Ch.
1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27
CHAPTER XI.
APPARITION OF A STÛPA.
Then
there arose a Stûpa, consisting of seven precious
substances, from the place of the earth opposite the
Lord, the assembly being in the middle, a Stûpa five
hundred yoganas in height and proportionate in
circumference. After its rising, the Stûpa, a meteoric
phenomenon, stood in the sky sparkling, beautiful, nicely
decorated with five thousand successive terraces of
flowers, adorned with many thousands of arches,
embellished by thousands of banners and triumphal
streamers, hung with thousands of jewel-garlands and with
hourplates and bells, and emitting the scent of
Xanthochymus and sandal, which scent filled this whole
world. Its row of umbrellas rose so far on high as to
touch the abodes of the four guardians of the horizon and
the gods. It consisted of seven precious substances, viz.
gold, silver, lapis lazuli, Musâragalva, emerald, red
coral, and Karketana-stone. This Stûpa of precious
substances once formed, the gods of paradise strewed and
covered it with Mandârava and great Mandâra flowers. And
from that Stûpa of precious substances there issued this
voice: Excellent, excellent, Lord Sâkyamuni! thou hast
well expounded this Dharmaparyâya of the Lotus of the
True Law. So it is, Lord; so it is, Sugata.
At the sight of that great Stûpa of precious substances,
that meteoric phenomenon in the sky, the four classes of
hearers were filled with gladness delight, satisfaction
and joy. Instantly they rose from their seats, stretched
out their joined hands, and remained standing in that
position. Then the Bodhisattva Mahâsattva Mahâpratibhâna,
perceiving the world, including gods, men, and demons,
filled with curiosity, said to the Lord: O Lord, what is
the cause, what is the reason of so magnificent a Stûpa
of precious substances appearing in the world? Who is it,
O Lord, who causes that sound to go out from the
magnificent Stûpa of precious substances? Thus asked, the
Lord spake to Mahapratibhâna, the Bodhisattva Mahâsattva,
as follows: In this great Stûpa of precious substances,
Mahâpratibh'ana, the proper body of the Tathâgata is
contained condensed; his is the Stûpa; it is he who
causes this sound to go out.
In the point of space below, Mahâpratibhana, there are
innumerable thousands of worlds. Further on is the world
called Ratnavisuddha, there is the Tathâgata named
Prabhûtaratna, the Arhat, &c. This Lord of yore made
this vow: Formerly, when following the course of a
Bodhisattva, I have not arrived at supreme, perfect
enlightenment before I had heard this Dharmaparyâya of
the Lotus of the True Law, serving for the instruction of
Bodhisattvas. But from the moment that I had heard this
Dharmaparyâya of the Lotus of the True Law, I have become
fully ripe for supreme, perfect enlightenment. Now,
Mahapratibhâna, that Lord Prabhûtaratna, the Tathâgata,
&c., at the juncture of time when his complete
extinction was to take place, announced in presence of
the world, including the gods: After my complete
extinction, monks, one Stûpa must be made of precious
substances of this frame (or form) of the proper body of
the Tathâgata; the other Stûpas, again, should be made in
dedication (or in reference) to me. Thereupon,
Mahapratibhâna, the Lord Prabhûtaratna, the Tathâgata,
&c., pronounced this blessing: Let my Stûpas here,
this Stûpa of my proper bodily frame (or form), arise
wherever in any Buddha-field in the ten directions of
space, in all worlds, the Dharmaparyâya of the Lotus of
the True Law is propounded, and let it stand in the sky
above the assembled congregation when this Dharmaparyâya
of the Lotus of the True Law is being preached by some
Lord Buddha or another, and let this Stûpa of the frame
(or form) of my proper body give a shout of applause to
those Buddhas while preaching this Dharmaparyâya of the
Lotus of the True Law. It is that Stûpa, Mahâpratibhana,
of the relics of the Lord Prabhûtaratna, the Tathâgata,
&c., which, while I was preaching this Dharmaparyâya
of the Lotus of the True Law in this Saha-world, arose
above this assembled congregation and, standing as a
meteor in the sky, gave its applause.
