TEXT Each of these bodhisattvas / Leads on a retinue / Whose numbers are beyond compute, / Like the sands of the Ganges. / There are also the great bodhisattvas / Leading [followers numerous] as sixty thousand Ganges sands. / Such mighty hosts / With one mind seek the Buddha Way. / These great leaders [in number] / As sixty thousand Ganges sands / All come and worship the Buddha / And guard and keep this sutra. / Some, still more numerous, / Lead [followers numerous] as fifty thousand Ganges sands, / As forty thousand, or thirty thousand, / As twenty thousand, down to ten thousand, / As a thousand or a hundred and so forth, / Down to the sands of one Ganges, / As half, one-third, one-fourth, / As one part of the myriad kotis [of a Ganges' sands]: / Those who lead a thousand myriad nayutas, / Or a myriad kotis of disciples, / Or even half a koti [of disciples]; / These [leaders] are still more numerous than the above, / [The leaders of] a million or ten thousand, / A thousand or a hundred, / Or fifty or ten, / Or three, two, or one; / Single ones with no following, / Who enjoy solitariness, / Have all come together to the Buddha, / In numbers even greater than [the leaders] above. / Such are these great hosts that / If a man kept tally / Through kalpas numerous as Ganges sands, / He still could not fully know them, / These great, majestic, / And zealous bodhisattva hosts. / Who has preached the Law to them, / Instructed and perfected them? / From whom did they get their start? / What Buddha Law have they extolled? / Whose sutra received, kept, and practiced? / What Buddha Way have they followed?

COMMENTARY Kept tally. The literal meaning of the Chinese phrase is "counted using a counting device." This ancient device, called a ch'ou, employed about two hundred small pieces of wood on a board. Using it, one could perform calculations impossible with an abacus.
･ Great, majestic. This means to be endowed with great dignity, so that one can move people's minds. "Majestic" has no connotation of swaggering power but rather suggests the power of influence.
･ From whom did they get their start? Who aroused their minds to seek the Buddha Way? The expression "arouse the mind" is used in Japan to describe the decision to undertake a certain path of study seriously, but it was originally a Buddhist concept.
･ What Buddha Law have they extolled? "Extol" usually has the sense of praise, but here it means to praise inwardly rather than orally. To praise inwardly is to be in sympathy with one's object and full of admiration for it. "Extolled" as used here means to comprehend the teachings and to praise them for their greatness. When we extol the teachings, we must be sure that we do so out of inward sympathy with them and in admiration for them, otherwise our words will be empty mouthings and cheap praise. This applies to all things, not just the Buddha's teaching.
･ What Buddha Way have they followed? Here "followed" has the sense of "absorbed" and "practiced over and over again." Both actions are essential when undertaking religious training. It is not enough simply to repeat something mechanically; unless it is done attentively, it is meaningless. Repetition is important for maintaining the edge of what has been absorbed. Unless practice is continually honed, regression will occur. Thus "followed" as used here is of great importance.

TEXT Such bodhisattvas as these, / With transcendent powers and great wisdom, / In all quarters of the riven earth, / All spring forth from its midst. / World-honored One! From of yore / We have never seen such things; / Be pleased to tell us the name / Of the domain from which they come. / Roaming constantly in many domains, / I have never seen such a host, / And amid all this host / I know not a single one / [Who] suddenly springs from the earth. / Be pleased to tell us its cause. / This great congregation now present, / Innumerable hundred thousand kotis / Of these bodhisattvas and others, / All desire to know this matter. / Of all these bodhisattva hosts, / What is the course of their history? / World-honored One of measureless virtue! / Be pleased to resolve our doubts!"

COMMENTARY Roaming. Here "roaming" has the sense of "traveling to spread the teachings." ･ What is the course of their history? The literal meaning of the Chinese text is "What are the first and last causes?" "First" refers to the main cause, and "last" refers to the final cause. The first cause is the initial awakening of the aspiration for buddhahood, and the last cause is the bodhisattvas springing up out of the earth. In between those two events numerous causes and conditions must have been in play. The connections among them are here termed "history."

TEXT Meanwhile, the buddhas who had emanated from Shakyamuni Buddha and had come from innumerable thousand myriad kotis of domains in other quarters sat cross-legged on the lion thrones under the jewel trees in every direction.

