The Lotus Sutra
Chapter 3: The Parable
Summary Overview
| Section 1:
Paragraphs 1─25 |
Shariputra rejoices upon hearing the Marvelous Dharma. He also expresses his regret for his initial lack of faith in the Buddha for using the provisional Vehicles to save living beings.
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| Section 2:
Paragraphs 1─18 |
Shakyamuni Buddha bestows the prophecy of Supreme Perfect Enlightenment to Shariputra. Shariputra will become a Buddha with the name Lotus Light Buddha in the land called Free of Defilement during the kalpa known as Adorning with Great Treasures. The lifespan of the Buddha will be twelve small kalpas. His True Dharma will last for thirty-two small kalpas and his Pseudo Dharma will be likewise.
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| Section 3:
Paragraphs 1─8 |
Heavenly gods and humans are delighted to hear the prophecy and they proceed to give offerings to the Buddha.
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| Section 4:
Paragraphs 1─29 |
Parable of a Blazing House
The wealthy elder knows that his house, being old and dilapidated, is already on fire. However, his children are still engrossed with their toys, completely ignoring the danger of the impending doom. Therefore, knowing his children’s personalities and their favorite toys, the wealthy elder devises an expedient method to save them. He tells them that if they are able to leave the house immediately, they will each receive any one of three types of toys—goat carriages, deer carriages, or ox carriages. Upon hearing about the toys, the children scramble to escape the house. Eventually, when the children are sound and safe, the wealthy elder bestows only the white ox carriages to all of them.
Key Messages The parable is used to illustrate the meaning of true salvation—the liberation of living beings from the cycles of birth and death. The Buddha, being the wealthy elder, saves the living beings (his children) from the Saha world (represented by the blazing house). The goat carriage is the Vehicle of shravaka, the deer carriage is the Vehicle of pratyekabuddha, and the white ox carriage is the Vehicle of bodhisattva/Buddha. Eventually, the Buddha saves all living beings through the Mahayana Vehicle (represented by the white ox carriage) so that all of them are able to attain Buddhahood. In short, the Buddha applies the expedient method to differentiate the One Buddha-Vehicle into three Vehicles so as to save living beings with diverse capacities, natures, and desires.
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| Section 5:
Paragraphs 1─122 |
Shakyamuni Buddha makes a declaration in poetic stanzas to vividly describe the hideous realities of the blazing house. |
Section 1: Paragraphs 1─25
1.1 At that moment, Shariputra was elated. He immediately stood up, pressed his palms together, gazed respectfully at the dignified face of the Buddha and said: “Just now when I heard the Dharma voice from the Lord of the World, my heart was dancing with joy at gaining an unprecedented experience. Why? Because in the past when I heard such a Dharma from the Buddha and saw how the bodhisattvas received prophecies of their future attainment of Buddhahood, I had never expected that I could one day be like them. We were despondent, thinking that we would never receive the immeasurable insight of Tathagata.
1.2 “O Lord of the World! While I was always alone sitting or walking in the forested mountains or under trees, constantly I pondered: ‘Since we have entered and awakened to the true nature of the Dharma, why does the Tathagata save us through the teaching of an inferior Vehicle?’ This is the fault of ours, not that of Tathagata. Why? Because had we waited for you to expound the true cause for attaining Supreme Perfect Enlightenment, we would have been saved through the Great Vehicle. However, failing to understand that the Buddha was using the expedient methods to teach according to the capacity of each individual, we immediately accepted, believed, reflected, and understood the teachings of the Buddha when we first heard them.”
1.3 “O Lord of the World! Ever since then I spent days and nights reproaching myself. Now that I hear from the Buddha the unprecedented Dharma that has never been heard before, all my doubts and regrets have vanished! I feel joy and peace in my heart. Today, I have finally realized that I am the child of the Buddha, born from the mouth of the Buddha, transformed through the Buddha-Dharma, and I inherit a share of the Buddha-Dharma!”
Thereupon, Shariputra, wishing to reiterate his meaning, proclaimed in stanzas:
1.4 “I hear the voices of the Dharma,
gaining something never before;
My heart is immensely delighted
for all my doubts are fully discarded.
1.5 “In the past, having inherited the teachings of the Buddha,
I have never been denied of Mahayana.
Rare is the Buddha-voice,
capable of removing the suffering of all living beings.
I have already freed myself of flaws;
my agonies are gone once and for all.
1.6 “I live in the mountain valley
or under the trees in the forest,
sometimes sitting, sometimes walking,
rebuking myself with grief,
always mulling over this matter:
‘Why do I deceive myself?
1.7 “ ‘We, the children of the Buddha,
have entered the flawless Dharma,
yet in the future, we could not convey
the teaching of the unsurpassed Way.
1.8 “ ‘The golden body of Thirty-Two Features,
the Ten Powers, and the Emancipations
are all part of the one single Dharma;
and yet, we have not partaken in any lot.
1.9 “ ‘Eighty Types of Physical Elegance,
Eighteen Distinctive Qualities,
but merits such as these,
I have totally missed!’
1.10 “When I was walking around alone,
I saw the Buddha in the great congregation;
his fame permeating the ten directions,
his teachings benefiting all living beings,
I thought: ‘I have been deprived of these blessings.
Have I been self-deceiving?’
1.11 “Day and night, I always
pondered over such a matter,
wanting to ask the Lord of the World:
‘Have I or have I not missed all these?’
1.12 “I always saw the Lord of the World
praising the many bodhisattvas;
for day and night,
I pondered over such matters.
1.13 “Now I hear the voice of the Buddha,
who teaches the impeccable and inconceivable Dharma
according to the level of ability and capacity,
and leads people to the sanctuary of enlightenment.
1.14 “When I was the teacher of Brahmans
I used to embrace erroneous views.
The Lord of the World, knowing my mind,
uprooted my erroneous views and taught me nirvana.
Removed from the erroneous views,
I perceived the Dharma of Emptiness.
1.15 “At that moment, my heart whispered:
‘I thought I had attained the stage of nirvana.
But now it dawns on me
that it was not the real nirvana.