Then said Mahâpratibhâna, the Bodhisattva Mahâsattva, to
the Lord: Show us, O Lord, through thy power the frame of
the afore-mentioned Tathâgata. Whereon the Lord spake to
the Bodhisattva Mahâsattva Mahâpratibhâna as follows:
This Lord Prabhûtaratna, Mahâpratibhana, has made a grave
and pious vow. That vow consisted in this: When the
Lords, the Buddhas, being in other Buddha-fields, shall
preach this Dharmaparyâya of the Lotus of the True Law,
then let this Stûpa of the frame of my proper body be
near the Tathâgata to hear from him this Dharmaparyâya of
the Lotus of the True Law. And when those Lords, those
Buddhas wish to uncover the frame of my proper body and
show it to the four classes of hearers, let then the
Tathâgata-frames, made by the Tathâgatas in all quarters,
in different Buddha-fields, from their own proper body,
and preaching the law to creatures, under different names
in several Buddha-fields, let all those Tathâgata-frames,
made from the proper body, united together, along with
this Stûpa containing the frame of my own body, be opened
and shown to the four classes of hearers. Therefore,
Mahâpratibhâna, have I made many Tathâgata-frames which
in all quarters, in several Buddha-fields in thousands of
worlds, preach the law to creatures. All those ought to
be brought hither.
Thereupon the Bodhisattva Mahâsattva MahApratibhâna said
to the Lord: Then, O Lord, shall we reverentially salute
all those bodily emanations of the Tathâgata and created
by the Tathâgata.
And instantly the Lord darted from the circle of hair on
his brow a ray, which was no sooner darted than the
Lords, the Buddhas stationed in the east in fifty hundred
thousand myriads of kotis of worlds, equal to the sands
of the river Ganges, became all visible, and the
Buddha-fields there, consisting of crystal, became
visible, variegated with jewel trees, decorated with
strings of fine cloth, replete with many hundred
thousands of Bodhisattvas, covered with canopies, decked
with a network of seven precious substances and gold. And
in those fields appeared the Lords, the Buddhas, teaching
with sweet and gentle voice the law to creatures; and
those Buddha-fields seemed replete with hundred thousands
of Bodhisattvas. So, too, it was in the south-east; so in
the south; so in the south-west; so in the west; so in
the north-west; so in the north; so in the north-east; so
in the nadir; so in the zenith; so in the ten directions
of space; in each direction were to be seen many hundred
thousand myriads of kotis of Buddha-fields, similar to
the sands of the river Ganges, in many worlds similar to
the sands of the river Ganges, Lords Buddhas in many
hundred thousand myriads of kotis of Buddha-fields.
Those Tathâgatas, &c., in the ten directions of space
then addressed each his own troop of Bodhisattvas: We
shall have to go, young men of good family, to the
Saha-world near the Lord Sâkyamuni, the Tathâgata,
&c., to humbly salute the Stûpa of the relics of
Prabhûtaratna, the Tathâgata, &c. Thereupon those
Lords, those Buddhas resorted with their own satellites,
each with one or two, to this Saha-world. At that period
this all-embracing world was adorned with jewel trees; it
consisted of lapis lazuli, was covered with a network of
seven precious substances and gold, smoking with the
odorous incense of magnificent jewels, everywhere strewn
with Mandârava and great Mandârava flowers, decorated
with a network of little bells, showing a checker board
divided by gold threads into eight compartments, devoid
of villages, towns, boroughs, provinces, kingdoms, and
royal capitals, without Kâla-mountain, without the
mountains Mukilinda and great Mukilinda, without a mount
Sumeru, without a Kakravâla (i. e. horizon) and great
Kakravâla (i. e. extended horizon), without other
principal mountains, without great oceans, without rivers
and great rivers, without bodies of gods, men, and
demons, without hells, without brute creation, without a
kingdom of Yama. For it must be understood that at that
period all beings in any of the six states of existence
in this world had been removed to other worlds, with the
exception of those who were assembled at that
congregation. Then it was that those Lords, those
Buddhas, attended by one or two satellites, arrived at
this Saha-world and went one after the other to occupy
their place close to the foot of a jewel tree. Each of
the jewel trees was five hundred yoganas in height, had
boughs, leaves, foliage, and circumference in proportion,
and was provided with blossoms and fruits. At the foot of
each jewel tree stood prepared a throne, five yoganas in
height, and adorned with magnificent jewels. Each
Tathâgata went to occupy his throne and sat on it
cross-legged. And so all the Tathâgatas of the whole
sphere sat cross-legged at the foot of the jewel trees.
