The ants are coming...

Via PZ Meyers, we learn that there are Argentine ants who are taking over the world.

And we're evidently enlisted in their scheme according to the BBC...

Argentine ants living in vast numbers across Europe, the US and Japan belong to the same inter-related colony, and will refuse to fight one another.

The colony may be the largest of its type ever known for any insect species, and could rival humans in the scale of its world domination.

What's more, people are unwittingly helping the mega-colony stick together.

Argentine ants (Linepithema humile) were once native to South America. But people have unintentionally introduced the ants to all continents except Antarctica.

These introduced Argentine ants are renowned for forming large colonies, and for becoming a significant pest, attacking native animals and crops.

In Europe, one vast colony of Argentine ants is thought to stretch for 6,000km (3,700 miles) along the Mediterranean coast, while another in the US, known as the "Californian large", extends over 900km (560 miles) along the coast of California. A third huge colony exists on the west coast of Japan.

While ants are usually highly territorial, those living within each super-colony are tolerant of one another, even if they live tens or hundreds of kilometres apart. Each super-colony, however, was thought to be quite distinct.

But it now appears that billions of Argentine ants around the world all actually belong to one single global mega-colony.

Researchers in Japan and Spain led by Eiriki Sunamura of the University of Tokyo found that Argentine ants living in Europe, Japan and California shared a strikingly similar chemical profile of hydrocarbons on their cuticles.

But further experiments revealed the true extent of the insects' global ambition.

The team selected wild ants from the main European super-colony, from another smaller one called the Catalonian super-colony which lives on the Iberian coast, the Californian super-colony and from the super-colony in west Japan, as well as another in Kobe, Japan.

They then matched up the ants in a series of one-on-one tests to see how aggressive individuals from different colonies would be to one another.

Ants from the smaller super-colonies were always aggressive to one another. So ants from the west coast of Japan fought their rivals from Kobe, while ants from the European super-colony didn't get on with those from the Iberian colony.

But whenever ants from the main European and Californian super-colonies and those from the largest colony in Japan came into contact, they acted as if they were old friends.

These ants rubbed antennae with one another and never became aggressive or tried to avoid one another.

Guess there is life after people.

Lankavatara Sutra, Chapter 2, Section IV

This relates to Vijñānas, the reaction or response of the sense-organs when they come in contact with external objects. The objective behind this philosophical taxonomy is the "how and why" of the transcendance of dukkha, having to do with the "store-conciousness" - memories, resentments, euphoric recalls "getting in the way" and affecting behaviors and perceptions.

At that moment, Mahāmati the Bodhisattva-Mahāsattva said again to the Blessed One: In how many ways, Blessed One, does the rise, abiding, and ceasing of the Vijñānas take place?

The Blessed One replied: There are two ways, Mahāmati, in which the rise, abiding, and ceasing of the Vijñānas take place, and this is not understood by the philosophers. That is to say, the ceasing takes place as regards continuation and form. In the rise of the Vijñānas, also, these two are recognisable: the rise as regards continuation and the rise as regards form. In the abiding, also, these two [are discernible]: the one taking place as regards continuation and the other as regards form.

[Further,] three modes are distinguishable in the Vijñānas: (1) the Vijñāna as evolving, (2) the Vijñāna as producing effects, and (3) the Vijñāna as remaining in its original nature.

[Further,] Mahāmati, in the Vijñānas, which are said to be eight, two functions generally are distinguishable, the perceiving and the object-discriminating. As a mirror reflects forms, Mahāmati, the perceiving Vijñā a perceives [objects]. Mahāmati, between the two, the perceiving Vijñāna and the object-discriminating Vijñāna, there is no difference; they are mutually conditioning. Then, Mahāmati, the perciving Vijñāna functions because of transformation's taking place [in the mind] by reason of a mysterious habit-energy, while, Mahāmati, the object-discriminating Vijñāna (38) functions because of the mind's discriminating an objective world and because of the habit-energy accumulated by erroneous reasoning since beginningless time.

Again, Mahāmati, by the cessation of all the sense-Vijñānas is meant the cessation of the Ālayavijñāna's variously accumulating habit-energy which is generated when unrealities are discriminated. This, Mahāmati, is known as the cessation of the form-aspect of the Vijñānas.

Again, Mahāmati, the cessation of the continuation-aspect of the Vijñānas takes place in this wise: that is to say, Mahāmati, when both that which supports [the Vijñānas] and that which is comprehended [by the Vijñānas] cease to function. By that which supports [the Vijñānas] is meant the habit-energy [or memory] which has been accumulated by erroneous reasoning since beginningless time; and by that which is comprehended [by the Vijñānas] is meant the objective world perceived and discriminated by the Vijñānas, which is, however, no more than Mind itself.

Mahāmati, it is like a lump of clay and the particles of dust making up its substance, they are neither different nor not-different; again, it is like gold and various ornaments made of it. If, Mahāmati, the lump of clay is different from its particles of dust, no lump will ever come out of them. But as it comes out of them it is not different from the particles of dust. Again, if there is no difference between the two, the lump will be indistinguishable from its particles.

Even so, Mahāmati, if the evolving Vijñāna are different from the Ālayavijñāna, even in its original form, the Ālaya cannot be their cause. Again, if they are not different the cessation of the evolving Vijñānas will mean the cessation of the Ālayavijñāna, but there is no cessation of its original form. Therefore, Mahāmati, what ceases to function is not the Ālaya in its original self-form, but is the effect-producing form of the Vijñānas. When this original self-form ceases to exist, then there will indeed be the cessation of the Ālayavijñāna. (39) If, however, there is the cessation of the Ālayavijñāna, this doctrine will in no wise differ from the nihilistic doctrine of the philosophers.

This doctrine, Mahāmati, as it is held by the philosophers, is this: When the grasping of an objective world ceases the continuation of the Vijñānas is stopped; and when there is no more of this continuation in the Vijñānas, the continuation that has been going on since beginningless time is also destroyed. Mahāmati, the philosophers maintain that there is a first cause from which continuation takes place; they do not maintain that the eye-Vijñāna arises from the interaction of form and light; they assume another cause. What is this cause, Mahāmati? Their first cause is known as spirit (pradhāna), soul (purusha), lord (iśvara), time, or atom.

Lankavatara Sutra, Chapter 2, Sections I - III

Sorry, there's no short summary here today; you have to go through the questions to get to the answer. Again, I'm not certified teacher of anything; the purpose of this is for me to try to read the sutras, and consider my thoughts about them.

Nobody authorized me to do anything; so just think of this as some blogger blogging about something which has to do with Mahayana Buddhism.

The Buddha promises to answer questions such as these (and more):

(22) At that time Mahāmati the Bodhisattva-Mahāsattva praising the Blessed One with such verses as these, made his own name known to the Blessed One.

9. I am Mahāmati, Blessed One, and am well versed in the Mahāyāna. I wish to ask one hundred and eight questions of thee who art most eloquent.

10. Hearing his words the Buddha, the best knower of the world, looking over the whole assembly, spoke to the son of the Sugata thus:

11. Ask me, sons of the Victorious, and Mahāmati, you ask and I will instruct you in self-realisation.

At that moment Mahāmati the Bodhisattva-Mahāsattva who was given by the Blessed One the opportunity to speak, prostrated himself at the feet of the Blessed One and asked:

(24) 12. How can one be cleansed of false intellection? Whence does it arise? How can one perceive errors? Whence do they arise?

13. Whence come lands, transformation, appearance, and philosophers? Wherefore is the state of imagelessness, the gradations, and whence are the sons of the Victorious?

14. Where is the way of emancipation? Who is in bondage? By what is he redeemed? What is the mental state of those who practise the Dhyānas? Whence is the triple vehicle?

15. What is that which is born of causation? What is effect? What is cause [or that which works]? Whence the doctrine of duality? Whence does it arise?

16. Wherefore is the tranquilising exercise of formlessness? And that of complete extinction? Wherefore the extinction of thoughts? And how is one awakened from it?

17. How does action rise? Whence is the behaviour of those who hold the body? Whence [this] visible [world]? Whence the conditions? Whence the entrance upon the stages?

18. Who is it that breaks through this triple existence? What is the abode? What is the body? Where does that which is abiding arise? Whence comes the son of the Buddha?

19. Who attains the psychic faculties, the self-masteries, the Samādhis? How is the mind tranquilised? Pray tell me, O Bull-like Victor?

20. What is the Ālaya? And whence the Manovijñāna? (25) How does the visible [world] rise? How does it cease from being visible?

21. Whence are families and no-families? What is meant by Mind-only? The setting up of marks? And whence [the doctrine of] egolessness?

22. Why is there no being? What kind of teaching is in accordance with popular thinking? How can one cease cherishing eternalism (śāśvata-darshana) and nihilism (uccheda-darshana)?

23. How is it that you do not differ from the philosophers as regards appearance? Tell me, whence is the rise of the Nyāya school? Its future?

24. What is meant by emptiness? What do you understand by momentary destruction? Whence is the Womb? And whence is the stability of the world?

25. Why is the world like a vision and a dream? How does it resemble the city of the Gandharvas? Why it is to be regarded as like a mirage, or like the moon reflected in water? Pray tell me.

26. What are the elements of enlightenment? Whence are the constituents of enlightenment? Wherefore is a revolution, and the disturbance of a kingdom? And how does the realistic view of existence (bhavadṛishṭi) take its rise?

27. What is meant by the world being above birth and death? or being like the flower in the air? How do you understand it? Why do you regard it as being beyond words?

28. How is it not subject to discrimination? How is it like the sky? Of how many sorts is suchness? How manifold is the Mind? How many Pāramitās are there?