COMMENTARY Sat cross-legged. This refers to the lotus position, in which the left foot is placed on the right thigh and the right foot on the left thigh. This is the position employed for Zen meditation (zazen).

TEXT The attendants of these buddhas each beheld the great host of bodhisattvas who, in every direction of the three-thousand-great-thousandfold world, issued from the earth and dwelt in space. And each spoke to his own buddha, saying: "World-honored One! This great, countless, illimitable asamkhyeya host of bodhisattvas - whence have they come?"

Thereupon each of those buddhas told his own attendants: "Good sons! Wait a while! There is a bodhisattva-mahasattva whose name is Maitreya, and who has been predestined by Shakyamuni Buddha as the next buddha; he has already asked about this matter. The Buddha is now going to reply to him, and from his reply you will hear for yourselves."

COMMENTARY Reliable records attest that the bodhisattva Maitreya was an actual person. He was the son of a court minister in Varanasi (Benares) and became a follower of the Buddha early in his ministry. Shakyamuni soon recognized Maitreya's outstanding character and prophesied that in 5.67 billion years' time, when the Buddha Dharma would have been forgotten, Maitreya would appear in the world as the Buddha to save it.

Maitreya is considered to be the embodiment of compassion. He is not a heavenly being who will descend to extend compassion to all people, but a human being who has experienced the joys and sorrows of human life, who has accumulated various forms of religious practice to attain enlightenment, and who will liberate the people of the world on the basis of his enlightenment.

In the discourses of the Lotus Sutra there is always a group of bodhisattvas that questions and replies to the Buddha and other bodhisattvas on behalf of the assembly in general, thus setting the scene for the discourse. Maitreya always takes the same position as those bodhisattvas: In chapter 1, "Introductory," he asked Manjushri Bodhisattva why a radiant light was emanating from the circle of white hair between the Buddha's eyebrows, and here he asks the Buddha about the origins of the bodhisattvas who have sprung up out of the earth.

TEXT Thereupon Shakyamuni Buddha addressed Maitreya Bodhisattva: "Good, good! Ajita! You have well asked the Buddha concerning so great a matter. Do you all, with one mind, don the armor of zeal and exhibit a firm will, [for] the Tathagata now intends to reveal and proclaim the wisdom of buddhas, the sovereign and supernatural power of buddhas, the lion-eagerness of buddhas, and the awe-inspiring forceful power of buddhas."

COMMENTARY Here begins the main part of the realm of origin, in which the Buddha explains what a buddha is and the nature of the original form of the Buddha (Shakyamuni) who has appeared in the world. That he is happy to be asked the question is apparent in his praise of it: "Good, good! Ajita! You have well asked the Buddha concerning so great a matter."
･ Ajita. This is another name of Maitreya.
･ Don the armor of zeal. "Zeal" means "diligence," one of the Six Perfections. It connotes that which is pure, without adulteration. Zeal is usually interpreted as unwavering effort to achieve a goal, but here the nuance is a little different: With a pure heart unattached to preconceptions, listen well to what I am about to tell you and consider it carefully. What the Buddha is about to relate cannot be understood according to normally held ideas, being a profound truth. ･ Exhibit a firm will. You must have a strong belief and display unwavering effort so that you will not be rocked by doubt or suspicion.
･ The sovereign and supernatural power of buddhas. This refers to the supranormal power of absolute freedom possessed by all buddhas. This power is thought of as strange and mysterious, but it is in fact the manifestation of the Buddha's compassion, which seeks to liberate all living beings.
･ The lion-eagerness of buddhas. The liberating power of the Buddha is compared to the great strength of a lion. The basis of this power will be revealed during the discourse.
･ The awe-inspiring forceful power of buddhas. This refers to the power of great virtue belonging to buddhas, which converts all beings. The basis of this power, too, will be revealed during the discourse.