At that moment the whole sphere was replete with
Tathâgatas, but the beings produced from the proper body
of the Lord Sâkyamuni had not yet arrived, not even from
a single point of the horizon. Then the Lord Sâkyamuni,
the Tathâgata, &c., proceeded to make room for those
Tathâgata-frames that were arriving one after the other.
On every side in the eight directions of space (appeared)
twenty hundred thousand myriads of kotis of Buddha-fields
of lapis lazuli, decked with a network of seven precious
substances and gold, decorated with a fringe of little
bells, strewn with Mandârava and great Mandârava flowers,
covered with heavenly awnings, hung with wreaths of
heavenly flowers, smoking with heavenly odorous incense.
All those twenty hundred thousand myriads of kotis of
Buddha-fields were without villages, towns, boroughs,
&c.; without Kâla-mountain, &c.; without great
oceans, &c.; without bodies of gods, &c. All
those Buddha-fields were so arranged by him as to form
one Buddha-field, one soil, even, lovely, set off with
trees of seven precious substances, trees five hundred
yoganas in height and circumference, provided with
boughs, flowers, and fruits in proportion. At the foot of
each tree stood prepared a throne, five yoganas in height
and width, consisting of celestial gems, glittering and
beautiful. The Tathâgatas arriving one after the other
occupied the throne near the foot of each tree, and sat
cross-legged. In like manner the Tathâgata Sâkyamuni
prepared twenty hundred thousand myriads of kotis of
other worlds, in every direction of space, in order to
give room to the Tathâgatas who were arriving one after
the other. Those twenty hundred thousand myriads of kotis
of worlds in every direction of space were likewise so
made by him as to be without villages, towns, &c. [as
above]. They were without bodies of gods, &c. [as
above]; all those beings had been removed to other
worlds. These Buddha-fields also were of lapis lazuli,
&c. [as above]. All those jewel trees measured five
hundred yoganas, and near them were thrones, artificially
made and measuring five yoganas. Then those Tathâgatas
sat down cross-legged, each on a throne at the foot of a
jewel tree.
At that moment the Tathâgatas produced by the Lord
Sâkyamuni, who in the east were preaching the law to
creatures in hundred thousands of myriads of kotis of
Buddha-fields, similar to the sands of the river Ganges,
all arrived from the ten points of space and sat down in
the eight quarters. Thereupon thirty kotis of worlds in
each direction were occupied by those Tathâgatas from all
the eight quarters. Then, seated on their thrones, those
Tathâgatas deputed their satellites into the presence of
the Lord Sâkyamuni, and after giving them bags with jewel
flowers enjoined them thus: Go, young men of good family,
to the Gridhraktila mountain, where the Lord Sâkyamuni,
the Tathâgata, &c., is; salute him reverentially and
ask, in our name, after the state of health, well-being,
lustiness, and comfort both of himself and the crowd of
Bodhisattvas and disciples. Strew him with this heap of
jewels and speak thus: Would the Lord Tathâgata deign to
open this great Stûpa of jewels? It was in this manner
that all those Tathâgatas deputed their satellites.
And when the Lord Sâkyamuni, the Tathâgata, perceived
that his creations, none wanting, had arrived; perceived
that they were severally seated on their thrones, and
perceived that the satellites of those Tathâgatas,
&c., were present, he, in consideration of the wish
expressed by those Tathâgatas, &c., rose from his
seat and stood in the sky, as a meteor. And all the four
classes of the assembly rose from their seats, stretched
out their joined hands, and stood gazing up to the face
of the Lord. The Lord then, with the right fore-finger,
unlocked the middle of the great Stûpa of jewels, which
showed like a meteor, and so severed the two parts. Even
as the double doors of a great city gate separate when
the bolt is removed, so the Lord opened the great Stûpa,
which showed like a meteor, by unlocking it in the middle
with the right fore-finger. The great Stûpa of jewels had
no sooner been opened than the Lord Prabhûtaratna, the
Tathâgata, &c., was seen sitting cross-legged on his
throne, with emaciated limbs and faint body, as if
absorbed in abstract meditation, and he pronounced these
words: Excellent, excellent, Lord Sâkyamuni; thou hast
well expounded this Dharmaparyâya of the Lotus of the
True Law. I repeat, thou hast well expounded this
Dharmaparyâya of the Lotus of the True Law, Lord
Sâkyamuni, to the (four) classes of the assembly. I
myself, Lord, have come hither to hear the Dharmaparyâya
of the Lotus of the True Law.
