The prince royal said to the Lord: It is difficult, Lord, most difficult, what these Bodhisattvas Mahasattvas will attempt out of reverence for the Lord. How are these Bodhisattvas Mahasattvas to promulgate this Dharmaparyaya at the end of time, at the last period? Whereupon the Lord answered Mañjusri, the prince royal: A Bodhisattva Mahasattva, Mañjusri, he who is to promulgate this Dharmaparyaya at the end of time, at the last period, must be firm in four things. In which things? The Bodhisattva Mahasattva, Mañjusri, must be firm in his conduct and proper sphere if he wishes to teach this Dharmaparyaya. And how, Mañjusri, is a Bodhisattva Mahasattva firm in his conduct and proper sphere? When the Bodhisattva Mahasattva, Mañjusri, is patient, meek, has reached the stage of meekness; when he is not rash, nor envious; when, moreover, Mañjusri, he clings to no law whatever and sees the real character of the laws (or things); when he is refraining from investigating and discussing these laws, Mañjusri; that is called the conduct of a Bodhisattva Mahasattva. And what is the proper sphere of a Bodhisattva Mahasattva, Mañjusri? When the Bodhisattva Mahasattva, Mañjusri, does not serve, not court, not wait upon kings; does not serve, not court, not wait upon princes; when he does not approach them; when he does not serve, not court, not wait upon persons of another sect, Charakas, Parivrajakas, Ajivakas, Nirgranthas, nor persons passionately fond of fine literature; when he does not serve, not court, not wait upon adepts at worldly spells, and votaries of a worldly philosophy, nor keep any intercourse with them; when he does not go to see Chandalas, jugglers, vendors of pork, poulterers, deer-hunters, butchers, actors and dancers, wrestlers, nor resort to places whither others flock for amusement and sport; when he keeps no intercourse with them unless from time to time to preach the law to them when they come to him, and that freely; when he does not serve, not court, not wait upon monks, nuns, lay devotees, male and female, who are adherents of the vehicle of disciples, nor keep intercourse with them; when he does not come in contact with them at the place of promenade or in the monastery, unless from time to time to preach the law to them when they come to him, and even that freely. This, Mañjusri, is the proper sphere of a Bodhisattva Mahasattva.
Again, Mañjuśrī, the Bodhisattva Mahāsattva does not take hold of some favourable opportunity or another to preach the law to females every now and then, nor is he desirous of repeatedly seeing females; nor does he think it proper to visit families and then too often address a girl, virgin, or young wife, nor does he greet them too fondly in return. He does not preach the law to a hermaphrodite, keeps no intercourse with such a person, nor greets too friendly in return. He does not enter a house alone in order to receive alms, unless having the Tathāgata in his thoughts. And when he happens to preach the law to females, he does not do so by passionate attachment to the law, far less by passionate attachment to a woman. When he is preaching, he does not display his row of teeth, let alone a quick emotion on his physiognomy. He addresses no novice, male or female, no nun, no monk, no young boy, no young girl, nor enters upon a conversation with them; he shows no great readiness in answering their address, nor cares to give too frequent answers. This, Mañjuśrī, is called the first proper sphere of a Bodhisattva Mahāsattva.
Further, Mañjuśrī, a Bodhisattva Mahāsattva looks upon all laws (and things) as void; he sees them duly established, remaining unaltered, as they are in reality, not liable to be disturbed, not to be moved backward, unchangeable, existing in the highest sense of the word (or in an absolute sense), having the nature of space, escaping explanation and expression by means of common speech, not born, composed and simple, aggregated and isolated, not expressible in words, independently established, manifesting themselves owing to a perversion of perception. In this way then, Mañjuśrī, the Bodhisattva Mahāsattva constantly views all laws, and if he abides in this course, he remains in his own sphere. This, Mañjuśrī, is the second proper sphere of a Bodhisattva Mahāsattva.
Further, Mañjuśrī, a Bodhisattva Mahāsattva looks upon all laws (and things) as void; he sees them duly established, remaining unaltered, as they are in reality, not liable to be disturbed, not to be moved backward, unchangeable, existing in the highest sense of the word (or in an absolute sense), having the nature of space, escaping explanation and expression by means of common speech, not born, composed and simple, aggregated and isolated, not expressible in words, independently established, manifesting themselves owing to a perversion of perception. In this way then, Mañjuśrī, the Bodhisattva Mahāsattva constantly views all laws, and if he abides in this course, he remains in his own sphere. This, Mañjuśrī, is the second proper sphere of a Bodhisattva Mahāsattva.
