The Basis of the Mantra and Mandala - Lotus Sutra

A brief timeline:

Shakyamuni Buddha: 5th or 6th Century B.C., started Buddhism.

Kumarajiva: 343 or 344 – 413 A.D., China. Good translation of Lotus Sutra from Sanskrit into Chinese. Captured human-potential-affirming spirit of Lotus Sutra.

T’ien-tiai: surnames Chih-i, Chih-k’ai, 531-597 A.D., China. Systematized the teachings implicit in the Lotus Sutra. Created a difficult, time-consuming, cumbersome, yet effective system of meditation for their realization.

Dengyo Daishi (surname Saicho), 767 – 822 A.D., Japan. Brought T’ien-t’ai Buddhism to Japan (Tendai sect). Unfortunately, the Tendai sect eventually allowed itself to be mixed with Pure Land Buddhism (see Hui-Yuan and Honen, next).

Hui-Yuan (334 – 416 A.D.) and Honen (1173-1212 A.D.): founders of Pure Land Buddhism in China and Japan, respectively. Pure Land capsulated Buddhism, making it accessible to ordinary working people. But it taught that happiness in this world was impossible and could be found only in death, thus sapping peoples’ determination, vitality and potential.

Nichiren Daishonin (1222 – 1282 A.D., Japan): Capsulated the Tendai practice, making it accessible to ordinary working people, founding the Nichiren School of Buddhism. Very courageous in his convictions, standing up to religious persecutions. Cared deeply about his followers and all humanity, and did not seek personal gain. Nichiren relentlessly refuted the errors of other Buddhist sects. He wrote the Gosho – letters to his followers – which are now the primary study material for believers. Nichiren fulfilled the purpose of his advent by leaving us with many Gohonzons (the object of worship – a piece of paper or wood with calligraphy on it, representing enlightenment).

(end of timeline)

The Lotus Sutra is Shakyamuni Buddha’s declaration of human dignity and equality. Its essential message is that Buddhahood is inherent in the lives of ordinary common mortals (Hoben Chapter), that the lives of ordinary common mortals are inherent in Buddhahood (Juryo Chapter), and that everyone without exception has the potential for Buddhahood. This bridges the gap between the Buddha and the ordinary person. Buddhas are ordinary people who realize they have Buddhahood at the core of their lives. Common mortals are essentially Buddhas, but they do not yet realize this fact. Buddhas have the lower nine conditions (Hell to Altruism) of common mortals, and common mortals have inherent Buddhahood, whether they are currently manifesting it or not.

Long after Shakyamuni, another Buddhist named Kumarajiva made a particularly good translation of the Lotus Sutra from Sanskrit into Chinese. And still later, a Chinese Buddhist named T’ien-t’ai derived the Theory of 3000 Conditions in a Single Moment of Life from the Lotus Sutra. He also devised a complex, subtle, arduous regimen of mind-observing meditation, which is compiled in his “Great Concentration and Insight” (Maka Shikan). It was practical only for individuals of extraordinary ability who also had lots of free time – mostly monks, clergy, nobility, and wealthy retirees.

In the 13th century A.D. in Japan, Buddhist sages such as Nichiren and Honen came up with abbreviated forms of Buddhist practice more practical for ordinary working men and women. Some modern scholars look down on these systems, characterizing them as “coarse Buddhism” – as if “fine Buddhism” is identified by its abstruseness and difficulty. But many real-world examples show us that the more wisely conceived something is, the more accessible it is to the end user, all other factors equal.

This principle was the basis for developing the Graphical User Interface for personal computers. Suppose Xerox, Apple and Microsoft, and all other software developers, had tried to make the microcomputer as difficult to use as possible?

Conversely, the more superficial or confused something is, the more difficult it is to use. A good metaphor for this is a cat tangled up in a ball of yarn.

At this writing it is the year 2006. Compared to, say, 1976, people in the U.S. and elsewhere now work longer hours, are connected by more real-time communications devices, have more single-parent homes, and - for these and other reasons – now have less free time. According to the Mahayana ideal, sharing Buddhism with others is of paramount importance. One indispensable aspect of sharing it is making it accessible.