Now the four classes of the assembly, on perceiving the
Lord Prabhûtaratna, the Tathâgata, &c., who had been
extinct for many hundred thousand myriads of kotis of
Æons, speaking in this way, were filled with wonder and
amazement. Instantly they covered the Lord Prabhataratna,
the Tathâgata, &c., and the Lord Sâkyamuni, the
Tathâgata, &c., with heaps of divine and human
flowers. And then the Lord Prabhûtaratna, the Tathâgata,
&c., ceded to the Lord Sâkyamuni, the Tathâgata,
&c., the half of the seat on that very throne within
that same great Stûpa of jewels and said: Let the Lord
Sâkyamuni, the Tathâgata, &c., sit down here. Whereon
the Lord Sâkyamuni, the Tathâgata, &c., sat down upon
that half-seat together with the other Tathâgata, so that
both Tathâgatas were seen as meteors in the sky, sitting
on the throne in the middle of the great Stûpa of jewels.
And in the minds of those four classes of the assembly
rose this thought: We are far off from the two
Tathâgatas; therefore let us also, through the power of
the Tathâgata, rise up to the sky. As the Lord
apprehended in his mind what was going on in the minds of
those four classes of the assembly, he instantly, by
magic power, established the four classes as meteors in
the sky. Thereupon the Lord Sâkyamuni, the Tathâgata,
addressed the four classes: Who amongst you, monks, will
endeavour to expound this Dharmaparyâya of the Lotus of
the True Law in this Saha-world? The fatal term, the time
(of death), is now at hand; the Tathâgata longs for
complete extinction, monks, after entrusting to you this
Dharmaparyâya of the Lotus of the True Law.
And on that occasion the Lord uttered the following
stanzas:
1. Here you see, monks, the great Seer, the extinct
Chief, within the Stûpa of jewels, who now has come to
hear the law. Who would not call up his energy for the
law's sake?
2. Albeit completely extinct for many kotis of Æons, he
yet now comes to hear the law; for the law's sake he
moves hither and thither; very rare (and very precious)
is a law like this.
3. This Leader practised a vow when he was in a former
existence; even after his complete extinction he wanders
through this whole world in all ten points of space.
4. And all these (you here see) are my proper bodies, by
thousands of kotis, like the sands of the Ganges; they
have appeared that the law may be fulfilled I and in
order to see this extinct Master.
5. After laying out for each his peculiar field, as well
as having (created) all disciples, men and gods, in order
to preserve the true law, as long as the reign of the law
shall last,
6. I have by magic power cleared many worlds, destined as
seats for those Buddhas, and transported all creatures.
7. It has (always) been my anxious care how this line of
the law might be manifested. So (you see) Buddhas here in
immense number staying at the foot of trees like a great
multitude of lotuses.
8. Many kotis of bases of trees are brightened by the
Leaders sitting on the thrones which are perpetually
occupied by them and brightened as darkness is by fire.
9. A delicious fragrance spreads from the Leaders of the
world over all quarters, (a fragrance) by which, when the
wind is blowing, all these creatures are intoxicated.
10. Let him who after my extinction shall keep this
Dharmaparyâya quickly pronounce his declaration in the
presence of the Lords of the world.
11. The Seer Prabhûtaratna who, though completely
extinct, is awake, will hear the lion's roar of him who
shall take this resolution.
12. Myself, in the second place, as well as the many
Chiefs who have flocked hither by kotis, will hear that
resolution from the son of Gina, who is to exert himself
to expound this law.
13. And thereby shall I always be honoured as well as
Prabheitaratna, the self-born Gina, who perpetually
wanders through the quarters and intermediate quarters in
order to hear such a law as this.
14. And these (other) Lords of the world here present, by
whom this soil is so variegated and splendid, to them
also will accrue ample and manifold honour from this
Sûtra being preached.