TEXT Then the World-honored One, desiring to proclaim this meaning over again, spoke thus in verse:

"Be zealous and of one mind. / I am about to expound this matter. / Have no doubts or disquietude. / Inconceivable is the Buddha wisdom. / Do you now exert your faith; / Be steadfast in the virtue of endurance;

COMMENTARY The teachings of the realm of trace, the first half of the Lotus Sutra, the theoretical teachings, can be understood intellectually; those of the realm of origin, the second half, the essential teachings, cannot be understood by intellectual means alone; an element of faith is necessary. Faith does not mean illogicality, for it is based on truth. Because this truth is profound, however, it is difficult for people to understand, used as they are to judgments based only on tangible phenomena. To understand the truth perfectly is to gain the Buddha's wisdom, which is beyond the comprehension of ordinary people. This is the meaning of the phrase "Inconceivable is the Buddha wisdom."

The Buddha requires us to believe. Modern people are rather skeptical about believing in a religious sense, though many have no trouble believing the theories of Marx and Lenin. To believe, it is essential that we deeply admire the person who is teaching. Shinran (1173-1262), founder of the Jodo Shin sect of Pure Land Buddhism, wrote about his teacher, "Should I have been deceived by Master Honen and, saying the nenbutsu, were to fall into hell, even then I would have no regrets." Complete confidence in another gives rise to strong belief. Thus people are led to the truth through belief in the words of another. Trust in a person becomes trust in that person's teachings. Unfortunately, all too often people place their trust in someone unworthy of it and believe in teachings of little value. This, however, is another problem.

Here Shakyamuni urges us to believe with all our might and with a pure and accepting mind, for from such an open mind is born the absolute certainty that our own enlightenment is assured. Those without the ability to believe are those who have had no exposure to the Buddha's teachings. In such cases we can do nothing but wait for belief to be aroused.

When we listen to those who are halfhearted and of doubtful character, it is natural to doubt what they say. But when the words are spoken by Shakyamuni, known to all as a man of incomparable enlightenment, people should be able to listen to his teachings with unconditional trust. For 2,500 years his teachings have been expounded and practiced by innumerable scholars, religious practitioners, and ordinary people. Today millions of people acknowledge Buddhism as the living truth for all humankind. For us today, it is certainly no mistake to believe before we understand. As we practice, based on our belief, we will come to understand.

This is the mental preparation necessary for approaching the essential teachings of the Lotus Sutra. Shakyamuni urged the bodhisattvas who were listening to him to exert all the power of their faith to understand the inconceivable Buddha wisdom and to be steadfast in it.

To "be steadfast in the virtue of endurance" means to maintain firm faith. "Endurance" here also has a strong connotation of mental concentration.

TEXT [For] the Law never heard before, / Now you all are about to hear. / I now [first] put your minds at ease; / Cherish neither doubt nor fear. / The Buddha has no words but the true; / His wisdom is beyond measure. / The supreme Law attained by him / Is profound and beyond discrimination. / Such [Law] let me now expound, / And do you all, with one mind, listen."

COMMENTARY The Law never heard before. What Shakyamuni is about to teach has not been taught by him before. It is the truth of the existence of the unborn and undying Buddha who attained enlightenment in the remotest past. Such a teaching will astound those who believe only in what they can see before their eyes, and they may doubt it or become angry.
･ The Buddha has no words but the true. Since Shakyamuni is about to tell his listeners that he has existed from the limitless past, those who do not have firm faith may think that such a thing is impossible. This is why Shakyamuni says plainly that the Buddha does not lie.
･ His wisdom is beyond measure. The Buddha's wisdom cannot be comprehended by the usual methods of understanding. When people try to do so, needless doubts arise. Shakyamuni therefore warns his listeners not to employ normal modes of cognition.
･ The supreme Law attained by him is profound and beyond discrimination. The supreme Dharma that the Buddha has realized is profound and difficult to understand. It cannot be comprehended through common understanding. Therefore Shakyamuni urges his listeners to listen "with one mind," discarding all preconceived notions, accepting what he will say directly and without argument, in order to understand his words in their hearts and respond at a level beyond intellectual understanding, that of deep faith.

TEXT Then the World-honored One, having spoken these verses, addressed Maitreya Bodhisattva: "Now I, in this great assembly, declare to you all. Ajita! All these great bodhisattva-mahasattvas, in innumerable and numberless asamkhyeyas, who have issued from the earth and whom you have never seen before, I in this saha world, after attaining Perfect Enlightenment, instructed and led them, all these bodhisattvas, controlled their minds, and caused them to set their thoughts on the Way.

