lay devotees as seek their highest happiness in this transient [[world]]. This is called the proper conduct of a [[Bodhisattva]]. | + | {{Verse|verse|6}} He should [[shun]] any intercourse with such {{Wiki|female}} lay {{Wiki|devotees}} as seek their [[highest]] [[happiness]] in this transient [[world]]. This is called the [[proper conduct]] of a [[Bodhisattva]]. |
− | {{Verse|verse|7}} But when one comes to him to question him about the law for the sake of superior [[enlightenment]], he should, at any time, speak freely, always firm and undaunted. | + | {{Verse|verse|7}} But when one comes to him to question him about the law for the [[sake]] of {{Wiki|superior}} [[enlightenment]], he should, at any time, speak freely, always firm and undaunted. |
− | {{Verse|verse|8}} He should have no intercourse with women and hermaphrodites; he should also shun the young wives and girls in families. | + | {{Verse|verse|8}} He should have no intercourse with women and {{Wiki|hermaphrodites}}; he should also [[shun]] the young wives and girls in families. |
− | {{Verse|verse|9}} He must never address them to ask after their health. He must also avoid intercourse with vendors of pork and mutton. | + | {{Verse|verse|9}} He must never address them to ask after their [[health]]. He must also avoid intercourse with vendors of pork and mutton. |
− | {{Verse|verse|10}} With any persons who slay animals of various kind for the sake of profit, and with such as sell meat he should avoid having any intercourse. | + | {{Verse|verse|10}} With any persons who slay [[animals]] of various kind for the [[sake]] of profit, and with such as sell meat he should avoid having any intercourse. |
− | {{Verse|verse|11}} He must shun the society of whore-mongers, players, musicians, wrestlers, and other people of that sort. | + | {{Verse|verse|11}} He must [[shun]] the [[society]] of whore-mongers, players, musicians, wrestlers, and other [[people]] of that sort. |
− | {{Verse|verse|12}} He should not frequent whores, nor other sensual persons; he must avoid any exchange of civility with them. | + | {{Verse|verse|12}} He should not frequent {{Wiki|whores}}, nor other {{Wiki|sensual}} persons; he must avoid any exchange of civility with them. |
− | {{Verse|verse|13}} And when the sage has to preach for a woman, he should not enter into an apartment with her alone, nor stay to banter. | + | {{Verse|verse|13}} And when the [[Wikipedia:Sage (sophos|sage]] has to {{Wiki|preach}} for a woman, he should not enter into an apartment with her alone, nor stay to banter. |
− | {{Verse|verse|14}} When he has often to enter a village in quest of food, he must have another [[monk]] with him or constantly think of the [[Buddha]]. | + | {{Verse|verse|14}} When he has often to enter a village in quest of [[food]], he must have another [[monk]] with him or constantly think of the [[Buddha]]. |
[[File:Buddhas Byokkehaya.jpg|thumb|250px|]] | [[File:Buddhas Byokkehaya.jpg|thumb|250px|]] | ||
− | {{Verse|verse|15}} Herewith have I shown the first sphere of proper conduct. Wise are they who, keeping this Sqtra in memory, live according to it. | + | {{Verse|verse|15}} Herewith have I shown the first [[sphere]] of [[proper conduct]]. [[Wise]] are they who, keeping this Sqtra in [[memory]], live according to it. |
− | {{Verse|verse|16}} And when one observes no law at all, low, superior or mean, composed or uncomposed, real or not real; | + | {{Verse|verse|16}} And when one observes no law at all, low, {{Wiki|superior}} or mean, composed or uncomposed, real or not real; |
− | {{Verse|verse|17}} When the wise man does not remark, 'This is a woman,' nor marks,'This is a man;' when in searching he finds no laws (or things), because they have never existed; | + | {{Verse|verse|17}} When the [[wise]] man does not remark, 'This is a woman,' nor marks,'This is a man;' when in searching he finds no laws (or things), because they have never existed; |
− | {{Verse|verse|18}} This is called the observance of the [[Bodhisattvas]] in general. Now listen to me when I set forth what should be their proper sphere. | + | {{Verse|verse|18}} This is called the [[observance]] of the [[Bodhisattvas]] in general. Now listen to me when I set forth what should be their proper [[sphere]]. |
− | {{Verse|verse|19}} All laws (i.e. the laws, the things) have been declared to be non-existing, not appearing, not produced, void, immovable, everlasting; this is called the proper sphere of the wise. | + | {{Verse|verse|19}} All laws (i.e. the laws, the things) have been declared to be [[non-existing]], not appearing, not produced, [[void]], [[immovable]], everlasting; this is called the proper [[sphere]] of the [[wise]]. |
− | {{Verse|verse|20}} They have been divided into existing and non-existing, real and unreal, by those who had wrong notions; other laws also, of permanency, of being produced, of birth from something already produced, are wrongly assumed. | + | {{Verse|verse|20}} They have been divided into [[existing]] and [[non-existing]], real and unreal, by those who had wrong notions; other laws also, of permanency, of being produced, of [[birth]] from something already produced, are wrongly assumed. |
− | {{Verse|verse|21}} Let (the [[Bodhisattva]]) be concentrated in [[mind]], attentive, ever firm as the peak of [[Mount Sumeru]], and in such a state (of [[mind]]) look upon all laws (and things) as having the nature of space [i.e. as being void], | + | {{Verse|verse|21}} Let (the [[Bodhisattva]]) be [[concentrated]] in [[mind]], attentive, ever firm as the peak of [[Mount Sumeru]], and in such a [[state]] (of [[mind]]) look upon all laws (and things) as [[having the nature of]] [[space]] [i.e. as being [[void]]], |
− | {{Verse|verse|22}} Permanently equal to space, without essence, immovable, without substantiality. These, indeed, are the laws, all and for ever. This is called the proper sphere of the wise. | + | {{Verse|verse|22}} Permanently {{Wiki|equal}} to [[space]], without [[essence]], [[immovable]], without substantiality. These, indeed, are the laws, all and for ever. This is called the proper [[sphere]] of the [[wise]]. |
− | {{Verse|verse|23}} The [[monk]] observing this rule of conduct given by me may, after my extinction, promulgate this [[Sûtra]] in the [[world]], and shall feel no depression. | + | {{Verse|verse|23}} The [[monk]] observing this {{Wiki|rule}} of conduct given by me may, after my [[extinction]], promulgate this [[Sûtra]] in the [[world]], and shall [[feel]] no {{Wiki|depression}}. |
− | {{Verse|verse|24}} Let the sage first, for some time, coerce his [[thoughts]], exercise [[meditation]] with complete absorption, and correctly perform all that is required for attaining [[spiritual]] insight, and then, after rising (from his pious [[meditation]]), preach with unquailing [[mind]]. | + | {{Verse|verse|24}} Let the [[Wikipedia:Sage (sophos|sage]] first, for some time, coerce his [[thoughts]], exercise [[meditation]] with complete [[absorption]], and correctly perform all that is required for [[attaining]] [[spiritual]] [[insight]], and then, after rising (from his pious [[meditation]]), {{Wiki|preach}} with unquailing [[mind]]. |
− | {{Verse|verse|25}} The kings of this earth and the princes who listen to the law protect him. Others also, both laymen (or burghers) and [[Brahmans]], will be found together in his congregation. | + | {{Verse|verse|25}} The [[kings]] of this [[earth]] and the princes who listen to the law {{Wiki|protect}} him. Others also, both [[laymen]] (or burghers) and [[Brahmans]], will be found together in his congregation. |
[[File:Buddhas.life.b.016.jpg|thumb|250px|]] | [[File:Buddhas.life.b.016.jpg|thumb|250px|]] | ||
− | Further, [[Mañgusrî]], the [[Bodhisattva]] [[Mahasattva]] who, after the complete extinction of the [[Tathâgata]] at the end of time, the last period, the last five hundred years, when the true law is in a state of decay, is going to propound this Dharmaparyâya, must be in a peaceful state (of [[mind]]) and then preach the law, whether he knows it by heart or has it in a book. In his sermon he will not be too prone to carping at others, not blame other preaching friars, not speak scandal nor propagate scandal. He does not mention by name other [[monks]], adherents of the vehicle of disciples, to propagate scandal. He cherishes even no hostile feelings against them, because he is in a peaceful state. All who come, one after the other, to hear the sermon he receives with benevolence, and preaches the law to them without invidiousness. He refrains from entering upon a dispute; but if he is asked a question, he does not answer in the way of (those who follow) the vehicle of disciples; on the contrary, he answers as if he had attained [[Buddha]]-[[knowledge]]. | + | Further, [[Mañgusrî]], the [[Bodhisattva]] [[Mahasattva]] who, after the complete [[extinction]] of the [[Tathâgata]] at the end of time, the last period, the last five hundred years, when the true law is in a [[state]] of [[decay]], is going to propound this [[Dharmaparyâya]], must be in a [[peaceful]] [[state]] (of [[mind]]) and then {{Wiki|preach}} the law, whether he [[knows]] it by [[heart]] or has it in a [[book]]. In his {{Wiki|sermon}} he will not be too prone to carping at others, not blame other preaching friars, not speak scandal nor propagate scandal. He does not mention by [[name]] other [[monks]], {{Wiki|adherents}} of the [[vehicle]] of [[disciples]], to propagate scandal. He cherishes even no {{Wiki|hostile}} [[feelings]] against them, because he is in a [[peaceful]] [[state]]. All who come, one after the other, to hear the {{Wiki|sermon}} he receives with [[benevolence]], and preaches the law to them without invidiousness. He refrains from entering upon a dispute; but if he is asked a question, he does not answer in the way of (those who follow) the [[vehicle]] of [[disciples]]; on the contrary, he answers as if he had [[attained]] [[Buddha]]-[[knowledge]]. |