15. Here on this seat you see me, together with the Lord
next to me, in the middle of the Stûpa; likewise many
other Lords of the world here present, in many hundreds
of fields.
16. Ye, young men of good family, mind, for mercy's sake
towards all beings, that it is a very difficult task to
which the Chief urges you.
17. One might expound many thousands of Sûtras, like to
the sands of the Ganges, without overmuch difficulty.
18. One who after grasping the Sumeru in the fist were to
hurl it a distance of kotis of fields, would do nothing
very difficult.
19. Nor would it be so very difficult if one could shake
this whole universe by the thumb to hurl it a distance of
kotis of fields.
20. Nor would one who, after taking stand on the limit of
the existing world, were to expound the law and thousands
of other Sûtras, do something so very difficult.
21. But to keep and preach this Sûtra in the dreadful
period succeeding the extinction of the Chief of the
world, that is difficult.
22. To throw down the totality of ether-element after
compressing it in one fist, and to leave it behind after
having thrown it away, is not difficult.
23. But to copy a Sûtra like this in the period after my
extinction, that is difficult.
24. To collect the whole earth-element at a nail's end,
cast it away, and then walk off to the Brahma-world,
25. Is not difficult, nor would it require a strength
surpassing everybody's strength to do this work of
difficulty.
26. Something more difficult than that will he do who in
the last days after my extinction shall pronounce this
Sûtra, were it but a single moment.
27. It will not be difficult for him to walk in the midst
of the conflagration at the (time of the) end of the
world, even if he carries with him a load of hay.
28. More difficult it will be to keep this Sûtra after my
extinction and teach it to a single creature.
29. One may keep the eighty-four thousand divisions of
the law and expound them, with the instructions and such
as they have been set forth, to kotis of living beings;
30. This is not so difficult; nor is it, to train at the
present time monks, and confirm my disciples in the five
parts of transcendent knowledge.
31. But more difficult is it to keep this Satra, believe
in it, adhere to it, or expound it again and again.
32. Even he who confirms many thousands of kotis of
Arhats, blest with the possession of the six transcendent
faculties (Abhigñâs), like sands of the Ganges,
33. Performs something not so difficult by far as the
excellent man does who after my extinction shall keep my
sublime law.
34. I have often, in thousands of worlds, preached the
law, and to-day also I preach it with the view that
Buddha-knowledge may be obtained.
35. This Sûtra is declared the principal of all Sûtras;
he who keeps in his memory this Stitra, keeps the body of
the Gina.
36. Speak, O young men of good family, while the
Tathâgata is (still) in your presence, who amongst you is
to exert himself in later times to keep the Sûtra.
37. Not only I myself shall be pleased, but the Lords of
the world in general, if one would keep for a moment this
Sûtra so difficult to keep.
38. Such a one shall ever be praised by all the Lords of
the world, famed as an eminent hero, and ouick in
arrivinLy at transcendent wisdom.
39. He shall be entrusted with the leadership amongst the
sons of the Tathâgatas, he who, after having reached the
stage of meekness, shall keep this Sûtra.
40. He shall be the eye of the world, including gods and
men, who shall speak this Sûtra after the extinction of
the Chief of men.
41. He is to be venerated by all beings, the wise man who
in the last times shall preach this Sûtra (were it but) a
single moment.
Thereupon the Lord addressed the whole company of
Bodhisattvas and the world, including gods and demons,
and said: Of yore, monks, in times past I have, unwearied
and without repose, sought after the Sûtra of the Lotus
of the True Law, during immense, immeasurable Æons; many
Æons before I have been a king, during many thousands of
Æons. Having once taken the strong resolution to arrive
at supreme, perfect enlightenment, my mind did not swerve
from its aim. I exerted myself to fulfil the six
Perfections (Pâramitâs), bestowing immense alms: gold,
money, gems, pearls, lapis lazuli, conch-shells, stones
(?), coral, gold and silver, emerald, Musâragalva, red
pearls; villages, towns, boroughs, provinces, kingdoms,
royal capitals; wives, sons, daughters, slaves, male and
female; elephants, horses, cars, up to the sacrifice of
life and body, of limbs and members, hands, feet, head.
