The Analogy of the Transformed City

Chapter 7

 

Sutra:

At that time, the Buddha, having received the request of the sixteen Shramaneras, after twenty thousand eons, then at last, amidst the fourfold assembly, spoke the Great Vehicle Sutra by the name of the Wonderful Dharma Lotus Flower, a dharma for instructing Bodhisattvas of whom the Buddha is protective and mindful. After he spoke the Sutra, the sixteen Shramaneras, for the sake of anuttarasamyaksambodhi, all received, upheld and recited it and keenly penetrated its meaning.

Outline:

L4. The Buddha receives the request.

Commentary:

At that time, the Buddha, having received the request of the sixteen Shramaneras, after twenty thousand eons, during which time he spoke the Vaipulya and Prajna Teachings. Then at last, amidst the fourfold assembly--Upasakas, Upasikas, Bhikshus, and Bhikshunes--spoke the Great Vehicle Sutra by the name of the Wonderful Dharma Lotus Flower. This Sutra is a Dharma for instructing Bodhisattvas of whom the Buddha is protective and mindful. The Buddha watches over and protects those who recite The Lotus Sutra.

After he spoke the sutra, the sixteen Shramaneras, for the sake of anuttarasamyaksambodhi, the Utmost Right and Perfect Enlightenment, the Buddha-fruit, all received, upheld, and recited it and keenly penetrated its meaning. They recited it until they could recite from the beginning to the end from memory! And they never forgot it; it stuck right in their eighth consciousnesses.

Sutra:

When the sutra was spoken, the sixteen Bodhisattva-Shramaneras all received it with faith. Among the host of Hearers, too, there were those who had faith in it and understood it. The remaining thousands of myriads of millions of living beings, however, all gave rise to doubts.

Outline:

L5. In the assembly, some understood and some did not.

Commentary:

When the Sutra, The Dharma Flower Sutra,was spoken, the sixteen Bodhisattva-Shramaneras, or, you could say “Shramanera Bodhisattvas.” This means that they had received the ten Shramanera Precepts, but they had not yet received the two-hundred fifty Bhikshu Precepts. How could they become Bodhisattvas if they had not even taken the Bhikshu precepts? It was because the sixteen Shramaneras cultivated with great vigor. They were so vigorous, in fact, they did not even have time to take the Bhikshu precepts! Too busy! Busy doing what? Lecturing on the Sutras, turning the great Dharma-wheel, and reciting The Lotus Sutra.

Basically, precepts are designed for those who need them, that is, people who might not observe the precepts. If, however, you are busy reciting The Lotus Sutra all day long, you would not have time to break any precepts because you will be keeping strict control over the three karmic vehicles: body, mouth, and mind. If you are reciting the Sutra with your mouth, your mouth would not commit the four evils of the mouth: lying, harsh speech, double-tongued speech, and frivolous speech.

If you are kneeling there reciting it, you would not commit the three evils of the body: killing, stealing, or sexual misconduct. If you are keeping the meaning of the Sutra in your mind, you would not be committing the three evils of the mind: greed, hatred, and stupidity. That means you will be pure in the three karmas. If you are pure in this way, taking or not taking the precepts does not matter. That is why the sixteen Shramaneras were also Bodhisattvas.

What is more, these sixteen Shramaneras, although they were said to be shramaneras, they were actually “people who had come back again.” This means that they were born into that time and place in order to protect the Bodhimanda of Great Penetrating Wisdom Victory Buddha. In past lives they made deliberate vows, saying, “When this person becomes a Buddha, I am going to protect his Bodhimanda.” This is like Guo Hu, who made a vow that when I become Buddha, he will protect my Bodhimanda. I have not become a Buddha yet, and he is already protecting my Bodhimanda! He did not even wait for me to become a Buddha. That is a real vow for you!

Actually, when someone becomes a Buddha, he gains great spiritual powers and miraculous abilities, and it does not matter whether anyone protects his Bodhimanda or not. He can take care of himself. But, before one becomes a Buddha and gains spiritual powers, if you protect his Bodhimanda, then you are really protecting it. It is as if there were a wealthy person who ate the world’s finest food every single day, and you said, “Today I am going to treat you to a fine lunch,” he would not necessarily be too excited, because he gets terrific food at home all the time. But, if you offered to take a poor person, someone who does not eat too well, out to lunch, he would really appreciate it. So, after this, if you make vows to protect my Dharma, do not wait until I become a Buddha to protect it. At that time, there will be a lot of Dharma protectors. The time that you really need Dharma protectors is before you have become a Buddha.

They all received it with faith, accepted the wonderful Dharma spoken by the Buddha Great Penetrating Wisdom Victory. Among the host of hearers, too, there were those who had faith in it and understood it. The remaining thousands of myriads of millions of living beings, however, all gave rise to doubts. They had doubts about that wonderful Dharma.