And in order to expound this matter in greater detail, the Lord uttered the following stanzas:
1. The Bodhisattva who, undaunted and unabashed, wishes to set forth this Sūtra in the dreadful period hereafter,
2. Must keep to his course (of duty) and proper sphere; he must be retired and pure, constantly avoid intercourse with kings and princes.
3. Nor should he keep up intercourse with king’s servants, nor with Caṇḍālas, jugglers, and Tīrthikas in general.
4. He ought not to court conceited men, but catechise such as keep to the religion. He must also avoid such monks as follow the precepts of the Arhat, and immoral men.
5. He must be constant in avoiding a nun who is fond of banter and chatter; he must also avoid notoriously loose female lay devotees.
6. He should shun any intercourse with such female lay devotees as seek their highest happiness in this transient world. This is called the proper conduct of a Bodhisattva.
7. But when one comes to him to question him about the law for the sake of superior enlightenment, he should, at any time, speak freely, always firm and undaunted.
8. He should have no intercourse with women and hermaphrodites; he should also shun the young wives and girls in families.
9. He must never address them to ask after their health. He must also avoid intercourse with vendors of pork and mutton.
1. The Bodhisattva who, undaunted and unabashed, wishes to set forth this Sūtra in the dreadful period hereafter,
2. Must keep to his course (of duty) and proper sphere; he must be retired and pure, constantly avoid intercourse with kings and princes.
3. Nor should he keep up intercourse with king’s servants, nor with Caṇḍālas, jugglers, and Tīrthikas in general.
4. He ought not to court conceited men, but catechise such as keep to the religion. He must also avoid such monks as follow the precepts of the Arhat, and immoral men.
5. He must be constant in avoiding a nun who is fond of banter and chatter; he must also avoid notoriously loose female lay devotees.
6. He should shun any intercourse with such female lay devotees as seek their highest happiness in this transient world. This is called the proper conduct of a Bodhisattva.
7. But when one comes to him to question him about the law for the sake of superior enlightenment, he should, at any time, speak freely, always firm and undaunted.
8. He should have no intercourse with women and hermaphrodites; he should also shun the young wives and girls in families.
9. He must never address them to ask after their health. He must also avoid intercourse with vendors of pork and mutton.
10. With any persons who slay animals of various kind for the sake of profit, and with such as sell meat he should avoid having any intercourse.
11. He must shun the society of whoremongers, players, musicians, wrestlers, and other people of that sort.
12. He should not frequent whores, nor other sensual persons; he must avoid any exchange of civility with them.
13. And when the sage has to preach for a woman, he should not enter into an apartment with her alone, nor stay to banter.
14. When he has often to enter a village in quest of food, he must have another monk with him or constantly think of the Buddha.
15. Herewith have I shown the first sphere of proper conduct. Wise are they who, keeping this Sutra in memory, live according to it.
16. And when one observes no law at all, low, superior or mean, composed or uncomposed, real or not real;
17. When the wise man does not remark, “This is a woman,” nor marks, “This is a man”; when in searching he finds no laws (or things), because they have never existed;
18. This is called the observance of the Bodhisattvas in general. Now listen to me when I set forth what should be their proper sphere.
19. All laws (i.e. the laws, the things) have been declared to be non-existing, not appearing, not produced, void, immovable, everlasting; this is called the proper sphere of the wise.
11. He must shun the society of whoremongers, players, musicians, wrestlers, and other people of that sort.
12. He should not frequent whores, nor other sensual persons; he must avoid any exchange of civility with them.
13. And when the sage has to preach for a woman, he should not enter into an apartment with her alone, nor stay to banter.
14. When he has often to enter a village in quest of food, he must have another monk with him or constantly think of the Buddha.
15. Herewith have I shown the first sphere of proper conduct. Wise are they who, keeping this Sutra in memory, live according to it.
16. And when one observes no law at all, low, superior or mean, composed or uncomposed, real or not real;
17. When the wise man does not remark, “This is a woman,” nor marks, “This is a man”; when in searching he finds no laws (or things), because they have never existed;
18. This is called the observance of the Bodhisattvas in general. Now listen to me when I set forth what should be their proper sphere.
19. All laws (i.e. the laws, the things) have been declared to be non-existing, not appearing, not produced, void, immovable, everlasting; this is called the proper sphere of the wise.
20. They have been divided into existing and non-existing, real and unreal, by those who had wrong notions; other laws also, of permanency, of being produced, of birth from something already produced, are wrongly assumed.
