THE SAGELY CITY OF TEN THOUSAND BUDDHAS
Chapter 14 - Happily Dwelling Conduct
At that time, Dharma Prince Manjushri Bodhisattva Mahasattva said to the Buddha, “World Honored One, all these Bodhisattvas are extremely rare. Reverently complying with the Buddha, they have made great vows to protect, maintain, read, and speak this Dharma Flower Sutra in the future evil age.”
“World Honored One, how can the Bodhisattvas Mahasattvas speak this Sutra in the future evil age?”
The Buddha told Manjushri, “If a Bodhisattva Mahasattva wishes to speak this Sutra in the future Evil Age, he should dwell securely in Four Dharmas. First, by Dwelling in a Bodhisattva's range of practice and a Bodhisattva's range of association, he will be able to speak this Sutra for living beings.”
“Manjushri, what is meant by a Bodhisattva Mahasattva's range of practice? If a Bodhisattva Mahasattva dwells on the ground of patience, is gentle and compliant, not impetuous or volatile; if his mind is not frightened; if, moreover, he does not practice in regard to any dharma, but contemplates the marks of all dharmas as they really are—not, however, practicing non-discrimination—that is called a Bodhisattva Mahasattva's range of practice.”
“What is meant by the Bodhisattva Mahasattva's range of association? Bodhisattvas Mahasattvas do not draw near to kings, princes, great ministers, or officials.”
“They do not draw near to externalists, Brahmacharins, nirgranthas, and the like, or to writers of worldly literature, to those who sing praises of externalist writings, to lokayatas, or to the opponents of lokayatas.”
“They also do not draw near to violent amusements such as boxing and wrestling, to displays of martial arts that involve mutual attack, to natas, or to any entertainment that uses magic.”
“They do not draw near to chandalas, to those who raise pigs, sheep, chickens, and dogs, or to those who hunt, fish, or engage in any other evil activities. If such people should on occasion come to them, they speak the Dharma for them, but have no expectations.”
“They also do not draw near to those who seek to be Hearers, whether Bhikshus, Bhikshunis, Upasakas, or Upasikas, and they do not make a half bow to them. They do not remain in a room, a promenade, or a lecture hall with them. Should such people sometimes come to them, they speak Dharma as is appropriate, but seek nothing in return.”
“Manjushri, moreover Bodhisattvas Mahasattvas must not regard women's bodies as objects of desire, and speak Dharma for them. They do not take delight in looking at women. If they enter the homes of others, they do not speak with young girls, maidens, widows, and so forth.”
“Further, they do not draw near to the five kinds of unmanly men and become friends with them.”
“They do not enter others' houses alone. If for some reason they must enter alone, they single-mindedly recollect the Buddha.”
“If they speak the Dharma for women, they do not smile or laugh so their teeth show, nor do they expose their chests. Even for the sake of the Dharma, they do not become familiar with them, much less for the sake of other matters!”
“They take no delight in raising young disciples, Shramaneras, or children, and they do not take pleasure in sharing the same master with them.”
“They always delight in sitting in Dhyana, and in a quiet place cultivate collecting their thoughts. Manjushri, this is called the first range of association.”
“Further, Bodhisattvas Mahasattvas contemplate all Dharmas as empty, as characterized by actuality, as not upside down, as not moving, as not retreating, as not turning, as being like empty space, as without a nature, as having the path of language cut off, as not coming into being, as not coming forth, as not arising, as without a name, as without an appearance, as in reality non-existent, as measureless, as boundless, as unimpeded, and as unobstructed.”
“They only exist because of causes and conditions and are produced from inversion. Therefore, it is said that constantly delighting in contemplating the characteristics of Dharmas is called the second range of association of a Bodhisattva.”
“At that time, the World Honored One, wishing to restate his meaning, spoke the following verses:
“If there is a Bodhisattva,
In the latter evil age,
Who, with fearless mind,
Wishes to speak this Sutra,
He should enter the range of practice,
And the range of association.
He should always stay away
From kings, as well as princes,
Great ministers, and officials,
Brutal and dangerous performers;
From chandalas, along with
Externalists and Brahmacharins.
He should not draw near to
Those of overweening pride,
Who are attached to the small vehicle,
And study the Three Stores.
Nor should he draw near Bhikshus
Who are breakers of the precepts,
Arhats in name only,
Or to Bhikshunis
Who like to play and laugh,
Those deeply attached to the five desires,
Or seeking quiescence in the present.
Nor should he draw near Upasikas.
Should such people come
With good hearts
To the Bodhisattva
To hear of the Buddha Way,
The Bodhisattva, then, may
And without expectations
Speak the Dharma for them.
He should not draw near
Or unmanly men,
Nor should he be familiar with
Or close to them.