And never did the thought of self-complacency rise in me.
In those days the life of men lasted long, so that for a
time of many hundred thousand years I was exercising the
rule of a King of the Law for the sake of duty, not for
the sake of enjoyment. After installing in government the
eldest prince royal, I went in quest of the best law in
the four quarters, and had promulgated with sound of bell
the following proclamation: He who procures for me the
best laws or points out what is useful, to him will I
become a servant. At that time there lived a Seer; he
told me: Noble king, there is a Sûtra, called the Lotus
of the True Law, which is an exposition of the best law.
If thou consent to become my servant, I will teach thee
that law. And I, glad, content, exulting and ravished at
the words I heard from the Seer, became his pupil, and
said: I will do for thee the work of a servant. And so
having agreed upon becoming the servant of the Seer, I
performed the duties of a servitor, such as fetching
grass, fuel, water, bulbs, roots, fruit, &c. I held
also the office of a doorkeeper. When I had done such
kind of work at day-time, I at night kept his feet while
he was lying on his couch, and never did I feel fatigue
of body or mind. In such occupations I passed a full
millennium.
And for the fuller elucidation of this matter the Lord on
that occasion uttered the following stanzas:
42. I have a remembrance of past ages when I was
Dhârmika, the King of the Law, and exercised the royal
sway for duty's sake, not for love's sake, in the
interest of the best laws.
43. I let go out in all directions this proclamation: I
will become a servant to him who shall explain Dharma. At
that time there was a far-seeing Sage, a revealer of the
Sûtra called the True Law.
44. He said to me: If thou wish to know Dharma, become my
servant; then I will explain it to thee. As I heard these
words I rejoiced and carefully performed such work as a
servant ought to do.
45. I never felt any bodily nor mental weariness since I
had become a servant for the sake of the true law. I did
my best for real truth's sake, not with a view to win
honour or enjoy pleasure.
46. That king meanwhile, strenuously and without engaging
in other pursuits, roamed in every direction during
thousands of kotis of complete Æons without being able to
obtain the Sûtra called Dharma.
Now, monks, what is your opinion? that it was another who
at that time, at that juncture was the king? No, you must
certainly not hold that view. For it was myself, who at
that time, at that juncture was the king. What then,
monks, is your opinion? that it was another who at that
time, at that juncture was the Seer? No, you must
certainly not hold that view. For it was this Devadatta
himself, the monk I, who at that time, at that juncture
was the Seer. Indeed, monks, Devadatta was my good
friend. By the aid of Devadatta have I accomplished the
six perfect virtues (Pâramitas). Noble kindness, noble
compassion, noble sympathy, noble indifference, the
thirty-two signs of a great man, the eighty lesser marks,
the gold-coloured tinge, the ten powers, the fourfold
absence of hesitation, the four articles of sociability,
the eighteen uncommon properties, magical power, ability
to save beings in all directions of space,-all this (have
I got) after having come to Devadatta. I announce to you,
monks, I declare to you: This Devadatta, the monk, shall
in an age to come, after immense, innumerable Æons,
become a Tathâgata named Devarâga (i. e. King of the
gods), an Arhat, &c., in the world Devasopâna (i. e.
Stairs of the gods). The lifetime of that Tathâgata
Devarâga, monks, shall measure twenty intermediate
kalpas. He shall preach the law in extension, and beings
equal to the sands of the river Ganges shall through him
forsake all evils and realise Arhatship. Several beings
shall also elevate their minds to Pratyekabuddhaship,
whereas beings equal to the sands of the river Ganges
shall elevate their minds to supreme, perfect
enlightenment, and become endowed with unflinching
patience. Further, monks, after the complete extinction
of the Tathâgata Devarâgu, his true law shall stay twenty
intermediate kalpas. His body shall not be seen divided
into different parts (and relics); it shall remain as one
mass within a Stûpa of seven precious substances, which
Stûpa is to be sixty hundred yoganas in height and forty
yoganas in extension. All, gods and men, shall do worship
to it with flowers, incense, perfumed garlands, unguents,
powder, clothes, umbrellas, banners, flags, and celebrate
it with stanzas and songs. Those who shall turn round
that Stûpa from left to right or humbly salute it, shall
some of them realise Arhatship, others attain
Pratyekabuddhaship; others, gods and men, in immense
number, shall raise their minds to supreme, perfect
enlightenment, never to return.