And on that occasion the Lord uttered the following {{Wiki|stanzas}} : | And on that occasion the Lord uttered the following {{Wiki|stanzas}} : | ||
− | {{Verse|verse|26}} The wise man is always at ease, and in that state he preaches the law, seated on an elevated pulpit which has been prepared for him on a clean and pretty spot. | + | {{Verse|verse|26}} The [[wise]] man is always at ease, and in that [[state]] he preaches the law, seated on an elevated pulpit which has been prepared for him on a clean and pretty spot. |
− | {{Verse|verse|27}} He puts on a clean, nice, red robe, dyed with good colours, and a black woollen garment and a long undergarment; | + | {{Verse|verse|27}} He puts on a clean, nice, [[red]] robe, dyed with good colours, and a black woollen garment and a long undergarment; |
{{Verse|verse|28}} Having duly washed his feet and rubbed his head and face with smooth ointments, he ascends the pulpit, which is provided with a footbank and covered with pieces of fine cloth of various sorts, and sits down. | {{Verse|verse|28}} Having duly washed his feet and rubbed his head and face with smooth ointments, he ascends the pulpit, which is provided with a footbank and covered with pieces of fine cloth of various sorts, and sits down. | ||
− | {{Verse|verse|29}} When he is thus seated on the preacher's pulpit and all who have gathered round him are attentive, he proceeds to deliver many discourses, pleasing by variety, before [[monks]] and [[nuns]], | + | {{Verse|verse|29}} When he is thus seated on the preacher's pulpit and all who have [[gathered]] round him are attentive, he proceeds to deliver many [[discourses]], [[pleasing]] by variety, before [[monks]] and [[nuns]], |
− | {{Verse|verse|30}} Before male and female lay devotees, kings and princes. The wise man always (takes care to) deliver a sermon diversified in its contents and sweet, free from invidiousness. | + | {{Verse|verse|30}} Before {{Wiki|male}} and {{Wiki|female}} lay {{Wiki|devotees}}, [[kings]] and princes. The [[wise]] man always (takes care to) deliver a {{Wiki|sermon}} diversified in its contents and sweet, free from invidiousness. |
− | {{Verse|verse|31}} If occasionally he is asked some question, even after he has commenced, he will explain the matter anew in regular order, and he will explain it in such away that his hearers gain [[enlightenment]]. | + | {{Verse|verse|31}} If occasionally he is asked some question, even after he has commenced, he will explain the {{Wiki|matter}} anew in regular order, and he will explain it in such away that his hearers gain [[enlightenment]]. |
− | {{Verse|verse|32}} The wise man is indefatigable; not even the thought of fatigue will rise in him; he knows no listlessness, and so displays to the assembly the strength of charity. | + | {{Verse|verse|32}} The [[wise]] man is indefatigable; not even the [[thought]] of {{Wiki|fatigue}} will rise in him; he [[knows]] no listlessness, and so displays to the assembly the strength of [[charity]]. |
− | {{Verse|verse|33}} Day and night the wise man preaches this sublime law with myriads of kotis of illustrations; he edifies and satisfies his audience without ever requiring anything. | + | {{Verse|verse|33}} Day and night the [[wise]] man preaches this [[sublime]] law with myriads of [[kotis]] of illustrations; he edifies and satisfies his audience without ever requiring anything. |
− | {{Verse|verse|34}} Solid food, soft food, nourishment and drink, cloth, couches, robes, medicaments for the sick, all this does not occupy his [[thoughts]], nor does he want anything from the congregation. | + | {{Verse|verse|34}} Solid [[food]], soft [[food]], [[nourishment]] and drink, cloth, couches, [[robes]], medicaments for the sick, all this does not occupy his [[thoughts]], nor does he want anything from the congregation. |
− | {{Verse|verse|35}} On the contrary, the wise man is always [[thinking]]: How can I and these beings become [[Buddhas]]? I will preach this true law, upon which the happiness of all beings depends, for the benefit of the [[world]]. | + | {{Verse|verse|35}} On the contrary, the [[wise]] man is always [[thinking]]: How can I and these [[beings]] become [[Buddhas]]? I will {{Wiki|preach}} this true law, upon which the [[happiness]] of all [[beings]] depends, for the [[benefit]] of the [[world]]. |
− | {{Verse|verse|36}} The [[monk]] who, after my extinction, shall preach in this way, without envy, shall not meet with trouble, impediment, grief or despondency. | + | {{Verse|verse|36}} The [[monk]] who, after my [[extinction]], shall {{Wiki|preach}} in this way, without [[envy]], shall not meet with trouble, impediment, [[grief]] or [[despondency]]. |
[[File:Buddhas.life.b.018.jpg|thumb|250px|]] | [[File:Buddhas.life.b.018.jpg|thumb|250px|]] | ||
− | {{Verse|verse|37}} Nobody shall frighten him, beat or blame him; never shall he be driven away, because he is firm in the strength of forbearance. | + | {{Verse|verse|37}} Nobody shall frighten him, beat or blame him; never shall he be driven away, because he is firm in the strength of [[forbearance]]. |
− | {{Verse|verse|38}} The wise man who is peaceful, so disposed as I have just said, possesses hundreds of kotis of advantages, so many that one would not be able to enumerate them in hundreds of [[Wikipedia:Aeon|Æons]]. | + | {{Verse|verse|38}} The [[wise]] man who is [[peaceful]], so disposed as I have just said, possesses hundreds of [[kotis]] of advantages, so many that one would not be able to enumerate them in hundreds of [[Wikipedia:Aeon|Æons]]. |
− | Again, [[Mañgusrî]], the [[Bodhisattva]] [[Mahâsattva]] who lives after the extinction of the [[Tathâgata]] at the end of time when the true law is in decay, the [[Bodhisattva]] [[Mahasattva]] who keeps this [[Sûtra]] is not envious, not false, not deceitful; he does not speak disparagingly of other adherents of the vehicle of [[Bodhisattvas]], nor defame, nor humble them. He does not bring forward the shortcomings of other [[monks]], [[nuns]], male and female lay devotees, neither of the adherents of the vehicle of disciples nor of those of the vehicle of [[Pratyekabuddhas]]. He does not say: You young men of good family, you are far off from supreme, perfect [[enlightenment]]; you give proof of not having arrived at it; you are too fickle in your doings and not capable of acquiring true [[knowledge]]. He does not in this way bring forward the shortcomings of any adherent of the vehicle of the [[Bodhisattvas]]. Nor does he show any delight in disputes about the law, or engage in disputes about the law, and he never abandons the strength of charity towards all beings. In respect to all [[Tathâgatas]] he feels as if they were his fathers, and in respect to all [[Bodhisattvas]] as if they were his masters. And as to the [[Bodhisattvas]] [[Mahâsattvas]] in all directions of space, he is assiduous in paying homage to them by good will and respect. When he preaches the law, he preaches no less and no more than the law, without partial predilection for (any part of) the law, and he does not show greater favour to one than to another, even from love of the law. | + | Again, [[Mañgusrî]], the [[Bodhisattva]] [[Mahâsattva]] who [[lives]] after the [[extinction]] of the [[Tathâgata]] at the end of time when the true law is in [[decay]], the [[Bodhisattva]] [[Mahasattva]] who keeps this [[Sûtra]] is not envious, not false, not deceitful; he does not speak disparagingly of other {{Wiki|adherents}} of the [[vehicle]] of [[Bodhisattvas]], nor defame, nor [[humble]] them. He does not bring forward the shortcomings of other [[monks]], [[nuns]], {{Wiki|male}} and {{Wiki|female}} lay {{Wiki|devotees}}, neither of the {{Wiki|adherents}} of the [[vehicle]] of [[disciples]] nor of those of the [[vehicle]] of [[Pratyekabuddhas]]. He does not say: You young men of good [[family]], you are far off from supreme, {{Wiki|perfect}} [[enlightenment]]; you give [[proof]] of not having arrived at it; you are too fickle in your doings and not capable of acquiring true [[knowledge]]. He does not in this way bring forward the shortcomings of any adherent of the [[vehicle]] of the [[Bodhisattvas]]. Nor does he show any [[delight]] in [[disputes]] about the law, or engage in [[disputes]] about the law, and he never abandons the strength of [[charity]] towards all [[beings]]. In [[respect]] to all [[Tathâgatas]] he [[feels]] as if they were his fathers, and in [[respect]] to all [[Bodhisattvas]] as if they were his [[masters]]. And as to the [[Bodhisattvas]] [[Mahâsattvas]] in all [[directions]] of [[space]], he is assiduous in [[paying homage]] to them by [[good will]] and [[respect]]. When he preaches the law, he preaches no less and no more than the law, without partial predilection for (any part of) the law, and he does not show greater favour to one than to another, even from [[love]] of the law. |
