Chapter XX: special attention is drawn to a certain long-suffering monk (5)

“He who is able to keep this Sutra
Is one who now and always beholds me,
And also Buddha Abundant Treasures
. . . . .
Just as the wind in the firmament
Never has impediment,
. . . . .
Just as the light of sun and moon
Is able to dispel the darkness,
So this man, walking in the world,
Can disperse the gloom of the living,
And cause numberless bodhisattvas
To abide in the One Great Vehicle.”

XXII

On this Śakyamuni Buddha arises from the Lion-throne in the sky,
where he has been seated with the Buddha Abundant-Treasures, and by
his supernatural power lays his right hand on the heads of the
countless Great Bodhisattvas, saying:

“I, for incalculable hundreds, thousands, myriads, kotis of numberless kalpas have practised this rare law of Perfect Enlightenment. Now I entrust it to you. Do you with all your mind promulgate this Law, and make it increase and prosper far and wide.”

Three times does he thus place his hand on their heads, and give
them his final commission, before his entry into Nirvana. For

“the Tathagata is most benevolent and compassionate, not mean and grudging; he is able fearlessly to give the Buddha-Wisdom, the Tathagata-Wisdom, and the Self-Existent Wisdom to the living. The Tathagata is the great Lord of Giving to all living beings. Do you also follow and learn the Tathagata’s example, ungrudgingly. If good sons or good daughters, in ages to come, believe in the Tathagata-wisdom, do you proclaim this Law-Flower Sutra to them that they may hear and know it, in order that they may obtain the Buddha-wisdom. If there be living beings who do not believe it, do you direct, teach, profit, and rejoice them with the other profound laws of the Tathagata. If you are able thus to act, then you will have repaid the grace of the Buddhas.”

Thereupon they all, filled with joy, make obeisance, and cry three
times with united voice, “We will do as the World-honoured One has
commanded. Yes, World-honoured One! Have no anxiety.”

“On this Śakyamuni Buddha causes the emanated Buddhas, who had come from all directions, each to return to his own land, saying: ‘Buddhas! Peace be upon you. Let the Stupa of the Buddha Abundant-Treasures be restored as before’.

“As these words are spoken, the innumerable emanated Buddhas from every direction, who are seated on Lion-thrones under the jewel-trees, as well as the Buddha Abundant-Treasures, the host of infinite, numberless Bodhisattvas, Superior-Conduct and others, also the four groups of hearers, Śariputra and others, and the worlds, gods, men, asuras and so on, hearing the words of the Buddha, all rejoice greatly.”

XXIII

It is probable that with the preceding chapter the author ends his
religious drama, as already has been mentioned in the Introduction,
to which the reader is referred. The succeeding chapters add little
to the apocalyptic conception but, whether originally part of the
author’s work or not, they have a value of their own as showing
ideas current in Northern Buddhism early in our era.

In this chapter the starry sky seems to be represented by a
Bodhisattva who may be described as King of the Star-Cluster—perhaps
of Ursa Major. He asks the Buddha why the Bodhisattva Medicine-King,
or King of Healing, wanders for countless aeons in suffering through
the worlds. To him and the assembled host the Buddha replies that,
of yore, there was a Buddha named Brilliance of Sun and Moon.
Amongst the incalculable entities of his realm, “no women, no hells,
no hungry ghosts, no animals, no titans, no disasters” found a
place. While the gods discoursed celestial music this Buddha, who
seems to represent the Light, preached the Law-Flower Sutra to a
Bodhisattva called Beautiful. So full of rapture did Beautiful
become, that he resolved to express his gratitude by the immolation
of his beautiful body. Before so doing, he partook of all the
fragrance of all the flowers for twelve hundred years. Then he
anointed his body with costly unguents, wrapped himself in a
celestial robe, bathed in perfumed oil, and by his transcendent will
set fire to his body. The brightness illuminated all worlds, the
Buddhas in which acclaimed his deed as “true zeal”; “the True Law
Homage to the Tathagata”; “the supreme gift”. His body continued to
burn and illuminate the worlds for twelve hundred years, after which
it came to an end.

Bodhisattva Beautiful was reborn by transformation in the domain of
the same Buddha, into the home of King Virtue. He forthwith informed
the King, that he had obtained the spell which enabled him to
interpret the utterances of all the living; moreover that he had
heard the Law-Flower Sutra in countless verses. He must needs pay
his Buddha a visit of homage, and at once, seated on a lofty tower,
he rose into the sky.

The Buddha thereupon announced to him his own departure: “My good
son! The time of my Nirvana has come. The time of my extinction has
arrived. You may arrange my bed. To-night I shall enter
Parinirvana”. He committed his Law, his disciples, his realm, his
relics to Beautiful, and the same night passed away. Beautiful
mourned him, deeply moved and distressed; then on a costly
sandal-wood pyre burnt the body, collected the relics, made
eighty-four thousand precious urns and erected the same number of
Stupas with richest adornment.

Still unsatisfied with his devotion, he further set fire to his own
arms, which burnt for seventy-two thousand years, bringing vast
hosts of people to seek Perfect Enlightenment. All mourned and
lamented over his burnt-off arms and deformed body. To comfort them
and reveal his divine power, he restored his arms as before. The
Milky Way, its disappearance and return, is suggestive of the lost
arms and their reappearance.

Śakyamuni is now made to say, that Beautiful has become the present
Bodhisattva, the King of Healing. Such has been his example of
self-immolation that, “if any one with mind set on attaining Perfect
Enlightenment is able to burn a finger of his own hand, or even a
toe of his foot, in homage to a Buddha’s stupa, he surpasses any
other who pays homage with domain, cities, wives, and children.”

This Sutra is as vast as is the ocean to the streams and rivers; as
is Mount Sumeru, the great mountain of the world, to the other
hills; as are the sun and moon to the stars; and, in short, “just as
the Buddha is king of the laws (or of all things) so is it with this
Sutra: it is King among the Sutras.”

“Just as a clear and cool pool is able to satisfy all those who are thirsty, and as is the condition of the cold who obtain a fire, the naked who find clothing, a caravan of merchants who find a leader, children who find a mother, one who at a ferry finds a boat, a sick man who finds a doctor, one in the darkness who obtains a lamp, a poor man who finds a jewel, a people who find a king, merchant-venturers who gain the sea, and a torch which dispels the darkness, so is it also in regard to this Law-Flower Sutra. It is able to deliver the living from all sufferings and diseases, and is able to unloose the bonds of mortal life.

“If any one, hearing this Law-Flower Sutra, either himself copies, or causes others to copy it, the limits of the sum of merit to be obtained cannot be calculated even by Buddha-wisdom. If any one copies this Sutra and pays homage to it with flowers, scents, necklaces, incense, sandal-powder, unguents, flags, canopies, garments, and various kinds of lamps: ghee lamps, oil lamps, lamps of scented oil, lamps of Campaka oil, lamps of Samana oil, lamps of Patala oil, lamps of Varshika oil, and lamps of Navamalika oil, the merit to be obtained by him is equally inestimable.