1.16 “ ‘Only when I become a Buddha
endowed with Thirty-Two Features,
revered by heavenly gods, humans, and yaksas,
dragons, spirits, and others,
can I be said to have eliminated the bond forever,
without any remainder.’
1.17 “The Buddha, in the midst of the great assembly,
predicts that I will become a Buddha.
Hearing such a voice of the Dharma,
my doubts and regrets are gone, once and for all.
1.18 “When I first heard the teaching of the Buddha,
my heart was terrified with confusion,
wondering: ‘Is it a Mara pretending to be a Buddha?’
My heart was gripped with apprehension.
1.19 “The Buddha skillfully illustrates his teachings
using various reasoning, parables, and metaphors.
When I hear the Dharma, my heart is as peaceful as the sea;
all my nets of doubts are ceased.
1.20 “The Buddha said that in the remote past
there were immeasurable Buddhas
who had entered parinirvana.
Peacefully abiding in the expedient methods,
they had also expounded the Dharma.
1.21 “The Buddhas of the present and future
are immeasurable in number.
They also use the expedient methods
to teach the Dharma in the same manner.
1.22 “The Lord of the World of the present,
after his birth and later renunciation,
turns the Dharma Wheel upon enlightenment
by teaching through the expedient methods.
1.23 “The Lord of the World preaches the True Way,
for the Mara will have no such truth.
Hence I know for sure,
it is not the Mara impersonating the Buddha.
1.24 “Falling into a net of doubts,
I have mistaken it to be the works of Mara.
But hearing the voice of the Buddha,
gentle, sonorous, and wonderful,
expounding the pure Dharma eloquently,
my heart is elated with ecstasy.
1.25 “With my doubts and regrets eternally removed,
I dwell peacefully in the True Wisdom.
Convinced that I will become a Buddha
who is revered by heavenly gods and humans,
I turn the Wheel of the unsurpassed Dharma,
teaching and transforming the bodhisattvas.”
Section 2: Paragraphs 1─18
2.1 At that moment, the Buddha said to Shariputra: “I shall now reveal to you in the presence of the great assembly comprising heavenly gods, humans, shramanas, Brahmans, and the rest. In the remote past, at the abodes of two trillion Buddhas, I have always taught, transformed, and led you to the unsurpassed Way. Throughout the long nights, you have also practiced and followed my guidance. As a result of using the expedient methods to guide you, you were born during the period of my Dharma.
2.2 “O Shariputra! In the past, I taught you to aspire for Buddhahood. But now you have completely forgotten this and therefore you presumed you had already attained nirvana. Today, for the sake of helping to recall your original aspiration and vow, as well as for all shravakas, I will teach the Great Vehicle sutra called The Lotus Sutra—the Dharma to guide bodhisattvas, the Dharma protected and mindfully guarded by Buddhas.
2.3 “O Shariputra! After immeasurable and inconceivable kalpas in the future, you will give offerings to thousands of millions of billions of Buddhas, uphold the True Dharma, and master the way of a bodhisattva. Having fulfilled all these, you will become a Buddha known as Lotus Light Tathagata, Worthy of Offerings, Perfect in True Wisdom and Enlightenment, Perfect in Knowledge and Conduct, Well-Liberated, the Omniscient, the Almighty, Master Trainer, Teacher of Heavenly Gods and Humans, Buddha-Lord of the World. Your land will be called Free of Defilement. Level and smooth, the land will be gloriously ornamented with purity. Both heavenly gods and humans will be abundant and they will live in peace, joy, and prosperity. The ground will be made of lapis lazuli and there will be a network of eight intersecting roads bordered by golden cords. Rows of seven-jeweled trees that are always full of flowers and fruit will line the borders of the roads. Lotus Light Tathagata will teach and transform all living beings using the three Vehicles.
2.4 “O Shariputra! When this Buddha appears, although it is not an age of evil, owing to his original vow, he will preach the Dharma through the three Vehicles. His kalpa will be known as Adorning with Great Treasures. Why? Because the bodhisattvas will be viewed as the great treasures in that land. The number of these bodhisattvas will be immeasurably boundless and inconceivable. It is beyond the expression of mathematical calculations or the illustration of parables to understand the number unless one has the Buddha-wisdom. Whenever these bodhisattvas wish to walk, jeweled flowers will appear to support their feet.
2.5 “These bodhisattvas have already planted virtuous roots for a long time and this is not the first time they have aspired for enlightenment. They have already carried out pure Brahma-practice and have always been praised by Buddhas dwelling in immeasurable hundreds of thousands of millions of billions of Buddhas’ abodes. Consistently practicing the Buddha-wisdom, they have acquired great divine powers capable of perceiving the foundations of all other teachings. Having an upright and honest character, each of them will be firm in aspiration and determination. Such bodhisattvas will be bountiful in that land.
2.6 “O Shariputra! The lifespan of Lotus Light Buddha will be twelve small kalpas, excluding the time when he is still a prince who is yet to become a Buddha. The lifespan of the people in his land will be eight small kalpas. After twelve small kalpas, Lotus Light Tathagata will bestow a prophecy that Bodhisattva Full of Perseverance will attain Supreme Perfect Enlightenment. He will say to all monks: ‘This Bodhisattva Full of Perseverance will be the next Buddha with the name Lotus Feet Peaceful Practice—Tathagata, Arhat, Samyak-sambuddha. His Buddha-land will be the same as mine.
2.7 “O Shariputra! After Lotus Light Buddha has entered parinirvana, his True Dharma will last for thirty-two small kalpas and his Pseudo Dharma will last for another thirty-two small kalpas.”
Thereupon, the Lord of the World, wishing to reiterate his meaning, proclaimed in stanzas:
2.8 “In the future, Shariputra will become a Buddha
with universal wisdom and eminence.
His name will be called Lotus Light
and he will save immeasurable living beings.
2.9 “By giving offerings to countless Buddhas
and mastering the bodhisattva actions,
he will accomplish the Ten Powers and other merits
to attain the unsurpassed Way.
2.10 “After immeasurable kalpas have passed,
your kalpa will be known as Adorning with Great Treasures.
Your land will be named Free of Defilement,
a pristine and impeccable place.
2.11 “The ground will be made of lapis lazuli;
the roads will be marked by golden ropes.