− | Such, [[Mañgusrî]], is the third quality with which a [[Bodhisattva]] [[Mahâsattva]] is endowed who is to expound this Dharmaparyâya after the extinction of the [[Tathâgata]] at the end of time when the true law is in decay; who will live at ease' and not be annoyed in the exposition of this Dharmaparyâya. And in the synod he will have allies, and he will find auditors at his sermons who will listen to this Dharmaparyâya, believe, accept, keep, read, penetrate, write it and cause it to be written, and who, after it has been written and a volume made of it, will honour, respect, esteem, and worship it. | + | Such, [[Mañgusrî]], is the third [[quality]] with which a [[Bodhisattva]] [[Mahâsattva]] is endowed who is to expound this [[Dharmaparyâya]] after the [[extinction]] of the [[Tathâgata]] at the end of time when the true law is in [[decay]]; who will live at ease' and not be annoyed in the [[exposition]] of this [[Dharmaparyâya]]. And in the synod he will have allies, and he will find auditors at his [[sermons]] who will listen to this [[Dharmaparyâya]], believe, accept, keep, read, penetrate, write it and [[cause]] it to be written, and who, after it has been written and a volume made of it, will honour, [[respect]], esteem, and {{Wiki|worship}} it. |
− | This said the Lord, and thereafter he, the Sugata, the Master, added the following: | + | This said the Lord, and thereafter he, the [[Sugata]], the [[Master]], added the following: |
− | {{Verse|verse|39}} The wise man, the preacher, who wishes to expound this [[Sûtra]] must absolutely renounce falsehood, pride, calumny, and envy. | + | {{Verse|verse|39}} The [[wise]] man, the preacher, who wishes to expound this [[Sûtra]] must absolutely {{Wiki|renounce}} falsehood, [[pride]], calumny, and [[envy]]. |
− | {{Verse|verse|40}} He should never speak a disparaging word of anybody; never engage in a dispute on religious belief; never say to such as are guilty of shortcomings, You will not obtain superior [[knowledge]]. | + | {{Verse|verse|40}} He should never speak a disparaging [[word]] of anybody; never engage in a dispute on [[religious]] [[belief]]; never say to such as are guilty of shortcomings, You will not obtain {{Wiki|superior}} [[knowledge]]. |
− | {{Verse|verse|41}} He is always sincere, mild, forbearing; (as) a (true) son of Sugata he will repeatedly preach the law without any feeling of vexation. | + | {{Verse|verse|41}} He is always {{Wiki|sincere}}, mild, forbearing; (as) a (true) son of [[Sugata]] he will repeatedly {{Wiki|preach}} the law without any [[feeling]] of vexation. |
− | {{Verse|verse|42}} 'The [[Bodhisattvas]] in all directions of space, who out of [[compassion]] for creatures are moving in the [[world]], are my teachers;' (thus [[thinking]]) the wise man respects them as his masters. | + | {{Verse|verse|42}} 'The [[Bodhisattvas]] in all [[directions]] of [[space]], who out of [[compassion]] for creatures are moving in the [[world]], are my [[teachers]];' (thus [[thinking]]) the [[wise]] man respects them as his [[masters]]. |
− | {{Verse|verse|43}} Cherishing the memory of the [[Buddhas]], the supreme amongst men, he will always feel towards them as if they were his fathers, and by forsaking all idea of pride he will escape hindrance. | + | {{Verse|verse|43}} Cherishing the [[memory]] of the [[Buddhas]], the supreme amongst men, he will always [[feel]] towards them as if they were his fathers, and by forsaking all [[idea]] of [[pride]] he will escape [[hindrance]]. |
− | {{Verse|verse|44}} The wise man who has heard this law, should be constant in observing it. If he earnestly strives after a peaceful [[life]], kotis of beings will surely protect him. | + | {{Verse|verse|44}} The [[wise]] man who has heard this law, should be [[constant]] in observing it. If he earnestly strives after a [[peaceful]] [[life]], [[kotis]] of [[beings]] will surely {{Wiki|protect}} him. |
− | Further, [[Mañgusrî]], the [[Bodhisattva]] [[Mahâsattva]], living at the time of destruction of the true law after the extinction of the [[Tathâgata]], who is desirous of keeping this Dharmaparyâya, should live as far as possible away from laymen and friars, and lead a [[life]] of charity. He must feel affection for all beings who are striving for [[enlightenment]] and therefore make this reflection: To be sure, they are greatly perverted in [[mind]], those beings who do not hear, nor perceive, nor understand the skilfulness and the mystery of the [[Tathâgata]], who do not inquire for it, nor believe in it, nor even are willing to believe in it. Of course, these beings do not penetrate, nor understand this Dharmaparyâya. Nevertheless will I, who have attained this supreme, perfect [[knowledge]], powerfully bend to it the [[mind]] of every one, whatever may be the position he occupies, and bring about that he accepts, understands, and arrives at full ripeness. | + | Further, [[Mañgusrî]], the [[Bodhisattva]] [[Mahâsattva]], living at the time of destruction of the true law after the [[extinction]] of the [[Tathâgata]], who is desirous of keeping this [[Dharmaparyâya]], should live as far as possible away from [[laymen]] and friars, and lead a [[life]] of [[charity]]. He must [[feel]] {{Wiki|affection}} for all [[beings]] who are striving for [[enlightenment]] and therefore make this {{Wiki|reflection}}: To be sure, they are greatly perverted in [[mind]], those [[beings]] who do not hear, nor {{Wiki|perceive}}, nor understand the skilfulness and the {{Wiki|mystery}} of the [[Tathâgata]], who do not inquire for it, nor believe in it, nor even are willing to believe in it. Of course, these [[beings]] do not penetrate, nor understand this [[Dharmaparyâya]]. Nevertheless will I, who have [[attained]] this supreme, {{Wiki|perfect}} [[knowledge]], powerfully bend to it the [[mind]] of every one, whatever may be the position he occupies, and bring about that he accepts, [[understands]], and arrives at full ripeness. |
[[File:BUDDMoon.jpg|thumb|250px|]] | [[File:BUDDMoon.jpg|thumb|250px|]] | ||
− | By possessing also this fourth quality, [[Mañgusrî]], a [[Bodhisattva]] [[Mahasattva]], who is to expound the law after the extinction of the [[Tathâgata]], will be unmolested, honoured, respected, esteemed, venerated by [[monks]], [[nuns]], and lay devotees, male and female, by kings, princes, ministers, king's officers, by citizens and country people, by [[Brahmans]] and laymen; the gods of the sky will, full of faith, follow his track to hear the law, and the angels will follow his track to protect him; whether he is in a village or in a monastery, they will approach him day and night to put questions about the law, and they will be satisfied, charmed with his explanation. For this Dharmaparyâya, [[Mañgusrî]], has been blessed by all [[Buddhas]]. With the past, future, and present [[Tathâgata]], [[Mañgusrî]], this Dharmaparyâya is for ever blessed. Precious in all worlds, [[Mañgusrî]], is the sound, rumour, or mentioning of this Dharmaparyâya. | + | By possessing also this fourth [[quality]], [[Mañgusrî]], a [[Bodhisattva]] [[Mahasattva]], who is to expound the law after the [[extinction]] of the [[Tathâgata]], will be unmolested, honoured, respected, esteemed, venerated by [[monks]], [[nuns]], and lay {{Wiki|devotees}}, {{Wiki|male}} and {{Wiki|female}}, by [[kings]], princes, ministers, king's officers, by citizens and country [[people]], by [[Brahmans]] and [[laymen]]; the [[gods]] of the sky will, full of [[faith]], follow his track to hear the law, and the {{Wiki|angels}} will follow his track to {{Wiki|protect}} him; whether he is in a village or in a [[monastery]], they will approach him day and night to put questions about the law, and they will be satisfied, charmed with his explanation. For this [[Dharmaparyâya]], [[Mañgusrî]], has been blessed by all [[Buddhas]]. With the {{Wiki|past}}, {{Wiki|future}}, and {{Wiki|present}} [[Tathâgata]], [[Mañgusrî]], this [[Dharmaparyâya]] is for ever blessed. [[Precious]] in all [[worlds]], [[Mañgusrî]], is the [[sound]], rumour, or mentioning of this [[Dharmaparyâya]]. |