21. Let (the Bodhisattva) be concentrated in mind, attentive, ever firm as the peak of Mount Sumeru, and in such a state (of mind) look upon all laws (and things) as having the nature of space,
22. Permanently equal to space, without essence, immovable, without substantiality. These, indeed, are the laws, all and for ever. This is called the proper sphere of the wise.
23. The monk observing this rule of conduct given by me may, after my extinction, promulgate this Sutra in the world, and shall feel no depression.
24. Let the sage first, for some time, coerce his thoughts, exercise meditation with complete absorption, and correctly perform all that is required for attaining spiritual insight, and then, after rising (from his pious meditation), preach with unquailing mind.
25. The kings of this earth and the princes who listen to the law protect him. Others also, both laymen (or burghers) and Brahmans, will be found together in his congregation.
21. Let (the Bodhisattva) be concentrated in mind, attentive, ever firm as the peak of Mount Sumeru, and in such a state (of mind) look upon all laws (and things) as having the nature of space,
22. Permanently equal to space, without essence, immovable, without substantiality. These, indeed, are the laws, all and for ever. This is called the proper sphere of the wise.
23. The monk observing this rule of conduct given by me may, after my extinction, promulgate this Sutra in the world, and shall feel no depression.
24. Let the sage first, for some time, coerce his thoughts, exercise meditation with complete absorption, and correctly perform all that is required for attaining spiritual insight, and then, after rising (from his pious meditation), preach with unquailing mind.
25. The kings of this earth and the princes who listen to the law protect him. Others also, both laymen (or burghers) and Brahmans, will be found together in his congregation.
Further, Mañjuśrī, the Bodhisattva Mahāsattva who, after the complete extinction of the Tathāgata at the end of time, the last period, the last five hundred years, when the true law is in a state of decay, is going to propound this Dharmaparyāya, must be in a peaceful state (of mind) and then preach the law, whether he knows it by heart or has it in a book. In his sermon he will not be too prone to carping at others, not blame other preaching friars, not speak scandal nor propagate scandal. He does not mention by name other monks, adherents of the vehicle of disciples, to propagate scandal. He cherishes even no hostile feelings against them, because he is in a peaceful state. All who come, one after the other, to hear the sermon he receives with benevolence, and preaches the law to them without invidiousness. He refrains from entering upon a dispute; but if he is asked a question, he does not answer in the way of (those who follow) the vehicle of disciples; on the contrary, he answers as if he had attained Buddha-knowledge.
And on that occasion the Lord uttered the following stanzas:
26. The wise man is always at ease, and in that state he preaches the law, seated on an elevated pulpit which has been prepared for him on a clean and pretty spot.
And on that occasion the Lord uttered the following stanzas:
26. The wise man is always at ease, and in that state he preaches the law, seated on an elevated pulpit which has been prepared for him on a clean and pretty spot.
27. He puts on a clean, nice, red robe, dyed with good colours, and a black woollen garment and a long undergarment;
28. Having duly washed his feet and rubbed his head and face with smooth ointments, he ascends the pulpit, which is provided with a footbank and covered with pieces of fine cloth of various sorts, and sits down.
29. When he is thus seated on the preacher’s pulpit and all who have gathered round him are
attentive, he proceeds to deliver many discourses, pleasing by variety, before monks and nuns,
30. Before male and female lay devotees, kings and princes. The wise man always takes care to deliver a sermon diversified in its contents and sweet, free from invidiousness.
31. If occasionally he is asked some question, even after he has commenced, he will explain the matter anew in regular order, and he will explain it in such a way that his hearers gain enlightenment.
32. The wise man is indefatigable; not even the thought of fatigue will rise in him; he knows no listlessness, and so displays to the assembly the strength of charity.
33. Day and night the wise man preaches this sublime law with myriads of koṭis of illustrations; he edifies and satisfies his audience without ever requiring anything.
34. Solid food, soft food, nourishment and drink, cloth, couches, robes, medicaments for the sick, all this does not occupy his thoughts, nor does he want anything from the congregation.
28. Having duly washed his feet and rubbed his head and face with smooth ointments, he ascends the pulpit, which is provided with a footbank and covered with pieces of fine cloth of various sorts, and sits down.
29. When he is thus seated on the preacher’s pulpit and all who have gathered round him are
attentive, he proceeds to deliver many discourses, pleasing by variety, before monks and nuns,
30. Before male and female lay devotees, kings and princes. The wise man always takes care to deliver a sermon diversified in its contents and sweet, free from invidiousness.