You say, “The Buddha has great spiritual powers. For example, when the Sutra began five thousand people rose and walked out. Perhaps the Buddha moved them to another land altogether so that they would not commit the offense of having doubts and perhaps slandering the Dharma.” Just having doubts would not mean that they would fall into lower realms, but if they went so far as to slander the Dharma, the Great Vehicle Scriptures, they would fall into the three evil paths.

So, when Shakyamuni Buddha spoke The Dharma Flower Sutra, he forced the five thousand arrogant Bhikshus to leave. When the Buddha Great Penetrating Wisdom Victory spoke the Dharma, thousands of myriads of millions of beings gave rise to doubts, so why didn’t he have them removed to other lands to avoid their doubts? He did not do this because he knew that, although they may have given rise to doubts, they would not slander the Dharma, so he did not need to have them relocated.

Sutra:

The Buddha spoke this Sutra for eighty thousand eons without cessation.

Outline:

L6. Period of time.

Commentary:

The Buddha spoke this Sutra for eighty thousand eons without cessation, he spoke without stopping, without interruption. That is a long time. Shakyamuni Buddha spoke The Dharma Flower Sutra in just eight years. Why did one Buddha take so long and the other take such a short time? Discriminations of short and long periods of time are done by living beings. Really, there is no such thing as “long and short” periods of time. “Long and short” are created by mental discriminations.

The Buddha Great Penetrating Wisdom Victory spoke The Dharma Flower Sutra, the real mark Dharma-door, for eighty thousand eons and Shakyamuni Buddha spoke this real mark Dharma-door for only eight years, but there is no problem with the difference in time. The Buddha spoke for eighty-thousand eons without cessation. He did not rest at all. He did not ever take a break. He spoke the Sutra every single day. Every single day he spoke the Great Vehicle’s real mark Dharma. You should not think it unusual that we have lectures here in the Buddhist Lecture Hall every day. The Buddhas always lecture every day. Since we are the Buddha’s disciples, we should investigate the Sutra every day, too. And we should not take a rest.

Sutra:

When he had finished speaking the Sutra, he entered a quiet room where he remained in Dhyana samadhi for eighty-four thousand eons.

Outline:

L7. After speaking the Sutra, he enters samadhi.

Commentary:

When he had finished speaking the Sutra, when he was done, he entered a quiet room, his meditation room, where he remained in Dhyana samadhi for eighty-four thousand eons. When the Buddha was in samadhi, was no one lecturing on the Sutra?

Sutra:

Then the sixteen Bodhisattva-Shramaneras, knowing that the Buddha had entered his room and was silently absorbed in Dhyana samadhi, each ascended the Dharma seat. For a period of eighty-four thousand eons, for the sake of the fourfold assembly, they spoke the WonderfulDharma Flower Sutra extensively and in detail. Each one of them crossed over six hundred myriads of millions of nayutas of Ganges’ sands of living beings, instructing them with the teaching, benefiting them, making them rejoice and causing them to bring forth the thought of anuttarasamyaksambodhi.

Outline:

I2. Tying up conditions.
J1. Tying up conditions proper by speaking Dharma.
K1. Showing how they had tied conditions in distant past.
L1. Continuing the lectures for the benefit of beings.

Commentary:

Then the sixteen Bodhisattva-Sharamaneras, during the time the Buddha was in samadhi, knowing that the Buddha had entered his room and was silently absorbed in Dhyana samadhi. He was “thus, thus, unmoving, clear, lucid, and constantly bright” there in samadhi. They decided to keep on propagating the Dharma, and so each ascended the Dharma seat. Someone is wondering, “Did they all get up on the same seat, or what?” No! They took turns lecturing. And some went off into different directions--north, east, south, and west. Do not get to thinking that they all climbed up on the one Dharma seat. Do not be so attached.

For a period of eighty-four thousand eons, for the sake of the four fold assembly, they spoke The Wonderful Dharma Flower Sutra extensively, broadly, and in detail, they expounded upon the doctrine. Each one of them crossed over six hundred myriads of millions of nayutas of Ganges’ sands of living beings, instructing them with the teaching, benefiting them, making them rejoice, and causing them to bring forth the thought of anuttarasamyaksambodhi. All those living beings together produced the mind to seek the Utmost Right and Perfect Enlightenment.

Sutra:

After eighty-four thousand eons had passed, the Buddha, Great Penetrating Wisdom Victory arose from samadhi, approached the Dharma throne and serenely sat down upon it. He addressed the great assembly, saying, “these sixteen Bodhisattva-Shramaneras are very rare. All their faculties are keen and their wisdom is clear. They have in the past already made offerings to limitless thousands of myriads of millions of Buddhas. In the presence of those Buddhas, they constantly cultivated Brahman conduct, accepting and upholding the Buddha’s wisdom, instructing living beings and causing them to enter into it.