Seven-jeweled trees of a medley of colors
will always have abundant fruit and flowers.
2.12 “Firm in aspiration and determination,
the bodhisattvas in your land
will possess divine powers,
as they have completely mastered the paramitas.
2.13 “They will be skillful in learning the bodhisattva ways
in countless abodes of the Buddhas.
Great leaders such as these
will be transformed by Lotus Light Buddha.
2.14 “When the Buddha becomes a prince,
he will abdicate his throne and relinquish secular glory.
In his final rebirth,
he will leave home to attain the Buddha-Way.
2.15 “Lotus Light Buddha will be in the world
for twelve small kalpas,
while the people in that world
will have a lifespan of eight small kalpas.
2.16 “After the Buddha has entered parinirvana,
his True Dharma will last
for thirty-two small kalpas,
saving many living beings widely.
After his True Dharma has come to an end,
his Pseudo Dharma will last for thirty-two small kalpas.
2.17 “The Buddha’s relics will be widely distributed
for the worship of heavenly gods and humans.
The actions of Lotus Light Buddha
will be all as I have mentioned.
2.18 “The most venerable of humans,
who is foremost and peerless,
is none other than you yourself.
Hence, rejoice and celebrate!
Section 3: Paragraphs 1─8
3.1 At that moment, the four groups—monks, nuns, lay male disciples, and lay female disciples—as well as heavenly gods, dragons, yaksas, gandharvas, asuras, garudas, kimnaras, mahoragas, and others in the great assembly, were exuberantly delighted after seeing Shariputra receiving the prophecy of Supreme Perfect Enlightenment from the Buddha. Each of them removed their upper robe and offered to the Buddha.
3.2 Lord Shakra, King Brahma, and countless heavenly children of gods offered the Buddha beautiful heavenly robes, heavenly mandarava flowers, and great mandarava flowers. The heavenly robes suspended in the air and spun around on their own accord. Heavenly beings performed hundreds of thousands of millions of songs simultaneously in the air. Raining down the various heavenly flowers, they spoke: “In the past, at Varanasi, the Buddha first turned the Dharma Wheel and now he turned the wheel again to expound the greatest and most supreme Dharma!”
Thereupon, the heavenly sons of gods, wishing to reiterate their meaning, proclaimed in stanzas:
3.3 “In the past at Varanasi
you have turned the Dharma Wheel,
teaching the Four Noble Truths.
You have discriminately expounded
the Dharma of birth and death for the five groups.
3.4 “Now, the Turn of the Dharma is the most outstanding!
The unsurpassed great Dharma Wheel
that is the most profound and deep,
is a teaching that few can believe.
3.5 “Since long ago, we have often heard
the Lord of the World expounding the Dharma.
Yet never have we heard
such a profound and Marvelous Dharma!
3.6 “When the Lord of the World expounds the Dharma,
all of us are delighted!
Shariputra, the one with supreme wisdom,
has now received a prediction.
We, too, in the same way,
will definitely become Buddhas!
3.7 “Being the most eminent and unrivaled in the Universe,
the Buddha is to expound via expedient methods
so as to adapt the teachings to the different levels.
His intention is the most difficult to unravel.
3.8 “May our merits and virtuous deeds,
accumulated in the present or past lifetimes,
together with the blessings of meeting the Buddha,
be dedicated to the Buddha-Way.”
Section 4: Paragraphs 1─29
4.1 At that moment, Shariputra said to the Buddha: “O Lord of the World! Now that I have received the prophecy of Supreme Perfect Enlightenment from the Buddha, I have no more doubts and regrets. These twelve hundred persons with minds of freedom, who were in the stage of learning in the past, always received teachings from the Buddha who taught as such: ‘My Dharma is able to liberate you from the cycles of birth, aging, illness, and death, leading to the final nirvana.’
4.2 “These people—both the apprentice and the proficient ones—presumed they were free of false views on the concept of ‘self,’ ‘existence,’ and ‘non-existence,’ thus declaring that they had attained nirvana. Now that they have heard the unprecedented teachings from the Lord of the World, all of them have fallen into the abyss of doubt and confusion. O Lord of the World! I entreat you, for the sake of the four groups, please explain the reasons through causes and conditions so as to liberate them from doubts and regrets!”
4.3 Then the Buddha said to Shariputra: “Haven’t I explained to you earlier that Buddhas-Lord of the Worlds expound the Dharma for the sake of Supreme Perfect Enlightenment by using the expedient methods such as causes and conditions, similes, and parables? All that I have expounded is for the sake of transforming the bodhisattvas. Nevertheless, Shariputra, today I will use a parable to give a clearer illustration of the meanings. People of wisdom will be able to perceive through a parable.
4.4 “O Shariputra! Suppose there was a wealthy elder who lived in a city of a country. Advanced in age, his wealth was immeasurable—he had many lands, properties, and servants. His house was massive but there was only one door. Many people lived in the house: about a hundred, two hundred, or even five hundred of them. The halls and rooms were old and dilapidated. Walls were broken down, the base of the pillars were rotting, and the ridge poles were slanted and perilous. Suddenly at that moment, a fire erupted everywhere, engulfing the house in flames. The sons of the wealthy elder—about ten, twenty, or thirty of them—were still inside the house.
4.5 “The wealthy elder saw fire leaping from four corners. Panicky and fearful, he thought: ‘Although I can get out safely through the flaming door, my children are still in the house of inferno, playing and enjoying themselves without any awareness and understanding of panic and fear. Fire is closing in and suffering is threatening them and yet, their hearts are not wary of the impending doom to even devise a way to escape!’
4.6 “O Shariputra! The wealthy elder thought: ‘I have strength in my body and arm and I can carry them out of the house by wrapping them in a robe or placing them on a bench.’ Reflecting further, he thought: ‘The house has only one door and it is narrow and small. My children are very young, ignorant, and obsessed with toys. They will soon be gutted by fire! I must tell them about the danger: the house is already blazing furiously and they must escape as quickly as possible to avoid being burnt!’ Following his thought, he called out to his children: ‘All of you, get out of the house at once!’