“King of the Star-Cluster! If there be any one who hears this chapter of the Former Act of the Bodhisattva King of Healing, he will also obtain infinite and boundless merits. If there be any woman who hears this chapter of the Former Deed of the Bodhisattva King of Healing, and is able to receive and keep it, she, after the end of her present woman’s body, will not again receive it. If, after the extinction of the Buddha, in the last five hundred years, there be any woman who hears this Sutra and acts according to its teaching; at the close of this life she will go to the Happy World where Amitayus Buddha dwells, encompassed by his host of great Bodhisattvas, and will there be born in the midst of a lotus-flower upon a jewelled throne. Never again will he (the transformed woman) be harassed by desire, nor be harassed by anger and foolishness, nor again be harassed by pride, envy, or uncleanness, but will attain to transcendent powers and the Assurance of No-rebirth; and having obtained this assurance, the organ of the eye will be serene, by which serene organ of the eye he will see seven million two thousand kotis of nayutas of Buddha-Tathagatas, equal to the sands of the Ganges river, when these Buddhas from afar will unite in lauding him, saying: ‘Excellent, excellent! Good son! You have been able to receive and keep, read and recite, and ponder on this Sutra of the Law of Śakyamuni Buddha and to expound it to others. The blessed merit you have obtained is infinite and boundless; fire cannot burn it, water cannot wash it away. Your merit is beyond the power of a thousand Buddhas to explain. You have now been able to destroy the Mara-marauders, to overthrow the hostile forces of mortality, and to crush out all other enemies. Good son! Hundreds of thousands of Buddhas, with their transcendent powers, together guard and protect you. Among the gods and men of all worlds none can equal you, except the Tathagata.”

* * * * *

Any one who receives this chapter will “ever breathe out the
fragrance of the blue lotus flower, and out of the pores of his body
will come fragrance of sandal-wood”. Such is the symbolic way of
presenting the fragrant life. “If a man be sick, on hearing this
Sutra his sickness will instantly disappear, and he will neither
grow old nor die.” The implication may be that the man is spirit and
therefore cannot grow old and die.

Finally the Tathagata Abundant Treasures, from the Celestial Shrine,
praises the King of the Star-cluster for having been able to obtain
from Śakyamuni Buddha “such things as these, and thereby infinitely
benefit all the living”.

XXIV

A double ray issues from Buddha’s brow and illuminates eastwards a
hundred and eight myriad kotis of nayutas of Buddha worlds, as the
sands of Ganges in number. Beyond these is revealed a world named
Adorned-with-Pure-Radiance, whose king is King Wisdom of the
Pure-Flower Constellation. Among his vast host of Bodhisattvas is
one called Wonder-Sound. The symbolism is that of the thunder and
the lightning. He had served numberless Buddhas and attained to
innumerable samadhis, giving him insight into Causelessness,
Sun-revolution, Interpretation of all Sounds, and many others whose
names are given.

Wonder-Sound now begs permission to leave his far distant world and
visit Śakyamuni in this world. His Buddha-King gives him permission,
but warns him not to expect it to be like his own beautiful world.
The world he proposes to visit is a poor, rough place, full of hills
and valleys;

“full of earth, stones, mounds, and filth; the body of the Buddha is short and small, and all the bodhisattvas are small of stature, whereas your body is forty-two thousand yojanas high and my body sixty-eight hundred thousand yojanas. Your body is of the finest order, blest with hundreds, thousands, myriads of felicities, and of a wonderful brightness. Therefore on resorting there, do not look lightly on that domain, nor conceive a low opinion of the Buddha, nor of the bodhisattvas, nor of their country.

“The Bodhisattva Wonder-Sound replied to the Buddha: ‘World-honoured One! That I now go to visit the Saha-world is all due to the Tathagata’s power, the Tathagata’s magic power of travelling, and the Tathagata’s adornment of merit and wisdom.’

“Thereupon the Bodhisattva Wonder-Sound, without rising from his seat and without stirring his body, entered into samadhi. By the power of his samadhi, on the Mount Gridhrakuta, not far distant from the Law-seat, there appeared in transformation eighty-four thousand precious lotus-flowers with stalks of gold, leaves of silver, and ruby-flowers with stamens of diamonds.”

Manjuśri questions Śakyamuni as to the meaning of this auspicious
sign, to which the reply is given that the great Bodhisattva
Wonder-Sound has sent it to announce his intention to come and hear
the Lotus Sutra, along with his train of disciples, eight-four
thousand in number. Manjuśri again questions the Buddha:
“World-honoured One! What roots of goodness has that Bodhisattva
planted, what merits has he cultivated, that he should be able to
have such transcendent power?” In answer, the Buddha Abundant
Treasures signs to Wonder-Sound to come in person with his train.
Thereupon Wonder-Sound sets out to pass over all the vast number of
intervening domains, each of which is shaken by his passage, while
lotus flowers rain everywhere, and celestial instruments send forth
without hands divine music. His eyes are like broad big leaves of
the blue lotus, his brow the glory of myriads of moons, his body is
radiant like pure gold. He is of glowing majesty.

Arriving he alights from his seven-jewelled tower and takes a
priceless necklace to offer to Śakyamuni Buddha, making obeisance at
his feet and saying,

“World-honoured One! The Buddha ‘King Wisdom of the Pure-Flower-Constellation’ inquires after the World-honoured One thus: ‘Hast thou few ailments and few harassments? Art thou at ease and in comfort? Are thy four component parts in harmony? Are thy worldly affairs tolerable? Are thy creatures easy to save—not over-covetous, angry, foolish, envious, arrogant; never unfilial to parents or irreverent to their teachers? Have they perverted views, or are they of good mind and restrained in their five passions? World-honoured One! Are thy creatures able to overcome the Mara-enemies? Does the Tathagata Abundant-Treasures, so long extinct, still abide in the Stupa of the Precious Seven, and come to listen to the Law?’ King Wisdom also inquires of the Tathagata Abundant-Treasures: ‘Art thou at ease and of few harassments? Wilt thou be content to remain long?’ World-honoured One! We now would see the bodily form of the Buddha Abundant-Treasures. Be pleased, World-honoured One, to show and let us see him.”

“Then says Śakyamuni Buddha to the Buddha Abundant-Treasures: ‘This Bodhisattva Wonder-Sound desires an interview.’ Instantly the Buddha Abundant-Treasures addresses Wonder-Sound: ‘Excellent, excellent! That you have been able to come here to pay homage to Śakyamuni Buddha, to hear the Law-Flower Sutra, and to see Manjuśri and the others’.”

Śakyamuni here tells an inquiring disciple, that Wonder-Sound had
formerly paid homage to the King of Cloud-thundering, and obtained
great powers. He tells them that they see here but one of his
manifold bodies. To preach the Lotus Sutra he appears in many forms.

“Sometimes he appears as Brahma, or appears as Sakra, or appears as Isvara, as Mahesvara, or as a deva-general, or as the deva-king Vaisravana, or as a Holy Wheel-rolling King, or as one of the ordinary kings, or as an elder, as a citizen, or a minister; or appears as a Brahman; or appears as a monk, a nun, a disciple male or female; or appears as the wife of an elder or a citizen, or as the wife of a minister, or of a Brahman, or as a youth or maiden; or appears as a god, dragon, yaksha, gandharva, asura, garuda, kinnara, mahoraga, man, or a non-human being, and so on: and preaches this Sutra. He is able to rescue whatever beings are in the hells, or hungry ghosts, animals and all in distress. Even in the inner courts of a king, transforming himself into a woman, he preaches this Sutra.”