The Lotus Sutra uses parables, dramatic imagery, metaphor, verses of praise, affirmations, hyperbole, and other literary devices to convey key principles. This was in accord with the stylistic conventions of ancient Indian society. People in that society didn’t have hundreds of emails every day. In today’s society we must get right to the point, or the point will be missed in our haste.

The point of the Lotus Sutra is, again, that: Buddhahood is inherent in the lives of common mortals, the lives of common mortals are inherent in Buddhahood, and everyone without exception has the potential for Buddhahood.

Two sections of the Lotus Sutra, the Hoben and Juryo chapters, are chanted by believers.

Here are the two Lotus Sutra excerpts, with an English translation.

Hoben Chapter

Myo ho ren ge kyo. Ho ben pon. Dai ni.Identifies the excerpt to come as the Hoben Chapter of the Lotus Sutra.

Niji seson. Ju sanmai. Anjo ni ki. Go shari-hotsu. Sho-but^chi-e. Jinjin muryo. Go chi-e mon. Nange nannyu. Issai shomon. Hyaku-shi-butsu. Sho fu no chi.At this time the World-Honored One serenely arose from meditation and addressed Shariputra: "The wisdom of all Buddhas is infinitely profound and immeasurable. The portal to this wisdom is difficult to understand and difficult to enter. Neither men of Learning (shomon) nor men of Realization (engaku) are able to comprehend it."

Sho-i sha ga. Butsu zo shingon. Hyaku sen man noku. Mushu sho butsu. Jin gyo sho-butsu. Muryo doho. Yumyo shojin. Myosho fu mon. Joju jinjin. Mi-zo-u ho. Zui gi sho setsu. Ishu nange."The reason is this. A Buddha has carried out countless austerities under many hundred thousand myriads of kotis of Buddhas. He devoted himself to these practices so valiantly and untiringly that his name is universally known. He realized the profound, unparalleled Law and preaches it according to the people's capacity, yet his intention is very difficult to understand."

Shari-hotsu. Go ju jo-butsu irai. Shuju innen. Shuju hiyu. Ko en gonkyo. Mu shu hoben. Indo shujo. Ryo ri sho jaku."Shariputra, ever since I attained Buddhahood, I have widely expounded my teachings through many stories of past relationships and many parables, and by countless means have led the people to renounce all their attachments.

Sho-i sha ga. Nyorai hoben. Chiken hara-mitsu. Kai i gu-soku.The reason for this is that the Tathágata is possessed of both means and perfect wisdom."

Shari-hotsu. Nyorai chiken. Kodai jinnon. Muryo muge. Riki. Mu-sho-i. Zenjo. Gedas.^Sanmai. Jin nyu musai. Joju issai. Mi-zo-u ho.
"Shariputra, the wisdom of the Tathágata is all-encompassing and profound. His mercy is infinite, and his teaching knows no bounds. Endowed with power, fearlessness, concentration, emancipation [from sufferings and desires] and the capacity to meditate, he dwells in the boundless and awakens to the never before-realized Law."

Shari-hotsu. Nyorai no. Shuju fun-betsu. Gyo ses^sho ho. Gonji nyunan. Ekka shushin. Shari-hotsu. Shu yo gon shi. Muryo muhen. Mi-zo-u ho. Bus^shitsu joju. "Shariputra, the Tathágata has the power to perceive which among the various teachings [is suited to his audience], to preach the teachings in a skillful way, and to gladden the hearts of the people with warm and tender words. That is to say, Shariputra, the Buddha has realized the infinite, boundless and unparalleled Law."

Shi shari-hotsu. Fu shu bu setsu.^Sho-i sha ga. Bus^sho joju. Dai ichi ke-u. Nange shi ho.
"Shariputra, I will say no more, because that which the Buddha has achieved is the rarest and most difficult Law to comprehend."