COMMENTARY Here Shakyamuni speaks of the identity and nature of the bodhisattvas who have issued from the earth. This passage complements the beginning of chapter 16, "Revelation of the [Eternal] Life of the Tathagata," which tells of the true nature of the Buddha.
･ Controlled. This means to control a disturbed mind and arouse it to follow the Buddha's teachings. In later times, in Japan, this expression was used in association with the exorcism of evil spirits and demons through magico-religious prayer and ritual and, even worse, the cursing of people. The original and correct meaning is, as we have seen, based on Buddhist teachings.
･ Set their thoughts on the Way. This refers to the volition to achieve the Buddha Way, the determination to seek the Buddha's enlightenment.

TEXT All these bodhisattvas dwell in the space beneath this saha world, [where] they read, recite, penetrate, ponder, and discriminate the sutras, and correctly keep them in memory.

COMMENTARY Penetrate. This means to have a deep and thorough knowledge. ･ Ponder. This means not simply to learn and understand the teachings but to think about them in the light of one's own wisdom. This is the indispensable means by which enlightenment is deepened. It is very important that those who guide and teach others do not forget this.
･ Discriminate. Here the word means to analyze and understand, for example, to have a thorough understanding of what a particular teaching means in a particular situation, or what functions a particular person fulfills.

TEXT Ajita! These good sons have not found pleasure in talking among the crowd [but] have found their pleasure in quiet places, in diligence and zeal; they have not relaxed, nor clung to abodes among men and gods, but have ever taken their pleasure in profound wisdom, without let or hindrance, have ever rejoiced in the Law of buddhas, and with one mind have zealously sought supreme wisdom."

COMMENTARY These good sons have not found pleasure in talking among the crowd [but] have found their pleasure in quiet places, in diligence and zeal. Basically, "these good sons" - the bodhisattvas - do not enjoy the kind of lifestyle in which they preach the Law eloquently, constantly surrounded by crowds. They prefer solitary contemplation in a quiet place, intent on spiritual practice in search of enlightenment. Essentially, this is true of most people of religion. Bodhisattvas, however, seeing the suffering of ordinary people, are impelled to set aside their own preferences and teach the Law for the sake of people, devoting themselves to the task of instruction and conversion. ･ Nor clung to abodes among men and gods. Here "cling" means "rely on." We should depend not on other people or the gods but on ourselves and the Dharma. Just before he died, Shakyamuni said to Ananda, "Make the self your light, make the Law your light." Truly these are eternal words.

TEXT Then the World-honored One, desiring to proclaim this meaning over again, spoke thus in verse:

"Ajita! Know thou! / All these great bodhisattvas, / From numberless kalpas, / Have studied the Buddha wisdom. / All of them are my converts, / Whom I have caused to desire the Great Way. / These are my sons / Who dwell in this [Buddha] world, / Ever practicing the dhuta deeds, / Joyfully devoted to quiet places, / Shunning the clamor of the crowds, / With no pleasure in much talk. / Such sons as these / Are learning the Law of my Way, / Always zealous day and night / For the sake of seeking the Buddha Way; / They dwell in space / Beneath the saha world.

COMMENTARY These are my sons. These are very important words. "My sons" can be interpreted simply as "disciples," but here it has the deeper meaning of "true children" - in other words, "my incarnations." ･ Who dwell in this world. "This world" is the saha world. Here "dwell" has the connotation of remaining forever. ･ Ever practicing the dhuta deeds. Dhuta has the meaning of exorcising all materialistic desires. To practice dhuta deeds means to live a purified life that transcends all passions and desires.

TEXT Firm in their power of will and memory, / Ever diligently seeking after wisdom, / They preach all kinds of wonderful laws, / Having no fear in their minds.

COMMENTARY Having no fear in their minds. The Sanskrit version of the Lotus Sutra has here "they teach with the self-confidence of knowing that they are my sons." It is very important to realize that this confidence is the root of fearlessness.