His transformations accord with what may be expedient. To those he
must save in the form of a Hinayana teacher, he appears in that form
to preach the Law; to those he must save in the form of a
Bodhisattva, or a Buddha, he appears in that form; even to those he
must save by his extinction, he reveals himself as extinct. These
mighty powers he attained through the samadhi-meditation
“Revelation-of-all-powers”.

When Wonder-Sound has paid his homage to Śakyamuni and the Buddha
Abundant-Treasures, he returns to his own land accompanied by his
disciples, and attended with phenomena like those which announced
his progress hither.

And while the chapter on the going and coming of the Bodhisattva
Wonder-Sound was preached, forty-two thousand heavenly sons attained
to the Assurance of No-Rebirth, and the Bodhisattva Flower-Virtue
attained to the samadhi termed Law-Flower.

XXV

From his seat arises the Bodhisattva Infinite-Thought who, baring
his right shoulder and folding his hands, asks the Buddha why the
Bodhisattva Kwan-shi-yin is thus named, Regarder of the Cries of the
World. The Buddha replies:

“If there be any who hold fast to the name of that Bodhisattva, Regarder-of-the-Cries-of-the-World, though they fall into a great fire, the fire will not be able to burn them, by virtue of the august supernatural power of that Bodhisattva. If any, carried away by a flood, call upon (his) name, they will immediately reach the shallows. If there be hundreds, thousands, myriads, kotis of beings, who in search of gold, silver, lapis lazuli, moon-stones, agate, coral, amber, pearls, and other treasures, go out on the ocean, and if a black gale blows their ships adrift upon the land of the Rakshasa-demons, and if amongst them there be even a single person who calls the name of the Bodhisattva Regarder-of-the-Cries-of-the-World, all those people will be delivered from the woes of the Rakshasas. It is for this cause that he is named Regarder-of-the-Cries-of-the-World.

“Or if any one cries who is in deadly peril by the sword, the sword will be snapped asunder. If wicked demons attack, the one who cries will become invisible to them. Whether guilty or innocent, if he cry, though loaded with manacles, fetters, cangues or chains, all will be broken and he will be set free. A train of jewel-merchants, passing along a road infested with robbers, have but to cry with one voice and they will be protected. Those possessed by carnal passions, anger, or infatuation have but to remember and revere this Bodhisattva and they will be set free. If a woman desires a son, worships and pays homage, she will bear a son, virtuous and wise; or if a daughter, then of good demeanour and looks.

“The merit attained by worship of other Bodhisattvas, in number as sands of sixty-two kotis of Ganges, just equals the merit of him who but for one moment worships the Regarder-of-the-Cries-of-the-World.”

This Bodhisattva appears to all according to their need. If needed
as a Hinayana teacher, he appears as such; if as Brahma, or Indra,
or Isvara, or a deva, a king, an elder, a citizen, an official, a
brahman, a monk, nun, or male or female disciple, then he appears as
such. If needed in the form of a wife of an elder, citizen, official
or brahman, he appears as such; or if as a youth or maiden, he
appears as such. If needed as a god, or a demon, he so appears. This
is given in lengthy detail.

Kwan-yin, or Kwan-non, is to-day represented as a female Bodhisattva
and by Europeans styled the Goddess of Mercy. She is addressed as
“Most Merciful, Most Pitiful”. In reality Kwan-yin is above sex, and
may be represented as male or female. Kwan-yin, this Sutra tells us,
is the great Bestower of Fearlessness, relieving the fear of those
who are in anxiety or distress.

From an A.D. 1681 facsimile of an A.D. 1331 edition of the illustrated Kuan-yin chapter of the Lotus Sutra]

“Listen to the deeds of the Cry-Regarder,
Who well responds to every quarter;
Vast is his vow as deep the sea,
Age-long, and inconceivable.
. . . . .
Who hears his name and looks to him,
Unremittingly remembering him,
Will end the sorrows of existence.
Even though men with ill intent
Cast him into a burning pit,
Let him think of the Cry-Regarder
The very fire-pit becomes a pool;
Or, driven along a mighty ocean
In peril dire of dragons and demons,
Let him think of the Cry-Regarder
And ne’er will waves him overwhelm;
Or if, from lofty peak of Sumeru,
They should hurl him headlong down,
Let him think of the Cry-Regarder
And firm as the sun he is held in the sky.
. . . . .
If by incantations or poison
Any one seeks to hurt his body,
And he thinks of the Cry-Regarder,
All these ills revert to their author.
. . . . .
If, encompassed by evil beasts,
Sharp of tusk or cruel of claw,
He should think of the Cry-Regarder,
They will flee in every direction;
Or there be boas, vipers and scorpions,
Breathing poison as fire-flame scorching,
If he thinks of the Cry-Regarder,
Instantly they each will vanish.
. . . . .
Every evil state of existence,
Hells and ghosts and animals,
Sorrows of birth, age, disease, death,
All will thus be ended for him.
True Regard, serene Regard,
Far-reaching, wise Regard,
Regard of pity, Regard compassionate,
Ever longed for, ever looked for
In radiance ever pure and serene!
Wisdom’s sun, destroying darkness,
Subduer of woes, of storm, of fire,
Illuminator of the world!
Law of pity, thunder quivering,
Compassion wondrous as a great cloud,
Pouring spiritual rain like nectar,
Quenching all the flames of distress!
. . . . .
Voice of the Regarder, wondrous Voice,
Voice of the rolling tide, Brahma-voice,
Voice all world-surpassing,
Ever to be cherished in mind
With never a doubting thought.
World’s Cry-Regarder, pure and holy,
In pain, distress, in death or woe,
Potent as a sure reliance,
Perfect in every virtuous merit,
All-beholding with eyes of pity,
Boundless ocean-store of blessings!
Prostrate, let us make obeisance.”

.....

“While the Buddha preached this chapter of the All-sided One, the eighty-four thousand living beings in the assembly set their minds on Perfect Enlightenment, with which nothing can compare.”

XXVI

The Bodhisattva, King of Healing, is now represented offering spells
to guard and protect the preachers of the Lotus Sutra. One such
spell begins:

“Anye manye mane mamane citte carite same samitavi sante mukte muktanesame avishame sama same jaye khshaye akshaye akshine sante samite dharani alokabhashe-pratyavekshani nidhini abhyantaranivishte ...” and so on.

This is a spell, he says, which has been used by Buddhas numerous as
the sands of sixty-two kotis of Ganges, and if any one does violence
to the teachers of the Lotus Sutra, they will be doing violence to
all these Buddhas. Śakyamuni ♦extols the King of Healing for his
wonderful spell.

♦ “extolls” replaced with “extols”

Another Bodhisattva, Courageous-Giver, then offers another spell
against all demons, commencing, “Jvale mahajvale ukke tukku mukku
ude ...” &c.