Thereafter the Lord again addressed the assembly of
monks: Whosoever in future, monks, be he a young man or a
young lady of good family, shall hear this chapter of the
Sûtra of the Lotus of the True Law, and by doing so be
relieved from doubt, become pure-minded, and put reliance
on it, to such a one the door of the three states of
misfortune shall be shut: he shall not fall so low as to
be born in hell, among beasts, or in Yama's kingdom. When
born in the Buddha-fields in the ten points of space he
shall at each repeated birth hear this very Sûtra, and
when born amongst gods or men he shall attain an eminent
rank. And in the Buddha-field where he is to be born he
shall appear by metamorphosis on a lotus of seven
precious substances, face to face with the Tathâgata.
At that moment a Bodhisattva of the name of Pragñâkûta,
having come from beneath the Buddha-field of the
Tathâgatna, said to the Tathâgata Prabhûtaratna: Lord,
let us resort to our own Buddha-field. But the Lord
Sâkyamuni, the Tathâgata, said to the Bodhisattva
Pragñâkûta: Wait a while, young man of good family, first
have a discussion with my Bodhisattva Mañgusrî, the
prince royal, to settle some point of the law. And at the
same moment, lo, Mañgusrî, the prince royal, rose seated
on a centifolious lotus that was large as a carriage
yoked with four horses, surrounded and attended by many
Bodhisattvas, from the bosom of the sea, from the abode
of the Nâga-king Sâgara (i. e. Ocean). Rising high into
the sky he went through the air to the Gridhrakûta
mountain to the presence of the Lord. There Mañgusrî, the
prince royal, alighted from his lotus, reverentially
saluted the feet of the Lord Sâkyamuni and Prabhûtaratna,
the Tathâgata, went up to the Bodhisattva Pragñâkûta and,
after making the usual complimentary questions as to his
health and welfare, seated himself at some distance. The
Bodhisattva Pragñâkûta then addressed to Mañgusrî, the
prince royal, the following question: Mañgusrî, how many
beings hast thou educated' during thy stay in the sea?
Mañgusrî answered: Many, innumerable, incalculable beings
have I educated, so innumerable that words cannot express
it, nor thought conceive it. Wait a while, young man of
good family, thou shalt presently see a token. No sooner
had Mañgusrî, the prince royal, spoken these words than
instantaneously many thousands of lotuses rose from the
bosom of the sea up to the sky, and on those lotuses were
seated many thousands of Bodhisattvas, who flocked
through the air to the Gridhrakilla, mountain, where they
stayed, appearing as meteors. All of them had been
educated by Mañgusrî, the prince royal, to supreme,
perfect enlightenment. The Bodhisattvas amongst them who
had formerly striven after the great vehicle extolled the
virtues of the great vehicle and the six perfect virtues
(Pâramitas). Such as had been disciples extolled the
vehicle of disciples. But all acknowledged the voidness
(or vanity) of all laws (or things), as well as the
virtues of the great vehicle. Mañgusrî, the prince royal,
said to the Bodhisattva Pragñtakûta: Young man of good
family, while I was staying in the bosom of the great
ocean I have by all means educated creatures, and here
thou seest the result. Whereupon the Bodhisattva
Pragñâkûta questioned Mañgusrî, the prince royal, in
chanting the following stanzas:
47. O thou blessed one, who from thy wisdom art called
the Sage, by whose power is it that thou to-day (or now)
hast educated those innumerable beings? Tell it me upon
my question, O thou god amongst men.
48. What law hast thou preached, or what Sûtra, in
showing the path of enlightenment, so that those who are
there with you have conceived the idea of enlightenment?
that, once having gained a safe ford', they have been
decisively established in omniscience?
Mañgusrî answered: In the bosom of the sea I have
expounded the Lotus of the True Law and no other Sûtra.