29. Whence is the gradation of the stages? What is the state of imagelessness? (26) Wherefore is the twofold egolessness? How is one cleansed of [the hindrance of] knowledge?

30. Of how many kinds is knowledge (jñāna)? O Leader! How many moral precepts are there? and forms of being? Whence are the families born of gold and jewel and pearl?

31. Of whom is speech born? Whence is the differentiation of beings? Whence are the sciences, offices, arts? and by whom are they made manifest?

32. Of how many sorts are gāthās? What is prose? What is metre? Of how many sorts is reasoning and exegesis?

33. How many varieties of food and drink are there? Whence does sexual desire originate? Whence are there kings, sovereigns, and provincial rulers?

34. How does a king protect his dominion? Of how many groups are heavenly beings? Whence are the earth, stars, constellations, the moon, and the sun?

35. How many kinds of emancipation are there? of the Yogins? How many kinds of discipleship? And how about the masters?

36. How many kinds of Buddhahood are there? And how many of the Jātaka Tales? How numerous are the evil ones? How numerous are the heretics?

37. What is meant by [the doctrine] that there is nothing but thought-construction? Pray tell me, thou Most Eloquent One?

(27) 38. Whence are the clouds in the sky? the wind? What is meant by recollection? by wisdom (medhā)? Whence are trees and vines? Pray tell me, Lord of the Triple World?

39. How do horses, elephants, and deer get caught? Wherefore are there fools and despicable people? Pray tell me, thou Charioteer of the Mind?

40. Wherefore are the six seasons mentioned? What is meant by the Icchantika [one who is without Buddha-nature]? Pray tell me whence is the birth of a man? of a woman? of a hermaphrodite?

41. How does one retrograde in the Yoga exercises? How does one make progress in them? How many exercises are there? and how are men kept abiding in them? Pray tell me.

42. Beings are born in the various paths of existence, what are their specific marks and forms? How is abundance of wealth acquired? Pray tell me, thou who art like the sky?

43. Whence is the Śākya family? And the one born of Ikshvāku? Whence is the Rishi Long-Penance? What is taught by him?

44. How is it that thou art thus apparent everywhere in every land, surrounded by such Bodhisattvas of such various names and forms?

45. Why is meat not to be eaten? Why is it forbidden? Whence was the carnivorous race born, who eats meat?

46. Why are the lands shaped like the moon, the sun, the Sumeru, the lotus, the swatika, and the lion? Pray tell me.

Here the translator's first footnote is telling:

This verse is probably to be separated from the foregoing ones as it forms a sort of introduction to what follows. The one hundred and eight questions (praśna) so called are not to be necessarily identified with the one hundred and eight statements (pada) which are uniformely negated in the paragraph that comes after. Some subjects are common to the Questions and the Negations, but others are not. I do not think there is any organic relationship between the two sections. What strikes one in both the Questions and the Negations is that trivial subjects are mixed up with important ones as equally constituting the content of self-realisation. The Sutra proper which is supposed to concern itself with them is also devoid of an intimate connection with them.

I think it's not so mysterious as to why the profound and trivial are mixed in: because in a certain sense they're both "made" of the same "non-stuff" to the extent that these all have no intrinsic essence, and must go through the mind-gate to be experienced as phenomena or questions anyway.

And the answer, well, you see:

The Blessed One said: A statement concerning birth is no statement concerning birth; a statement concerning eternity is no statement concerning eternity. [The topics thus negated are as follows:1] the characteristic marks, abiding and changing, moment, self-nature, emptiness, annihilation, mind, the middle, permanence, causation, cause, the passions, desire, (35) means, contrivance, purity, inference [or conclusion], illustration, a disciple, a master, a family, the triple vehicle, imagelessness, vows, the triple circle, form, duality of being and non-being, bothness, the noble wisdom of self-realisation, the bliss of the present world, lands, atoms, water, a bow, reality, numbers and mathematics, the psychic powers, the sky, clouds, the arts and crafts and sciences, the wind, the earth, thinking, thought-constructions, self-nature, the aggregates, being, insight, Nirvana, that which is known, the philosophers, disorder, a vision, a dream, (36) a mirage, a reflection, a circle made in the dark by a fire-brand, the city of the Gandharvas, the heavens, food and drink, sexuality, philosophical views, the Pāramitās, morality, the moon and the sun and stars, truth, effect, annihilation and origination, medical treatment, the characteristic marks, the limbs, arts and sciences, Dhyāna, error, the seen [world], protection, dynasty, Ṛishi, kingdom, apprehension, treasure, explanation, the Icchantika, man, woman, and hermaphrodite, taste, action, the body, false intellection, motives, sense-organs, the Samskrita,2 cause and effect, the Kanishṭha,3 the seasons, a luxuriant growth of trees, vines and shrubs, (37) multiplicity, entering into the teaching, systems of morality, the Bhikshus, the powers added [by the Buddha], the lutes. These are the one hundred and eight statements recounted by the Buddhas of the past.

With translator's footnotes saying:

1 To avoid repetitions, the subjects alone are mentioned which are systematically negated in the text.

2 Anything that produces an effect.

3 A class of deities.

If I am speaking of the Tao it is not the Tao of which I'm speaking.

A statement concerning phenomena is a product of the mind and its interaction with the phenomenon, not the phenomenon itself.

Just like, you know, science, dealing tentatively with phenomena as observations, and without metaphysics.

More on Death:

Death is pretty popular right now in the media. Even roshis are getting in on the act. As for me, I can't help but think it's a bit of cheating to use the deep sufferings of others in their sickness and death to deepen practice, but at the same time, I can't find any other way to arouse the compassion that helps me get from point A to point B without losing it entirely.

Lankavatara Sutra, Chapter 1

It's here.

From what I've quoted below (I realize I have to change the format here) it can be surmised:

• The "going beyond discrminiation" for which practitioners use koans goes way back in Buddhism - at least as far back as this sutra. True, koans as koans were developed later, but their aim is precisely what is described in this part of the Lankavatara sutra.



• When all is said to be Mind, it's not to say all is unreal.



• "It is to be known by oneself.” There's a lot more here than I'm even scribbling towards.

Here's the quoted text:

1. "The truth-treasure whose principle is the self-nature of Mind, has no selfhood (nairātmyam), stands above all reasoning, and is free from impurities; it points to the knowledge attained in one's inmost self; Lord, show me here the way leading to the Truth...

Come, Blessed One, who art our Teacher, come to Laṅkā on Mount Malaya.


31. "Free from the faults of the philosophers and Pratyekabuddhas and Śrāvakas is (8) the Truth of the inmost consciousness, immaculate and culminating in the stage of Buddhahood.”


38. [After this] the teacher and the sons of the Buddha vanished away in the air, leaving Rāvaṇa the Yaksha himself standing [above] in his mansion.

39. Thought he, "How is this? What means this? and by whom was it heard? What was it that was seen? and by whom was it seen? Where is the city? and where is the Buddha?

40. "Where are those countries, those jewel-shining Buddhas, those Sugatas? (9) Is it a dream then? or a vision? or is it a castle conjured up by the Gandharvas?

41. "Or is it dust in the eye, or a fata morgana, or the dream-child of a barren woman, or the smoke of a fire-wheel, that which I saw here?”

42. Then [Rāvaṇa reflected], "This is the nature as it is (dharmatā) of all things, which belongs to the realm of Mind, and it is not comprehended by the ignorant as they are confused by every form of imagination.

43. "There is neither the seer nor the seen, neither the speaker nor the spoken; the form and usage of the Buddha and his Dharma—they are nothing but discrimination.

44. "Those who see things such as were seen before, do not see the Buddha; [even] when discrimination is not aroused, one does not see1 the Buddha; the Buddha being fully-enlightened is seen where the world itself is not evolved.

The Lord of Laṅkā was then immediately awakened [from his reflection], feeling a revulsion (parāvṛiti) in his mind and realising that the world was nothing but his own mind: he was settled in the realm of non-discrimination, was urged by the stock of his past good deeds, acquired the cleverness of understanding all the texts, obtained the faculty of seeing things as they are, was no more dependent upon others, observed things excellently with his own wisdom (buddhi), gained the insight that was not of discursive reasoning, was no more dependent upon others,2 became a great Yogin of the discipline, was able to manifest himself in all excellent forms, got thoroughly acquainted with all skilful means, had the knowledge of the characteristic aspects of every stage, by which he would surmount it skilfully, was delighted to look into3 the self-nature of Citta, Manas, Manovijñāna, got a view whereby he could cut himself loose from the triple continuation, had the knowledge of disposing of every argument of (10) the philosophers on causation, thoroughly understood the Tathāgata-garbha, the stage of Buddhahood, the inmost self, found himself abiding in the Buddha-knowledge; [when suddenly] a voice was heard from the sky, saying, "It is to be known by oneself.”

"Well done, well done, Lord of Laṅkā! Well done, indeed, Lord of Laṅkā, for once more! The Yogin is to discipline himself as thou doest. The Tathagatas and all things are to be viewed as they are viewed by thee; otherwise viewed, it is nihilism. All things are to be comprehended by transcending the Citta, Manas, and Vijñāna as is done by thee. Thou shouldst look inwardly and not become attached to the letter and a superficial view of things; thou shouldst not fall into the attainments, conceptions, experiences, views, and Samādhis of the Śrāvakas, Pratyekabuddhas, and philosophers; thou shouldst not have any liking for small talk and witticism; thou shouldst not cherish the notion of self-substance,1 nor have any thought for the vainglory of rulership, nor dwell on such Dhyānas as belong to the six Dhyānas, etc.