Outline:

L2. The Buddha arises and praises them.
M1. Praise.

Commentary:

The Buddha had been in his quiet room in samadhi, and then after eighty-four thousand eons had passed, the Buddha Great Penetrating Wisdom Victory arose from samadhi, approached the Dharma throne, he went to his Dharma seat, and serenely sat down upon it. He addressed the great assembly, all present in the Bodhimanda, saying, “These sixteen Bodhisattva-Shramaneras are very rare. All their faculties are keen and their wisdom is clear.” “Keen facilities” means that they could use their six sense organs interchangeably.

Their Prajna wisdom manifested, so that they clearly understood all Dharmas. Why did they clearly understand all Dharmas? They have in the past already made offerings to limitless thousands of myriads of millions of Buddhas. In the presence of those Buddhas, they constantly cultivated Brahman conduct, they kept the precepts purely, accepting and upholding the Buddha’s wisdom. They always studied the wisdom of the Buddha, instructing living beings and causing them to enter into it, enter into the Buddha’s wisdom.

Sutra:

“You should all make a point of drawing near to and making offerings to them. Why? Those Hearers, Pratyekabuddhas, or Bodhisattvas who can have faith in the Dharma of the Sutra spoken by these sixteen Bodhisattvas, accept and uphold it without defaming it, will all attain anuttarasamyaksambodhi, that is, the wisdom of the Thus Come One.”

Outline:

M2. Exhortation.

Commentary:

You should all make a point. Making a point: means to be quick about it. Drawing near to and making offerings to them. Make a point of doing it, time and again. Why? Why do I say this? Those Hearers, Pratyekabuddhas or Bodhisattvas who can have faith in the Dharma of the Sutra spoken by these sixteen Bodhisattvas, deeply believing it, without any doubts, accept and uphold it, not forgetting it, and without defaming it, they will all attain anuttarasamyaksambodhi, the Hearers, Pratyekabuddhas, Bodhisattvas, or just living beings in general, they will all attain Supreme Enlightenment, that is, the wisdom of The Thus Come One.

Sutra:

The Buddha told the bhikshus, “These sixteen Bodhisattvas always delight in speaking the Wonderful Dharma Lotus Flower Sutra. Each Bodhisattvas has transformed six hundred myriads of millions of nayutas of Ganges’ sands of living beings who, life after life were born together with the Bodhisattvas and heard the Dharma from them, fully believing and understanding it. For this reason, they have met up with forty thousand millions of Buddhas, World Honored Ones and to this moment have not stopped doing so.”

Outline:

K2. Still meeting Buddhas in the interim.

Commentary:

The Buddha told the bhikshus, “These sixteen Bodhisattvas always delight in speaking The Wonderful Dharma Lotus Flower Sutra, the thing they like to do best is to speak this Sutra. Each Bodhisattvas has transformed six hundred myriads of millions of nayutas of Ganges’ sands of living beings who, life after life were born together with the Bodhisattvas. Each of the sixteen Bodhisattvas has transformed and taught millions of living beings, who, life after life, were born together with the Bodhisattvas. The beings taught and transformed by the sixteen shramaneras made vows in every life to be born together with these sixteen. And heard the Dharma from them, hearing the sixteen shramaneras speak the Dharma, fully believing and understanding it. They understood it and had no doubts. For this reason, they have met up with forty thousand millions of Buddhas, World Honored Ones, and to this moment, have not stopped doing so.”

Sutra:

“Bhikshus, I will tell you, those disciples of the Buddha, the sixteen Shramaneras, have all now attained anuttarasamyaksambodhi, and in the lands of the ten directions, are presently speaking the Dharma. They have as their retinues limitless hundreds of thousands of millions of Bodhisattvas and Hearers. Two have become Buddhas in the East. One is named Akshobhya, in the Land of Happiness. The other is named Sumeru Peak. Two have become Buddhas in the Southeast. One is named Lion Sound. The other is named Lion Sign.

Two have become Buddhas in the South. One is named Space Dweller. The other is named Eternal Extinction. Two have become Buddhas in the Southwest. One is named Royal Sign. The other is named Brahma Sign. Two have become Buddhas in the West. One is named Amitayus. The other is named Savior of all Worlds from Suffering and Anguish.