Pragñakûta said: That Sûtra is profound, subtle,
difficult to seize; no other Sûtra equals it. Is there
any creature able to understand this jewel of a Sûtra or
to arrive at supreme, perfect enlightenment? Mañgusrî
replied: There is, young man of good family, the daughter
of Sâgara, the Naga-king, eight years old, very
intelligent, of keen faculties, endowed with prudence in
acts of body, speech, and mind, who has caught and kept
all the teachings, in substance and form, of the
Tathâgatas, who has acquired in one moment a thousand
meditations and proofs of the essence of all laws. She
does not swerve from the idea of enlightenment, has great
aspirations, applies to other beings the same measure as
to herself; she is apt to display all virtues and is
never deficient in them. With a bland smile on the face
and in the bloom of an extremely handsome appearance she
speaks words of kindliness and compassion. She is fit to
arrive at supreme, perfect enlightenment. The Bodhisattva
Praggakûta said: I have seen how the Lord Sâkyamuni, the
Tathâgata, when he was striving after enlightenment, in
the state of a Bodhisattva, performed innumerable good
works', and during many Æons never slackened in his
arduous task. In the whole universe there is not a single
spot so small as a mustard-seed where he has not
surrendered his body for the sake of creatures.
Afterwards he arrived at enlightenment. Who then would
believe that she should have been able to arrive at
supreme, perfect knowledge in one moment?
At that very moment appeared the daughter of Sâgara, the
Naga-king, standing before their face. After
reverentially saluting the feet of the Lord she stationed
herself at some distance and uttered on that occasion the
following stanzas:
49. Spotless, bright, and of unfathomable light is that
ethereal body, adorned with the thirty-two characteristic
signs, pervading space in all directions.
50. He is possessed of the secondary marks and praised by
every being, and accessible to all, like an open
market-place.
51. I have obtained enlightenment according to my wish;
the Tathâgata can bear witness to it; I will extensively
reveal the law that releases from sufferance.
Then the venerable Sariputra said to that daughter of
Sagara, the Naga-king: Thou hast conceived the idea of
enlightenment, young lady of good family, without sliding
back, and art gifted with immense wisdom, but supreme,
perfect enlightenment is not easily won. It may happen,
sister, that a woman displays an unflagging energy,
performs good works for many thousands of Æons, and
fulfils the six perfect virtues (Pâramitas), but as yet
there is no example of her having reached Buddhaship, and
that because a woman cannot occupy the five ranks, viz.
1. the rank of Brahma; 2. the rank of Indra; 3. the rank
of a chief guardian of the four quarters; 4. the rank of
Kakravartin; 5. the rank of a Bodhisattva incapable of
sliding back .
Now the daughter of Sâgara, the Nâga-king, had at the
time a gem which in value outweighed the whole universe.
That gem the daughter of Sâgara, the Naga-king, presented
to the Lord, and the Lord graciously accepted it. Then
the daughter of Sâgara, the Nâga-king, said to the
Bodhisattva Pragñâkûta and the senior priest Sariputra:
Has the Lord readily accepted the gem I presented him or
has he not? The senior priest answered: As soon as it was
presented by thee, so soon it was accepted by the Lord.
The daughter of Sâgara, the Nâga-king, replied: If I were
endowed with magic power, brother Sariputra, I should
sooner have arrived at supreme, perfect enlightenment,
and there would have been none to receive this gem.
At the same instant, before the sight of the whole world
and of the senior priest Sariputra, the female sex of the
daughter of Sâgara, the Naga-king, disappeared; the male
sex appeared and she manifested herself as a Bodhisattva,
who immediately went to the South to sit down at the foot
of a tree made of seven precious substances, in the world
Vimala (i.e. spotless), where he showed himself
enlightened and preaching the law, while filling all
directions of space with the radiance of the thirtytwo
characteristic signs and all secondary marks. All beings
in the Saha-world beheld that Lord while he received the
homage of all, gods, Nâgas, goblins, Gandharvas, demons,
Garudas, Kinnaras, great serpents, men, and beings not
human, and was engaged in preaching the law. And the
beings who heard the preaching of that Tathâgata became
incapable of sliding back in supreme, perfect
enlightenment. And that world Vimala and this Saha-world
shook in six different ways. Three thousand living beings
from the congregational circle of the Lord Sâkyamuni
gained the acquiescence in the eternal law, whereas three
hundred thousand beings obtained the prediction of their
future destiny to supreme, perfect enlightenment.
Then the Bodhisattva Pragñâkûta and the senior priest
Sariputra were silent.