"Lord of Laṅkā, this is the realisation of the great Yogins: to destroy the discourses advanced by others, to crush mischievous views in pieces, to keep themselves properly away from ego-centered notions, to cause a revulsion in the depths of the mind fittingly by means of an exquisite knowledge. Such are sons of the Buddha who walk in the way of the Mahāyāna. In order to enter upon the stage of self-realisation as attained by the Tathagatas, the discipline is to be pursued by thee.

Life is difficult. You will die.

That's comes with the territory of being born.

Lankavatara Sutra: Preface & Introduction

I recommend reading this; it's a self-explanatory tutorial of the "structure" of Mahayana Buddhism, as opposed to the list of precepts, which then is followed by an introduction to the Lankavatara sutra itself.

The Turning back (parāvṛitti)

To this philosophy, a special paragraph is devoted below. I wish here to say a few words concerning the important psychological event known as Parāvṛitti in the Laṅkā and other Mahayana literature. Parāvṛitti literally means "turning up" or "turning back" or "change"; technically, it is a spiritual change or transformation which takes place in the mind, especially suddenly, and I have called it "revulsion" in my Studies in the Laṅkāvatāra, which, it will be seen, somewhat corresponds to what is known as "conversion" among the psychological students of religion.

It is significant that the Mahayana has been insistent to urge its followers to experience this psychological transformation in their practical life. A mere intellectual understanding of the truth is not enough in the life of a Buddhist; the truth must be directly grasped, personally experienced, intuitively penetrated into; for then it will be distilled into life and determine its course.

This Parāvṛitti, according to the Laṅkā, takes place in the Ālaya-vijñāna or All-conserving Mind, which is assumed to exist behind our individual empirical consciousnesses. The Ālaya is a metaphysical entity, and no psychological analysis can reach it. What we ordinarily know as the Ālaya is its working through a relative mind The Mahayana calls this phase of the Ālaya tainted or defiled (klishṭa) and tells us to be cleansed of it in order to experience a Parāvṛitti for the attainment of ultimate reality.

Parāvṛitti in another sense, therefore, is purification (viśuddhi). In Buddhism terms of colouring are much used, and becoming pure, free from all pigment, means that the Ālaya is thoroughly washed off its dualistic accretion or outflow (āsrava), that is, that the Tathagata has effected his work of purification in the mind of a sentient being, which has so far failed to perceive its own oneness and allness. Being pure is to remain in its own selfhood or self-nature (svabhāva). While Parāvṛitti is psychological, it still retains its intellectual flavour as most Buddhist terms do.
Self-discipline and the Buddha's Power

As long as Parāvṛitti is an experience and not mere understanding, it is evident that self-discipline plays an important role in the Buddhist life. This is insisted upon in the Laṅkā as is illustrated in the use of such phrases as "Do not rely on others" (aparapraṇeya); "Strive yourselves" (śikshitavyam), etc. But at the same time we must not forget the fact that the Laṅkā also emphasises the necessity of the Buddha's power being added to the Bodhisattvas, in their upward course of spiritual development and in the accomplishment of their great task of world-salvation. If they were not thus so constantly sustained by the miraculous power of the Buddha, they would speedily fall into the group of the philosophers and Śrāvakas, and they would never be able to attain supreme enlightenment and preach the doctrine of universal emancipation. Indeed, when the Buddha so wishes, even such inanimate objects as mountains, woods, palaces, etc. will resound with the voice of the Buddha; how much more the Bodhisattvas who are his spiritual inheritors!

The doctrine of Adhishṭhāna gains all the more significance when we consider the development of Mahayana Buddhism into the doctrine of salvation by faith alone. The power of a Bodhisattva's original vows may also be judged as being derived from the Buddha. If the possibility of enlightenment is due to the Adhishṭhāna or Prabhāva of the Buddha, all the wonders that are to take place by the strength of the enlightenment must be inferred ultimately to issue from the fountain-head of Buddhahood itself.

At any rate the Mahayana idea of the Buddha being able to impart his power to others marks one of those epoch-making deviations which set off the Mahayana from so-called primitive or original Buddhism. When the Buddha comes to be considered capable of Adhishṭhāna, the next step his devotees are logically led to take would be the idea of vicarious suffering or atonement. Giving power to another is a positive idea while suffering for another may be said to be a negative one. Though this latter is strangely absent in the Laṅkā, the Gaṇḍavyūha as well as the Prajñāpāramitā are quite eloquent in elucidating the doctrine of vicarious suffering. According to this doctrine, whatever suffering one is enduring may be transferred on to another if the latter sincerely desires out of his unselfish and all-embracing love for others, to take these sufferings upon himself so that the real sufferers may not only be relieved of them but escape their evil consequences, thus enabling him to advance more easily and successfully towards the attainment of the blissful life. This goes quite against the idea of individual responsibility. But really religious minds require this vicarious suffering for their spiritual life.

To suffer or atone vicariously is still negative and fails to entirely satisfy our spiritual needs. The latter demand that more good must be done in order to suppress the evils which are found claiming this world for their own glorification. So the Mahayanists accumulate stocks of merit not only for the material of their own enlightenment but for the general cultivation of merit which can be shared equally by their fellow-beings, animate and inanimate. This is the true meaning of Pariṇāmana, that is, turning one's merit over to others for their spiritual interest.

As I said elsewhere, this notion of Pariṇāmana is not at all traceable in the Laṅkā, which is strange. The Laṅkā cannot be imagined to have been compiled prior to the Prajñāpāramitā, nor to the Gaṇḍavyūha or Avataṁsaka; if so, why this absence? How can this be explained?
Buddha the Enlightened and Sarvasattva the Ignorant

To conclude this section, Buddhism is the story of relationship between the two groups of beings: the one is called Buddha who is the enlightened, the Tathagata, the Arhat, and the other is generally designated as Sarvasattva, literally "all beings", who are ignorant, greedy for worldly things, and therefore in perpetual torment. In spite of their hankering for worldly enjoyments, they are conscious of their condition and not at all satisfied with it; when they reflect they find themselves quite forlorn inwardly, they long for real happiness, for ultimate reality, and blissful enlightenment. They look upwards, where the Buddha sits rapt in his meditation serenely regarding them with his transcendental wisdom. As he looks down at his fellow-beings inexplicably tormented with their greed and ignorance and egotism, he is disturbed, for he feels an inextinguishable feeling of love stirring within himself—the feeling now perfectly purified of all the defilements of selfishness, which embraces the whole world in pity though not attached to it. The Buddha leaves his transcendental abode. He is seen among sentient beings, each one of whom recognises him according to his own light.

Transcendental wisdom (prajñā) and a heart of all-embracing love (mahākaruṇā) constitute the very reason of Buddhahood, while the desire or thirst for life (tṛishṇa), and ignorance as to the meaning of life (avidyā), and deeds (karma) following from the blind assertion of life-impulse— these are the factors that enter into the nature of Sarvasattva, all ignorant and infatuated ones. The one who is above, looking downward, extends his arms to help; the other unable to extricate himself from entanglements looks up in despair, and finding the helping arms stretches his own to take hold of them. And from this scene the following narratives psychological, logical, and ontological, unfold themselves to the Buddhist soul.

As for the Lankavatara sutra itself:

All these and other sutras of Mahayana Buddhism may seem to exhaust the many-sided aspects of this school, but another is needed to tell us that mere understanding is not enough in the Buddhist life, that without self-realisation all intellection amounts to nothing. To tell us this is the office of the Laṅkāvatāra-sūtra, and Bodhidharma, father of Zen Buddhism, made use of the text quite effectively; for it was through him that a special school of Buddhism under the title of Zen or Ch'an has come to develop in China and in Japan. While Zen as we have it now is not the same in many respects as Bodhidharma first proclaimed it about fifteen centuries ago, the spirit itself flows quite unchanged in the East. And this is eloquently embodied in the Laṅkāvatāra-sūtra. It is not, however, necessary here for us to enter into details, for the point has been fully dwelt upon in my recent work, Studies in the Laṅkāvatāra Sūtra. Suffice it to touch lightly upon the characteristic features of the Sutra, which constitute its special message as distinguished from the other sutras already referred to.

There is no doubt that the Laṅkā is closely connected in time as well as in doctrine with The Awakening of Faith in the Mahāyāna generally ascribed to Aśvaghosha. While he may not have been the author of this most important treatise of Mahayana philosophy, there was surely a great Buddhist mind, who, inspired by the same spirit which pervades the Laṅkā, the Avataṁsaka, the Parinirvāṇa, etc., poured out his thoughts in The Awakening. Some scholars contend that The Awakening is a Chinese work, but this is not well grounded.

In a way The Awakening is an attempt to systematise the Laṅkā, for all the principal teachings of the latter are found there developed in due order. As far as the theoretical side is concerned, both teach the existence of the Garbha as ultimate reality. While this lies in ordinary people defiled by the evil passions and does not shine out in its native purity, we cannot deny its existence in them. When the external wrappage of impurities is peeled off we all become Buddhas and Tathagatas. In fact, the birth of a Tathagata is nowhere else than in this Garbha.

The Garbha is from the psychological point of view the Ālayavijñāna, all-conserving mind, in which good and bad are mingled, and the work of the Yogin, that is, one who seeks the truth by means of self-discipline, is to separate the one from the other. Why is the Ālaya found contaminated by evil thoughts and desires? What is the evil? How does it come out in this world? How is the truth to be realised? These questions are answered by postulating a system of Vijñānas and by the doctrine of Discrimination (vikalpa), as has already been expounded above.