31. If occasionally he is asked some question, even after he has commenced, he will explain the matter anew in regular order, and he will explain it in such a way that his hearers gain enlightenment.
32. The wise man is indefatigable; not even the thought of fatigue will rise in him; he knows no listlessness, and so displays to the assembly the strength of charity.
33. Day and night the wise man preaches this sublime law with myriads of koṭis of illustrations; he edifies and satisfies his audience without ever requiring anything.
34. Solid food, soft food, nourishment and drink, cloth, couches, robes, medicaments for the sick, all this does not occupy his thoughts, nor does he want anything from the congregation.
35. On the contrary, the wise man is always thinking: How can I and these beings become Buddhas? I will preach this true law, upon which the happiness of all beings depends, for the benefit of the world.
36. The monk who, after my extinction, shall preach in this way, without envy, shall not meet with trouble, impediment, grief or despondency.
37. Nobody shall frighten him, beat or blame him; never shall he be driven away, because he is firm in the strength of forbearance.
38. The wise man who is peaceful, so disposed as I have just said, possesses hundreds of koṭis of advantages, so many that one would not be able to enumerate them in hundreds of eons.
36. The monk who, after my extinction, shall preach in this way, without envy, shall not meet with trouble, impediment, grief or despondency.
37. Nobody shall frighten him, beat or blame him; never shall he be driven away, because he is firm in the strength of forbearance.
38. The wise man who is peaceful, so disposed as I have just said, possesses hundreds of koṭis of advantages, so many that one would not be able to enumerate them in hundreds of eons.
Again, Mañjuśrī, the Bodhisattva Mahāsattva who lives after the extinction of the Tathāgata at the end of time when the true law is in decay, the Bodhisattva Mahāsattva who keeps this Sutra is not envious, not false, not deceitful; he does not speak disparagingly of other adherents of the vehicle of Bodhisattvas, nor defame, nor humble them. He does not bring forward the shortcomings of other monks, nuns, male and female lay devotees, neither of the adherents of the vehicle of disciples nor of those of the vehicle of Pratyekabuddhas. He does not say: You young men of good family, you are far off from supreme, perfect enlightenment; you give proof of not having arrived at it; you are too fickle in your doings and not capable of acquiring true knowledge. He does not in this way bring forward the shortcomings of any adherent of the vehicle of the Bodhisattvas. Nor does he show any delight in disputes about the law, or engage in disputes about the law, and he never abandons the strength of charity towards all beings. In respect to all Tathāgatas he feels as if they were his fathers, and in respect to all Bodhisattvas as if they were his masters. And as to the Bodhisattvas Mahāsattvas in all directions of space, he is assiduous in paying homage to them by good will and respect. When he preaches the law, he preaches no less and no more than the law, without partial predilection for any part of the law, and he does not show greater favour to one than to another, even from love of the law.
Such, Mañjuśrī, is the third quality with which a Bodhisattva Mahāsattva is endowed who is to expound this Dharmaparyāya after the extinction of the Tathāgata at the end of time when the true law is in decay; who will live at ease and not be annoyed in the exposition of this Dharmaparyāya. And in the synod he will have allies, and he will find auditors at his sermons who will listen to this Dharmaparyāya, believe, accept, keep, read, penetrate, write it and cause it to be written, and who, after it has been written and a volume made of it, will honour, respect, esteem, and worship it.
This said the Lord, and thereafter he, the Sugata, the Master, added the following:
39. The wise man, the preacher, who wishes to expound this Sutra must absolutely renounce falsehood, pride, calumny, and envy.
40. He should never speak a disparaging word of anybody; never engage in a dispute on religious belief; never say to such as are guilty of shortcomings, You will not obtain superior knowledge.
41. He is always sincere, mild, forbearing; as a true son of Sugata he will repeatedly preach the law without any feeling of vexation.
42. “The Bodhisattvas in all directions of space, who out of compassion for creatures are moving in the world, are my teachers”; (thus thinking) the wise man respects them as his masters.
This said the Lord, and thereafter he, the Sugata, the Master, added the following:
39. The wise man, the preacher, who wishes to expound this Sutra must absolutely renounce falsehood, pride, calumny, and envy.
40. He should never speak a disparaging word of anybody; never engage in a dispute on religious belief; never say to such as are guilty of shortcomings, You will not obtain superior knowledge.
41. He is always sincere, mild, forbearing; as a true son of Sugata he will repeatedly preach the law without any feeling of vexation.