A deva-king also offers a spell potent in his realm: “Atte tatte
natte vanatte anade nadi kumadi avaha ...” Another deva-king offers
yet another.

Rakshasas, that is non-human “furies” or witches, named Binder,
Unbinder, Crooked-teeth, Coloured-teeth, Black-teeth,
Dishevelled-locks, Insatiable, Skull- or Necklace-holder, Kunti and
Spirit-snatcher: these ten creatures, together with the
Mother-of-Demon-Sons, with her children and followers, now approach,
offering their spells.

“If any spy for the shortcomings of these teachers of the Law, we will prevent their obtaining their wish.” The spell they give is:

“Iti me, iti me, iti me, iti me, iti me; ni me, ni me, ni me, ni me, ni me; ruhe, ruhe, ruhe, ruhe, ruhe; stuhe, stuhe, stuhe, stuhe, stuhe, svaha.

“Let troubles come on our heads rather than on theirs.”

Neither yakshas nor hungry ghosts, nor the long list of malevolent
creatures, whose names are given, nor fevers of any kind shall cause
the preacher of the Lotus Sutra distress. They add:

“Whoever dares defy our spell
And harass any preacher,
May his head be split in seven,
Like unto an arjaka sprout.
His doom be that of a parricide,
Or of a swindling oil-presser,
Or of a cheat with measure and weight,
Or of Devadatta the first schismatic.
He who dares offend these Preachers,
Such shall be his certain doom.”

The Buddha replies to these witches, that great shall be their
reward if they protect those who only keep the name of this Sutra in
mind; how much greater those who pay homage to it

“with flowers, incense, necklaces, sandal-powder, perfumes, incense, ♦flages, canopies, and music; burning various kinds of lamps—ghee lamps, oil lamps, lamps of scented oil, lamps of oil of Campaka-flowers, lamps of oil of Varshika-flowers, and lamps of oil of Udumbara-flowers; such hundreds thousands kinds of offerings as these. Kunti! You and your followers ought to protect such teachers of the Law.”

♦ “flages” replaced with “flags”

“While this chapter of Dharanis was preached, thirty-eight thousand people attained to the Assurance of No-Rebirth.”

XXVII

The Buddha now tells the story of King Resplendent. Of yore,
infinite aeons ago, there was a Buddha called Thunder-Voice, who was
the Star-King Wisdom. His realm was named Radiantly-Adorned, and his
epoch Joyful-Sight.

In his domain was a king called Resplendent, whose wife was Pure
Virtue, and his two sons, one Pure Treasury, the other Pure Eyes.
The two sons had attained to great supernatural powers, blessedness
and wisdom, by methods of self-cultivation and concentration, the
names of which are given; and by “benevolence, compassion, joy,
indifference and the thirty-seven kinds of aids to the Way”.

Then the Buddha Thunder-Voice decided to guide King Resplendent into
the higher truth, by preaching to him this Lotus Sutra. The two
sons, becoming aware of this intention, implored their mother to
lead them to hear the Sutra. The mother sighed that the father
believed in and was deeply attached to heretical doctrine, but sent
her two sons to urge him to accompany them. The two sons, putting
their religion first, protested that, “though born in this home of
heretical views”, they were really the sons of Buddha. Again the
mother urged them: “You should have sympathy with your father, and
reveal to him some of your supernatural powers so that, seeing them,
his mind may be enlightened, and he may perhaps grant that we all go
to the Buddha.”

On this the sons went to the king and, in order to convince him,
displayed their marvellous powers, rising into the sky, walking,
sitting, standing and lying there. They expanded themselves till
they filled the whole sky, or shrunk themselves to minute size; they
vanished from the sky and appeared upon earth; they entered the
earth as if it were water, and walked on water as on the earth. Thus
they convinced their father and brought him to faith and
discernment. Demanding to be told who was their teacher, he was
informed it was Thunder-Voice, Star-King of Wisdom.

“I also would now like to see your Master,” said the King; “we will all go together.”

The sons reported to their mother and begged for permission to leave
home and become followers of the Buddha.

“I grant you permission to leave home,” she graciously said; “for it is a rare event in the world to meet a Buddha.”

They besought both father and mother to go and pay homage to the
Buddha, for, said they, a Buddha is as rare an event as is the
flower of the tree that blossoms but once in its life-time; or as “a
one-eyed tortoise spying the sun through a hole in a floating log”.
“But we, richly blessed through a former lot, now may meet the
Buddha in this life.”

Then the eighty-four thousand court ladies of King Resplendent also
became capable of receiving the Lotus Sutra.

“Thereupon King Resplendent, accompanied by his ministers and retinue, Queen Pure Virtue with her court ladies and retinue, and the two Princes, together with forty-two thousand of their people, set out to visit the Buddha.”

After prostrating themselves, they made procession around the Buddha
three times and stood on either side.

“Then that Buddha preached to the king, showing, teaching, profiting, rejoicing him, so that the king was greatly delighted. King Resplendent and his Queen unloosed the necklaces of pearls worth hundreds and thousands, from their necks, and threw them upon the Buddha, and these in the sky were transformed into a four-column jewel-tower; on the tower was a large jewelled couch spread with hundreds, thousands, myriads of celestial coverings, on which sat the Buddha cross-legged, emitting a great ray of light. Whereupon King Resplendent reflected thus: ‘Rare, dignified, extraordinary is the Buddha’s body, perfect in its supreme refined colouring’.”

“The king at once made over his domain to his younger brother; while he, together with his queen, two sons and their retinue, forsook his home, and followed the Way under the rule of that Buddha. Having forsaken his home, during eighty-four thousand years the king was ever diligent and zealous in observing the Wonderful Law-Flower Sutra, and after these years had passed, attained to the samadhi Adorned-with-all-pure-Merits.

Rising in the sky King Resplendent gave the praise for his
enlightenment to his two sons, who had turned his mind from heresy
to Buddha Truth. “These two sons are indeed my good friends, for
desiring to develop the good roots planted by me in my former lives,
they came and were born in my home.” In other words, the good seed
the King had sown in former lives attracted these two spirits to be
born in his home, to aid him in reaping the fruit. The implication
is that no man has sons of his own. He may beget their bodies, but
the real sons are souls re-born into his home.

“So it is, so it is, the Buddha replied, “It is as you say. Any good son or good daughter, by planting roots of goodness, will in every generation obtain good friends, which good friends will be able to do Buddha-deeds, showing, teaching, profiting and rejoicing him, and causing him to enter into Perfect Enlightenment. Know, Great King! A good friend is the great cause whereby men are converted and led to see the Buddha and aroused to Perfect Enlightenment. Great King! Do you see these two sons? These two sons have already paid homage to Buddhas sixty-five times the hundreds, thousands, myriads, kotis nayutas of the sands of a Ganges, waiting upon and revering them; and among those Buddhas have received and kept the Law-Flower Sutra, compassionating the living in their false views, and establishing them in right views.”

“King Resplendent thereupon descended from the sky and said to the Buddha:

‘World-honoured One! Rare indeed is the sight of the Tathagata; by his merits and wisdom the prominence on his head shines brilliantly; his eyes are wide-open and deep blue; the tuft between his eyebrows is white as the pearly moon; his teeth are wide, even, close and ever shining; his lips are red and beautiful as bimba-fruit.’