This is the point where the Laṅkā comes in contact with the Yogācāra school. The Yogācāra is essentially psychological standing in contrast in this respect to the Madhyamaka school which is epistemological. But the Ālayavijñāna of the Yogācāra is not the same as that of Laṅkā and the Awakening of Faith. The former conceives the Ālaya to be purity itself with nothing defiled in it whereas the Laṅkā and the Awakening make it the cause of purity and defilement. Further, the Yogācāra upholds the theory of Vijñaptimātra and not that of Cittamātra, which belongs to the Laṅkā, Avataṁsaka, and Awakening of Faith. The difference is this: According to the Vijñaptimātra, the world is nothing but ideas, there are no realities behind them; but the Cittamātra states that there is nothing but Citta, Mind, in the world and that the world is the objectification of Mind. The one is pure idealism and the other idealistic realism.

To realise the Cittamātra is the object of the Laṅkā, and this is done when Discrimination is discarded, that is, when a state of non-discrimination is attained in one's spiritual life. Discrimination is a logical term and belongs to the intellect. Thus we see that the end of the religious discipline is to go beyond intellectualism, for to discriminate, to divide, is the function of the intellect. Logic does not lead one to self-realisation. Hence Nāgārjuna's hair-splitting dialectics. His idea is to prove the ineffectiveness of logic in the domain of our spiritual life. This is where the Laṅkā joins hands with the Madhyamaka. The doctrine of the Void is indeed the foundation of Mahayana philosophy. But this is not to be understood in the manner of analytical reasoning. The Laṅkā is quite explicit and not to be mistaken in this respect.

So far, the Laṅkā may seem to be only a philosophical treatise with nothing religious in it, but the fact is that the Sutra is deeply tinged with religious sentiments. For instance, the Bodhisattva would not enter into Nirvana because of his vows to save all sentient beings, and his vows are not limited in time and space, and for this reason they are called "inexhaustible". Not only are his vows inexhaustible but the "skilful means" he uses for the emancipation of all beings know no limits. He knows how to make the best use of his inexhaustible resources intellectual and practical for this single purpose. Here we may say that the Bodhisattva Samantabhadra of the Avataṁsaka or the Gaṇḍavyūha is reflected.

In the Laṅkā all the most fundamental conceptions of the Mahayana are thrown in without any attempt on the part of the compiler or compilers to give them a system. This is left to the thoughtful reader himself who will pick them up from the medley and string them into a garland of pearls out of his own religious experience.

The one significant Mahayana thought, however, which is not expressly touched upon in the Sutra is that of Pariṇāmana. Pariṇāmana means to turn one's merit over to somebody else so as to expedite the latter's attainment of Nirvana. If anybody does anything good, its merit is sure to come back to the doer himself—this is the doctrine of Karma; but according to the Mahayana the recipient need not always be the doer himself, he may be anybody, he may be the whole world; merit being of universal character can be transferred upon anything the doer wishes. This transferability is known as the doctrine of Pariṇāmana, the turning over of one's good work to somebody else. This idea comes from the philosophical teaching of Interpenetration as upheld in the Avataṁsaka.

It is interesting that in most Zen temples in most services there is a "dedication of merit" that is chanted, and yet the foundational sutra of the Zen school (to the extent that there is such a sutra is in a school of "no words or letters") lacks this concept.

Of course, there is no reliance on words or letters ultimately; the experience of realization is self-validating. But then again it's easy to confuse one's self and others that one has had such an experience anyway. Zenmar, if I recall correctly has mentioned that this sutra is a good way to "test" one's realization. Hakuin gives another in the Orategama (and I won't go into the relation between the two).

The Lankavatara Sutra

I'll be using Suzuki's translation.

It's got quite a lot of background on the subject and other sutras, etc.

Unfortunately, I haven't been able to find on the 'net a copy of the Perfection of Wisdom Sutra in 8000 Lines, but I'll check some more. If not there's always the Diamond Cutter & Heart Sutra versions.

Lotus Sutra Chapter 27: The Period of the Law (of the Dharmaparyâya )

Yes, it's the Great Commission, Mahayana style:

Into your hands, young men of good family, I transfer and transmit, entrust and deposit this supreme and perfect enlightenment arrived at by me after hundred thousands of myriads of kotis of incalculable Æons. Receive it, young men of good family, keep, read, fathom, teach, promulgate, and preach it to all beings. I am not avaricious, young men of good family, nor narrow-minded; I am confident and willing to impart Buddha-knowledge, to impart the knowledge of the Tathâgata, the knowledge of the Self-born. I am a bountiful giver, young men of good family, and ye, young men of good family, follow my example; imitate me in liberally showing this knowledge of the Tathâgata, and in skilfulness, and preach this Dharmaparyâya to the young men and young ladies of good family who successively shall gather round you. And as to unbelieving persons, rouse them to accept this law. By so doing, young men of good family, you will acquit your debt to the Tathâgatas.

So addressed by the Lord Sâkyamuni, the Tathâgata, the Bodhisattvas filled with delight and joy, and with a feeling of great respect they lowered, bent, and bowed their body towards the Lord, and, the head inclined and the joined hands stretched out, they spoke in one voice to the Lord Sâkyamuni, the Tathâgata, the following words: We shall do, O Lord, what the Tathâgata commands; we shall fulfil the command of all Tathâgatas. Let the Lord be at ease as to this, and perfectly quiet. A second time, a third time the entire host of Bodhisattvas spoke in, one voice the same words: Let the Lord be at ease as to this, and perfectly quiet. We shall do, O Lord, what the Tathâgata commands us; we shall fulfil the command of all Tathâgatas.

Thereupon the Lord Sâkyamuni, the Tathâgata, dismissed all those Tathâgatas, who had come to the gathering from other worlds, and wished them a happy existence, with the words: May the Tathâgatas, live happy. Then he restored the Stûpa of precious substances of the Lord Prabhûtaratna, the Tathâgata, to its place, and wished him also a happy existence.

The difference with the Christian Great Commission is that the Dharmaparyâya is quite open as long as you avoid what is easily avoidable: a literal interpretation.

All major sects of which I'm aware but the Nichiren sect read the sutra this way (and I'm sure there are those in that sect who don't read it literally either).

When the Dharmaparyâya is understood as pointing beyond the text of the Wondrous Law (as Hakuin said, the Law cannot exist apart from mind!) and when the doctrine of skillful means are considered, and when these bodhisattvas are understood as present within the interstices of everyday existnce, it is clear that to Buddhists the Lotus Sutra is of great value, and to Zen Buddhists, those of us who pursue the special transmission outside words and letters, these "words and letters" that point outside themselves are quite important.

That concludes the Lotus Sutra series.

I will probably take up the Lankavatara Sutra next, as a) the translation by Suzuki is readily available, and b) it more specifically relates to Zen practice.

Lotus Sutra Chapter 25: Ancient Devotion, and Chapter 26: Deeds of Samantabhadra

This appears in the version I've been mainly using. The version the Nichiren folks use is Chapter 27; in-between is a section on dharanis and "spells."

It's about those who are able to convert others to the Lotus of the Wondrous Law, which, again, Hakuin reads as resolution of the Great Matter, not the literal text of the Lotus Sutra. It appears anti-climactic after the "Kwan Yin" sub-sutra mentioned below.


Chapter 27
Chapter 26 is sufficient, I think, to get the flavor of both chapters:

Thereupon the Bodhisattva Mahâsattva Samantabhadra, in the east, surrounded and followed by Bodhisattvas Mahâsattvas surpassing all calculation, amid the stirring of fields, a rain of lotuses, the playing of hundred thousands of myriads of kotis of musical instruments, proceeded with the great pomp of a Bodhisattva, the great display of transformations proper to a Bodhisattva, the great magnificence of a Bodhisattva, the great power of a Bodhisattva, the great lustre of a glorious Bodhisattva, the great stately march of a Bodhisattva, the great miraculous display of a Bodhisattva, a great phantasmagorical sight of gods, Nâgas, goblins, Gandharvas, demons, Garudas, Kinnaras, great serpents, men, and beings not human, who, produced by his magic, surrounded and followed him; Samantabhadra, then, the Bodhisattva, amid such inconceivable miracles worked by magic, arrived at this Saha-world. He went up to the place of the Lord on the Gridhrakûta, the king of mountains, and on approaching he humbly saluted the Lord's feet, made seven circumambulations from left to right, and said to the Lord: I have come hither, O Lord, from the field of the Lord Ratnategobhyudgata, the Tathâgata, &c., as I am aware, Lord, that here in the Saha-world is taught the Dharmaparyâya of the Lotus of the True Law, to hear which from the mouth of the Lord Sâkyamuni I have come accompanied by these hundred thousands of Bodhisattvas Mahâsattvas. May the Lord deign to expound, in extension, this Dharmaparyâya of the Lotus of the True Law to these Bodhisattvas Mahâsattvas. So addressed, the Lord said to the Bodhisattva Mahâsattva Samantabhadra: These Bodhisattvas, young man of good family, are, indeed, quick of understanding, but this is the Dharmaparyâya of the Lotus of the True Law, that is to say, an unmixed truth. The Bodhisattvas exclaimed: Indeed Lord; indeed, Sugata. Then in order to confirm, in the Dharmaparyâya of the Lotus of the True Law, the females among the monks, nuns, and lay devotees assembled at the gathering, the Lord again spoke to the Bodhisattva Mahâsattva Samantabhadra: This Dharmaparyâya of the Lotus of the True Law, young man of good family, shall be entrusted to a female if she be possessed of four requisites, to wit: she shall stand under the superintendence of the Lords Buddhas; she shall have planted good roots; she shall keep steadily to the mass of disciplinary regulations; she shall, in order to save creatures, have the thoughts fixed on supreme and perfect enlightenment. These are the four requisites, young man of good family, a female must be possessed of, to whom this Dharmaparyâya of the Lotus of the True Law is to be entrusted.