42. “The Bodhisattvas in all directions of space, who out of compassion for creatures are moving in the world, are my teachers”; (thus thinking) the wise man respects them as his masters.
43. Cherishing the memory of the Buddhas, the supreme amongst men, he will always feel towards them as if they were his fathers, and by forsaking all idea of pride he will escape hindrance.
44. The wise man who has heard this law should be constant in observing it. If he earnestly strives after a peaceful life, kotis of beings will surely protect him.
Further, Mañjuśrī, the Bodhisattva Mahāsattva, living at the time of destruction of the true law after the extinction of the Tathāgata, who is desirous of keeping this Dharmaparyāya, should live as far as possible away from laymen and friars, and lead a life of charity. He must feel affection for all beings who are striving for enlightenment and therefore make this reflection: To be sure, they are greatly perverted in mind, those beings who do not hear, nor perceive, nor understand the skilfulness and the mystery of the Tathāgata, who do not inquire for it, nor believe in it, nor even are willing to believe in it. Of course, these beings do not penetrate, nor understand this Dharmaparyāya. Nevertheless will I, who have attained this supreme, perfect knowledge, powerfully bend to it the mind of every one, whatever may be the position he occupies, and bring about that he accepts, understands, and arrives at full ripeness.
44. The wise man who has heard this law should be constant in observing it. If he earnestly strives after a peaceful life, kotis of beings will surely protect him.
Further, Mañjuśrī, the Bodhisattva Mahāsattva, living at the time of destruction of the true law after the extinction of the Tathāgata, who is desirous of keeping this Dharmaparyāya, should live as far as possible away from laymen and friars, and lead a life of charity. He must feel affection for all beings who are striving for enlightenment and therefore make this reflection: To be sure, they are greatly perverted in mind, those beings who do not hear, nor perceive, nor understand the skilfulness and the mystery of the Tathāgata, who do not inquire for it, nor believe in it, nor even are willing to believe in it. Of course, these beings do not penetrate, nor understand this Dharmaparyāya. Nevertheless will I, who have attained this supreme, perfect knowledge, powerfully bend to it the mind of every one, whatever may be the position he occupies, and bring about that he accepts, understands, and arrives at full ripeness.
By possessing also this fourth quality, Mañjuśrī, a Bodhisattva Mahāsattva, who is to expound the law after the extinction of the Tathāgata, will be unmolested, honoured, respected, esteemed, venerated by monks, nuns, and lay devotees, male and female, by kings, princes, ministers, king’s officers, by citizens and country people, by Brahmans and laymen; the gods of the sky will, full of faith, follow his track to hear the law, and the angels will follow his track to protect him; whether he is in a village or in a monastery, they will approach him day and night to put questions about the law, and they will be satisfied, charmed with his explanation. For this Dharmaparyāya, Mañjuśrī, has been blessed by all Buddhas. With the past, future, and present Tathāgata, Mañjuśrī, this Dharmaparyāya is for ever blessed. Precious in all worlds, Mañjuśrī, is the sound, rumour, or mentioning of this Dharmaparyāya.
It is a case, Mañjuśrī, similar to that of a king, a ruler of armies, who by force has conquered his own kingdom, whereupon other kings, his adversaries, wage war against him. That ruler of armies has soldiers of various description to fight with various enemies. As the king sees those soldiers fighting, he is delighted with their gallantry, enraptured, and in his delight and rapture he makes to his soldiers several donations, such as villages and village grounds, towns and grounds of a town; garments and head-gear; hand-ornaments, necklaces, gold threads, earrings, strings of pearls, bullion, gold, gems, pearls, lapis lazuli, conch-shells, stones, corals; he, moreover, gives elephants, horses, cars, foot soldiers, male and female slaves, vehicles, and litters. But to none he makes a present
It is a case, Mañjuśrī, similar to that of a king, a ruler of armies, who by force has conquered his own kingdom, whereupon other kings, his adversaries, wage war against him. That ruler of armies has soldiers of various description to fight with various enemies. As the king sees those soldiers fighting, he is delighted with their gallantry, enraptured, and in his delight and rapture he makes to his soldiers several donations, such as villages and village grounds, towns and grounds of a town; garments and head-gear; hand-ornaments, necklaces, gold threads, earrings, strings of pearls, bullion, gold, gems, pearls, lapis lazuli, conch-shells, stones, corals; he, moreover, gives elephants, horses, cars, foot soldiers, male and female slaves, vehicles, and litters. But to none he makes a present