He should also not draw near
Hunters, or fishermen,
Or any who kill for profit
Or sell meat as their livelihood,
Or those who traffic in female flesh:
Such people as these
He should not draw near.
He should take care never
To draw near to those
Engaged in dangerous, violent sports,
Nor to actors and performers
Or prostitutes and the like.
He should not, while in a secluded place,
Speak the Dharma for women.
While speaking the Dharma,
He should not joke or laugh.
When he enters the city to seek alms,
He should go with another Bhikshu,
Or, if there is no other Bhikshu,
He should single-mindedly recollect the Buddha.
Those are what is called
The ranges of practice and association;
By resort to these two ranges
He can preach in peace and comfort.
Further, he does not practice
Higher, middle, or lower Dharmas;
Nor conditioned or unconditioned Dharmas,
Real or unreal Dharmas.
He does not distinguish
Between men and women;
He does not obtain any Dharma
Nor does he know or perceive any.
This is what is known as
The Bodhisattva ’s range of practice.
All the Dharmas whatsoever
Are empty, non-existent,
Neither arising nor extinguished;
This is known as the Wise One’s range of association.
It is through inverted discrimination
That Dharmas exist or not exist,
Seem real or unreal,
Created or uncreated.
If, in a quiet place,
He cultivates and collects his thoughts
Peacefully dwelling, u nmoved
Like Mount Sumeru,
Contemplating all Dharmas
As having no existence,
Like empty space,
With nothing firm or solid,
Uncreated, not coming forth,
Unmoving, not retreating,
Dwelling always in one mark,
This is called the range of association.
If a Bhikshu,
After my Nirvana,
Enters into this range of practice
And range of association,
When he speaks this Sutra,
He will have no fear.
When a Bodhisattva
Enters a quiet room
And with upright mindfulness
Contemplates Dharmas in accord with principle,
Arising from Dhyana concentration
He may for the sake of kings,
Brahmans and such
Teach, transform, and expound,
Speaking this Sutra
With a tranquil mind
And without fear.
This is called the Bodhisattva’s
Peaceful dwelling in the first Dharma,
And he may, in the future age,
Speak the Dharma Flower Sutra.”
“Manjushri, after the Tathagata’s Nirvana, in the Dharma-ending Age, if one wishes to speak this Sutra, one should dwell in this happily-dwelling conduct. ”
“Whether one is expounding upon the Sutra orally or reading the Sutra itself, one should take no delight in speaking of the faults of people or of the Sutra, nor should one hold other Dharm a Masters in contempt, nor speak of the good or bad qualities, the strengths or weaknesses of others. With regard to Hearers, one should not mention them by name in order to speak of their faults, nor should one speak of them by name to praise their excellence. One should not harbor resentment or jealousy.”
“Because one skillfully cultivates such peaceful and happy thoughts, he will not oppose his listeners ’ intentions. If asked difficult questions, he does not answer by resorting to the Small Vehicle Dharma, but uses only the Great Ve h icle for his explanation, which causes his listeners to obtain the Wisdom of All Modes.”
At that time, the World Honored One, wishing to restate his meaning, spoke these verses, saying:
“The Bodhisattva ever delights
In tranquilly speaking the Dharma;
On pure ground
He arranges his seat,
Smears his body with oil,
And washes away dust and filth.
Wearing fresh, clean clothing,
Completely pure, within and without,
Seated securely on the Dharma seat,
He responds to questions.
If there are Bhikshus
Ministers, scholars, or commoners,
By resorting to the subtle, wonderful principle,
With harmonious mien he speaks for them.
If there are difficult questions,
He answers in accord with principle.
Using causes and conditions and parables,
He explains and makes distinctions,
Through his use of such expedients,
All are moved to bring forth the resolve,
Which gradually increases
As they enter into the Buddha Way.
Casting out thoughts of laziness
And slothful thinking,
Freeing himself from all worry,
He speaks Dharma with a compassionate mind.
By day and night he ever speaks
The supreme teaching of the Way.
By means of causes and conditions
And limitless analogies
He instructs living beings,
Leading them to be joyful.
Food, drink, and medicine--
With respect to these
He harbors no expectations.
His single focus is to speak the Dharma
According to causal conditions;
His wish is to realize the Buddha Way
And lead living beings to do the same.
This, then, is the greatest benefit:
The offering of peace and comfort.
After my Nirvana,
If there is a Bhikshu
Who is able to expound
Upon The Wonderful Dharma Flower Sutra
With no thought of envy or anger,
With no affliction or obstruction,
He will have no worries
And no detractors.
He also will not fear
Knives or staves,
Nor will he be exiled,
Because he is secure in his patience.
The wise one is thus:
Cultivating well his mind,
He is secure in peace and comfort.
As I have explained above,
This person’s merit and virtue
Cannot be exhaustively described
By means of number or parable
Throughout ten of millions of eons.”