Then the Bodhisattva Mahâsattva Samantabhadra said to the Lord: At the end of time, at the end of the period, in the second half of the millennium, I will protect the monks who keep this Satrânta; I will take care of their safety, avert blows [or punishment], and destroy poison, so that no one laying snares for those preachers may surprise them, neither Mâra the Evil One, nor the sons of Mâra, the angels called Mârakâyikas, the daughters of Mâra, the followers of Mâra, and all other servitors to Mâra; that no gods, goblins, ghosts, imps, wizards, spectres laying snares for those preachers may surprise them. Incessantly and constantly, O Lord, will I protect such a preacher. And when a preacher who applies himself to this Dharmaparyâya shall take a walk, then, O Lord, will I mount a white elephant with six tusks, and with a train of Bodhisattvas betake myself to the place where that preacher is walking, in order to protect this Dharmaparyâya. And when that preacher, applying himself to this Dharmaparyâya, forgets, be it but a single word or syllable, then will I mount the white elephant with six tusks, show my face to that preacher, and repeat this entire Dharmaparyâya. And when the preacher has seen my proper body and heard from me this entire Dharmaparyâya, he, content, in high spirits, ravished, rejoiced, joyful, and delighted, will the more do his utmost to study this Dharmaparyâya, and immediately after beholding me he will acquire meditation and obtain spells, termed the talisman of preservation, the talisman of hundred thousand kotis, and the talisman of skill in all sounds.

Lotus Sutra Chapter 24: [Re: The Transformations of Avalokitesvara]

For me at least, the preceding chapter and this one give this sutra its rightful prestigious place amongst the worlds's truly great religious literature. If you've just skipped over my blog posts on this subject, if there's just one thing you need to know about the Lotus Sutra, it's probably contained in this chapter. But then people such as Hakuin have experienced great enlightenment reading the whole thing, so don't take my word for what to read and what not to read.

Even the unwieldy translation I've been using allows the beauty of this chapter of this sutra to come through:

Thereafter the Bodhisattva Mahâsattva Akshayamati rose from his seat, put his upper robe upon one shoulder, stretched his joined hands towards the Lord, and said: For what reason, O Lord, is the Bodhisattva Mahâsattva Avalokitesvara called Avalokitesvara?

This dialog looks out of place, given all the discussion just spent on the Wonderful Sound...but...

The Buddha answers:

All the hundred thousands of myriads of kotis of creatures, young man of good family, who in this world are suffering troubles will, if they hear the name of the Bodhisattva Mahâsattva Avalokitesvara, be released from that mass of troubles.

The Buddha then describes a mass of troubles for which Avalokitesvara (Kwan Yin, Kannon, etc.) is effective.

If a man given up to capital punishment implores Avalokitesvara, young man of good family, the swords of the executioners shall snap asunder. Further, young man of good family, if the whole triple chiliocosm were teeming with goblins and giants, they would by virtue of the name of the Bodhisattva Mahâsattva Avalokitesvara being pronounced lose the faculty of sight in their wicked designs. If some creature, young man of good family, shall be bound in wooden or iron manacles, chains or fetters, be he guilty or innocent, then those manacles, chains or fetters shall give way as soon as the name of the Bodhisattva Mahâsattva Avalokitesvara is pronounced. Such, young man of good family, is the power of the Bodhisattva Mahâsattva Avalokitesvara. If this whole triple chiliocosm, young man of good family, were teeming with knaves, enemies, and robbers armed with swords, and if a merchant leader of a caravan marched with a caravan rich in jewels; if then they perceived those robbers, knaves, and enemies armed with swords, and in their anxiety and fright thought themselves helpless; if, further, that leading merchant spoke to the caravan in this strain: Be not afraid, young gentlemen, be not frightened; invoke, all of you, with one voice the Bodhisattva Mahâsattva Avalokitesvara, the giver of safety; then you shall be delivered from this danger by which you are threatened at the hands of robbers and enemies; if then the whole caravan with one voice invoked Avalokitesvara with the words: Adoration, adoration be to the giver of safety, to Avalokitesvara Bodhisattva Mahâsattva!then, by the mere act of pronouncing that name, the caravan would be released from all danger.

The other point of this chapter, perhaps even this sutra, is given by the following:

Again the Bodhisattva Mahâsattva Akshayamati said to the Lord: How, O Lord, is it that the Bodhisattva Mahâsattva Avalokitesvara frequents this Saha-world? And how does he preach the law? And which is the range of the skilfulness of the Bodhisattva Mahâsattva Avalokitesvara?

The Buddha answers:

In some worlds, young man of good family, the Bodhisattva Mahâsattva Avalokitesvara preaches the law to creatures in the shape of a Buddha; in others he does so in the shape of a Bodhisattva. To some beings he shows the law in the shape of a Pratyekabuddha; to others he does so in the shape of a disciple; to others again under that of Brahma, Indra, or a Gandharva. To those who are to be converted by a goblin, he preaches the law assuming the shape of a goblin; to those who are to be converted by Isvara, he preaches the law in the shape of isvara; to those who are to be converted by Mahesvara, he preaches assuming the shape of Mahesvara. To those who are to be converted by a Kakravartin [This term is ambiguous; it means both 'the mover of the wheel', i.e. Vishnu, and 'an emperor'], he shows the law after assuming the shape of a Kakravartin; to those who are to be converted by an imp, he shows the law under the shape of an imp; to those who are to be converted by Kubera, he shows the law by appearing in the shape of Kubera; to those who are to be converted by Senâpati [Ambiguous; the word denotes both 'the commander-in-chief of the army of the gods, Skanda,' and 'a commander-in-chief in general'], he preaches in the shape of Senapati ; to those who are to be converted by assuming a Brâhman [the Brâhman may be Brihaspati] , he preaches in the shape of a Brâhman; to those who are to be converted by Vagrapâni [Vagrapâni is the name of one of the Dhyânibuddhas, and of certain geniuses, and an ephitet of Indra] , he preaches in the shape of Vagrapâni [The function of Avalokitesvara, as it appears from these passages, agree with those of Gadgadasvara mentioned in the foregoing chapter]. With such inconceivable qualities, young man of good family, is the Bodhisattva Mahâsattva Avalokitesvara endowed. Therefore then, young man of good family, honour the Bodhisattva Mahâsattva Avalokitesvara. The Bodhisattva Mahâsattva Avalokitesvara, young man of good family, affords safety to those who are in anxiety. On that account one calls him in this Saha-world Abhayandada (i. e. Giver of Safety).

And compassion is the motive:

Further, the Bodhisattva Mahâsattva Akshayamati said to the Lord: Shall we give a gift of piety, a decoration of piety, O Lord, to the Bodhisattva Mahâsattva Avalokitesvara? The Lord replied: Do so, if thou thinkest it opportune. Then the Bodhisattva Mahâsattva Akshayamati took from his neck a pearl necklace, worth a hundred thousand (gold pieces), and presented it to the Bodhisattva Mahâsattva Avalokitesvara as a decoration of piety, with the words: Receive from me this decoration of piety, good man. But he would not accept it. Then the Bodhisattva Mahâsattva Akshayamati said to the Bodhisattva Mahâsattva Avalokitesvara: Out of compassion to us, young man of good family, accept this pearl necklace. Then the Bodhisattva Mahâsattva Avalokitesvara accepted the pearl necklace from the Bodhisattva Mahâsattva Akshayamati, out of compassion to the Bodhisattva Mahâsattva Akshayamati and the four classes, and out of compassion to the gods, Nâgas, goblins, Gandharvas demons, Garudas, Kinnaras, great serpents, men: and beings not human. Thereafter he divided (the necklace) into two parts, and offered one part to the Lord Sakyamuni, and the other to the jewel Stûpa of the Lord Prabhûtaratna, the Tathagata, &c., who had become completely extinct.

With such a faculty of transformation, young man of good family, the Bodhisattva Mahâsattva Avalokitesvara is moving in this Saha-world.

So the Bodhisattva of Compassion appears in any form needed to get the job done. This is not a "My way or the highway" being or doctrine and is at least the Mahayana explanation of why compassion is universal: in distress Kwan Yin may be male or female, high or low, etc.

Avalokitesvara/Kwan Yin/Kannon is the "Hearer of the Cries of the World," and Gadgadasvara is "Wonderful Sound." Implicit here is also the ability of compassion to transmute anguish, suffering and misfortune into something to the point of wonderful, if only as an expression of our own existence amidst those aspects of dukkha that, in the face of impermanence are experienced as hellish nothingness.

Imagining that each person in your life is an embodiment of Avalokitesvara can be a profound practice.

Like I've said over and over, I'm not a teacher and so on...but if you want to see Avalokitesvara face to face, imagining that each person in your life is an embodiment of Avalokitesvara couldn't hurt in your endeavors.

I haven't even gotten to "Eckart Tolle"

From Dochong, JDPSN at Zen Mirror:

LIke your family?

One of the reasons I was not a fan of Michael Jackson was that I could not, in any way, relate emotionally to the high pitched voice, the disco-flavored dance moves, etc. coordinated with the weird dress. Aesthetically, music should resonate with one, and Jackson's music did not with me. But the foregoing doesn't even begin to explain my reaction to scenes like this:

In Los Angeles, hundreds of fans — some chanting Mr. Jackson’s name, some doing the “Thriller” dance — descended on the hospital and on the hillside house where he was staying.

Jeremy Vargas, 38, hoisted his wife, Erica Renaud, 38, on his shoulders and they danced and bopped to “Man in the Mirror” playing from an onlooker’s iPod connected to external speakers — the boom boxes of Mr. Jackson’s heyday long past their day.

“I am in shock and awe,” said Ms. Renaud, who was visiting from Red Hook, Brooklyn, with her family. “He was like a family member to me.”

What are your family members like? Do you relate to them as you would a pop icon? To see them do you have to go through Ticketmaster?