4.7 “In spite of the compassionate advice of the father, the children were still engrossed in their play, not bothering to believe him. The children were neither alarmed nor fearful, much less had they the desire to leave the house. Moreover, they did not understand the meaning of ‘fire,’ the current condition of the house, and the impending danger of losing their lives. Instead, they simply scampered around here and there, barely noticing their father.
4.8 “Then the wealthy elder thought: ‘The house is already being consumed by fire. If my children and I do not get out at once, we will be devoured by fire! Now I need to devise some expedient methods to save my children from being harmed.’
4.9 “The father understood his children and the exotic toys that would definitely delight them. He said: ‘The toys you love playing with are rare and hard to find. If you do not get them now, you will regret it later. The goat carriages, deer carriages, and ox carriages are now outside the door for you to enjoy and play with. Now, get out of this blazing house immediately and I will give you any toys you desire!’
4.10 “At that moment, when the children heard about the rare and exquisite toys that were exactly what they had wanted from their father, each of them became emboldened. They shoved and jostled one another, scrambling to get out of the blazing house. When the wealthy elder saw that his children had escaped from the danger of the blazing house and were all seated on the boulevards in the four directions, he was exceptionally relieved and exhilarated. Each of the sons said to his father: ‘The toys you promised us earlier—the goat carriages, deer carriages, and ox carriages—please give them to us now!’
4.11 “O Shariputra! At the time, the wealthy elder bestowed upon each of his children the gargantuan carriages that were lofty, spacious, and decorated with an assortment of jewels. The carriages were encircled by railings with bells dangling on all four corners. On the tops of the carriages were canopies opulently decorated with an array of rare and exquisite jewels, draped with a network of precious ropes and festooned with garlands of flowers. Inside the carriages, multiple layers of cushions were spread and vermillion pillows were placed about beautifully. These carriages were then yoked to a strong and handsome white ox that was capable of pulling the carriages as smoothly and swiftly as does the wind. Moreover, there were many servants and guards attending and protecting the carriages. Why did the wealthy elder possess all these carriages? Because he was an affluent tycoon with immeasurable wealth and an abundance of storehouses overflowing with treasures.
4.12 “He thought: ‘There is no end to my wealth and it is not fair if I were to give all my children only the small and inferior carriages. They are my young children whom I adore equally. I have countless large seven-jeweled carriages. It is only fair for me to give my children the large carriages without prejudice and discrimination. Why? Because even if I were to distribute these treasures to everyone in the country, the treasures would not be exhausted, let alone giving them to my children!’ Thereupon, the children mounted their large carriages, gaining something unprecedented; something that was beyond their initial expectation.
4.13 “O Shariputra! When this wealthy elder gave away his rare and precious huge carriages, did he commit any falsehood? What do you think?”
Shariputra replied: “No, O Lord of the World! The wealthy elder simply saved his children from the peril of fire, preserving their lives. He has committed no falsehood. Why? Because if their lives are saved, then they have already obtained some sort of toy, much less using the expedient methods through which their lives were saved from the blazing house!
4.14 “O Lord of the World! Even if the wealthy elder had not given them even a morsel of the carriages, he still would not have committed any falsehood. Why? Because this wealthy elder had already made up his mind to use the expedient methods to save his children. Using this tool in itself is not a falsehood. Moreover, the wealthy elder knew of his immeasurable wealth, which he intended to benefit his children by giving each of them a large carriage!”
4.15 The Buddha said to Shariputra: “Very well, very well! It is just as you said. O Shariputra! The same applies to Tathagata. He is the Father of the World who has completely eliminated all fear, anxiety, worry, ignorance, and delusion. Having attained immeasurable wisdom, insight, strength, and fearlessness, he has mastered the divine powers and the power of wisdom, not to mention having achieved perfection in the expedient methods and that of wisdom. Immensely compassionate and merciful, he has always been carrying out charitable works unflaggingly, bringing benefits and blessings to all living beings.
4.16 “The Buddha is born in the Threefold World, which is symbolized by the blazing house, with the goal of saving living beings from the cycles of birth, aging, illness, death, worries, distress, suffering, anxiety, ignorance, foolishness, delusion, and the fire of Three Poisons. He teaches and transforms them, leading them to attain Supreme Perfect Enlightenment.
4.17 “He sees how living beings are engulfed by the fire of birth, old age, illness, and death. Furthermore, because of the five desires and the desire for riches, they experience all sorts of suffering. Because of greed and obsession, they experience pains in this present lifetime and also in the future lifetime when they are reborn in the realms of Hell, Beast, or Hungry Spirit. Even if they are reborn in the realm of Heaven or Human, they will still have to undergo the pain of poverty, the pain of departing from their loved ones, and the pain of encountering those they detest. Despite various sufferings, living beings are drowned in the midst of it, amusing themselves with no awareness, understanding, or fear; nor have they grown weary of these sufferings to seek a solution for liberating themselves. In this Threefold World represented by the blazing house, they race about everywhere, barely recognizing the suffering they experience as suffering despite going through the process.
4.18 “O Shariputra! At the sight of all these, the Buddha ponders: ‘I am the Father of all living beings. I should uproot them from their suffering and give them the joy of immeasurably boundless Buddha-wisdom to play with.’
4.19 “O Shariputra! Tathagata also ponders further: ‘If I were to use my divine powers and the power of wisdom instead of the expedient methods to save living beings, the expected outcome will be as such: living beings will give abundant praises to extol Tathagata’s wisdom, insight, strength, and fearlessness but they will not be able to achieve any salvation.’ Why do I say so? Because these living beings have not yet escaped from the worries and pains of birth, old age, illness, and death; they are still being consumed by the fire of the Threefold World as represented by the blazing house. How many of them are able to understand the Buddha-wisdom?
4.20 “O Shariputra! The wealthy elder, despite his power and strength in his body, chose not to use it. Instead, he applied the expedient methods that were carefully devised to save his children from the suffering in the blazing house. Once the children were out of peril, he bestowed upon each of them a large jeweled carriage. In the same vein, although Tathagata has power and fearlessness, he chooses not to use it. Instead, he applies the wisdom of the expedient methods to deliver living beings from the pains of the blazing house of Threefold World. He does so by expounding the three Vehicles: the Shravaka-Vehicle, the Pratyekabuddha-Vehicle, and the Buddha-Vehicle.