Yui butsu yo butsu. Nai no kujin. Shoho jisso. Sho-i shoho. Nyo ze so. Nyo ze sho. Nyo ze tai. Nyo ze riki. Nyo ze sa. Nyo ze in. Nyo ze en. Nyo ze ka. Nyo ze ho. Nyo ze honmak^kukyo to."The true entity of all phenomena can only be understood and shared between Buddhas. This reality consists of appearance, nature, entity, power, influence, internal cause, relation, latent effect, manifest effect, and their consistency from beginning to end."

Juryo Chapter

Myo ho ren ge kyo. Nyo rai ju ryo hon. Dai ju roku.Identifies the excerpt to come as the Juryo Chapter of the Lotus Sutra.

Niji butsu go. Sho bo-satsu gyo. Issai daishu. Sho zen-nanshi. Nyoto to shinge. Nyorai jotai shi go. Bu go daishu. Nyoto to shinge. Nyorai jotai shi go. U bu go. Sho daishu, Nyoto to shinge. Nyorai jotai shi go. Zeji bo-satsu daishu. Mi-roku i shu. Gassho byaku butsu gon. Seson. Yui gan ses^shi. Gato to shinju butsu-go. Nyo ze san byaku i. Bu gon. Yui gan ses^shi. Gato to shinju butsu-goAt this time the Buddha addressed the bodhisattvas and all the multitude: "Men of devout faith, believe and understand the true words of the Tathágata" Again the Buddha addressed the people: "Believe and understand the true words of Tathágata."
"At this time the bodhisattvas and the multitude beginning with Miroku, pressed their palms together and said: "World-Honored One, our only wish is that you teach us. Certainly we will believe the Buddhas words. Thus they spoke three times, repeating the words. " Our only wish is that you teach us. Certainly we will believe the Buddha's words.

Niji seson. Chi sho bo-satsu. San sho fu shi. Ni go shi gon. Nyoto tai cho. Nyorai hi-mitsu. Jinzu shi riki.When the World Honored One says that the bodhisattvas repeated their petition three times and more without ceasing he addressed them "Listen well and hear the Tathágata’s secret and his mystic power."

Issai seken. Tennin gyu. Ashura. Kai i kon shaka-muni-butsu. Shus^shaku-shi gu. Ko gayajo. fu on. Za o dojo. Toku a-noku-ta-ra san-myaku sanbodai. Nen zen-nanshi. Ga jitsu jo-butsu irai. Muryo muhen. Hyaku sen man noku. Nayuta ko."All gods, men and asutras of this world believe that after leaving the palace of the Shakyas, Shakyamuni Buddha seated himself at the place of meditation not far from the city of Gaya and attained the supreme enlightenment. However, men of devout faith, the time is limitless and boundless -- a hundred, thousand, ten thousand, hundred thousand, nayuta aeons -- since I in fact attained Buddhahood."

Hi nyo go hyaku sen man noku. Nayuta. Asogi. Sanzen dai sen sekai. Ke shi u nin. Matchi mijin. Ka o tobo. Go hyaku sen man noku. Nayuta. Asogi koku. Nai ge ichi-jin. Nyo ze to gyo. Jin ze mijin. Sho zen-nanshi. O i unga. Ze sho sekai. Ka toku shiyui. Kyokei chi go. Shu fu."Suppose there is one who reduces five hundred, thousand, ten thousand, hundred thousand, nayuta (1011) asogi (1059) major world systems to particles of dust, and then takes them all toward the east, dropping one particle each time he traverses five hundred, thousand, ten thousand, hundred thousand, nayuta, asogi worlds. Suppose that he continues traveling eastward in this way, until he has finished dropping all the particles. Men of devout faith, what is your opinion? Can the total number of all those worlds be imagined or calculated ?"