Yeah, it's a phenomenon we saw with Elvis and the Beatles (and decades before with Rudolf Valentino), and there was some kind of vicarious expression of sexuality associated with them, or at least I thought there was.

But the scenes that I saw on TV reacting to Jackson's death had to do with lots of folks in their 30s. Michael Jackson in death is a sex symbol? - the guy with the nose famously lampooned in a South Park episode?

And he's like a family member?

May all beings attain wisdom.

I'm 52 years old today...

And, oddly enough, I've outlived Michael Jackson.





And Farah Fawcett.

And George Armstrong Custer, who died 133 years ago today.

Life's weird, ain't it?

Full disclosure: I never liked Michael Jackson's music, but I will grant that he knew how to perform and I did not.

But...what will the comics do? The plastic surgeons?

A man who brought humor to many with his profound weirdness (brought about, to be sure, by the oddly tortured existence he was mired in and to whatever extent he led) has died.

"Jacko" (one of the few things the NY Daily News and the NY Post could agree on was Jackson's tabloid moniker) is dead.

There's a huge subplot here, no doubt, tell-all books, movie biopics, whole new areas of merchandise.

We'll all be dead soon enough - too soon. My genetic legacy does not lend itself to the lives of those Georgians or Armenians in Dannon yogurt commericals...



Suzuki Shosan was right: you will die. Live as if that were an immutable fact.

Because it is, at least for the foreseeable few decades for most people.

Lotus Sutra, Chapter 23: Gadgadasvara (Wonderful Sound)

It's not easy to summarize this, but this appears to do it more or less...

Beyond those Buddha-fields, equal, &c., is the world called Vairokanarasmipratimandita (i.e. embellished by the rays of the sun). There dwells, lives, exists the Tathâgata named Kamaladalavimalanakshatrarâgasankusumitâbhigña, who, surrounded and attended by a large and immense assembly of Bodhisattvas, preached the law. Immediately the ray of light flashing from the circle of hair between the eyebrows of the Lord Sâkyamuni, the Tathâgata, &c., filled the world Vairokanarasmipratimandita with a great lustre. In that world Vairokanarasmipratimandita there was a Bodhisattva Mahâsattva called Gadgadasvara, who had planted roots of goodness, who had before seen similar luminous flashes emitted by many Tathâgatas, &c., and who had acquired many Samâdhis, such as the Samâdhi Dhvagâgrakeyûra (i. e. bracelet at the upper end of the banner staff), Saddharma-pundarîka (i. e. the Lotus of the True Law), Vimaladatta (i.e. given by Vimala), Nakshatraragâvikrîdita (i.e. sport of the king of asterisms, the moon god), Anilambha [Of uncertain meaning], Gñânamudrâ (i.e. the seal of science), Kandrapradîpa (i.e. moon-light), Sarvarutakausalya (i.e. skill in all sounds), Sarvapunyasamukkaya (i.e. compendium or collection of all piety), Prasâdavatî (i.e. the favourably-disposed lady), Riddhivikrîdita (i.e. sport of magic), Gñanolkâ (i.e. torch of knowledge), Vyûharâga (i.e. king of expansions or speculations), Vimalaprabhâ (i.e. spotless lustre), Vimalagarbha (i.e. of spotless interior part), Apkritsna [I.e. belonging to the mystic rite, called Âpokasina in Pali], Sûryâvarta (i.e. sun-turn); in short, he had acquired many hundred thousand myriads of kotis of Samâdhis equal to the sands of the river Ganges. Now, the flash of light came down upon that Bodhisattva Mahâsattva Gadgadasvara. Then the Bodhisattva Mahâsattva Gadgadasvara rose from his seat, put his upper robe upon one shoulder, fixed his right knee on the ground, stretched his joined hands towards the Lord Buddha, and said to the Tathâgata Kamaladalavimalanakshatrarâgasankusumitâbhigña: O Lord, I would resort to the Saha-world to see, salute, wait upon the Lord Sâkyamuni, the Tathâgata, &c.; to see and salute Mañgusrî, the prince royal; to see the Bodhisattvas Bhaishagyarâga, Pradânasûra, Nakshatrarâgasankusumitâbhigña,Visishtakâritra,Vyûharâga, Bhaishagyarâgasamudgata.

Then the Lord Kamaladalavimalanakshatrarâgasankusumitâbhigña, the Tathâgata, &c., said to the Bodhisattva Mahâsattva Gadgadasvara: On coming to the Saha-world, young man of good family, thou must not conceive a low opinion of it. That world, young man of good family, has ups and downs, consists of earth, is replete with mountains of Kâla, filled with gutters. The Lord Sâkyamuni, the Tathâgata, &c., is short of stature, and so are the Bodhisattvas Mahâsattvas, whereas thou, young man of good family, hast got a body forty-two hundred thousand yoganas high, and myself have got a body sixty-eight hundred thousand yoganas high. And, young man of good family, thou art lovely, handsome, of pleasant appearance, endowed with a full bloom of extremely fine colour, and abundantly blest with hundred thousands of holy signs. Therefore then, young man of good family, when you have come to the Saha-world, do not conceive a low opinion of the Tathâgata, nor of the Bodhisattvas, nor of that Buddha-field.

Thus addressed, the Bodhisattva Mahâsattva Gadgadasvara said to the Lord Kamaladalavimalanakshatrarâgasankusumitâbhigña, the Tathâgata, &c.: I shall do, Lord, as the Lord commands; I shall go to that Saha-world by virtue of the Lord's resolution, of the Lord's power, of the Lord's might, of the Lord's disposal, of the Lord's foresight. Whereon the Bodhisattva Mahâsattva Gadgadasvara, without leaving that Buddha-field and without leaving his seat, plunged into so deep a meditation that immediately after, on a sudden, there appeared before the Tathâgata on the Gridhrakûta-mountains in the Saha-world eighty-four hundred thousand myriads of kotis of lotuses on gold stalks with silver leaves and with cups of the hue of rosy lotuses and Butea Frondosa.

On seeing the appearance of this mass of lotuses the Bodhisattva Mahâsattva Mañgusrî, the prince royal, asked the Lord Sakyamunî, the Tathâgata, &c.: By what cause and by whom, O Lord, have been produced these eighty-four hundred thousand myriads of kotis of lotuses on gold stalks with silver leaves and with cups of the hue of rosy lotuses and Butea Frondosa; Whereon the Lord replied to Mañgusrî, the prince royal: It is, Mañgusrî, the Bodhisattva Mahâsattva Gadgadasvara, who accompanied and attended by eighty-four hundred thousand myriads of kotis of Bodhisattvas arrives from the east, from the world Vairokanarasmipratimandita, the Buddha-field of the Lord Kamaladalavimalanakshatrarâgasankusumitâbhigña, the Tathâgata, &c., at this Saha-world to see, salute, wait upon me, and to hear this Dharmaparyâya of the Lotus of the True Law. Then Mañgusrî, the prince royal, said to the Lord: What mass of roots of goodness, O Lord, has that young man of good family collected, that he has deserved to obtain such a distinction? And what meditation is it, O Lord, that the Bodhisattva practises; Let us also learn that meditation, O Lord, and practise that meditation. And let us see that Bodhisattva, Lord; see how the colour, outward shape, character, figure, and behaviour of that Bodhisattva is. May the Lord deign to produce such a token that the Bodhisattva Mahâsattva be admonished by it to come to this Saha-world.

Then the Lord Sâkyamuni, the Tathâgata, &c., said to the Lord Prabhûtaratna, the Tathâgata, &c., who was completely extinct: Produce such a token, Lord, that the Bodhisattva Mahâsattva Gadgadasvara be admonished by it to come to this Saha-world. And the Lord Prabhûtaratna, the Tathâgata, &c., who was completely extinct, instantly produced a token in order to admonish the Bodhisattva Mahâsattva Gadgadasvara (and said): Come, young man of good family, to this Saha-world; Mañgusrî, the prince royal, will hail thy coming. And the Bodhisattva Mahâsattva Gadgadasvara, after humbly saluting the feet of the Lord Kamaladalavimalanakshatrarâgasankusumitâbhigña, the Tathâgata, &c., and after three times circumambulating him from left to right, vanished from the world Vairokanarasmipratimandita, along with eighty-four hundred thousand myriads of kotis of Bodhisattvas who surrounded and followed him, and arrived at this Saha-world, among a stir of Buddhafields, a rain of lotuses, a noise of hundred thousands of myriads of kotis of musical instruments. His face showed eyes resembling blue lotuses, his body was gold-coloured, his person marked by a hundred thousand of holy signs; he sparkled with lustre, glowed with radiance, had limbs marked by the characteristic signs, and a body compact as Nârâyana's. Mounted on a tower made of seven precious substances, he moved through the sky to a height of seven Tâlas [Or spans]. There are seven regions of winds. Vâyu, the god of wind or air, is nearly akin to Indra and Vishnu], surrounded by a host of Bodhisattvas, in the direction of this Saha-world, and approached the Gridhrakûta, the king of mountains. At his arrival, he alighted from the tower, and went, with a necklace of pearls worth a hundred thousands, to the place where the Lord was sitting. After humbly saluting the feet of the Lord, and circumambulating him seven times from left to right, he offered him the necklace of pearls in token of homage, whereafter he said to the Lord: The Lord Kamaladalavimalanakshatrarâgasankusumitâbhigña, the Tathâgata, &c., inquires after the Lord's health, welfare, and sprightliness; whether he feels free from affliction and at ease. That Lord has also charged me to ask: Is there something thou hast to suffer or allow? the humours of the body are not in an unfavourable state; thy creatures are decent in manners, tractable, and easy to be healed; their bodies are clean; They are not too passionate, I hope, not too irascible, not too unwise in their doings? They are not jealous, Lord, not envious, not ungrateful to their father and mother, not impious, not heterodox, not unsubdued in mind, not unrestrained in sexual desires; Are the creatures able to resist the Evil One; Has the Lord Prabhûtaratna, the Tathâgata, &c., who is completely extinct, come to the Saha-world in order to hear the law, sitting in the centre of a Stûpa made of seven precious substances; And as to that, Lord Prabhûtaratna, the Tathâgata, &c., the Lord Kamaladalavimalanakshatrarâgasankusumitâbhigña, inquires: Is there something that the Lord Prabhûtaratna, &c., has to suffer or allow; Is the Lord Prabhûtaratna, &c., to stay long; We also, O Lord, are desirous of seeing the rudimentary frame [Dhâtuvigraha, the frame of the elementary parts, or the bone relics.] of that Lord Prabhûtaratna, the Tathâgata, &c. May the Lord therefore please to show us the rudimentary frame of the Lord Prabhûtaratna, the Tathâgata, &c.