4.21 “He says to them: ‘You must not be complacent dwelling in the Threefold World as represented by the blazing house. Do not crave for forms, sounds, scents, tastes, and tangible sensations that are crude and inferior. If you succumb to greed and learn to enjoy it, you will be burnt! You must quickly come out of this Threefold World by practicing the three Vehicles—namely the Shravaka-Vehicle, the Pratyekabuddha-Vehicle, and the Buddha-Vehicle. Now, I promise you that this will ultimately not be in vain. You must practice the Way and develop yourself diligently!’
4.22 “Tathagata uses the expedient methods to encourage living beings by saying: ‘You should understand that the three Vehicles are praised by sages. The nature of the Vehicles is self-directed and independent. Riding on the three Vehicles, you will gain the perfect foundations, power, awakening, the Way, meditation, emancipation, and samadhi concentration. By enjoying yourself in all these, you will experience infinite peace and happiness.’
4.23 “O Shariputra! If there are living beings with inner wisdom, who, upon hearing the Dharma from Buddha-Lord of the World, accept and believe in the teaching, practice the Way diligently with the desire of quickly liberating themselves from the Threefold World through attaining nirvana, these people are practicing the Shravaka-Vehicle. They are like the children who want to escape the blazing house to get the goat carriages.
4.24 “If there are living beings who, having accepted and believed in the Buddha-Lord of the World upon hearing the teaching of the Dharma, practice the Way diligently to seek the Natural Wisdom, these people are prac-ticing the Pratyekabuddha-Vehicle. Understanding deeply the various causes and conditions of all phenomena, these people typically enjoy solitude and stillness. They are like the children who want to get out of the blazing house to get the deer carriages.
4.25 “If there are living beings who, having accepted and believed in the Buddha-Lord of the World upon hearing the teaching of the Dharma, practice the Way diligently to seek the perfect wisdom, the Buddha-wisdom, the natural wisdom, the teacherless wisdom, the insight, power, and fearlessness of Tathagata. They are compassionate and mindful of bringing peace, happiness, and benefits to immeasurable living beings, heavenly gods, and humans, with the goal of liberating all of them. These people are practicing the Great Vehicle. Bodhisattvas who seek this vehicle are are known as mahasattvas. They are like the children who left the blazing house to receive the ox carriages.
4.26 “O Shariputra! Once the wealthy elder saw his children leave the blazing house and arrive safely at a place free from fear, he bestowed the large carriages to his children because of his immeasurable wealth. Tathagata does likewise. As the father of all living beings, when he witnesses the immeasurable billions of living beings escape the suffering and peril of the Threefold World and attain the joy of nirvana through the gate of the Buddha-Way, Tathagata ponders: ‘I have the Buddha’s treasury of the Dharma such as boundless wisdom, power, and fearlessness. These living beings are my children and I will give them the Great Vehicle equally so that they gain not the nirvana per se, but the nirvana of Tathagata.’
4.27 “All living beings who are liberated from the Threefold World will obtain the joy of Buddhas such as the joy of meditation, the joy of emancipation, and other similar delightful toys. Because of their ability to generate pure and wonderful joy of the first-rate, they are of one single form and one single type that is extolled by sages.
4.28 “O Shariputra! The wealthy elder first cajoled his children with the three carriages. Eventually, however, he gave them large, jewels-bedecked carriages that were first class in safety. Yet the elder had not committed any falsehood. By the same token, Tathagata has not committed any falsehood by expounding the three Vehicles first before the Great Vehicle in order to liberate all living beings. Why is this so? Because Tathagata has treasury of the Dharma such as immeasurable wisdom, power, and fearlessness. He bestows the Dharma of Great Vehicle to all but not all of them are capable of accepting it.
4.29 “O Shariputra! In view of the causes and conditions, you should understand that all Buddhas apply the power of expedient methods to teach the One Buddha-Vehicle by differentiating them in three different ways.”
Thereupon, the Buddha, wishing to reiterate his meaning, proclaimed in stanzas:
Section 5: Paragraphs 1─122
5.1 “Suppose there was a wealthy elder
who owned a large house
that was old, ancient,
and dilapidated.
5.2 “The halls were in a perilous state,
its pillar decayed and rotting at the base;
its ridge poles were slanting
and its foundation and steps were crumbling.
5.3 “The walls were disintegrating,
and the plaster had fallen off.
The roof thatch was collapsing
and the beams at the eaves had dropped off.
5.4 “The surrounding fences were crooked,
and the garbage was heaped all over the place.
But there were some five hundred people
who were still living in that place.
5.5 “All kinds of evil critters—
kites, owls, hawks, eagles,
crows, magpies, doves, pigeons,
lizards, snakes, vipers, scorpions,
centipedes, millipedes,
newts, ground beetles,
weasels, raccoon dogs, mice, and rats
were scurrying around.
5.6 “Stinking with excrement,
filth was spilling all over.
Dung beetles and worms
were swarming together.
5.7 “Foxes, wolves, and jackals
gnawed and trampled
on the carcasses and dead bodies,
scattering bones and flesh.
5.8 “Packs of dogs
came snatching and fighting.
Fueled by extreme hunger and fear,
they were fighting and struggling,
snarling and barking,
looking for food everywhere.
5.9 “Fearful and terrifying,
the house was always changing unpredictably.
Everywhere in the house,
there were demons, monsters,
yaksas, and evil spirits
who enjoyed devouring human flesh.
5.10 “There were also poisonous critters,
baneful birds, and beasts,
bearing and rearing their offspring,
each of them hid and protected its kind.
5.11 “Yet the yaksas came vying
and competing for food.
Once they were satiated,
their hideous hearts were exacerbated.
5.12 “The sound of fighting
was fearful and terrifying.
Kumbhanda demons
were crouching on clumps of earth.
Sometimes off the ground
for one or two feet,
they indulged themselves with play and fun,
roaming here and there.
5.13 “Sometimes they seized the dogs by their feet,
beating them until their voices stopped.
Sometimes they put their feet on the neck of the dogs,
terrifying them for their own delights with no halt.