Mi-roku bo-sat^to. Ku byaku butsu gon. Seson. Ze sho sekai. Muryo muhen. Hi sanju sho chi. Yaku hi shin-riki sho gyu. Issai shomon. Hyaku-shi-butsu. I murochi. Fu no shiyui. Chi go genshu. Gato ju. A-yui-ot-chi-ji. O ze ji chu. Yaku sho fu das^seson. Nyo ze sho sekai. Muryo muhen. Niji butsu go. Dai bosas^shu. Sho zen-nanshi. Konto funmyo. Sengo nyoto. Ze sho sekai. Nyaku jaku mijin. Gyu fu jaku^sha. Jin ni i jin. Ichi-jin ikko. Ga jo-butsu irai. Bu ka o shi. Hyaku sen man noku. Nayuta. Asogi ko.Bodhisattva Miroku and the others said to the Buddha " World Honored One, these worlds are infinite and boundless. They are beyond calculation. They exceed the power of the imagination. Neither men of Learning nor men of Realization even with their illusion-free wisdom could imagine or calculate the number. Although we are now at the stage where we will never backslide in faith we are totally incapable of comprehending this, World-Honored One, these worlds are infinite and boundless." Then the Buddha addressed the great bodhisattvas: "Now, men of devout faith I clearly proclaim to you. Suppose all these worlds, whether they received a particle or not are once more reduced to dust. Let one particle represent one aeon. Then the time which has passed since I attained Buddhahood suppose this by one hundred, thousand, ten thousand, hundred thousand, nayuta, asogi aeons."

Ji ju ze rai. Ga jo zai shi. Shaba sekai. Seppo kyoke. Yaku o yosho. Hyaku sen man noku. Nayuta. Asogi koku. Dori shujo."Ever since then I have been constantly in this world expounding the Law and instructing [the people]. Also I have led and benefited the people in one hundred thousand, ten thousand hundred thousand nayuta asogi other worlds."

Sho zen-nanshi. O ze chugen. Ga setsu nen-do-but^to. U bu gon go. Nyu o nehan. Nyo ze kai i Hoben fun-betsu.
"Men of devout faith during this time I taught people about Nento Buddha and others saying that I would end all sufferings and pass away. All this I did through different methods of teaching that were suited to the capacity of the people."

Sho zen-nanshi. Nyaku u shujo. Raishi ga sho. Ga i butsu-gen. Kan go shin to. Sho kon ridon. Zui sho o do. Shosho ji setsu. Myoji fudo. Nenki daisho. Yaku-bu gen gon. To nyu nehan. U i shuju hoben. Setsu mimyo ho. No ryo shujo. Hok^kangi shin."Men of devout faith, when the people came to me, I perceived with the eyes of a Buddha the degree of their faith and other qualities depending upon whether their capacities were keen or dull. I made my appearance teaching in many different worlds using different names, and explaining how long a period my teaching would be efficacious. On other occasions when I made my advent I told the people that I would soon enter nirvana, and employed many methods to expound the wonderful teachings and caused the people to be gladdened their hearts."

Sho zen-nanshi. Nyorai ken sho shujo. Gyo o shobo. Toku hak^ku ju sha. I ze nin setsu. Ga sho shukke. Toku a-noku-ta-ra. San-myaku sanbodai. Nen ga jitsu. Jo-butsu irai. Ku-on nyaku shi. Tan ni hoben. Kyoke shujo. Ryo nyu butsu-do. Sa nyo ze setsu."Men of devout faith, I the Tathágata, observed that the people delighted in inferior teachings and were meager in virtue and weighted down by defilement. Therefore I taught them that I had renounced the world in my youth and later attained enlightenment. But in truth the time since I attained Buddhahood is the tremendously long period I have already revealed. This was only an expedient I used to teach the people and cause them to enter on the path to Buddhahood."

Sho zen-nanshi. Nyorai sho en kyoden Kai i dodas^shujo. Waku sek^koshin. Waku set^tashin. Waku ji koshin. Waku ji tashin. Waku ji koji. Waku ji taji. Sho sho gon-setsu. Kai jitsu fu ko."Men of devout faith the sutras which the Tathágata expounded are all for the purpose of saving people from their sufferings. Sometimes I spoke of myself sometimes of others; sometimes I presented myself, sometimes others; sometimes I showed my own actions sometimes those of others. All my doctrines are true and none are false."