Our attitude to others changes according to how we see ourselves. If we think of ourselves as being weak, we will always be limited by our perception of our powerlessness and never gain self-confidence. One way to build self-confidence is to belong to a larger group, whether a company, another kind of organization, or a nation. This is because we do not feel so small and isolated when we are part of a greater whole. The small self is absorbed into a greater self (a larger entity). As this sense deepens, we merge into the universe itself; when we realize that we are the children of the Eternal Original Buddha, we are filled with the Buddha's compassion, which gives rise to the greatest strength possible. We fear nothing, and have no hesitation. The realization that we are the Buddha's children gives us enormous self-confidence. This has a very important effect on how we live, for we are able to approach critical acts with courage. When we discard the small self and develop the self-confidence of knowing we are the Buddha's children, nothing can frighten us. I hope you will consider these words very carefully.

TEXT I, [near] the city of Gaya, / Sitting beneath the Bodhi tree, / Accomplished Perfect Enlightenment; / And rolling the supreme Law wheel, / I have then taught and converted them / And caused them first to aspire to the Way. / Now all abide in the never-relapsing [state] / And all will become buddhas.

COMMENTARY The city of Gaya. Gaya is a town situated in what is now the state of Bihar in India. In the Buddha's time it was an important center in the kingdom of Magadha. Shakyamuni spent six years practicing asceticism on the banks of the Nairanjana river, just outside the town, but becoming convinced that ascetic practices could not lead to enlightenment, he went for a short time to nearby Mount Pragbodhi, and then to a place about three kilometers upstream of where he had been before, where he achieved enlightenment under the Bodhi tree. A great stupa has been built there to commemorate the Buddha's enlightenment, and the surroundings are dotted with pilgrim lodgings. The whole area is now called Bodhgaya. It is about ten kilometers south of the town of Gaya. All Buddhists are encouraged to visit this sacred place at least once during their lifetime.

TEXT What I now speak is the truth; / Believe me with single minds! / I from a long distant past / Have instructed all this host."

COMMENTARY This is very perplexing. Earlier, Shakyamuni said that he instructed the bodhisattvas after he gained enlightenment, but now he states that he has instructed them "from a long distant past." We cannot help feeling there is a contradiction here. The contradiction arises because we do not know whether we should regard Shakyamuni as the buddha of this world alone or as a buddha who has existed for all eternity. This apparent contradiction will be resolved later. It is because Shakyamuni realizes that what he is about to say will seem contradictory to his listeners that he poses the question, so that later he can resolve it cleanly and fix his teaching all the more firmly in people's minds.

TEXT Then the Bodhisattva-Mahasattva Maitreya and the numberless bodhisattvas and others were seized with doubt and perplexity, wondering at this rare [thing], and reflected thus: "How has the World-honored One, in so short a time, instructed such innumerable, countless asamkhyeyas of great bodhisattvas and caused them to abide in Perfect Enlightenment?"

COMMENTARY Here we see Maitreya's own doubt being expressed. He knows that the Buddha does not lie, but he is unable to explain such a strange fact.

TEXT Then, addressing the Buddha, they said: "World-honored One! The Tathagata, when he was a prince, left the Shakya palace and not far from the city of Gaya took his seat on the wisdom terrace, and attained to Perfect Enlightenment. From that time but forty years have passed. World-honored One! In so short a time how hast thou done such great Buddha deeds, and by Buddha power and Buddha merit taught such an innumerable host of great bodhisattvas to attain Perfect Enlightenment?

COMMENTARY Left the Shakya palace. The palace of the Shakyas was in Kapilavastu, the city that was the base of the Shakya clan. The Shakyas were a proud and distinguished people, and it is said that kings with their surname ruled eleven countries. Shakyamuni's father, King Shuddhodana, was one of the central figures of the clan. He ruled not as an absolute monarch but as "the first among equals" in a senate made up of aristocrats. He was more like a modern rajah. Shakyamuni was his father's heir. All the same, he abandoned the palace and became a wandering religious practitioner. "Left the Shakya palace" refers to this act.
･ Buddha deeds: The task of a buddha is to teach, convert, save, and liberate all living beings, the most basic and important part of his work in this world. Later this expression came to mean making offerings to the buddhas and the ancestors. The change in usage came about as Buddhism declined and fell into disarray. We should do our best to perform Buddha deeds in the original sense of the expression, so that Buddhism may be returned to its former vibrant state. The "great Buddha deeds" referred to here indicate the Buddha's actions of teaching the innumerable bodhisattvas who sprang up out of the earth and bringing them to the Buddha's enlightenment.

