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.