Then the Lord Sâkyamuni, the Tathâgata, &c., said to the Lord Prabhûtaratna, the Tathâgata, &c., who was completely extinct: Lord, the Bodhisattva Mahâsattva Gadgadasvara here wishes to see the Lord Prabûtaratna, the Tathâgata, &c., who is completely extinct. Whereon the Lord Prabhûtaratna, the Tathâgata, &c., spoke to the Bodhisattva Maliasattva Gadgadasvara in this strain: Well done, well done, young gentleman, that thou hast come hither in the desire to see the Lord Sâkyamuni, the Tathâgata, &c.; to hear this Dharmaparyâya of the Lotus of the True Law, and see Mañgusrî, the prince royal...

The Lord said: Now, Padmasrî, this Bodhisattva Mahâsattva Gadgadasvara preaches this Dharmaparyâya of the Lotus of the True Law under many shapes he assumes; sometimes [or somewhere] under the shape of Brahma, sometimes under that of Indra, sometimes under that of Shiva, sometimes under that of Kubera, sometimes under that of a sovereign, sometimes under that of a duke, sometimes under that of a chief merchant, sometimes under that of a citizen, sometimes under that of a villager, sometimes under that of a Brâhman. Sometimes again the Bodhisattva Mahâsattva Gadgadasvara preaches this Dharmaparyâya of the Lotus of the True Law under a monk's shape, sometimes under a nun's, sometimes under a male lay devotee's, sometimes under a female lay devotee's, sometimes under that of a chief merchant's wife, sometimes under that of a citizen's wife, sometimes under a boy's, sometimes under a girl's shape. With so many variations in the manner to show himself, the Bodhisattva Mahâsattva Gadgadasvara preaches this Dharmaparyâya of the Lotus of the True Law to creatures. He has even assumed the shape of a goblin to preach this Dharmaparyâya to such as were to be converted by a goblin. To some he has preached this Dharmaparyâya of the Lotus of the True Law under the shape of a demon, to some under a Garuda's, to some under a Kinnara's, to some under a great serpent's shape. Even to the beings in any of the wretched states, in the hells, the brute creation, Yama's realm, the Bodhisattva Mahâsattva Gadgadasvara is a supporter.

Again the implicit self-referentiality of this is nothing short of fascinating: the Boddhisattva Wonderful Sound preaches the Lotus of the True Law in any expedient form, and this Lotus of the True Law contains the Boddhisattva Wonderful Sound preaching the Lotus of the True Law in any expedient form, which contains...

One more sentence from this translation at the Nichiren site is worth a remark:

At that time the bodhisattva Flower Virtue said to the Buddha, "World-Honored One, this bodhisattva Wonderful Sound as planted the roots of goodness very deeply. World-Honored One, [in what] samadhi does this bodhisattva dwell ... that he is able to carry out all these transformations and manifestations to save living beings?"


The Buddha said to Bodhisattva Flower Virtue, "Good man, this samadhi is called Manifesting All Kinds of bodies. The bodhisattva Wonderful Sound, dwelling in this samadhi, is able in this manner to enrich and benefit immeasurable living beings."

It is in fact an active result, application of what is done in meditation that this Wonderful Sound bodhisattva is able to skilfully help living beings.

This is something one can find empirically with effort.

Lotus Sutra, Chapter 22, The Ancient Devotion of Bhaishagyarâga

Using the translation I usually use...

Of yore, young man of good family, at a past epoch, at a time (as many) Æons ago as there are grains of sand in the river Ganges, there appeared in the world a Tathâgata, &c., by the name of Kandravimalasûryaprabhâsasrî, endowed with science and conduct, a Sugata, &c. &c. Now that Tathâgata, &c., Kandravimalasûryaprabhâsasrî had a great assembly of eighty kotis of Bodhisattvas Mahâsattvas and an assembly of disciples equal to the sands of seventy-two Ganges rivers. His spiritual rule was exempt from the female sex, and his Buddha-field had no hell, no brute creation, no ghosts, no demons; it was level, neat, smooth as the palm of the hand. Its floor consisted of heavenly lapis lazuli, and it was adorned with trees of jewel and sandal-wood; inlaid with a multitude of jewels, and hung with long bands of silk, and scented by censors made of jewels. Under each jewel tree, at a distance not farther than a bowshot, was made a small jewel-house, and on the top of those small jewel-houses stood a hundred kotis of angels performing a concert of musical instruments and castanets, in order to honour the Lord Kandravimalasûryaprabhâsasrî, the Tathâgata, &c., while that Lord was extensively expounding this Dharmaparyâya of the Lotus of the True Law to the great disciples and Bodhisattvas, directing himself to the Bodhisattva Mahâsattva Sarvasattvapriyadarsana. Now, Nakshatrararâgasankusumitâbhigña, the lifetime of that Lord Kandravimalasûryaprabhâsasrî, the Tathâgata, &c., lasted forty-two thousand Æons, and likewise that of the Bodhisattvas Mahâsattvas and great disciples. It was under the spiritual rule of that Lord that the Bodhisattva Mahâsattva Sarvasattvapriyadarsana applied himself to his difficult course. He wandered twelve thousand years strenuously engaged in contemplation. After the expiration of those twelve thousand years he acquired the Samâdhi termed Sarvarûpasandarsana (i. e. the sight or display of all forms). No sooner had he acquired that Samâdhi than satisfied, glad, joyful, rejoicing, and delighted he made the following reflection: It is owing to this Dharmaparyâya of the Lotus of the True Law that I have acquired the Samâdhi of Sarvarûpasandarsana. Then he made another reflection: Let me do homage to the Lord Kandravimalasuryaprabhâsasrî and this Dharmaparyâya of the Lotus of the True Law. No sooner had he entered upon such a meditation than a great rain of Mandârava and great Mandârava flowers fell from the upper sky. A cloud of Kâlânusârin sandal was formed, and a rain of Uragasâra sandal poured down. And the nature of those essences was so noble that one karsha of it was worth the whole Saha-world.

After a while, Nakshatrararâgasankusumitâbhigña, the Bodhisattva Mahâsattva Sarvasattvapriyadarsana rose from that meditation with memory and full consciousness, and reflected thus: This display of magic power is not likely to honour the Lord and Tathâgata so much as the sacrifice of my own body will do. Then the Bodhisattva Mahâsattva Sarvasattvapriyadarsana instantly began to eat Agallochum, Olibanum, and the resin of Boswellia Thurifera, and to drink oil of Kampaka. So, Nakshatrararâgasankusumitâbhigña, the Bodhisattva Mahâsattva Sarvasattvapriyadarsana passed twelve years in always and constantly eating those fragrant substances and drinking oil of Kampaka. After the expiration of those twelve years the Bodhisattva Mahâsattva Sarvasattvapriyadarsana wrapped his body in divine garments, bathed it in oil, made his (last) vow, and thereafter burnt his own body with the object to pay worship to the Tathâgata and this Dharmaparyâya of the Lotus of the True Law. Then, Nakshatrararâgasankusumitâbhigña, eighty worlds equal to the sands of the river Ganges were brightened by the glare of the flames from the blazing body of the Bodhisattva Mahâsattva Sarvasattvapriyadarsana, and the eight Lords Buddhas equal to the sands of the Ganges in those worlds all shouted their applause, (and exclaimed): Well done, well done, young man of good family, that is the real heroism which the Boddhisattvas Mahasattvas should develop; that is the real worship of the Tathâgata, the real worship of the law. No worshipping with flowers, incense, fragrant wreaths, ointment, powder, cloth, umbrellas, flags, banners; no worshipping with material gifts or with Uragasâra sandal equals it. This, young man of good family, is the sublimest gift, higher than the abandoning of royalty, the abandoning of beloved children and wife. Sacrificing one's own body, young man of good family, is the most distinguished, the chiefest, the best, the very best, the most sublime worship of the law. After pronouncing this speech, Nakshatrararâgasankusumitâbhigña, those Lords Buddhas were silent.

The body of Sarvasattvapriyadarsana continued blazing for twelve thousand years without ceasing to burn. After the expiration of those twelve thousand years the fire was extinguished. Then, Nakshatrararâgasankusumitâbhigña, the Bodhisattva Mahâsattva Sarvasattvapriyadarsana, having paid such worship to the Tathâgata, disappeared from that place, and (re)appeared under the (spiritual) reign of that very Lord Kandravimalasûryaprabhâsasrî, the Tathâgata, &c., in the house of king Vimaladatta, by apparitional birth, and sitting crosslegged.

The Nichiren translation avoids the tongue-twisting Pali/Sanskrit names (though you might prefer them).