− | It is a case, [[Mañgusrî]], similar to that of a king, a ruler of armies, who by force has conquered his own kingdom, whereupon other kings, his adversaries, wage war against him. That ruler of armies has soldiers of various description to fight with various enemies. As the king sees those soldiers fighting, he is delighted with their gallantry, enraptured, and in his delight and rapture he makes to his soldiers several donations, such as villages and village grounds, towns and grounds of a town; garments and head-gear; hand-ornaments, necklaces, gold threads, earrings, strings of pearls, bullion, gold, gems, pearls, {{Wiki|lapis lazuli}}, conch-shells, stones (?), corals; he, moreover, gives elephants, horses, cars, foot soldiers, male and female slaves, vehicles, and litters. But to none he makes a present of his crown jewel, because that jewel only fits on the head of a king. Were the king to give away that crown jewel, then that whole royal army, consisting of four divisions, would be astonished and amazed. In the same manner, [[Mañgusrî]], the [[Tathâgata]], the [[Arhat]], &c., exercises the reign of righteousness (and of the law) in the triple [[world]] which he has conquered by the [[power]] of his arm and the [[power]] of his [[virtue]]. His triple [[world]] is assailed by [[Mâra]], the Evil One. Then the Âryas, the soldiers of the [[Tathâgata]], fight with [[Mâra]]. Then, [[Mañgusrî]], the king of the law, the lord of the law, expounds to the [[Aryas]], his soldiers, whom he sees fighting, hundred thousands of [[Sûtras]] in order to encourage the four classes. He gives them the city of [[Nirvâna]], the great city of the law; he allures them with that city of [[Nirvâna]], but he does not preach to them such a Dharmaparyâya as this. just as in that case, [[Mañgusrî]], that king, ruler of armies, astonished at the great valour of his soldiers in battle gives them all his property, at last even his crown jewel, and just as that crown jewel has been kept by the king on his head to the last, so, [[Mañgusrî]], the [[Tathâgata]], the [[Arhat]], &c., who as the great king of the law in the triple [[world]] exercises his sway with justice, when he sees disciples and [[Bodhisattvas]] fighting against the [[Mâra]] of fancies or the [[Mâra]] of sinful inclinations, and when he sees that by fighting they have destroyed affection, hatred, and infatuation, overcome the triple [[world]] and conquered all [[Mâras]], is satisfied, and in his satisfaction he expounds to those noble (ârya) soldiers this Dharmaparyâya which meets opposition in all the [[world]], the unbelief of all the [[world]], a Dharmaparyâya never before preached, never before explained. And the [[Tathâgata]] bestows on all disciples the noble crown jewel, that most exalted crown jewel which brings omniscience to all. For this, [[Mañgusrî]], is the supreme preaching of the [[Tathâgatas]]; this is the last Dharmaparyâya of the [[Tathâgatas]]; this is the most profound discourse on the law, a Dharmaparyâya meeting opposition in all the [[world]]. In the same manner, [[Mañgusrî]], as that king of righteousness and ruler of armies took off the crown jewel which he had kept so long a time and gave it (at last) to the soldiers, so, [[Mañgusrî]], the [[Tathâgata]] now reveals this long-kept mystery of the law exceeding all others, (the mystery) which must be known by the [[Tathâgatas]]. | + | It is a case, [[Mañgusrî]], similar to that of a [[king]], a [[ruler]] of armies, who by force has conquered his [[own]] {{Wiki|kingdom}}, whereupon other [[kings]], his adversaries, wage [[war]] against him. That [[ruler]] of armies has soldiers of various description to fight with various enemies. As the [[king]] sees those soldiers fighting, he is [[delighted]] with their gallantry, enraptured, and in his [[delight]] and [[rapture]] he makes to his soldiers several {{Wiki|donations}}, such as villages and village grounds, towns and grounds of a town; garments and head-gear; hand-ornaments, necklaces, {{Wiki|gold}} threads, earrings, strings of {{Wiki|pearls}}, bullion, {{Wiki|gold}}, [[gems]], {{Wiki|pearls}}, {{Wiki|lapis lazuli}}, conch-shells, stones (?), corals; he, moreover, gives [[elephants]], [[horses]], cars, foot soldiers, {{Wiki|male}} and {{Wiki|female}} slaves, vehicles, and litters. But to none he makes a {{Wiki|present}} of his {{Wiki|crown}} [[jewel]], because that [[jewel]] only fits on the head of a [[king]]. Were the [[king]] to give away that {{Wiki|crown}} [[jewel]], then that whole {{Wiki|royal}} {{Wiki|army}}, consisting of four divisions, would be astonished and amazed. In the same manner, [[Mañgusrî]], the [[Tathâgata]], the [[Arhat]], &c., exercises the reign of [[righteousness]] (and of the law) in the triple [[world]] which he has conquered by the [[power]] of his arm and the [[power]] of his [[virtue]]. His triple [[world]] is assailed by [[Mâra]], the [[Evil]] One. Then the [[Âryas]], the soldiers of the [[Tathâgata]], fight with [[Mâra]]. Then, [[Mañgusrî]], the [[king of the law]], the lord of the law, expounds to the [[Aryas]], his soldiers, whom he sees fighting, hundred thousands of [[Sûtras]] in order to encourage the four classes. He gives them the city of [[Nirvâna]], the great city of the law; he allures them with that city of [[Nirvâna]], but he does not {{Wiki|preach}} to them such a [[Dharmaparyâya]] as this. just as in that case, [[Mañgusrî]], that [[king]], [[ruler]] of armies, astonished at the great valour of his soldiers in {{Wiki|battle}} gives them all his property, at last even his {{Wiki|crown}} [[jewel]], and just as that {{Wiki|crown}} [[jewel]] has been kept by the [[king]] on his head to the last, so, [[Mañgusrî]], the [[Tathâgata]], the [[Arhat]], &c., who as the great [[king of the law]] in the triple [[world]] exercises his sway with justice, when he sees [[disciples]] and [[Bodhisattvas]] fighting against the [[Mâra]] of fancies or the [[Mâra]] of sinful inclinations, and when he sees that by fighting they have destroyed {{Wiki|affection}}, [[hatred]], and infatuation, overcome the triple [[world]] and conquered all [[Mâras]], is satisfied, and in his [[satisfaction]] he expounds to those [[noble]] ([[ârya]]) soldiers this [[Dharmaparyâya]] which meets [[opposition]] in all the [[world]], the unbelief of all the [[world]], a [[Dharmaparyâya]] never before [[preached]], never before explained. And the [[Tathâgata]] bestows on all [[disciples]] the [[noble]] {{Wiki|crown}} [[jewel]], that most [[exalted]] {{Wiki|crown}} [[jewel]] which brings [[omniscience]] to all. For this, [[Mañgusrî]], is the supreme preaching of the [[Tathâgatas]]; this is the last [[Dharmaparyâya]] of the [[Tathâgatas]]; this is the most profound [[discourse]] on the law, a [[Dharmaparyâya]] meeting [[opposition]] in all the [[world]]. In the same manner, [[Mañgusrî]], as that [[king]] of [[righteousness]] and [[ruler]] of armies took off the {{Wiki|crown}} [[jewel]] which he had kept so long a time and gave it (at last) to the soldiers, so, [[Mañgusrî]], the [[Tathâgata]] now reveals this long-kept {{Wiki|mystery}} of the law exceeding all others, (the {{Wiki|mystery}}) which must be known by the [[Tathâgatas]]. |
− | And in order to elucidate this matter more in detail, the Lord on that occasion uttered the following {{Wiki|stanzas}}: | + | And in order to elucidate this {{Wiki|matter}} more in detail, the Lord on that occasion uttered the following {{Wiki|stanzas}}: |
− | {{Verse|verse|45}} Always displaying the strength of charity, always filled with [[compassion]] for all creatures, expounding this law, the Sugatas have approved this exalted [[Sûtra]]. | + | {{Verse|verse|45}} Always displaying the strength of [[charity]], always filled with [[compassion]] for all creatures, expounding this law, the [[Sugatas]] have approved this [[exalted]] [[Sûtra]]. |
− | {{Verse|verse|46}} The laymen, as well as the mendicant friars, and the [[Bodhisattvas]] who shall live at the end of time, must all show the strength of charity, lest those who hear the law reject it. | + | {{Verse|verse|46}} The [[laymen]], as well as the {{Wiki|mendicant}} friars, and the [[Bodhisattvas]] who shall live at the end of time, must all show the strength of [[charity]], lest those who hear the law reject it. |
− | {{Verse|verse|47}} But I, when I shall have reached [[enlightenment]] and be established in Tathâgataship, will initiate (others), and after having initiated disciples preach everywhere this superior [[enlightenment]]. | + | {{Verse|verse|47}} But I, when I shall have reached [[enlightenment]] and be established in Tathâgataship, will [[initiate]] (others), and after having [[initiated]] [[disciples]] {{Wiki|preach}} everywhere this {{Wiki|superior}} [[enlightenment]]. |