5.14 “There were also demons
with bodies of large sizes.
Black and emaciated,
they always lived in that house.
Howling loudly in a heinous sound,
they came searching for food.
5.15 “There were also demons
whose throats resembled needles.
There were also demons
whose heads resembled that of the head of the ox.
Some devouring the flesh of humans,
some feeding on the dogs.
5.16 “With disheveled hair
they were diabolic, malevolent, and cruel.
Driven by hunger and thirst,
they scampered around howling and shrieking.
5.17 “Yakshas and the starving spirits,
evil birds and beasts,
went racing about in all directions with hunger,
peering through the window panes.
5.18 “Such were the perils in the house,
horrifying and fearful beyond measure.
This decrepit house
belonged to one person.
5.19 “This person had just gone out
for a short while;
the back of the house
suddenly caught on fire.
5.20 “At that moment the entire place
was engulfed by flame.
Beams, rafters, and ridges poles
were exploding with a loud bang.
5.21 “Splintering into pieces and collapsing,
the walls were destroyed and crumbled.
Demons and evil spirits
were wailing loudly.
5.22 “Hawks, eagles, and other birds,
the kumbhanda demons,
were gripped by panic and terror,
not knowing how to escape.
5.23 “Evil beasts and poisonous critters
were hiding in the holes or dens;
the pishacha demons
were also living there.
5.24 “As a result of little merit and virtue,
they were driven by the fire,
cruelly attacking one another,
drinking blood and eating flesh.
5.25 “Jackals and the like
were already dead by that time.
Other large evil beasts
were fighting to devour them.
5.26 “Foul and billowing smoke
permeated the entire house.
Centipedes, millipedes,
and the poisonous snakes
were scorched by fire;
they came scurrying out of their dens
where the kumbhanda demons
came gobbling them up.
5.27 “There were also evil spirits
with fire raging on their heads.
Tormented by hunger, thirst, and heat
they scuttled about in confusion and craze.
5.28 “Such was the state of the house—
fearful and frightening to the hilt.
It was afflicted by the harmful poisonous blaze,
and a host of other calamities.
5.29 “Meanwhile, the owner of the house
was standing outside the entrance.
He heard someone say:
‘Your children
went into the house
to play and amuse themselves.
Naive and ignorant,
they were engrossed in their merriment.’
5.30 “Upon hearing this,
the wealthy elder rushed into the house in consternation.
With the intention of salvation,
he saved them from the affliction of conflagration.
5.31 “He warned and urged his children to listen,
telling them about the many dangers—
malicious spirits and poisonous critters
and the spreading of the raging fire.
There were numerous horrors,
one after another.
5.32 “Venomous snakes, lizards, and vipers,
the various yaksas,
the kumbhanda demons,
the foxes, dogs, and jackals,
the kites, owls, eagles, and vultures,
and the many hundred-legged creatures.
Driven and tormented by thirst and hunger,
truly fearful they were.
5.33 “Such a perilous place
with the great conflagration,
yet his children were ignorant.
Though they heard their father’s warning,
they remained engrossed in their play,
never ceasing in their amusement.
Meanwhile, the wealthy elder
reflected as such:
5.34 “ ‘My children are behaving in such a manner,
adding to my worries and anxieties.
Now the house
has not even a single joy.
Yet my children
indulge in their play and games,
refusing to follow my guidance.
Soon they will be consumed by the fire!’
5.35 “Then it dawned on him
to devise the strategy of expedient methods.
He said to his children:
‘I have an assortment of
rare and riveting toys
such as the exquisite jeweled carriages—
the goat-carriage, deer-carriage,
and the enormous ox carriage!
5.36 “ ‘Now, these toys are outside the gate.
Quickly come out and get them!
I have prepared such carriages
for all of you,
so that you may enjoy yourself
playing with them.’
5.37 “When the children heard about
the carriages,
they vied and jostled with one another,
dashing out of the house at once.
Arriving at the open space,
they were far away from the distressing disaster.
5.38 “When the wealthy elder saw his children
eventually escape from the blazing house,
he stood there in the square
and seated himself on the lion throne.
5.39 “He said with celebratory delight:
‘Now do I rejoice!
Although my children
are rather challenging to raise—
young, foolish, and ignorant,
they went into the perilous house
teeming with poisonous insects
and horrendous spirits.
5.40 “ ‘The great inferno with its raging fire
flared up everywhere.
Yet my children
were still greedily obsessed with their toys.
5.41 “ ‘But now I have finally saved them,
leading them away from danger.
Hence,
now do I rejoice!’
5.42 “Meanwhile, the children,
having seen their father
sitting peacefully,
approached him and said:
5.43 “ ‘Please give us
the three types of precious carriages
as you had promised us earlier!
You said if we came out of the house
you would bestow upon us three types of carriages
and we were free to choose the carriages of our choice.
Now is the time
to bestow us the gift!’
5.44 “The great elder was extremely affluent.
His storehouses were replete with
gold, silver, crystals,
seashells, and agates.
5.45 “A hoard of treasures
were used to make large carriages
that were splendidly decorated as such—
the four sides were encircled with railings
and hanging bells.
Networks of golden ropes
and strings of natural pearls
were spread on top.
5.46 “Festoons of flowers
were hanging everywhere.
The interior of the carriages were opulently decorated
with a host of colorful ornaments.
5.47 “Luxurious cushions
were made of soft silk and floss silk fabric.
On top of these cushions
were fine felts spreading all over.
Pearly white, clean, and pristine,
they were worth thousands and billions in value.
5.48 “Large white oxen,
strong and sturdy in build,
handsome in form,
were used to carry the jeweled carriages.
5.49 “There were also many guards and servants
protecting and guarding the carriages.
Such were the wonderful carriages
bestowed by the wealthy elder to the children.
5.50 “At that moment, the children
were jumping with jubilation.
They drove the carriages
and traveled everywhere,
delighting and amusing themselves
freely and without hindrance.
5.51 “The Buddha said to Shariputra:
‘I am exactly like this wealthy elder.
Being the most honorable of all sages,
I am the Father of this world.
All living beings
are my children.
Lacking of wisdom,
they are deeply attached to the worldly pleasures.