From the Nichiren version the point of the above text is:

Great king, you should now understand this.
Having walked about in a certain place,
I immediately gained the samadhi
that allows me to manifest all physical forms.
I have carried out my endeavors with great diligence
and cast aside the body that I loved.

This theme of sacrifice out of devotion (taken intentionally perhaps to an extreme for we mortals) runs in this chapter, and it evidently is the reason why, as we'll see, compassion takes any expedient form. This would also explain why Hakuin could interpret the Lotus Sutra as being one in the world who operates in this world informed by a satori that addresses the Great Matter itself. And it also explains the far more "obvious" interpretation of the Nichiren/Soka Gakkai folks that think all references to the Lotus Sutra refer to the sutra itself.

All physical forms are all physical forms. From a Nomic point of view, you have to admire this sutra, for its implicit self-referentiality.

There's one more bit I'd like to look at as well:

So, Nakshatrararâgasankusumitâbhigña, this Dharmaparyâya of the Lotus of the True Law delivers from all evils, extirpates all diseases, releases from the narrow bonds of the mundane whirl. And he who shall hear this Dharmaparyâya of the Lotus of the True Law, who shall write it and cause it to be written, will produce an accumulation of pious merit the term of which is not to be arrived at even by Buddha-knowledge; so great is the accumulation of pious merit that will be produced by a young man of good family or a young lady who after teaching or learning it, writing it or having it collected into a volume, shall honour, respect, venerate, worship it with flowers, incense, fragrant garlands, ointment, powder, umbrellas, flags, banners, triumphal streamers, with music, with joining of hands, with lamps burning with ghee, scented oil, Kampaka oil, jasmine oil, trumpet-flower oil, Vârshika oil or double jasmine oil.

IOW, because there is great merit transferred by a bodhisattva long ago, you can obtain rescue from dukkha as suffering.

Your mileage may vary, but if you ever wondered why the SG folks kept on chanting "Namu Myo Renge Kyo" it's found here.

Speaking of the Lotus Sutra

It's evidently not for nothing that I'm not quite a Nichiren Buddhist. From a commentary in their translation of the Lotus Sutra...

Some Buddhist sects prohibit their priests and followers from practicing supernatural powers, but the Lotus Sutra encourages the showing of the powers in order to cause all living beings to rejoice. Therefore, Nichiren Shu issues amulets and ofuda and we perform kito. However, we must know that supernatural powers are only expedients to cause people to rejoice. The final aim is to attain Buddhahood, the salvation from all sufferings.

I suppose it's an expedient means to have these things in temples, but I'm not quite a guy who hobnobs with folks with supernatural powers.

Not like in the comic books.

Lotus Sutra, Chapter 21: Spells

Let's see what this says...

Thereupon the Bodhisattva Mahâsattva Bhaishagyarâga rose from his seat, and having put his upper robe upon one shoulder and fixed the right knee upon the ground lifted his joined hands up to the Lord and said: How great, O Lord, is the pious merit which will be produced by a young man of good family or a young lady who keeps this Dharmaparyâya of the Lotus of the True Law, either in memory or in a book? Whereupon the Lord said to the Bodhisattva Mahâsattva Bhaishagyarâga: Suppose, Bhaishagyarâga, that some man of good family or a young lady honours, respects, reveres, worships hundred thousands of myriads of kotis of Tathâgatas equal to the sands of eighty Ganges rivers; dost thou think, Bhaishagyarâga, that such a young man or young lady of good family will on that account produce much pious merit? The Bodhisattva Bhaishagyarâga replied: Yes, Lord; yes, Sugata. The Lord said: I announce to thee, Bhaishagyarâga, I declare to thee: any young man or young lady of good family, Bhaishagyarâga, who shall keep, read, comprehend, and in practice follow, were it but a single stanza from this Dharmaparyâya of the Lotus of the True Law, that young man or young lady of good family, Bhaishagyarag-a, will on that account produce far more pious merit.

Then the Bodhisattva Mahâsattva Bhaishagyarâga immediately said to the Lord: To those young men or young ladies of good family, O Lord, who keep this Dharmaparyâya of the Lotus of the True Law in their memory or in a book, we will give talismanic words for guard, defence, and protection; such as, anye manye mane mamane kitte karite same, samitâvi, sânte, mukte, muktatame, same avishame, samasame, gaye, kshaye, akshine, sânte sanî, dhârani âlokabhâshe, pratyavekshani, nidhini, abhyantaravisishte, utkule mutkule, asade, parade, sukânkshî, asamasame, buddhavilokite, dharmaparikshite, sanghanirghoshani, nirghoshanî bhayâbhayasodhanî, mantre mantrâkshayate, rutakausalye, akshaye, akshavanatâya, vakule valoda, amanyatâya. These words of charms and spells, O Lord, have been pronounced by reverend Buddhas (in number) equal to the sands of sixty-two Ganges rivers. All these Buddhas would be offended by any one who would attack such preachers, such keepers of the Sûtrânta.

The Lord expressed his approval to the Bodhisattva Mahâsattva Bhaishagyarâga by saying: Very well, Bhaishagyarâga, by those talismanic words being pronounced out of compassion for creatures, the common weal of creatures is promoted; their guard, defence, and protection is secured.

Thereupon the Bodhisattva Mahâsattva Pradânasûra said unto the Lord: I also, O Lord, will, for the benefit of such preachers, give them talismanic words, that no one seeking for an occasion to surprise such preachers may find the occasion, be it a demon, giant, goblin, sorcerer, imp or ghost; that none of these when seeking and spying for an occasion to surprise may find the occasion. And then the Bodhisattva Mahâsattva Pradânasûra instantly pronounced the following words of a spell: gvale mahâgvale, ukke mukke, ade adâvati, tritye trityâvati, itini vitini kitini, tritti trityâvati svâhâ. These talismanic words, O Lord, have been pronounced and approved by Tathâgatas, &c. (in number) equal to the sands of the river Ganges. All those Tathâgatas would be offended by any one who would attack such preachers.

It goes on like that.

I am thinking more and more Hakuin's right.

It is noteworthy that the other translation I was using (see also here for another example) does not (as far as I could tell) have a counterpart to this chapter.

To a modern mind this chapter is bizarre, to say the least. But if the sutra's "true meaning" points beyond and outside of itself, well, it might as well get scatological here if it's going to help beings recognize their nature to help others get through this life.

Something to think about when stuck in traffic on a freeway...

I had a horrendous time getting around yesterday because of this...

Portland police officers took a man into custody on the Interstate 5 Bridge Sunday evening, ending a standoff that blocked southbound traffic on I-5 for almost four hours.

The man was considered suicidal and had not been charged with a crime Sunday evening, but he was being held for a mental-health evaluation, said Portland police spokesman Sgt. Mike Marshman.

The man had been armed with a knife and a hunting bow. While nobody was injured, the big issue was what Marshman called "a mushrooming cloud of a traffic problem."

Southbound traffic was stopped "for everybody’s safety," he said. "The northbound side was open, but people were stopping to watch. So even though it was open, (northbound) traffic essentially was stopped."

Somebody was trying to save someone's life.

I do wish when they issued traffic reports they'd make that plain as day.

Lotus Sutra Chapter 20

"Conception of the Transcendent Power of the Tathâgatas" is the chapter title...

Thereupon those hundred thousands of myriads of kotis of Bodhisattvas equal to the dust-atoms of a macrocosm, who had issued from the gaps of the earth, all stretched their joined hands towards the Lord, and said unto him: We, O Lord, will, after the complete extinction of the Tathâgata, promulgate this Dharmaparyâya everywhere (or on every occasion) in all Buddha-fields of the Lord, wherever (or whenever) the Lord shall be completely extinct [Hence follows that Nirvâna is repeatedly entered into by the Lord]. We are anxious to obtain this sublime Dharmaparyâya, O Lord, in order to keep, read, publish, and write it.

It is difficult not to read "conflict of interest" into this text, from this paragraph, but on the other hand, there is a need that burns throughout existence.

And if you read it Hakuin's way, this passage has a meaning beyond the text itself (which is implicit as I think I've mentioned, in the "skillful means" expounded here):

Thereupon the Lord addressed the Bodhisattvas Mahasattvas headed by Visishtakâritra: Inconceivable, young men of good family, is the power of the Tathâgatas, &c. In order to transmit this Dharmaparyâya, young men of good family, I might go on for hundred thousands of myriads of kotis of Æons explaining the manifold virtues of this Dharmaparyâya through the different principles of the law, without reaching the end of those virtues. In this Dharmaparyâya I have succinctly taught all Buddha-laws (or Buddha-qualities), all the superiority, all the mystery, all the profound conditions of the Buddhas. Therefore, young men of good family, you should, after the complete extinction of the Tathâgata, with reverence keep, read, promulgate, cherish, worship it. And wherever on earth, young men of good family, this Dharmaparyâya shall be made known, read, written, meditated, expounded, studied or collected into a volume, be it in a monastery or at home, in the wilderness or in a town, at the foot of a tree or in a palace, in a building or in a cavern, on that spot one should erect a shrine in dedication to the Tathâgata. For such a spot must be regarded as a terrace of enlightenment; such a spot must be regarded as one where all Tathâgatas &c. have arrived at supreme, perfect enlightenment; on that spot have all Tathâgatas moved forward the wheel of the law; on that spot one may hold that all Tathâgatas have reached complete extinction.

This Dharmaparyâya, as I said in the last post, is your Dharmaparyâya. That is, the Lotus Law is none other than that which is you awake. Where you are is "where all Tathâgatas &c. have arrived at supreme, perfect enlightenment; on that spot have all Tathâgatas moved forward the wheel of the law; on that spot one may hold that all Tathâgatas have reached complete extinction."

So any benefit the writer of this sutra may have had might be achieved, amplified, and offered for others.