“When King Resplendent had thus extolled the many merits of that Buddha—countless hundreds, thousands, myriads, kotis of them—with all his mind he folded his hands before the Tathagata and again addressed that Buddha saying: ‘Unprecedented is the World-honoured One. The Tathagata’s teaching is perfect in its inconceivable and wonderful merits. The moral precepts which he promulgates are comforting and quickening. From this day onward I will not again follow my own mind, nor beget false views, nor a haughty, angry or any other sinful mind.’ Having uttered these words, he did reverence to the Buddha and went forth.”

Śakyamuni now declares that King Resplendent and his queen are
re-incarnated in the persons of two Bodhisattvas present, and that
the two princes are now the Bodhisattvas King of Healing and Lord of
Healing.

“While the Buddha preached this chapter, eighty-four thousand people departed from impurity, separated themselves from uncleanness, and acquired pure spiritual eyes in regard to spiritual things.”

XXVIII

Then from the East comes the Bodhisattva, Universal-Virtue, with his
unlimited, infinite, incalculable host. Countless realms are shaken
by his passage, while jewel-lotuses rain down upon them, and
numberless celestial instruments pour forth their exquisite music.
He, too, has heard that the Lotus Sutra is being preached and has
brought his host of Bodhisattvas to hear it.

The Buddha responds to him, announcing what may be considered as the
equivalent in Mahayana for the Four Noble Truths of the Hinayana.

“If any good son or daughter acquires the four following requisites, such a one will possess this Law-Flower Sutra after the extinction of the Tathagata:

“First, place himself under the care of Buddhas:

Second, plant the roots of virtue:

Third, enter into correct concentration (or meditation):

Fourth, seek the salvation of all the living.

Any good son or good daughter, who attains to these four requisites, will assuredly possess this Sutra after the extinction of the Tathagata.”

Thereupon the Bodhisattva Universal-Virtue, whose title may be taken
to indicate the moral basis and Catholicism of Mahayana, promises to
protect those who keep this Truth, and to give ease of mind and
freedom from the affliction of Mara, Mara-sons, Mara-daughters,
Mara-people, Mara-satellites, yakshas and so on.

“Wherever such a one walks or stands, reading and reciting this Sutra, I will at once mount the royal six-tusked white elephant and, with a host of great Bodhisattvas, go to that place and, revealing myself, will serve and protect him, comforting his mind; also thereby serving the Law-Flower Sutra. Wherever such a one sits, pondering over this Sutra, I will at once again mount the royal white elephant and show myself to him. If such a one forgets, be it but a single word or verse of the Law-Flower Sutra, I will teach him it, read and recite it with him, and again cause him to master it. Thereupon he who receives and keeps, reads and recites the Law-Flower Sutra, on seeing me will greatly rejoice and renew his zeal. Through seeing me, he will at once attain to the samadhis and the dharanis.”

Wherever the followers of this Sutra meet together for three
sevenfold days, then Universal Truth declares:

“I will mount my six-tusked white elephant, and accompanied by countless Bodhisattvas, appear before those people in the form the living delight to see, and preach to them, revealing, instructing, benefitting and rejoicing them. Moreover I will give them spells, so that no human or non-human beings can injure them, nor any woman beguile them.”

Such is the promise of the spiritual presence, power, and aid of
Universal Virtue.

Those who keep, read, remember, apprehend, and practise the Sutra as
preached are assured that they are “doing the works of
Universal-Virtue, have deeply planted roots of goodness under
numberless, countless Buddhas, and that their heads will be caressed
by the hands of the Tathagatas”. If they merely copy this Sutra,
they will be reborn in a heaven, where they will be welcomed with
music by eighty-four thousand nymphs, and they, wearing jewelled
crowns, will dwell among those nymphs, joyful and delighted. If such
be the reward of a mere copyist, how much greater will be the reward
of him who reads, remembers, and practises it. To him

“the hands of a thousand Buddhas will be offered, that he may fear not, neither fall into any evil destiny, but go straight to Maitreya’s heaven, where are hosts of Great Bodhisattvas and hundreds, thousands, myriads, kotis of nymph-followers; amongst these will he be re-born.”

“Therefore,” says Universal-Virtue, “the wise should with all their minds themselves copy it, or cause others to copy it, receive and keep, read and recite, rightly remember, and practise it as preached. World-honoured One! I now by my supernatural power will guard and protect this Sutra so that, after the extinction of the Tathagata, it may spread abroad without cease in the world.”

“Then Śakyamuni Buddha ♦extols him, saying: ‘It is well, it is well, Universal Virtue, that you are able to protect and assist this Sutra, and bring happiness and weal to the living in so many places. You have already attained to inconceivable merits and profound benevolence and compassion. From a long distant past have you aspired to Perfect Enlightenment, and been able to make this supernatural vow to guard and protect this Sutra. And I, by supernatural power, will guard and protect those who are able to receive and keep the name of the Bodhisattva Universal-Virtue.

♦ “extolls” replaced with “extols”

“Universal-Virtue! If there be any who receive and keep, read and recite, rightly remember, practise and copy this Law-Flower Sutra, know that such are attending on Śakyamuni Buddha, as if they were hearing this Sutra direct from the Buddha’s mouth; know that such are paying homage to Śakyamuni Buddha; know that the Buddha is praising them, ‘Well done!’ Know that the heads of such are being caressed by the hands of Śakyamuni Buddha. Know that such are covered by the robe of Śakyamuni Buddha. Such as these will not again be eager for worldly pleasure, nor be fond of heretical scriptures and writings; nor ever again take pleasure in intimacy with worldly men, or with evil persons, whether butchers, or herders of boars, sheep, fowls, and dogs, or hunters, and panderers. But such as these will be right-minded, have correct aims and be auspicious. Such will not be harassed by the Three Poisons, nor be harassed by envy, pride, haughtiness, and arrogance; such will be content with few desires, and able to do the works of Universal-Virtue.

“Universal-Virtue! After the extinction of the Tathagata, in the latter five hundred years (of decadence), if any one sees one who receives and keeps, reads and recites the Law-Flower Sutra, he must reflect thus: ‘This man will ere long go to the wisdom-plot, destroy the host of Mara, attain to Perfect Enlightenment, and rolling onward the Law-wheel, beating the Law-drum, blowing the Law-conch, and pouring the rain of the Law, will sit on the lion-throne of the Law amid a great assembly of gods and men.’

“Universal-Virtue! Whoever in future ages receive and keep, read and recite this Sutra, such persons will no longer be greedily attached to clothes, bedding, drink, food, and things for the support of life; whatever they wish will never be in vain, and in the present life they will obtain their blessed reward. Suppose any one slights and slanders them, saying: ‘You are only mad men, pursuing this course in vain, with never a thing to be gained’—the doom for such sin as this is blindness, generation after generation. If any one makes offerings to and praises them, he will obtain visible reward in the present world. Again, if any one sees those who receive and keep this Sutra, and proclaims their errors and sins, whether true or false, such a one in the present life will be smitten with leprosy. If he ridicules them, generation after generation his teeth will be sparse and missing, his lips vile, his nose flat, his hands and feet contorted, his eyes asquint, his body stinking and filthy with evil scabs and bloody pus, he will be dropsical and short of breath, and have every evil disease. Therefore, Universal-Virtue, if one sees those who receive and keep this Sutra, he should stand up and greet them from afar, just as if he were paying reverence to the Buddha.”