− | {{Verse|verse|48}} It is (a case) like that of a king, ruler of armies, who gives to his soldiers various things, gold, elephants, horses, cars, foot soldiers; he also gives towns and villages, in token of his contentment. | + | {{Verse|verse|48}} It is (a case) like that of a [[king]], [[ruler]] of armies, who gives to his soldiers various things, {{Wiki|gold}}, [[elephants]], [[horses]], cars, foot soldiers; he also gives towns and villages, in token of his [[contentment]]. |
− | {{Verse|verse|49}} In his satisfaction he gives to some hand-ornaments, silver and gold thread; pearls, gems, conch-shells, stones (?), coral; he also gives slaves of various description. | + | {{Verse|verse|49}} In his [[satisfaction]] he gives to some hand-ornaments, {{Wiki|silver}} and {{Wiki|gold}} thread; {{Wiki|pearls}}, [[gems]], conch-shells, stones (?), [[coral]]; he also gives slaves of various description. |
− | {{Verse|verse|50}} But when he is struck with the incomparable daring of one amongst the soldiers, he says: Thou. hast admirably done this; and, taking off his crown, makes him a present of the jewel. | + | {{Verse|verse|50}} But when he is struck with the incomparable [[daring]] of one amongst the soldiers, he says: Thou. hast admirably done this; and, taking off his {{Wiki|crown}}, makes him a {{Wiki|present}} of the [[jewel]]. |
− | {{Verse|verse|51}} Likewise do I, the [[Buddha]], the king of the law, I who have the force of [[patience]] and a large treasure of [[wisdom]], with justice govern the whole [[world]], benign, [[compassionate]], and pitiful. | + | {{Verse|verse|51}} Likewise do I, the [[Buddha]], the [[king of the law]], I who have the force of [[patience]] and a large [[treasure]] of [[wisdom]], with justice govern the whole [[world]], benign, [[compassionate]], and pitiful. |
− | {{Verse|verse|52}} And seeing how the creatures are in trouble, I pronounce thousands of kotis of Sûtrântas, when I perceive the heroism of those living beings who by pure-mindedness overcome the sinful inclinations of the [[world]]. | + | {{Verse|verse|52}} And [[seeing]] how the creatures are in trouble, I pronounce thousands of [[kotis]] of Sûtrântas, when I {{Wiki|perceive}} the {{Wiki|heroism}} of those [[living beings]] who by pure-mindedness overcome the sinful inclinations of the [[world]]. |
− | {{Verse|verse|53}} And the king of the law, the great physician, who expounds hundreds of kotis of Paryâyas, when he recognises that creatures are strong, shows them this [[Sûtra]], comparable to a crown jewel. | + | {{Verse|verse|53}} And the [[king of the law]], the great [[physician]], who expounds hundreds of [[kotis]] of Paryâyas, when he recognises that creatures are strong, shows them this [[Sûtra]], comparable to a {{Wiki|crown}} [[jewel]]. |
[[File:Buddya1.jpg|thumb|250px|]] | [[File:Buddya1.jpg|thumb|250px|]] | ||
− | {{Verse|verse|54}} This is the last [[Sûtra]] proclaimed in the [[world]], the most eminent of all my [[Sûtras]], which I have always kept and never divulged. Now I am going to make it known; listen all. | + | {{Verse|verse|54}} This is the last [[Sûtra]] proclaimed in the [[world]], the most {{Wiki|eminent}} of all my [[Sûtras]], which I have always kept and never divulged. Now I am going to make it known; listen all. |
− | {{Verse|verse|55}} There are four qualities to be acquired by those who at the period after my extinction [[desire]] supreme [[enlightenment]] and perform my charge. The qualities are such as follows. | + | {{Verse|verse|55}} There are four qualities to be acquired by those who at the period after my [[extinction]] [[desire]] supreme [[enlightenment]] and perform my charge. The qualities are such as follows. |
− | {{Verse|verse|56}} The wise man knows no vexation, trouble, sickness; the colour of his skin is not blackish; nor does he dwell in a miserable town. | + | {{Verse|verse|56}} The [[wise]] man [[knows]] no vexation, trouble, [[sickness]]; the {{Wiki|colour}} of his {{Wiki|skin}} is not blackish; nor does he dwell in a [[miserable]] town. |
− | {{Verse|verse|57}} The great Sage has always a pleasant look, deserves to be honoured, as if he were the [[Tathâgata]] himself, and little angels shall constantly be his attendants. | + | {{Verse|verse|57}} The great [[Sage]] has always a [[pleasant]] look, deserves to be honoured, as if he were the [[Tathâgata]] himself, and little {{Wiki|angels}} shall constantly be his attendants. |
− | {{Verse|verse|58}} His [[body]] can never be hurt by weapons, poison, sticks, or clods, and the mouth of the man who utters a word of abuse against him shall be closed. | + | {{Verse|verse|58}} His [[body]] can never be {{Wiki|hurt}} by [[weapons]], [[poison]], sticks, or clods, and the {{Wiki|mouth}} of the man who utters a [[word]] of abuse against him shall be closed. |
− | {{Verse|verse|59}} He is a friend to all creatures in the [[world]]. He goes all over the earth as a light, dissipating the gloom of many kotis of creatures, he who keeps this [[Sûtra]] after my extinction. | + | {{Verse|verse|59}} He is a [[friend]] to all creatures in the [[world]]. He goes all over the [[earth]] as a {{Wiki|light}}, dissipating the gloom of many [[kotis]] of creatures, he who keeps this [[Sûtra]] after my [[extinction]]. |
− | {{Verse|verse|60}} In his sleep he sees visions in the shape of [[Buddha]]; he sees [[monks]] and [[nuns]] appearing on thrones and proclaiming the many-sided law. | + | {{Verse|verse|60}} In his [[sleep]] he sees [[visions]] in the shape of [[Buddha]]; he sees [[monks]] and [[nuns]] appearing on thrones and proclaiming the many-sided law. |
− | {{Verse|verse|61}} He sees in his dream gods and {{Wiki|goblins}}, (numerous) as the sands of the {{Wiki|Ganges}}, as well as demons and [[Nâgas]] of many kinds, who lift their joined hands and to whom he expounds the eminent law. | + | {{Verse|verse|61}} He sees in his [[dream]] [[gods]] and {{Wiki|goblins}}, (numerous) as the sands of the {{Wiki|Ganges}}, as well as {{Wiki|demons}} and [[Nâgas]] of many kinds, who lift their joined hands and to whom he expounds the {{Wiki|eminent}} law. |
− | {{Verse|verse|62}} He sees in his dream the [[Tathâgata]] preaching the law to many kotis of beings with lovely voice, the Lord with golden colour. | + | {{Verse|verse|62}} He sees in his [[dream]] the [[Tathâgata]] [[preaching the law]] to many [[kotis]] of [[beings]] with lovely {{Wiki|voice}}, the Lord with golden {{Wiki|colour}}. |
− | {{Verse|verse|63}} And he stands there with joined hands glorifying the Seer, the highest of men, whilst the Gina, the great physician, is expounding the law to the four classes. | + | {{Verse|verse|63}} And he stands there with joined hands glorifying the [[Seer]], the [[highest]] of men, whilst the [[Gina]], the great [[physician]], is expounding the law to the four classes. |
− | {{Verse|verse|64}} And he, glad to have heard the law, joyfully pays his worship, and after having soon reached the [[knowledge]] which never slides back, he obtains, in dream, magical spells. | + | {{Verse|verse|64}} And he, glad to have heard the law, joyfully pays his {{Wiki|worship}}, and after having soon reached the [[knowledge]] which never slides back, he obtains, in [[dream]], [[magical]] {{Wiki|spells}}. |
− | {{Verse|verse|65}} And the Lord of the [[world]], perceiving his good intention, announces to him his destiny of becoming a leader amongst men: Young man of good family (says he), thou shalt here reach in future supreme, holy [[knowledge]]. | + | {{Verse|verse|65}} And the Lord of the [[world]], perceiving his good [[intention]], announces to him his [[destiny]] of becoming a leader amongst men: Young man of good [[family]] (says he), thou shalt here reach in {{Wiki|future}} supreme, {{Wiki|holy}} [[knowledge]]. |
{{Verse|verse|66}} Thou shalt have a large field and four classes (of hearers), even as myself, that respectfully and with joined hands shall hear from thee the vast and faultless law. | {{Verse|verse|66}} Thou shalt have a large field and four classes (of hearers), even as myself, that respectfully and with joined hands shall hear from thee the vast and faultless law. | ||
− | {{Verse|verse|67}} Again he sees his own person occupied with [[meditating]] on the law in mountain caverns; and by [[meditating]] he attains the very nature of the law and, on obtaining complete absorption, sees the Gina. | + | {{Verse|verse|67}} Again he sees his [[own]] [[person]] occupied with [[meditating]] on the law in mountain caverns; and by [[meditating]] he attains the very [[nature]] of the law and, on obtaining complete [[absorption]], sees the [[Gina]]. |
− | {{Verse|verse|68}}. And after seeing in his dream the goldcoloured one, him who displays a hundred hallowed signs, he hears the law, whereafter he preaches it in the assembly. Such is his dream. | + | {{Verse|verse|68}}. And after [[seeing]] in his [[dream]] the goldcoloured one, him who displays a hundred [[hallowed]] [[signs]], he hears the law, whereafter he preaches it in the assembly. Such is his [[dream]]. |