TEXT World-honored One! This host of great bodhisattvas, even if a man counted them through thousands of myriad kotis of kalpas, he could not come to an end or reach their limit. All these from the far past under innumerable and countless buddhas have planted their roots of goodness and accomplished the bodhisattva way, constantly living the noble life. World-honored One! Such a matter as this the world will find it hard to believe.

COMMENTARY The bodhisattvas could not have accomplished so much in the short span of one lifetime that they would be endowed with the thirty-two primary marks of a buddha and would emit radiance from their bodies. They must have been practicing from long in the past under innumerable buddhas. Maitreya voices the feelings of all when he states that their accomplishment in such a short time is hard to believe.

TEXT "It is just as if there were a man of fine complexion and black hair, twenty-five years old, who pointed to centenarians and said: 'These are my sons,' and as if those centenarians also pointed to the youth and said: 'This is our father who begot and reared us.' This matter is hard of belief. So also is it with the Buddha, whose attainment of the Way is really not long since. Yet this great host of bodhisattvas, for numberless thousands of myriads of kotis of kalpas, for the sake of the Buddha Way have devoted themselves with zeal; they have entered deep into, come out of, and dwelt in infinite hundred thousand myriad kotis of contemplations, have attained the great transcendent [faculties], and for long have practiced brahma conduct; have been well able, step by step, to learn all kinds of good laws; they are skillful in question and answer, are treasures amongst men and of extreme rareness in all worlds.

COMMENTARY This is known as the parable of the young father with aged sons. For Shakyamuni to say that he has brought the bodhisattvas who sprang up out of the earth to enlightenment is like saying that a young man can have centenarian sons. It is a very skillful parable.
･ They have entered deep into, come out of, and dwelt in infinite hundred thousand myriad kotis of contemplations. "Contemplations" is a translation of the Sanskrit samadhi, which means concentration on a certain truth or idea. It refers to a state of mind that cannot be disturbed or broken. There are as many different types of contemplation as there are truths and ideas. The first paragraph of chapter 27, "The Story of King Resplendent," lists "pure contemplation, sun constellation contemplation, pure light contemplation, pure color contemplation, pure illumination contemplation, ever resplendent contemplation, and contemplation of the treasury of great dignity." These are only a fraction of the total number of contemplations. The great bodhisattvas enter all these contemplations, emerge from them when they wish to, and dwell within them as they will. Being able thus to act with absolute freedom is proof of their outstanding ability. This is not a stage that can be reached in one or two lifetimes.
･ Learn all kinds of good laws. Here "laws" refers to the teachings.
･ They are skillful in question and answer. Here "skillful" is not used in the ordinary sense of the word, as in politicians skillfully parrying questions or skillfully memorizing the components of some theory or policy. True skill is the ability to answer any question put by any person with truth, in a way that the person can comprehend and be satisfied with. We should strive for such skill, not only when teaching Buddhism but in all our activities. This is the main motive power for creating a good society. Such skill does not come to a person overnight, however. As we can surmise from the fact that it is an ability with which all the bodhisattvas who emerged from the earth are endowed, its acquisition takes a great amount of religious training.

TEXT Today the World-honored One has just said that when he attained the Buddha Way he from the beginning caused them to aspire [to enlightenment], instructed and led, and caused them to proceed toward Perfect Enlightenment. It is not long since the World-honored One became a buddha, yet he has been able to do this great, meritorious deed. Though we still believe that what the Buddha opportunely preached and the words the Buddha uttered have never been false, and also the Buddha's knowledge is all perceived by us, yet if newly converted bodhisattvas hear this statement after the Buddha's extinction, they may not receive it in faith and this will give rise to causes of wrong action to the destruction of the Law. So, World-honored One, be pleased to explain it, removing our doubts, and so that all [thy] good sons in future generations, on hearing this matter, shall also not beget doubt."