“While the chapter of the Encouragement of the Bodhisattva Universal-Virtue was being preached, innumerable, incalculable Bodhisattvas, equal to the sands of Ganges, attained to the dharani of the Hundreds, Thousands, Myriads, Kotis of Progress, and Bodhisattvas equal to the atoms of a Three-Thousand-Great-Thousandfold World became perfect in the Way of Enlightenment.

“When the Buddha preached this Sutra, Universal-Virtue and the other Bodhisattvas, Śariputra and the other sravakas, and the gods, dragons, human and non-human beings, and all others in the great assembly, greatly rejoiced together, and taking possession of the Buddha’s words, made salutation to him and withdrew.”

GLOSSARY

_Ajita_, _idem_ Maitreya, _q.v._

_Amitābha_, _Amitāyus_, or _Amita_. Infinite light and infinite life, possibly a Persian concept adapted by Mahāyānists. It is in this Sutra that he first has mention. He is the most popular Buddha in the Far East, and to Sukhavatī, his Paradise, or Pure-land, where also Kuan-yin dwells, it is the prayer of most devotees to go.

_Ānanda_, p. 146.

_Anātman_. Without a permanent personality, or soul.

_Anuttara-samyak-saṁbōdhi_. Unsurpassed perfect wisdom.

_Araṇya_. Hermitage.

_Arhat_, _Arhān_, in Chinese ‘Lo-han’. One who has attained to spiritual ārya or saintship; one who strives after it; a higher class of Buddhist disciple.

_Arjaka_. Symplocos Racemosa; but it may be Marjaka which is said to split into seven pieces when cut down.

_Asaṃkhyēya_. Beyond number, countless, numberless; by some explained as 1 followed by 17 ciphers, by others as by 97 ciphers, by others as a world period of 1,344,000,000 years.

_Asita_, p. 20.

_Aśōka_. The first great royal patron of Buddhism in the third century B.C.; _see_ p. 6.

_Asuras_. Titans, powerful rivals of the gods; _see_ Nāga.

_Avalōkiteśvara_. Regarder of cries, Kuan-yin. The original form is uncertain.

_Avīci_. Unintermitted reincarnation in the last of the eight hot hells.

_Avinivartanīyaḥ_. Never retrograding, or returning to mortality.

_Bhikshu_, _Bhikshuṇī_. Mendicants, monks, nuns.

_Bōdhi_. Enlightenment; awake, aware, enlightened.

_Bōdhisattva_. A disciple who has become enlightened and freed from the miseries of mortality; also an angelic being ready for final buddhahood, who remains in a lower state to save others; _see_ Mahasattva.

_Bōdhisattva-Mahāsattva_. _See_ Mahāsattva.

_Brahmā_. The first person in the Brahminical trinity. By Buddhists he is considered as subject to mortality, and therefore inferior to one who has attained to Bōdhi. In this Sūtra he is mentioned as the ‘Father of all the living’, perhaps as Dēva of the present world.

_Brāhmaṇas_. Brahmins, i.e. those of the highest caste.

_Buddha_. The enlightened; awake, aware.

_Dēva_. The gods of Brahminism; gods in general; they are all subject to metempsychosis.

_Dēvadatta_, p. 20.

_Dhāraṇī_. Magic formula, spell, incantation.

_Dharmagupta_, p. 7.

_Dharmaraksha_, p. 7.

_Dhuta_. Discipline.

_Gandharva_. Beings superior to men, able to smell incense and make music; see Nāga.

_Garuḍa_. Winged spirits resembling powerful birds able to fight Nāgas, _q.v._

_Gayā_. An ancient city of Magadha, where Śākyamuni lived for seven years before attaining his enlightenment; pp. 197, 200.

_Gṛidhrakūṭa_. The Vulture Peak, p. 13.

_Hīnayāna_. Small conveyance, or vehicle; whereby the few are saved by works.

_Indra_. One of the most ancient gods of Brahminism, now protector of Buddhism, though considered inferior to a Buddha. His symbol is the vajra.

_Īśvara_. A sovereign (in his own right), see Maheśvara.

_Jñanāgupta_, p. 7.

_Kalaviṅka_. A fabulous bird of melodious song; p. 220.

_Kalpa_. There are many kinds, but the general meaning is an aeon or age.

_Kanishka_. _See_ p. 6.

_Karma_. Deed, conduct, moral action; used also in the sense of character as the resultant of moral thought and action. _See_ p. 44.

_Kāśyapa_. _See_ Mahā-Kāśyapa.

_Kinnara_. Supernatural beings usually represented with horses’ heads; the musicians of Kuvera, or Pluto; _see_ Naga.

_Kōṭī_. A figure varying from 100,000 to 10,000,000,000.

_Kshatriyas_. The second caste, of kings and warriors, from which Buddhas come.

_Kumārajīva_. _See_ p. 7.

_Kumbhāṇḍa_. Monstrously deformed demons.

_Kuntī_. Name of a demoness.

_Mahā-Kāśyapa_. One of the principal disciples of the Buddha.

_Mahāsattva_. Great being. Bōdhisattvas superior to all beings except Buddhas, and who are saviours of all creatures.

_Mahāyanā_. Great vehicle; by which all are saved through faith.

_Mahā-Kātyāyana_. One of the four oldest disciples; p. 129.

_Mahā-Māudgalyāyana_. One of the four oldest disciples; p. 129.

_Mahēśvara_. King of dēvas. Śiva.

_Mahōraga_. Boa-demons; large bellied demons; see Nāga.

_Māitrēya_. The next Buddha, the Messiah of the Buddhists. Also called Ajita.

_Mañjuśrī_. An imaginary Bōdhisattva, the apotheosis of transcendental wisdom.

_Māra_. The murderer or enemy of goodness; the devil.

_Nāga_. Snake, boa, dragon, monster. The eight classes beyond the human stage are Dēvas, Nāgas, Rakshas, Gandharvas, Asuras, Garuḍas, Kinnaras, Mahōragas.

_Namo_, or _Namaḥ_. A formula of adoration like Ave.

_Nayuta_. Some say a hundred thousand millions.

_Nirvāṇa_. Extinction, but whether of existence, or of reincarnation, or of all impurity, is much debated.

_Pāramitās_. The (six) virtues which ferry over the saṃsāra stream to nirvāṇa—renunciation, purity, endurance, advance, concentrated meditation, wisdom.

_Pārinirvāṇa_. Final extinction, _see_ Nirvāṇa.

_Pratyēkabuddha_. An individualist who saves himself but does not save others; an ascetic.

_Puṇḍarīka_. The great, or white lotus.

_Rāhula_. Son of the Buddha, born before the latter left home.

_Rakshas_. Demons who devour men, the retinue of Vāiśravaṇa; _see_ Nāga.