− | {{Verse|verse|69}} And in his dream he also forsakes his whole realm, harem, and numerous kinsfolk; renouncing all pleasures he leaves home (to become an [[ascetic]]), and betakes himself to the place of the terrace of [[enlightenment]]. | + | {{Verse|verse|69}} And in his [[dream]] he also forsakes his whole [[realm]], {{Wiki|harem}}, and numerous kinsfolk; renouncing all [[pleasures]] he leaves home (to become an [[ascetic]]), and betakes himself to the place of the terrace of [[enlightenment]]. |
− | {{Verse|verse|70}} There, seated upon a throne at the foot of a tree to seek [[enlightenment]], he will, after the lapse of seven days, arrive at the [[knowledge]] of the [[Tathâgatas]]. | + | {{Verse|verse|70}} There, seated upon a [[throne]] at the foot of a [[tree]] to seek [[enlightenment]], he will, after the lapse of seven days, arrive at the [[knowledge]] of the [[Tathâgatas]]. |
− | {{Verse|verse|71}} On having reached [[enlightenment]] he will rise up from that place to move forward the faultless wheel and preach the law during an inconceivable number of thousands of kotis of [[Wikipedia:Aeon|Æons]]. | + | {{Verse|verse|71}} On having reached [[enlightenment]] he will rise up from that place to move forward the faultless [[wheel]] and {{Wiki|preach}} the law during an [[inconceivable]] number of thousands of [[kotis]] of [[Wikipedia:Aeon|Æons]]. |
− | {{Verse|verse|72}} After having revealed perfect [[enlightenment]] and led many kotis of beings to perfect rest, he himself will be extinguished like a lamp when the oil is exhausted. So is that vision. | + | {{Verse|verse|72}} After having revealed {{Wiki|perfect}} [[enlightenment]] and led many [[kotis]] of [[beings]] to {{Wiki|perfect}} rest, he himself will be [[extinguished]] like a [[lamp]] when the oil is exhausted. So is that [[vision]]. |
− | {{Verse|verse|73}} Endless, [[Mañgusrî|Mañgughosha]], are the advantages which constantly are his who at the end of time shall expound this [[Sûtra]] of superior [[enlightenment]] that I have perfectly explained. | + | {{Verse|verse|73}} [[Endless]], [[Mañgusrî|Mañgughosha]], are the advantages which constantly are his who at the end of time shall expound this [[Sûtra]] of {{Wiki|superior}} [[enlightenment]] that I have perfectly explained. |
==Continue reading== | ==Continue reading== |
Revision as of 08:18, 25 February 2016
Mañgusrî, the prince royal, said to the Lord: It is difficult, Lord, most difficult, what these Bodhisattvas Mahâsattvas will attempt out of reverence for the Lord. How are these Bodhisattvas Mahâsattvas to promulgate this Dharmaparyâya at the end of time, at the last period? Whereupon the Lord answered Mañgusrî, the prince royal: A Bodhisattva Mahâsattva, Mañgusrî, he who is to promulgate this Dharmaparyâya at the end of time, at the last period, must be firm in four things. In which things? The Bodhisattva Mahâsattva, Mañgusrî, must be firm in his conduct and proper sphere if he wishes to teach this Dharmaparyâya. And how, Mañgusrî, is a Bodhisattva Mahâsattva firm in his conduct and proper sphere? When the Bodhisattva Mahâsattva, Mañgusrî, is patient, meek, has reached the stage of meekness; when he is not rash, nor envious; when, moreover, Mañgusrî, he clings to no law whatever and sees the real character of the laws (or things); when he is refraining from investigating and discussing these laws, Mañgusrî; that is called the conduct of a Bodhisattva Mahâsattva. And what is the proper sphere of a Bodhisattva Mahâsattva, Mañgusrî? When the Bodhisattva Mahasattva, Mañgusrî, does not serve, not court, not wait upon kings; does not serve, not court, not wait upon princes; when he does not approach them; when he does not serve, not court, not wait upon persons of another sect, Karakas, Parivrâgakas, Âgîvakas, Nirgranthas [Three kinds of mendicant friars not belonging to the Buddhist, nor to the Gaina persuasion], nor persons passionately fond of fine literature; when he does not serve, not court, not wait upon adepts at worldly spells, and votaries of a worldly philosophy, nor keep any intercourse with them; when he does not go to see Kândâlas, jugglers, vendors of pork, poulterers, deer-hunters, butchers, actors and dancers, wrestlers, nor resort to places whither others flock for amusement and sport; when he keeps no intercourse with them unless from time to time to preach the law to them when they come to him, and that freely; when he does not serve, not court, not wait upon monks, nuns, lay devotees, male and female, who are adherents of the vehicle of disciples, nor keep intercourse with them; when he does not come in contact with them at the place of promenade or in the monastery, unless from time to time to preach the law to them when they come to him, and even that freely. This, Mañgusrî, is the proper sphere of a Bodhisattva Mahâsattva.
Again, Mañgusrî, the Bodhisattva Mahasattva does not take hold of some favourable opportunity or another to preach the law to females every now and anon, nor is he desirous of repeatedly seeing females; nor does he think it proper to visit families and then too often address a girl, virgin, or young wife, nor does he greet them too fondly in return. He does not preach the law to a hermaphrodite, keeps no intercourse with such a person, nor greets too friendly in return. He does not enter a house alone in order to receive alms, unless having the Tathâgata in his thoughts. And when he happens to preach the law to females, he does not do so by passionate attachment to the law, far less by passionate attachment to a woman. When he is preaching, he does not display his row of teeth, let alone a quick emotion on his physiognomy. He addresses no novice, male or female, no nun, no monk, no young boy, no young girl, nor enters upon a conversation with them; he shows no great readiness in answering their address, nor cares to give too frequent answers. This, Mañgusrî, is called the first proper sphere of a Bodhisattva Mahasattva.
Further, Mañgusrî, a Bodhisattva Mahâsattva looks upon all laws (and things) as void; he -sees them duly established, remaining unaltered, as they are in reality, not liable to be disturbed, not to be moved backward, unchangeable, existing in the highest sense of the word (or in an absolute sense), having the nature of space, escaping explanation and expression by means of common speech, not born, composed and simple, aggregated and isolated, not expressible in words, independently established, manifesting themselves owing to a perversion of perception. In this way then, Mañgusrî, the Bodhisattva Mahâsattva constantly views all laws, and if he abides in this course, he remains in his own sphere. This, Mañgusrî, is the second proper sphere of a Bodhisattva Mahâsattva.
And in order to expound this matter in greater detail, the Lord uttered the following stanzas :
1 The Bodhisattva who, undaunted and unabashed, wishes to set forth this Sûtra in the dreadful period hereafter,
2 Must keep to his course (of duty) and proper sphere; he must be retired and pure, constantly avoid intercourse with kings and princes.
3 Nor should he keep up intercourse with king's servants, nor with Kândâlas, jugglers, and Tîrthikas in general.
4 He ought not to court conceited men, but catechise such as keep to the religion. He must also avoid such monks as follow the precepts of the Arhat [of the Gainas], and immoral men.
5 He must be constant in avoiding a nun who is fond of banter and chatter; he must also avoid notoriously loose female lay devotees.
6 He should shun any intercourse with such female lay devotees as seek their highest happiness in this transient world. This is called the proper conduct of a Bodhisattva.
7 But when one comes to him to question him about the law for the sake of superior enlightenment, he should, at any time, speak freely, always firm and undaunted.
8 He should have no intercourse with women and hermaphrodites; he should also shun the young wives and girls in families.
9 He must never address them to ask after their health. He must also avoid intercourse with vendors of pork and mutton.
10 With any persons who slay animals of various kind for the sake of profit, and with such as sell meat he should avoid having any intercourse.
11 He must shun the society of whore-mongers, players, musicians, wrestlers, and other people of that sort.
12 He should not frequent whores, nor other sensual persons; he must avoid any exchange of civility with them.
13 And when the sage has to preach for a woman, he should not enter into an apartment with her alone, nor stay to banter.
14 When he has often to enter a village in quest of food, he must have another monk with him or constantly think of the Buddha.