5.52 “ ‘There is no safety in the Threefold World;
it is just like the blazing mansion,
full of bitter
and terrifying torment.
5.53 “ ‘There is always the suffering of
birth, aging, illness, and death.
Fires such as these
are raging ferociously and ceaselessly.
5.54 “ ‘Tathagata has already left
the blazing house of the Threefold World.
He dwells in the secluded forest
peacefully at ease.
5.55 “ ‘Now the Threefold World
is my domain.
All living beings dwelling within
are my children.
5.56 “ ‘Now this place
is fraught with adversities and agonies.
I am the only one
who can protect them.
5.57 “ ‘Although I have taught and guided them,
they do not believe or accept my teachings
because of the pollution arising from
desire, greed, and obsession.
Hence, I use the expedient methods
to teach the Dharma in three different Vehicles,
so as to lead all living beings in the understanding
of the ordeals in the Threefold World.
5.58 “ ‘I open, show, and expound
the Way to liberate oneself from the Threefold World.
These children of mine,
if they are willing to practice with determination,
they will acquire the perfection of
Three Understandings and Six Divine Powers
to eventually become pratyekabuddhas
or bodhisattvas of non-regression.’
5.59 “O Shariputra!
For the sake of living beings,
I use this parable,
to expound the One Buddha-Vehicle.
5.60 “All of you who are
capable of accepting my words with faith
will definitely be able
to attain the Buddha-Way.
5.61 “This Vehicle is exquisitely wonderful
and foremost in purity.
Throughout the entire Universe
no other teaching can surpass its superiority.
5.62 “This is a teaching that a Buddha rejoices;
all living beings
should give praises to extol
and worship it with reverence.
5.63 “There are immeasurable thousands of billions
powers of emancipation,
wisdoms arising from meditation,
and all other attributes of the Buddhas.
If my children possess
a Vehicle such as this,
they will always find enjoyment
from dawn to dusk for infinite kalpas.
5.64 “I lead bodhisattvas
and many shravakas
to mount on these precious carriages
that carry them straight to the sanctuary of enlightenment.
5.65 “Therefore, even if one were to seek everywhere,
there is no other Vehicle
other than the expedient methods
tactfully expounded by the Buddha.
5.66 “O Shariputra! Let me say this:
you and the others
are all my children
and I am your Father.
5.67 “Kalpas after kalpas,
you have been scorched by the fire of suffering;
I save and liberate all of you
from the Threefold World.
5.68 “Although I told you earlier
that you had achieved nirvana,
that was only the cessation of birth and death;
it was not the true nirvana.
Now you should seek
only the Buddha-wisdom.
5.69 “If there are bodhisattvas
here in the assembly,
who listen with one mind
to the True Dharma of the Buddha,
even if the Buddha-Lord of the World
were to use the expedient methods,
the living beings that are being transformed
are actually the bodhisattvas.
5.70 “If there are people of lesser wisdom
who are deeply obsessed with desires and passion,
because of that reason,
I will teach them the truth of suffering
so that living beings will be delighted
at gaining something unprecedented.
5.71 “The truth of suffering expounded by the Buddha
is nothing but the truth.
If there are living beings
who do not perceive the roots of suffering,
deeply obsessed with causes of suffering
without letting them go even for a while,
for these people,
I use the expedient methods to teach the Way.
5.72 “The causes of all suffering
are rooted in greed and desire.
If greed and desire are eliminated,
the sources are removed.
This is the cessation of all suffering,
known as the third truth.
5.73 “One practices the teaching
in order to attain the truth of cessation
so as to sever the bonds of suffering.
This is known as the emancipation.
5.74 “But what constitutes
the meaning of emancipation?
If one were to eliminate the delusion of false views
and call that ‘emancipation,’
then in truth, they have yet to
attain the ultimate emancipation.
5.75 “The Buddha explains that these people
have yet to attain true nirvana,
because they have yet to
achieve the unsurpassed Way.
My goal is not only
to lead them in attaining nirvana per se.
5.76 “I am the Dharma King;
I have the freedom and flexibility to teach the Dharma.
Because of my wish to bring peace and ease to living beings,
I appear in this world.
5.77 “O Shariputra!
I use my Dharma Seal
to teach the Dharma
in order to bring benefits to the world.
Therefore, whenever you go,
proclaim the Dharma wisely.
5.78 “If there are people
who joyously accept it upon hearing it,
you should know
that they are avivartika.
5.79 “If there are people who believe and accept
the Lotus Sutra,
then these people
have already seen the former Buddhas,
worshiped them with reverence,
and heard this teaching before.
5.80 “If there are people
who are able to believe in what you teach,
they have seen me,
and also have seen you,
the rest of the monks,
and all bodhisattvas.
5.81 “The Lotus Sutra
is only expounded to those with profound wisdom.
People of shallow wisdom will be confused
and will fail to understand the meanings upon hearing it.
5.82 “There are principles in the sutra
that are beyond the power of comprehension
for all shravakas
and pratyekabuddhas.
5.83 “Even you, Shariputra,
can only understand the Lotus Sutra
through faith and faith alone,
not to mention the rest of the other shravakas.
5.84 “The rest of shravakas follow the teaching in the sutra
because of their faith in the Buddha’s words,
rather than using their own wisdom and analysis
to perceive the Dharma.
5.85 “Again, O Shariputra!
If there are people who are arrogant and indolent
or who have false views about the self,
do not expound the sutra for them.
5.86 “If there are ordinary people with shallow wisdom,
who are deeply attached to the five desires,
who fail to understand the teaching upon hearing it,
do not expound the sutra for them.
5.87 “If there are people who are lacking of faith,
but slander the Lotus Sutra,
then they will completely cut off
the seeds to become a Buddha.
5.88 “Listen! If there are people who frown and scowl
with furrowed brows,
and harbor doubts in the Dharma,
Let me tell you
the consequences of such sins.
5.89 “Regardless of whether
the Buddha is in the world or
has already entered parinirvana,
if there are people who,
upon seeing those who
read, recite, copy, or embrace a sutra such as this,
slander them by showing scorn, hatred, or envy
or by bearing grudges against them,
5.90 “Listen! Let me tell you
the consequences of such sins.