COMMENTARY False. The literal meaning of the Chinese term is "empty and nonsensical." ･ The Buddha's knowledge is all perceived by us. However strange or paradoxical the words of the Buddha seem, they are imbued with deep meaning and correct reasoning, and are spoken in order to bring people to understanding of the Way. This Maitreya and the other bodhisattvas have come to realize.
･ This will give rise to causes of wrong action to the destruction of the Law. "Destruction of the Law" means harm to the Buddha's teachings. This is not limited to an individual's disbelief in the teachings or defiance of them. When someone does not believe, he or she may well say bad things about the teachings when others show an interest, bringing up objections and trying to prevent them from believing. This effect on others is the most worrying part of disbelief, for its influence can cause the bud of the aspiration for enlightenment to wither and stop the true teachings from spreading. Thus "destruction of the Law" is a great wrong.

People hearing the teachings for the first time may find that a small doubt grows into a doubt about the teachings as a whole. It is important that such small doubts do not become the cause of harm to the teachings. That is why Maitreya, the embodiment of compassion, is so concerned that not even a small doubt should arise. At the same time, the Buddha knows exactly what he is saying and has planned his explanation meticulously.

TEXT Thereupon Maitreya Bodhisattva, desiring to announce this meaning over again, spoke thus in verse:

"The Buddha of old from the Shakya race / Left his home and near Gaya / Took his seat under the Bodhi tree; / From then it has not been long. / These sons of the Buddha, / Immeasurable in their number, / Have long pursued the Buddha Way, / And are firm in transcendent wisdom power; / They have ably learned the bodhisattva way, / And are as untainted with worldly things / As the lotus flower in the water; / Issuing from the earth, / All have a reverent mind / As they stand before the World-honored One. / This matter is hard to conceive; / How can it be believed?

COMMENTARY They have ably learned the bodhisattva way, and are as untainted with worldly things as the lotus flower in the water. To have thoroughly absorbed the bodhisattva way (the Mahayana teachings) and to remain uninfluenced by worldly things though living in the everyday world is likened to a lotus flower blooming in muddy water, its beauty and purity unaffected by the dirt. This passage aptly describes the character of a bodhisattva. It is no wonder that the great bodhisattvas, appearing to ordinary eyes as superior even to Shakyamuni, should appear before the Buddha and reverently pay homage to him.

TEXT It is but recently the Buddha has attained the Way, / And the things he has accomplished abound. / Be pleased to remove all doubts; / Explain and tell us the real [meaning]! / It is as if a young, strong man, / Just twenty-five years old, / Indicated centenarian sons / With white hair and wrinkled faces, / [Saying], 'These are begotten by me,' / The sons also saying, 'This is our father.' / The father young and the sons old - / The whole world will not believe it. / So is it with the World-honored One; / Very recently he has attained the Way. / [Yet] all these bodhisattvas are / Firm in will, dauntless, and strong, / And from innumerable kalpas / Have followed the bodhisattva way; / Skilled in answering hard questions, / Their minds are free from fear; / Decided in their patient mind, / Dignified and majestic, / They are extolled by universal buddhas; / Well able to reason and preach, / They rejoice not in the crowd, / But ever love to dwell in meditation; / For the sake of seeking the Buddha Way, / They dwell in the space [region] below.

COMMENTARY Decided in their patient mind. Even when derided, embarrassed, or persecuted by outside forces, they endure patiently. Similarly, if they are praised or flattered they feel no sense of exaltation but remain calm. Such is the mark of a fine person.

TEXT We, hearing it from the Buddha, / Have no doubts on this matter; / [But] we beg that the Buddha, for future [hearers], / Will explain that they may understand. / If any should doubt / And disbelieve this sutra, / He would fall into the evil path. / Be pleased to expound for them now / How these innumerable bodhisattvas / In so short a time / Have been instructed and converted / And abide in the never-retreating stage."

COMMENTARY He would fall into the evil path. The evil path refers to the four realms of hell, hungry spirits, animals, and asuras. I have already spoken of the danger of causing the grave sin of harming the teachings.

Maitreya's questioning ends the chapter. The following chapter, "Revelation of the [Eternal] Life of the Tathagata," answers it. That chapter is the very essence of the Lotus Sutra. We should consider the present chapter the introduction to it.

To be continued