Sho-i sha ga. Nyorai nyojit^chiken. Sangai shi so. Mu u shoji. Nyaku tai nyaku shutsu. Yaku mu zai-se. Gyu metsu-do sha. Hi jitsu hi ko. Hi nyo hi i. Fu nyo sangai. Ken no sangai. Nyo shi shi ji. Nyorai myo ken. Mu u shaku-myo."The reason is that the Tathágata perceives the true aspect of the threefold word exactly as it is. There is no ebb and flow of birth and death nor life in this world and later extinction. It is neither substantial nor empty neither consistent nor diverse. Nor is it what those who dwell in the threefold world perceive it to be. All such things the Tathágata sees clear and without error."

I sho shujo. U shuju sho. Shuju yoku. Shuju gyo. Shuju oku-so. Fun-bek^ko. Yoku ryo sho sho zengon. I nyakkan innen. Hiyu gonji. Shuju seppo. Shosa butsu-ji . Mi zo zan pai ."People have differing natures, differing desires, differing modes of behavior, and differing ideas and outlooks. Therefore out of my desire to plant the seeds of enlightenment in their hearts I have taught the various teachings through stories of past relationships parables and other sayings. This practice proper to a Buddha I have continued unceasingly."

Nyo ze. Ga jo-butsu irai. Jindai ku-on. Jumyo muryo. Asogi ko. Joju fu-metsu. Sho zen-nanshi. Ga hon gyo bo-satsu do. Sho jo jumyo. Kon yu mi jin. Bu bai jo shu. Nen kon hi jitsu metsu-do. Ni ben sho gon. To shu metsu-do. Nyorai i ze hoben. Kyoke shujo."Since I attained Buddhahood an unimaginably long period has passed. The length of my life is infinite aeons. My life has always existed and shall never end. Men of devout faith, once I also practiced the bodhisattva austerities, and the life, which I then acquired, has yet to be exhausted. My life will last yet twice as many aeons from now. Although I never really pass away I predict my own death. With this means, the Tathágata teaches the people."

Sho-i sha ga Nyaku buk-ku-ju o se. Haku-toku shi nin. Fu shu zengon. Bingu gesen. Ton-jaku go-yoku Nyu o oku-so. Moken mo chu. Nyakken nyorai. Jo zai fu-metsu. Ben ki kyoshi. Ni e endai. Fu no sho o. Nanzo shi so. Kugyo shi shin."The reason is this If the Buddha remains in the world too long those people with shallow virtue will not be able to accumulate the good fortune necessary to attain enlightenment. They will fall into poverty and debasement. Greedy with the five desires they will be caught in the snares of deluded thoughts and ideas. By seeing the Tathágata constantly present and undying in this world, they will become arrogant and selfish and will neglect their practice of Buddhism. They will fail to realize how difficult it is to meet the Tathágata and will feel no reverence for him."

Ze ko nyorai. I hoben setsu. Bi-ku to chi. Shobus^shus-se. Nan ka chigu. Sho-i sha ga. Sho haku-toku nin. Ka muryo. Hyaku sen man nok-ko. Waku u ken butsu. Waku fu ken sha. I shiji ko. Ga sa ze gon. Sho bi-ku. Nyorai nan ka tokken. Shi shujo to. Mon nyo ze go. Hit^to sho o. Nanzo shi so. Shin ne renbo. Katsu-go o butsu. Ben shu zengon. Ze ko nyorai. Sui fu jitsu metsu. Ni gon metsu-do."As an expedient, therefore, the Tathágata speaks to the monks, saying, "You should know it is a rare thing to live at a time when a Buddha appears in the world. "The reason is that even after the lapse of infinite hundred thousand, ten thousand, hundred thousand aeons, some of the men of little virtue may chance to see a Buddha, but others still may not." Therefore I tell them, "Monks, it is rare that may see the Tathágata" When the people hear these words, they are sure to realize how rare it is to see a Buddha, and then they will yearn and thirst for him. In this way they will plant the cause of enlightenment in their hearts. Therefore the Tathágata announces his own death even though he does not really become extinct."