15 Herewith have I shown the first sphere of proper conduct. Wise are they who, keeping this Sqtra in memory, live according to it.
16 And when one observes no law at all, low, superior or mean, composed or uncomposed, real or not real;
17 When the wise man does not remark, 'This is a woman,' nor marks,'This is a man;' when in searching he finds no laws (or things), because they have never existed;
18 This is called the observance of the Bodhisattvas in general. Now listen to me when I set forth what should be their proper sphere.
19 All laws (i.e. the laws, the things) have been declared to be non-existing, not appearing, not produced, void, immovable, everlasting; this is called the proper sphere of the wise.
20 They have been divided into existing and non-existing, real and unreal, by those who had wrong notions; other laws also, of permanency, of being produced, of birth from something already produced, are wrongly assumed.
21 Let (the Bodhisattva) be concentrated in mind, attentive, ever firm as the peak of Mount Sumeru, and in such a state (of mind) look upon all laws (and things) as having the nature of space [i.e. as being void],
22 Permanently equal to space, without essence, immovable, without substantiality. These, indeed, are the laws, all and for ever. This is called the proper sphere of the wise.
23 The monk observing this rule of conduct given by me may, after my extinction, promulgate this Sûtra in the world, and shall feel no depression.
24 Let the sage first, for some time, coerce his thoughts, exercise meditation with complete absorption, and correctly perform all that is required for attaining spiritual insight, and then, after rising (from his pious meditation), preach with unquailing mind.
25 The kings of this earth and the princes who listen to the law protect him. Others also, both laymen (or burghers) and Brahmans, will be found together in his congregation.
Further, Mañgusrî, the Bodhisattva Mahasattva who, after the complete extinction of the Tathâgata at the end of time, the last period, the last five hundred years, when the true law is in a state of decay, is going to propound this Dharmaparyâya, must be in a peaceful state (of mind) and then preach the law, whether he knows it by heart or has it in a book. In his sermon he will not be too prone to carping at others, not blame other preaching friars, not speak scandal nor propagate scandal. He does not mention by name other monks, adherents of the vehicle of disciples, to propagate scandal. He cherishes even no hostile feelings against them, because he is in a peaceful state. All who come, one after the other, to hear the sermon he receives with benevolence, and preaches the law to them without invidiousness. He refrains from entering upon a dispute; but if he is asked a question, he does not answer in the way of (those who follow) the vehicle of disciples; on the contrary, he answers as if he had attained Buddha-knowledge.
And on that occasion the Lord uttered the following stanzas :
26 The wise man is always at ease, and in that state he preaches the law, seated on an elevated pulpit which has been prepared for him on a clean and pretty spot.
27 He puts on a clean, nice, red robe, dyed with good colours, and a black woollen garment and a long undergarment;
28 Having duly washed his feet and rubbed his head and face with smooth ointments, he ascends the pulpit, which is provided with a footbank and covered with pieces of fine cloth of various sorts, and sits down.
29 When he is thus seated on the preacher's pulpit and all who have gathered round him are attentive, he proceeds to deliver many discourses, pleasing by variety, before monks and nuns,
30 Before male and female lay devotees, kings and princes. The wise man always (takes care to) deliver a sermon diversified in its contents and sweet, free from invidiousness.
31 If occasionally he is asked some question, even after he has commenced, he will explain the matter anew in regular order, and he will explain it in such away that his hearers gain enlightenment.
32 The wise man is indefatigable; not even the thought of fatigue will rise in him; he knows no listlessness, and so displays to the assembly the strength of charity.
33 Day and night the wise man preaches this sublime law with myriads of kotis of illustrations; he edifies and satisfies his audience without ever requiring anything.
34 Solid food, soft food, nourishment and drink, cloth, couches, robes, medicaments for the sick, all this does not occupy his thoughts, nor does he want anything from the congregation.
35 On the contrary, the wise man is always thinking: How can I and these beings become Buddhas? I will preach this true law, upon which the happiness of all beings depends, for the benefit of the world.
36 The monk who, after my extinction, shall preach in this way, without envy, shall not meet with trouble, impediment, grief or despondency.
37 Nobody shall frighten him, beat or blame him; never shall he be driven away, because he is firm in the strength of forbearance.
38 The wise man who is peaceful, so disposed as I have just said, possesses hundreds of kotis of advantages, so many that one would not be able to enumerate them in hundreds of Æons.
Again, Mañgusrî, the Bodhisattva Mahâsattva who lives after the extinction of the Tathâgata at the end of time when the true law is in decay, the Bodhisattva Mahasattva who keeps this Sûtra is not envious, not false, not deceitful; he does not speak disparagingly of other adherents of the vehicle of Bodhisattvas, nor defame, nor humble them. He does not bring forward the shortcomings of other monks, nuns, male and female lay devotees, neither of the adherents of the vehicle of disciples nor of those of the vehicle of Pratyekabuddhas. He does not say: You young men of good family, you are far off from supreme, perfect enlightenment; you give proof of not having arrived at it; you are too fickle in your doings and not capable of acquiring true knowledge. He does not in this way bring forward the shortcomings of any adherent of the vehicle of the Bodhisattvas. Nor does he show any delight in disputes about the law, or engage in disputes about the law, and he never abandons the strength of charity towards all beings. In respect to all Tathâgatas he feels as if they were his fathers, and in respect to all Bodhisattvas as if they were his masters. And as to the Bodhisattvas Mahâsattvas in all directions of space, he is assiduous in paying homage to them by good will and respect. When he preaches the law, he preaches no less and no more than the law, without partial predilection for (any part of) the law, and he does not show greater favour to one than to another, even from love of the law.
Such, Mañgusrî, is the third quality with which a Bodhisattva Mahâsattva is endowed who is to expound this Dharmaparyâya after the extinction of the Tathâgata at the end of time when the true law is in decay; who will live at ease' and not be annoyed in the exposition of this Dharmaparyâya. And in the synod he will have allies, and he will find auditors at his sermons who will listen to this Dharmaparyâya, believe, accept, keep, read, penetrate, write it and cause it to be written, and who, after it has been written and a volume made of it, will honour, respect, esteem, and worship it.
This said the Lord, and thereafter he, the Sugata, the Master, added the following:
39 The wise man, the preacher, who wishes to expound this Sûtra must absolutely renounce falsehood, pride, calumny, and envy.
40 He should never speak a disparaging word of anybody; never engage in a dispute on religious belief; never say to such as are guilty of shortcomings, You will not obtain superior knowledge.
41 He is always sincere, mild, forbearing; (as) a (true) son of Sugata he will repeatedly preach the law without any feeling of vexation.
42 'The Bodhisattvas in all directions of space, who out of compassion for creatures are moving in the world, are my teachers;' (thus thinking) the wise man respects them as his masters.
43 Cherishing the memory of the Buddhas, the supreme amongst men, he will always feel towards them as if they were his fathers, and by forsaking all idea of pride he will escape hindrance.
44 The wise man who has heard this law, should be constant in observing it. If he earnestly strives after a peaceful life, kotis of beings will surely protect him.
Further, Mañgusrî, the Bodhisattva Mahâsattva, living at the time of destruction of the true law after the extinction of the Tathâgata, who is desirous of keeping this Dharmaparyâya, should live as far as possible away from laymen and friars, and lead a life of charity. He must feel affection for all beings who are striving for enlightenment and therefore make this reflection: To be sure, they are greatly perverted in mind, those beings who do not hear, nor perceive, nor understand the skilfulness and the mystery of the Tathâgata, who do not inquire for it, nor believe in it, nor even are willing to believe in it. Of course, these beings do not penetrate, nor understand this Dharmaparyâya. Nevertheless will I, who have attained this supreme, perfect knowledge, powerfully bend to it the mind of every one, whatever may be the position he occupies, and bring about that he accepts, understands, and arrives at full ripeness.
By possessing also this fourth quality, Mañgusrî, a Bodhisattva Mahasattva, who is to expound the law after the extinction of the Tathâgata, will be unmolested, honoured, respected, esteemed, venerated by monks, nuns, and lay devotees, male and female, by kings, princes, ministers, king's officers, by citizens and country people, by Brahmans and laymen; the gods of the sky will, full of faith, follow his track to hear the law, and the angels will follow his track to protect him; whether he is in a village or in a monastery, they will approach him day and night to put questions about the law, and they will be satisfied, charmed with his explanation. For this Dharmaparyâya, Mañgusrî, has been blessed by all Buddhas. With the past, future, and present Tathâgata, Mañgusrî, this Dharmaparyâya is for ever blessed. Precious in all worlds, Mañgusrî, is the sound, rumour, or mentioning of this Dharmaparyâya.