Two have become Buddhas in the Northwest. One is named Tamalapatrachandana Fragrance and Spiritual Penetrations. The other is named Sumeru Sign. Two have become Buddhas in the North. One is named Cloud Self-Mastery. The other is named King of Cloud Self-Mastery. In the Northeast there is a Buddha by the name of Destroyer of All Worldly Fear. The other Buddha, the sixteenth, is myself, Shakyamuni Buddha, here in the Saha World, where I have realized anuttarasamyaksambodhi.”

Outline:

K3. Showing how Dharma Flower is still spoken to the present.
L1. Assembly present and past.
M1. Teachers present and past.

Commentary:

Shakyamuni Buddha says, “Bhikshus, all of you, those who have left home and those at home, as well, I will tell you, those disciples of the Buddha, the Buddha Great Penetrating Wisdom Victory, the sixteen Shramaneras, the sixteen little novices, big novices, older novices, sixteen in all.” Now, after you have left home for a long while you can be called an “old novice.” If you have left home for neither too long nor too short, you are a big novice. If you have just left home, then you are called a “little novice.” These were probably “older novices,” because they had left home for a long time.

Anyway, they have all now attained anuttarasamyaksambodhi, enlightenment, and, in the lands of the ten directions, are presently speaking the Dharma, right now they are speaking Dharma. They have as their retinues limitless hundreds of thousands of millions of Bodhisattvas and Hearers. The Buddha’s family is composed of Bodhisattvas, Arhats, and Hearer Disciples. They are like his children, his family. Since we are now studying the Buddhadharma, we, too, are like the Buddha’s sons and daughters, his disciples. So, you just be a filial child. We are all part of the Buddha’s retinue.

Two have become Buddhas in the east: One is named Akshobhya. “Akshobhya” is Sanskrit and means “Unmoving Honored One.” This is Medicine Master Crystal Light Thus Come One. In our Buddha House we have the three Buddhas, in the center is Shakyamuni. On his left is Medicine Master Buddha, holding the pagoda, and on the right is Amitabha, holding the Lotus Throne.

So, you remember this, because when Americans see the Buddha images, they always ask, “Who is that?” They want an introduction. So everyone should know who they are, so when they are asked, they do not have to say, “I do not know,” leaving people thinking, “God, they live here, studying the Buddhadharma every day, and they do not even know who these Buddhas are!” That is pretty embarrassing. Not only for your disciples, but for the teacher, too. “What are they learning from that Teacher, anyway? They do not even know who those Buddhas are, you who are here all the time should pay attention to this detail. So, now I have introduced you to them.

So, the Unmoving Honored One, Akshobhya, is the Buddha in the east. In the land of happiness, that is, the Eastern Pure Crystal World. The other is named Sumeru Peak; the second shramanera became a Buddha in the east, by the name of Sumeru Peak; he is Akshobhya’s neighbor to the east.

Two have become Buddhas in the southeast. One is named Lion Sound. He is called Lion Sound because when the Buddha speaks Dharma it is like the roar of a lion, awesome and fierce. The other is named Lion Sign.

Two have become Buddhas in the south. One is named Space-dweller. This does not mean that he lives in empty space, just hanging there, for heaven’s sake. The other is named Eternal Extinction; he is always extinguishing the offense karma of living beings.

Two have become Buddhas in the southwest. One is named Royal Sign. He has the signs and characteristics of royalty, like the god Shakra. The other is named Brahma Sign. In the causal ground, he always cultivated Brahman conduct, and so his marks are very pure.

Two have become Buddhas in the west. One is named Amitayus, also known as Amitabha. Amitayus means limitless life. Amitabha, his other name, means limitless light. Here it is laid out very clearly that Amitabha was originally one of the sixteen royal sons of the Buddha Great Penetrating Wisdom Victory. This Buddha’s life has limitless light, as the light of his wisdom is limitless. “Limitless life” refers to his blessedness, and “limitless life” refers to his wisdom.

The other is named Savior of all Worlds from Suffering and Anguish. The other shramanera became a Buddha by this name.

Two have become Buddhas in the northwest. One is named Tamalapatrachandana Fragrance and Spiritual Penetrations. Tamalapatra-chandana is, obviously, Sanskrit. Tamalapatra is interpreted as meaning, “worthy whose nature is without defilement.” This means that his self-nature is free of dust and filth. He is a worthy sage. Chandana is a kind of incense. The other is named Sumeru Sign. His wonderful and towering features are akin to Mt. Sumeru.

Two have become Buddhas in the north. One is named Cloud Self-mastery; he can travel at will through the clouds. The other is named King of Cloud Self-mastery.

In the northeast there is a Buddha by the name of Destroyer of All Worldly Fear. He can break through all the fearful situations. The sixteenth, is myself, Shakyamuni, which means “humane and silent,” Buddha, here in the Saha World, where I have realized anuttarasamyaksambodhi, the Buddha-fruit.

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