U zen-nanshi. Sho-butsu nyorai. Ho kai nyo ze. I do shujo. Kai jitsu fu ko."You men of devout faith, any teaching of any Buddha is always like this. Since Buddhas reveal their teachings in order to save people all of them are true and none are false."

Hi nyo ro-i. Chi-e so-datsu. Myo ren ho-yaku. Zen ji shubyo. Go nin ta. sho shi-soku. Nyaku ju niju. Nai-shi hyaku-shu. I u ji-en. On shi yo-koku."Imagine a wise and skilled physician who can compound medicines to cure any disease. He has many sons, perhaps ten, twenty, ore even a hundred. He goes off to a distant land to see some matter."

Sho shi o go. On ta doku-yaku. Yaku hotsu monran. Enden u ji."Later the children drink some kind of poison that makes them wild with pain, and they fall writhing to the ground."

Zeji go bu. Gen rai ki ke. Sho shi on doku Waku shitsu honshin. Waku fu shis^sha. Yo ken go bu. Kai dai kangi. Haiki monjin. Zen nan non ki. Gato guchi. Go buku doku-yaku. Gan ken kuryo. Kyo shi jumyo."At this time the father comes back to his home and finds that his children have drunk poison. Some are out of their minds while others are not. Seeing their father from afar all are filled with joy and kneel down to entreat him saying, "How wonderful that you have returned safely! We were stupid and by mistake drank some poison. We beg you to cure us and let us live longer." "

Bu ken shi to. Kuno nyo ze. E sho kyobo. Gu ko yaku-so. Shiki ko mimi. Kai shitsu gu-soku. Toshi wago. Yo shi ryo buku. Ni sa ze gon. Shi dai ro-yaku. Shiki ko mimi. Kai shitsu gu-soku. Nyoto ka buku. Soku jo kuno. Mu bu shugen."The father seeing his children suffering like this follows various prescriptions. Gathering fine medicinal herbs that are perfect in color fragrance and flavor he grinds sifts and mixes them together. Giving a dose of these to his children he tells them, "This highly beneficial medicine is perfect in color fragrance and flavor. Take it and you will quickly be relieved of your sufferings and will be free of all distress." "

Go sho shi chu. Fu shis^shin ja. Ken shi ro-yaku. Shiki ko gu ko. Soku-ben buku shi. Byo jin jo yu. Yo shis shin ja. Ken go bu rai. Sui yak-kangi. Monjin gu-shaku ji byo. Nen yo go yaku. Ni fu ko buku."Those children who have not lost their senses can see that the beneficial medicine is good in both color and fragrance, so they take it immediately and are completely cured of their sickness. Those who are out of their minds are equally delighted to see their father return and beg him to cure their sickness but when they are given the medicine they refuse to take it."

Sho-i sha ga. Dokke jinnyu. Ship^ponshin ko. O shi ko. Shiki ko yaku. Ni i fu mi. Bu sa ze nen. Shi shi ka min. I doku sho chu. Shin kai tendo. Sui ken ga ki. Gushak^kuryo. Nyo ze ko yaku. Ni fu ko buku. Ga kon to setsu hoben. Ryo buku shi yaku. Soku sa ze gon. Nyoto to chi. Ga kon sui ro. Shi ji i shi. Ze ko ro-yaku. Kon ru zai shi. Nyo ka shu buku. Mot^tsu fu sai. Sa ze kyo i. Bu shi ta-koku. Ken shi gen go. Nyo bu i shi."This is because the poison has penetrated deeply, causing them to lose their minds. Therefore they think that the medicine will not taste good in spit of its fine color and fragrance. Then the father thinks, "My poor children! The poison has attacked them and completely deranged their minds. Although they are happy to see me and ask me to cure them, they refuse to take this fine medicine I offer them. Now I must use some means to get them to take it." So he tells them this: "Children, listen, I am now old and weak. My life is nearing its end. I leave this good medicine here for you now. You should take it and not worry that it will not cure you." So instructing them, he again goes off to another land, where he sends a messenger home to announce: "Your father is dead." "