After their lives have come to an end,
they will enter the Avichi hell
for one entire kalpa.
Even when the kalpa has ended, they will be born there
again and again, repeating the cycles
for innumerable kalpas.
5.91 “When they come out from the hell,
they will fall into the realm of Beast,
becoming a dog or a jackal.
Skinny and scruffy,
dark, discolored, and scabby,
they will be tormented by people.
5.92 “Again, they will be
despised and scorned by people.
Always suffering from hunger and thirst,
their bones and flesh will be withered.
They will experience tormenting pains while alive
and will be buried in tiles and stones after death.
These are the consequences they have to suffer
due to the severance of the Buddha-seed.
5.93 “If they should become camels
or be born as mules or donkeys,
they will always carry heavy burdens
or be repeatedly whipped by sticks.
Other than water and grass,
they will think of nothing else.
Such are the consequences
of slandering the Lotus Sutra.
5.94 “If they should become jackals
with scabby bodies
and a single eye,
when they arrive at the villages one day,
they will be beaten and hurled at
by the children.
Having to suffer bitter agonies,
they will also be tortured to death.
5.95 “After their death,
they will be born as a serpent,
long and huge,
about the size of five hundred yojana.
Deaf, dull, and feetless,
slithering along on its belly,
they will be fed
by the little bugs and insects.
5.96 “For days and nights
they will suffer ceaselessly.
Such are the consequences
of slandering the Lotus Sutra.
5.97 “If they should become humans,
they will be weak-minded,
short, hideous, bent, crippled,
deaf, blind, and hunched-backed.
No matter what they say,
people will not believe them.
Their breath will always be foul,
and they will be possessed by spirits and demons.
5.98 “Destitute and ignoble,
they will be ordered around by people.
Emaciated and always plagued by illnesses,
they will have no one to turn to.
Though they will have kin to depend upon,
no one will pay attention to them.
Though they might gain something
they will soon forget and misplace it.
5.99 “If they should practice the profession of medicine,
even if they should cure the patients’ ailments,
more insidious diseases will invade the patients,
resulting in death at times.
5.100 “If they themselves are afflicted with illnesses,
nobody will be able to heal them.
Even if good medicine is administered,
it will only worsen the condition.
5.101 “In times of uprising or insurgency,
where robbing and plundering are occurring,
the misfortunes arising from the revolt
will affect them directly.
Sinners such as these
will forever not be able to meet
the Buddha, the King of Sages,
who preaches the Dharma to transform them.
5.102 “Sinners such as these
will always be born in difficult circumstances.
Deranged, deaf, and distracted in mind,
they will not be able to hear the Dharma forever.
5.103 “For innumerable kalpas,
as countless as the Ganges’s sands,
they will be born deaf and dumb
with impaired faculties,
always living in a state of Hell.
For them, wandering in the evil realms of existence
is like taking a stroll in the garden.
Places such as these will become their homes.
5.104 “They will be born and walk among
camels, donkeys, swine, and dogs.
Such are the consequences
of slandering the Lotus Sutra.
5.105 “If they should become humans,
they will be deaf, blind, and dumb,
impoverished and senile;
all these will be their ‘ornaments.’
5.106 “Blisters and scurvy,
scabs, sores, and ulcers,
illnesses such as these
will be their garments.
5.107 “Their bodies will always be
foul, filthy, and defiled.
Because of their deep ego and self-centeredness,
their anger and rage will aggravate.
5.108 “Flaming with carnal and sexual lust,
they will not be selective of even birds or beasts.
Such are the consequences
of slandering the Lotus Sutra.
5.109 “O Shariputra! Let me tell you,
if one were to enumerate the sins of
the people who slander the Lotus Sutra,
one would be unable to exhaust listing them
for innumerable kalpas.
5.110 “For this reason,
I tell you,
do not teach this Lotus Sutra
to people of shallow wisdom.
5.111 “If there are people with keen faculties,
bright and penetrative wisdom,
knowledgeable with strong memory,
you may teach these people
who earnestly seek
the Buddha-Way.
5.112 “If there are people who have already seen
hundreds of thousands of billions of Buddhas,
who have cultivated virtuous roots,
who have firm and strong determination,
people such as these,
you may teach them.
5.113 “If there are people who are diligent,
always practicing loving-kindness
without begrudging life or limb,
then you may teach them.
5.114 “If there are people
who are reverent, faithful, and loyal,
who have alienated themselves from common fools,
who live alone amidst mountains and valleys,
people such as these
you may teach them.
5.115 “Again, O Shariputra!
If there are people
who relinquish unsavory companions,
preferring to befriend with virtuous friends,
people such as these,
you may teach them.
5.116 “If there are children of the Buddha,
who observe pure precepts
until they are as pristine as the bright pearl,
seeking the Great Vehicle,
people such as these,
you may teach them.
5.117 “If there are people who are without anger,
honest, upright, and gentle in nature,
who always have universal compassion,
are respectful and reverent to the Buddhas,
people such as these,
you may teach them.
5.118 “Again, if there are children of the Buddha
in the midst of the great congregation
with pure hearts and minds,
who use various causes and conditions,
parables, metaphors, similes, and other verbal expressions
to teach the Dharma without hindrance,
people such as these,
you may teach them.
5.119 “If there are monks who,
for the sake of perfect wisdom
seek the Dharma everywhere,
with their palms pressed together,
they joyously embrace
the Great Vehicle sutra,
refusing to accept even a single verse
of any other sutra,
people such as these,
you may teach them.
5.120 “If there are people,
who wholeheartedly seek this sutra
as if seeking for the Buddha’s relic,
after having received and accepted with gratitude
they have no intention
of seeking other sutras,
nor do they have any intention
of seeking non-Buddhist scriptures,
people such as these,
you may teach them.
5.121 “O Shariputra! Let me tell you,
if I were to describe the types and forms
of the Seekers of the Buddha-Way,
I would not be able to exhaust listing them
for innumerable kalpas.
5.122 “People such as these,
who are capable of believing and perceiving the Dharma,
you should by all means teach them
the Lotus Sutra of the Marvelous Dharma.”
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