_Saddharma_. Good Law, True Law, somewhat similar to ‘Gospel’. In Chinese it is translated by Miao Fa, which means wonderful, beautiful, supernatural law.

_Sāgara_. Dragon-King of the Ocean, whose palace is full of pearls, and who is the bestower of rain; p. 172.

_Śakra_, _idem_ Indra.

_Saha_. A mortal world.

_Śākyamuni_. Saint of the Śākya clan, whose other names were Siddhārtha and Gautama.

_Samādhi_. Mystical meditation, concentrated contemplation, ecstatic absorption.

_Saṃgha_. The assembly of monks; the ‘Church’ of Buddhism, hence the third member of the trinity Buddha, Law, Church.

_Śāriputra_. Son of Śāri, the most learned of the Buddha’s disciples.

_Śramaṇa_. A monk, an ascetic.

_Śrāmaṇēras_. Novices.

_Śrāvaka_. A hearer, or disciple; an elementary stage of sainthood.

_Stūpa_. A reliquary, or shrine, of cupola-shape to contain remains after cremation, especially of the Buddha.

_Subhūti_. One of the four oldest disciples; p. 129.

_Sumēru_. The central mountain of every world, whose height above the sea is 84,000 yōjanas, but whose total height from its invisible base to its summit is 168,000 yōjanas.

_Sūtra_. A work supposed to give the discourses of the Buddha.

_Tāla_. The fan palm; a length of about 70 feet.

_Tathāgata_. One who comes, or goes, as he should, a term for a Buddha.

_Udumbara_. A tree supposed to flower only once in 3,000 years.

_Utpala_. The blue lotus.

_Vajra_. The sceptre of Indra as god of lightning and thunder.

_Vārāṇasī_. Benares.

_Yaksha_. A class of demons.

_Yōjana_. A measure of length, a league, variously estimated at from 4½ to 9 miles.

INDEX

Abundant-Treasures, Buddha, 18, 155–68, 170, 193, 231–2, 234–5, 241,
244–6.

Abuse, _see_ Slander, Persecute.

Action, sphere of, 181–91.

Aggregates, Five, 84.

Ajita, _see_ Maitreya.

Alms, _see_ Giving.

Altruism, 181–91. _See_ Pity, Giving.

Amitabha, 45, 47.

Amitayus, 239.

Ananda, 146–7.

Anatman, 43–5, 50.

Ancient Buddha, 18, 19, 23, 39, 51, 54–5. _See_
Abundant-Treasures.

Apocalypse, 4, 13, 28, 37, 47, 53, 153, 163, 236.

Aranya, 178–9.

Arhats, 66, 141, 179.

Arjaka, 253.

Arms, 237.

Arya, 119.

Asamkhyeya, _see_ Numbers.

Ascetics, 65. _See_ Hinayana.

Asita, 20.

Aśoka, 6.

Assurance of No Re-birth, 240, 246, 254.

Asuras, 59, 84, 149, 220, 230, 235, 245.

Atom, 201, 209, 265. _See_ Dust, Ink.

Aunt, Buddha’s, 22, 59, 176–7.

Author, 4, 5, 36, 53, 56, 79.

Avalokiteśvara, 11, 28, 31. _See_ Kuan-yin.

Avinivartaniyah, 99.

Awakening of Faith, v, 6.

Beautiful, 29, 30, 236–41.

Bhagavadgita, v.

Bhikshu, _see_ Monks.

Bhikshuni, _see_ Nuns.

Birth and death (neither), _see_ Mortality and Reincarnation.

Blasphemy, 17, 49. _See_ Sutra, Slander of.

Blindness, _see_ Eye, 78, 102, 264.

Bodhi, 38, 79, 171–5. _See_ Perfect Enlightenment.

Bodhisattva, 45 and _passim._ Great Bodhisattvas, _see_
Mahasattvas.

Bodhi-tree, 79, 132, 197.

Body, the merits of, 223–5, 227.

Boundless, 131, 182. _See_ Infinite, Eternal.

Brahma, 13, 79, 132–3, 166, 174, 191, 212, 221, 245, 248, 250.

Brahmans, 108, 179, 184, 186, 245, 248.

Buddha, _passim._

Buddhahood, 2, 70, _passim._ _See_ Perfect Enlightenment.

Buddhas of the Buddha, 159–68.

Burma, 1, 5.

Burn, _see_ Cremate.

Burning Body, arms, &c., _see_ Giving.

Burning House (of the world), 16, 38, 42, 54, 86–97, 166, 207–8.

Burning Light, 201.

Burning pit, 249.

Burnouf, Eugène, 9.

Butchers, 23, 181, 263.

Calumniate, _see_ Slander, Sutra.

Caravan, 238.

Causation, 182, 242.

Central Asia, 4, 5.

Ceylon, 1, 5.

Children, 61, 76–7, 86–94.

Chiliocosm, 122–3, 131, 160–1, 166, 172, 174, 201, 219, 265.

China, v-viii, 1–11, 52, 53.

Christianity, v, vi, 2, 6, 36, 40, 44–5, 55, 72.

Clerical order, 52–3. _See_ Monks, Nuns, Samgha.

Cloud, _see_ Rain.

Compassion, _see_ Pity.

Concentration, _see_ Samadhi.

Conflagration, _see_ Burning House.

Constellation, King Wisdom of the Pure-Flower-, 242–6.

Conversion, immediate, 171–5.

Creator, 41.

Cremate, 29. _See_ Burning, Giving, Relics.

Crown-jewel, parable of, 186–91.

Date of Sutra, 4–6.

Decline, period of, _see_ Semblance Law, Burning House.

Deliverance, _see_ Emancipation.

Despise, 184–5. _See_ Never Despise.

Determinism, 42, 44.

Deva, 39, 63, 67, 73, 79, 82, 84, 127, 142, 149, 155, 164, 168, 170,
175, 186, 207, 214, 220, 222, 224, 230, 235, 240, 245, 248,
252, 265.

Devadatta, 20, 169–70, 253.

Devil, _see_ Mara.

Dharanis, 29, 31–2, 172, 237, 252–4, 261, 265.

Dharma, _passim._

Dharmagupta, 7.

Dharmaraksha, 7, 28.

Dhuta, 168, 197.

Doctrine, 34–56.

Dogs, 95–6, 101, 103.

Dragon, Dragon-kings, 59, 67, 82, 84, 149, 155, 223–4, 230, 245, 249,
265.

Dragon King, Daughter and Palace, 21, 171–5.

Drama, vi, 4, 13, 37, 53–6, 153, 157, 163, 236.

Drum, 62, 63, 77, 134, 207, 209, 220, 264.

Drunk, 144–5.

Dust, 131. _See_ Atoms, Ink.

Ear, 25, 219–21, 227.

Egg-born &c., 216.

Elephant, 114, 187–8, 218, 261.

Emanated Buddhas, _see_ Springing-up, Buddhas of the Buddha.

Emancipation, 66, 92–3, 98, 124–5, 128, 187, 217.

Enlightenment, _see_ Perfect Enlightenment.

Eternal, 13, 50, 52, 82, 131, 209, 211. _See_ Immortal, Infinite.