Zeji sho shi. Mon bu haiso. Shin dai uno. Ni sa ze nen. Nyaku bu zai sha. Jimin gato. No ken kugo. Konja sha ga. On so ta-koku. Ji yui koro. Mu bu jiko. Jo e hikan. Shin zui shogo. Nai chi shi yaku. Shiki ko mimi. Soku shu buku shi. Doku byo kai yu. Go bu mon shi. Shichi toku sai. Jin ben rai ki. Gen shi ken shi."Hearing that their father has deserted them and died, the sons are overcome by anguish and reflect "If our father were alive, he would have pity on us and protect us, but now he has forsaken us and died in some faraway land. We are now mere orphans with no one to rely on." In their incessant grief, they finally awaken. They realize that the medicine actually does possess excellent color, fragrance and favor, and so they take it and are healed of all the effects of the poison."

Sho zen-nanshi. O i unga. Ha u nin no. Sesshi ro-i. Komo zai fu. Hot^cha. Seson. Butsu gon. Ga yaku nyo ze. Jo-butsu irai. Muryo muhen. Hyaku sen man noku. Nayuta. Asogi ko. I shujo ko. I hoben-riki. Gon to metsu-do. Yaku mu u no. Nyo ho setsu ga. Komo ka sha."Now, men of devout faith, what do you think about this? Can anyone say that this excellent physician is guilty of lying?"
"No, World-Honored One"
Then the Buddha spoke, saying: "It is the same with me. The time is limitless? A hundred, thousand ten thousand, hundred thousand, nayuta, asogi aeons ?since I attained Buddhahood. For the sake of the people I have used these expedient means telling of my own passing. But no one can reasonably accuse me of lying."

Niji seson. Yoku ju sen shigi. Ni setsu ge gon.
Ji ga toku bur^rai. Sho kyo sho kosshu. Muryo hyaku sen man. Oku sai asogi. Jo seppo kyoke Mushu oku shujo. Ryo nyu o butsu-do. Nirai muryo ko.At that time the World-Honored One, desiring to emphasize this teaching once more, spoke in verse.
"Since I attained Buddhahood,
countless aeons have passed,
a hundred, thousand, ten thousand,
hundred thousand, asogi aeons.
I have taught the Law continuously
during these countless aeons
and caused infinite millions
to enter on the road to Buddhahood."

I do shujo ko. Hoben gen nehan. Ni jitsu fu metsu-do. Jo ju shi seppo."I let the people witness my nirvana
as a means to save them,
but in truth I do not die;
I am here always, teaching the Law."

Ga jo ju o shi. I sho jin-zu-riki. Ryo tendo shujo. Sui gon ni fu ken."I am here always,
yet because of my mystic powers
the deluded people cannot see me
even when I am close by."

Shu ken ga metsu-do. Ko kuyo shari. Gen kai e renbo. Ni sho katsu-go shin."When the people witness my passing,
they pay widespread reverence to my relics
All of them harbor thoughts of yearning,
and in their hearts a thirst for me is born."

Shujo ki shin-buku. Shichi-jiki i nyunan. Isshin yok^ken butsu. Fu ji shaku shinmyo. Ji ga gyu shuso. Ku shutsu ryojusen."When they have become truly faithful, honest and upright, gentle in mind, single-mindedly yearning to see the Buddha, not begrudging their lives to do so, then I and the assembly of monks appear together on Eagle Peak."

Ga ji go shujo. Jo zai shi fu-metsu. I hoben-rik^ko. Gen u metsu fu-metsu. Yo-koku u shujo. Kugyo shingyo sha. Ga bu o hi chu. I setsu mujo ho."Then I tell the people
that I am always here never dying,
that l seem at times to live, at times to die,
merely as all expedient means.
If there are those in other worlds who are reverent and sincere in faith,
among them also I teach the highest Law of all."