It is a case, Mañgusrî, similar to that of a king, a ruler of armies, who by force has conquered his own kingdom, whereupon other kings, his adversaries, wage war against him. That ruler of armies has soldiers of various description to fight with various enemies. As the king sees those soldiers fighting, he is delighted with their gallantry, enraptured, and in his delight and rapture he makes to his soldiers several donations, such as villages and village grounds, towns and grounds of a town; garments and head-gear; hand-ornaments, necklaces, gold threads, earrings, strings of pearls, bullion, gold, gems, pearls, lapis lazuli, conch-shells, stones (?), corals; he, moreover, gives elephants, horses, cars, foot soldiers, male and female slaves, vehicles, and litters. But to none he makes a present of his crown jewel, because that jewel only fits on the head of a king. Were the king to give away that crown jewel, then that whole royal army, consisting of four divisions, would be astonished and amazed. In the same manner, Mañgusrî, the Tathâgata, the Arhat, &c., exercises the reign of righteousness (and of the law) in the triple world which he has conquered by the power of his arm and the power of his virtue. His triple world is assailed by Mâra, the Evil One. Then the Âryas, the soldiers of the Tathâgata, fight with Mâra. Then, Mañgusrî, the king of the law, the lord of the law, expounds to the Aryas, his soldiers, whom he sees fighting, hundred thousands of Sûtras in order to encourage the four classes. He gives them the city of Nirvâna, the great city of the law; he allures them with that city of Nirvâna, but he does not preach to them such a Dharmaparyâya as this. just as in that case, Mañgusrî, that king, ruler of armies, astonished at the great valour of his soldiers in battle gives them all his property, at last even his crown jewel, and just as that crown jewel has been kept by the king on his head to the last, so, Mañgusrî, the Tathâgata, the Arhat, &c., who as the great king of the law in the triple world exercises his sway with justice, when he sees disciples and Bodhisattvas fighting against the Mâra of fancies or the Mâra of sinful inclinations, and when he sees that by fighting they have destroyed affection, hatred, and infatuation, overcome the triple world and conquered all Mâras, is satisfied, and in his satisfaction he expounds to those noble (ârya) soldiers this Dharmaparyâya which meets opposition in all the world, the unbelief of all the world, a Dharmaparyâya never before preached, never before explained. And the Tathâgata bestows on all disciples the noble crown jewel, that most exalted crown jewel which brings omniscience to all. For this, Mañgusrî, is the supreme preaching of the Tathâgatas; this is the last Dharmaparyâya of the Tathâgatas; this is the most profound discourse on the law, a Dharmaparyâya meeting opposition in all the world. In the same manner, Mañgusrî, as that king of righteousness and ruler of armies took off the crown jewel which he had kept so long a time and gave it (at last) to the soldiers, so, Mañgusrî, the Tathâgata now reveals this long-kept mystery of the law exceeding all others, (the mystery) which must be known by the Tathâgatas.
And in order to elucidate this matter more in detail, the Lord on that occasion uttered the following stanzas:
45 Always displaying the strength of charity, always filled with compassion for all creatures, expounding this law, the Sugatas have approved this exalted Sûtra.
46 The laymen, as well as the mendicant friars, and the Bodhisattvas who shall live at the end of time, must all show the strength of charity, lest those who hear the law reject it.
47 But I, when I shall have reached enlightenment and be established in Tathâgataship, will initiate (others), and after having initiated disciples preach everywhere this superior enlightenment.
48 It is (a case) like that of a king, ruler of armies, who gives to his soldiers various things, gold, elephants, horses, cars, foot soldiers; he also gives towns and villages, in token of his contentment.
49 In his satisfaction he gives to some hand-ornaments, silver and gold thread; pearls, gems, conch-shells, stones (?), coral; he also gives slaves of various description.
50 But when he is struck with the incomparable daring of one amongst the soldiers, he says: Thou. hast admirably done this; and, taking off his crown, makes him a present of the jewel.
51 Likewise do I, the Buddha, the king of the law, I who have the force of patience and a large treasure of wisdom, with justice govern the whole world, benign, compassionate, and pitiful.
52 And seeing how the creatures are in trouble, I pronounce thousands of kotis of Sûtrântas, when I perceive the heroism of those living beings who by pure-mindedness overcome the sinful inclinations of the world.
53 And the king of the law, the great physician, who expounds hundreds of kotis of Paryâyas, when he recognises that creatures are strong, shows them this Sûtra, comparable to a crown jewel.
54 This is the last Sûtra proclaimed in the world, the most eminent of all my Sûtras, which I have always kept and never divulged. Now I am going to make it known; listen all.
55 There are four qualities to be acquired by those who at the period after my extinction desire supreme enlightenment and perform my charge. The qualities are such as follows.
56 The wise man knows no vexation, trouble, sickness; the colour of his skin is not blackish; nor does he dwell in a miserable town.
57 The great Sage has always a pleasant look, deserves to be honoured, as if he were the Tathâgata himself, and little angels shall constantly be his attendants.
58 His body can never be hurt by weapons, poison, sticks, or clods, and the mouth of the man who utters a word of abuse against him shall be closed.
59 He is a friend to all creatures in the world. He goes all over the earth as a light, dissipating the gloom of many kotis of creatures, he who keeps this Sûtra after my extinction.
60 In his sleep he sees visions in the shape of Buddha; he sees monks and nuns appearing on thrones and proclaiming the many-sided law.
61 He sees in his dream gods and goblins, (numerous) as the sands of the Ganges, as well as demons and Nâgas of many kinds, who lift their joined hands and to whom he expounds the eminent law.
62 He sees in his dream the Tathâgata preaching the law to many kotis of beings with lovely voice, the Lord with golden colour.
63 And he stands there with joined hands glorifying the Seer, the highest of men, whilst the Gina, the great physician, is expounding the law to the four classes.
64 And he, glad to have heard the law, joyfully pays his worship, and after having soon reached the knowledge which never slides back, he obtains, in dream, magical spells.
65 And the Lord of the world, perceiving his good intention, announces to him his destiny of becoming a leader amongst men: Young man of good family (says he), thou shalt here reach in future supreme, holy knowledge.
66 Thou shalt have a large field and four classes (of hearers), even as myself, that respectfully and with joined hands shall hear from thee the vast and faultless law.
67 Again he sees his own person occupied with meditating on the law in mountain caverns; and by meditating he attains the very nature of the law and, on obtaining complete absorption, sees the Gina.
68. And after seeing in his dream the goldcoloured one, him who displays a hundred hallowed signs, he hears the law, whereafter he preaches it in the assembly. Such is his dream.
69 And in his dream he also forsakes his whole realm, harem, and numerous kinsfolk; renouncing all pleasures he leaves home (to become an ascetic), and betakes himself to the place of the terrace of enlightenment.
70 There, seated upon a throne at the foot of a tree to seek enlightenment, he will, after the lapse of seven days, arrive at the knowledge of the Tathâgatas.
71 On having reached enlightenment he will rise up from that place to move forward the faultless wheel and preach the law during an inconceivable number of thousands of kotis of Æons.
72 After having revealed perfect enlightenment and led many kotis of beings to perfect rest, he himself will be extinguished like a lamp when the oil is exhausted. So is that vision.
73 Endless, Mañgughosha, are the advantages which constantly are his who at the end of time shall expound this Sûtra of superior enlightenment that I have perfectly explained.
Continue reading
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER I
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER II SKILLFULNESS
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER III A PARABLE
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER IV DISPOSITION
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER V ON PLANTS
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER VI ANNOUNCEMENT OF FUTURE DESTINY
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER VII ANCIENT DEVOTION
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER VIII ANNOUNCEMENT OF THE FUTURE DESTINY OF THE FIVE HUNDRED MONKS
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER IX ANNOUNCEMENT OF THE FUTURE DESTINY OF ÂNANDA, RAHULA, AND THE TWO THOUSAND MONKS
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER X THE PREACHER
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER XI APPARITION OF A STÛPA
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER XII EXERTION
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER XIII PEACEFUL LIFE
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER XIV ISSUING OF BODHISATTVAS FROM THE GAPS OF THE EARTH
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER XV DURATION OF LIFE OF THE TATHÂGATA
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER XVI OF PIETY
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER XVII INDICATION OF THE MERITORIOUSNESS OF JOYFUL ACCEPTANCE
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER XVIII THE ADVANTAGES OF A RELIGIOUS PREACHER
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER XIX SADÂPARIBHÛTA
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER XX CONCEPTION OF THE TRANSCENDENT POWER OF THE TATHÂGATAS
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER XXI SPELLS
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER XXII ANCIENT DEVOTION OF BHAISHAGYARÂGA
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER XXIII GADGADASVARA
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER XXIV CHAPTER CALLED THAT OF THE ALL-SIDED ONE, CONTAINING A DESCRIPTION OF THE TRANSFORMATIONS OF AVALOKITESVARA
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER XXV ANCIENT DEVOTION
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER XXVI ENCOURAGEMENT OF SAMANTABHADRA
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER XXVII THE PERIOD (OF THE LAW, DHARMAPARYÂYA)
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