Eternal Buddha, 24, 35, 40–2, 55, 79, 192–9, 200–4, 206–8, 209–11.

Expediency, 14–15, 35–6, 47, 54, 66, 68–9, 74–5, 86–94, 97–9, 109–13,
118–19, 137–43, 202–8.

Extinction, 135 _et al._ _See_ Nirvana.

Eye, 25, 61, 219, 227, 240, 264.

Faith, 2, 14, 25, 34–5, 44–5, 46–9, 66, 70–3, 99, 153, 194, 210–11.

Fakirs, 181.

Father, 41–2, 44, 86–94, 106–17, 198, 204–6, 208. _See_ Son.

Fearless, 72, 89–94, 248.

Female, _see_ Woman.

Final Commission, 27, 234–5.

Final Revelation, 34.

Flower-light, 83–4.

Flowers, 63–4, 78, 83, 209, 214–15, 231, 236, 239, 242, 253.

Form and Content, 10–34.

Four Noble Truths, 84, 97–8, 134–5, 260.

Fragrance, 236–41. _See_ Incense, Nose.

Freewill, 42, 73, 86–7.

Friend, 258.

Gandharvas, 59, 84, 149, 230, 245.

Ganges sands, 23, 25, 29, 55, 61, 67, 103, 120, 135–6, 161, 164–5,
192–5, 209, 240, 242, 248, 252, 258, 265.

Garudas, 59, 84, 149, 230, 245.

Gaya, 197, 200.

Giving, 61, 75, 169, 173, 210, 213–14, 216–17, 234, 236–41.

Gnosis, 38.

God, 137.

Goddess of Mercy, 248. _See_ Kuan-yin.

Gods, _see_ Devas.

Gospel, v, 34, 50, 53, 55.

Graeco-Bactria, 6.

Gridhrakuta, 13, 30, 59, _et al._ _See_ Vulture Peak.

Hands, laying on of, 27, 153, 234, 262–3.

Hard (to preach, or keep), _see_ Sutra.

Hay, 167.

Healing, Lord of, 17, 22, 29, 32, 45, 48, 59, 149–56, 176, 236–41,
252, 255–9.

Heaven, heavens, 59, 60, 90, 221, 239. _See_ Paradise, Pure-land.

Hells, 35, 50, 59, 60–2, 100–3, 219, 220, 236, 245, 250.

Hinayana, 1–6, 15, 26, 37–8, 43, 46, 54–5, 62, 65, 68, 70–80, 81, 85,
130, 135, 142–3, 146, 178–80, 181–3, 185, 194, 226–8, 245, 248,
260.

Historical, 1–10.

Hodgson, Brian, 9.

Homage, _see_ Sutra, 238, 253 _et al._

Hsüan Tsang, 9.

Images, 76–8.

Immanence, 35, 39.

Immortality, 209, 211. _See_ Eternal.

Incense, 149–51, 209, 214, 231, 239, 253.

India, 4, 5, 53.

Indra, 132, 248.

Infinite, 14, 94, 182, 209, 231–2, 260. _See_ Eternal, Numbers.

Infinite-Thought, 247.

Infinity, meaning of, 59, 64, 131.

Ink, 131. _See_ Atoms, Dust.

Intimacy, sphere of, 181–91.

Invocation, _see_ Faith.

Isvara, 245, 248.

Jan Teng, _see_ Burning Light.

Japan, vi-vii, 1, 53.

Jewels, 23, 49, 83, 137–41, 144–5, 151–2, 160–1, 186–91, 209, 211,
231, 238, 248, 257.

Jñanagupta, 7, 28.

Kalavinkas, 220.

Kalpa, 74, 83–4, 101, 103, 105, 120, 131, 134, 135, 146–7, 164, 179,
185, 201, 203, 207–8, 214, 228, 232, 234. _See_ Numbers,
Infinite.

Kanishka, 6.

Karma, 43–5, 82, 150, 199, 208, 219.

Kato, Bunno, v, 10.

Kern, H., 9, 28.

King, 23, 67, 108, 111, 115, 122, 147, 174, 181, 183–4, 186, 238.

King who gives crown jewel, 23, 49, 186–91.

Kinnaras, 59, 84, 149, 230, 245.

Korea, 1.

Kotis, _see_ Numbers.

Kshatriyas, 108, 111.

Kuan-yin, Kwannon, 11, 28, 31, 45, 59, 247–51.

Kumarajiva, v, 7, 8, 10, 20, 28, 45.

Kumbhanda, 96.

Kunti, 252, 254.

Lamp, 238–9, 254.

Law, _passim._

Le Lotus de la bonne loi, 9.

Light, 236. _See_ Ray.

Light of Asia, 44.

Lion throne, roar, &c., _passim._

Lips, 218. _See_ Mouth, Teeth.

Lotus, passim, 243.

Lotus, blue, 218, 240, 244.

Love, 43. _See_ Pity.

Magic, 256.

Magic City, 38, 54, 137–41.

Maha-Kaśyapa, 16, 50–1, 129.

Maha-Katyayana, 129.

Maha-Maudgalyayana, 129.

Mahasattvas, 59, 67, 84, 143, 149, 192–9, 231, 234–5, 236, 239, 247,
252, 262.

Mahayana, 1–6, 15, 26, 34–7, 69, _et saepe_.

Mahesvara, 245.

Mahoragas, 84, 149, 230, 245.

Maitreya, 24, 45–6, 59, 60, 63, 195–9, 200, 209, 212, 216–17, 262.

Manjuśri, 21, 30, 59, 60, 63–4, 170–5, 181–91, 230, 243, 245.

Mara, 49, 62, 82, 129, 132, 174, 180, 187–9, 240, 244, 261, 264.

Medicine, 103, 204–8.

Medicine, King of, _see_ Healing, Lord of.

Meditation, _see_ Samadhi.

Merit, 25, 70, 85, 144, 210–15, 216–25, 232, 239–40, 243, 248, 251.

Messiah, _see_ Maitreya.

Metempsychosis, _see_ Reincarnation.

Milky Way, 238.

Mind, 25, 39, 41, 224–5, 227.

Mithra, 45.

Monastery, 211–15. _See_ Stupa.

Mongolia, vi, 1, 53.

Monks, 52–3, 60, 70, 84, 99, 137–8, 142, 149, 151, 155, 178–80, 183,
185, 203, 211–15, 226–8, 230, 245, 248.

Mortality, 71, 73, 78, 202, 239. _See_ Reincarnation.

Mouth, 218. _See_ Lips, Teeth.

Music, 77, 207, 212, 214, 220, 236, 244, 260. _See_ Drums.

Naga, 82, 84, 164, 173. _See_ Dragon.

Naked, 238.

Namah, 231.

Nayutas, _see_ Numbers.

Never Despise, 26, 52, 226–9.

Nirvana, 1, 2, 40, 50, 60, 66, 71, 74–6, 79, 81–2, 93, 98, 106,
112–13, 118, 123, 125, 127–8, 137, 139, 141, 144–5, 153,
156–68, 183, 190, 201–8, 229, 234, 237, 246, 248.

Nose, 25, 221–2, 227.