Nyoto fu mon shi. Tan ni ga metsu-do. Ga ken sho shujo. Motsu-zai o kukai. Ko fu i gen shin. Ryo go sho katsu-go. In go shin renbo. Nai shutsu i seppo."But you refuse to heed my words
and insist upon thinking that I die.
I see the mass of people
drowned in a sea of woe,
and for that reason I do not show myself,
causing them to thirst for me
When their hearts commence to yearn,
I appear to once to teach the Law."

Jin-zu riki nyo ze. O asogi ko. Jo zai ryo jusen. Gyu yo sho jusho. Shujo ken ko jin. Dai ka sho sho ji. Ga shi do annon. Tennin jo juman. Onrin sho do-kaku. Shuju ho Shogon. Hoju ta keka. Shujo sho yu-raku. Soten gyaku tenku. Jo sas^shu gi-gaku. U mandara ke. San butsu gyu daishu. Ga jodo bu ki. Ni shu ken sho jin. Ufu sho kuno. Nyo ze shitsu juman."Such are my mystic powers.
For innumerable kotis of aeons
I have always been on Eagle Peak
and have lived in various other lands
When men witness the end of an aeon
and all is consumed in a great fire,
this, my land, remains safe and unharmed,
constantly filled with gods and men.
The halls and palaces in its gardens and groves
are adorned with all kinds of gems.
Precious trees bear plentiful flowers and fruit,
and the people there are happy and at ease.
The gods strike heavenly drums
making a ceaseless symphony of sound.
A rain of white mandara blossoms
scatters over the Buddha and the people.
My pure land is indestructible yet men see it as consumed in fire,
filled with sorrow fear and woe,
a place of countless troubles."
Ze sho zai shujo. I aku-go innen. Ka asogi ko. Fu mon sanbo myo.
"These people with their various crimes,
because of the effects of their evil deeds,
will never even hear the name of the three treasures,
though countless aeons go by."

Sho u shu ku-doku. Nyuwa shichi-jiki sha. Sokkai ken gashin. Zai shi ni seppo. Waku-ji i shi shu. Setsu butsu-ju muryo. Ku nai ken bussha. I setsu butsu nan chi."But those who follow meritorious ways,
who are gentle, peaceful and upright,
all of them will see me
here in person, teaching the Law.
At times I will teach these people the immeasurable length of the Buddha's life,
and to those who see me only after a long while
I will explain how difficult it is to meet the Buddha."

Ga chi-riki nyo ze. Eko sho muryo. Jumyo mushu ko. Ku shugo sho toku."Such is the power of my wisdom
that it illuminates infinitely far.
This life that endures for countless aeons
I gained as the result of lengthy practice."

Nyoto u chi sha. Mot^to shi sho gi. To dan ryo yo jin. Butsu-go jip^puko. Nyo i zen hoben. I ji o shi ko. Jitsu zai ni gon shi. Mu no sek^komo. Ga yaku i se bu. Ku sho kugen sha.
"You men of wisdom,
rid yourselves of all doubts about this!
Cut them off once and for all.
The Buddhas words are true not false,
He is like the skilled physician
suing some devices to cure his deluded children.
He lives but tells them he has died.
No one can call his teaching false.
I am the father of this world,
saving those who are suffering and afflicted."

I bonbu tendo. Jitsu zai ni gon metsu. I joken ga ko. Ni sho kyoshi shin. Ho-itsu jaku go-yoku. Da o aku-do chu. Ga jo chi shujo. Gyo do fu gyo do. Zui o sho ka do. I ses^shuju ho."Because of the delusions of ordinary people,
I say I have departed though in fact I live,
for if they see me constantly,
arrogance and selfishness arise in their hearts,
Abandoning themselves to the five desires,
they fall into the paths of evil.
I am ever aware of which people practice the Way, and which do not."

Mai ji sa ze nen. I ga ryo shujo. Toku nyu mu-jo do. Soku joju busshin."This is my constant thought:
how I can cause all living beings
to gain entry to the highest Way
and quickly attain Buddhahood."