“Fear is not justified in any form.”—A.C.I.M.
Contrary to popular opinion, God is not a Supreme Being, but the exact opposite — Absolute Nothingness. In fact, the entire reason that people suffer is because they are attached to 'being', and fail to understand that Non-being is the very basis of existence itself. In the immortal words of the Tao Te Ching, "All things are born of being; being is born of Nothingness." Nothingness is not barren oblivion, nor the opposite of life and 'being'; rather, it is the creative, fertile, and boundless principle that serves as the source and ground of beingness itself. Empty and vast, Nothingness is pregnant with limitless potential and fecundity. In theistic terms, Nothingness is God. Rooted in the teachings of the world's greatest sages, such as Lao Tzu, the Buddha, Adi Shankaracarya, Meister Eckhart, and Nisargadatta Maharaj, "God is Nothingness" explores how Non-being is indeed the root of all existence. Even more valuably, the book reveals how to actually awaken to Nothingness—how to realize God.
About the Author
Andre Doshim Halaw is a Zen Buddhist monk and teacher in the Five Mountain Zen Order, an independent school in the lineage of Zen Master Seung Sahn. Andre is the guiding teacher of the Original Mind Zen Sangha in Princeton, NJ. He practiced in the Japanese Soto and Harada-Yasutani lineages for several years before finding his home in the FMZO. In November 2012, he received inka (independent teaching authorization) from his teacher, Zen Master Wonji Dharma (Paul Lynch). Andre writes a Zen Buddhist blog: www.originalmindzen.blogspot.com. He is married, has two young children, and teaches high school English in central New Jersey. He also writes fiction. Andre offers instruction in the Neti-Neti Meditation process (also called Transcendental Self-Inquiry), as outlined in his book "Neti-Neti Meditation." Meditation retreats, instructional seminars, and workshops are available for individuals, groups, meditation clinicians, and wellness/integrative therapy professionals. For more information about Transcendental Self-Inquiry, you can visit Andre at www.netinetimeditation.com.
This is a brand new, paperback book. Softcover, 79 pages. 
The Lotus Sutra
Namu Myoho Renge Kyo
Chapter III
Parable of the Burning House
Sariputra stood up ecstatic and joyful, pressed his palms together and, gazing at the Buddha, the Bhagavat, said:
"Now, hearing the words of this Dharma from the Bhagavat, my heart is full of joy for I have experienced something unprecedented.
"What is the reason for this?
"In the past when I heard this Dharma from the Buddha and saw the bodhisattvas receive their predictions, I was not included. I grieved because I thought I had been deprived of the immeasurable wisdom and insight of the Tathagata.
"O Bhagavat! While I was dwelling alone under forest trees, whether sitting or walking, I was constantly thinking this: 'Since we have also realized the true nature of the Dharma, why has the Tathagata tried to save us with the teachings of the inferior vehicle?'
"The fault is ours, not the Bhagavat's. Why is this? If we had waited for your explanation about the way to achieve highest, complete enlightenment, we certainly would have been able to save ourselves by means of the Mahayana.
"However, we did not understand that you were teaching with skillful means, according to what is appropriate to us. When we first heard the Buddha's teaching, we immediately accepted, contemplated, and understood it.
"O Bhagavat! Since long ago I have reproached myself incessantly day and night. But now from the Buddha we have heard the unprecedented Dharma that we have never heard before, and it has removed all our doubts.
"I have obtained peace and tranquility in body and mind. Today I have finally realized that I am truly the heir of the Buddha, born from the mouth of the Buddha, incarnated from the Dharma, and that I have inherited a part of the Buddha-Dharma."
Then, Sariputra, wanting to elaborate this meaning, spoke again in verse:
When I heard the sound of this Law,
I gained what I had never had before.
My mind was filled with great joy,
I was released from all bonds of the net of doubt.
From past times I have received the Buddha's teachings
and have not been denied the Great Vehicle.
The Buddha's sound is very rarely heard,
but it can free living beings from distress.
Already I have put an end to outflows,
and hearing this, am freed from care and distress.
I lived in the mountain valleys
or under the forest trees,
sometimes sitting, sometimes walking around,
and constantly I thought of this matter--
how severely I taxed myself!
"Why have I been deceived?" I said.
"I and the others are sons of the Buddha too,
all alike have entered the Law that is without outflows,
yet in times to come we will never be able
to expound the unsurpassed way.
The golden body, the thirty-two features,
the ten powers, the various emancipations--
though all alike share a single Law,
these we will never attain!
The eighty types of wonderful characteristics,
the eighteen unshared properties--
merits such as these
are all lost to us!"
When I was walking around alone,
I saw the Buddha among the great assembly,
his fame filling the ten directions,
bringing benefit far and wide to living beings,
and I thought to myself, I am deprived of such benefits!
How greatly have I been deceived!
Constantly, day and night,
whenever I pondered over this,
I wanted to ask the World-Honored One
whether I had indeed been deprived or not.
Constantly, when I saw the World-Honored One
praising the bodhisattvas,
then day and night
I would mull this matter over.
But now as I listen to the voice of the Buddha,
I see he preaches the Law in accordance with what
is appropriate,
using this hard-to-conceive doctrine of no outflows
to lead people to the place of practice.
Formerly I was attached to erroneous views,
acting as teacher to the Brahmans.
But the World-Honored One, knowing what was in my mind,
rooted out my errors and preached nirvana.
I was freed of all my errors
and gained understanding of the Law of emptiness.
At that time my mind told me
I had reached the stage of extinction,
but now I realize
that was not true extinction.
If the time should come when I can become a Buddha,
then I will possess all the thirty-two features
and heavenly and human beings, the many yakshas,
dragons, spirits and others will hold me in reverence.
When that time comes, then I can say
that at last all has been wiped out without residue.
In the midst of the great assembly, the Buddha
declared that I will become a Buddha.
When I heard the sound of the this Law
my doubts and regrets were all wiped away.
At first, when I heard the Buddha's preaching,
there was great astonishment and doubt in my mind.
Is this not a devil pretending to be the Buddha,
trying to vex and confuse my mind? I thought.
But the Buddha employed various causes,
similes, and parables, expounding eloquently.
His mind was peaceful as the sea,
and as I listened, I was freed from the net of doubt.
The Buddha said that in past ages
the countless Buddhas who have passed into extinction
rested and abided in the midst of expedient means,
and all likewise preached this Law.
The Buddhas of the present and future,
whose numbers are beyond calculation,
they too will use expedient means
in expounding this same Law.
Thus the present World-Honored One,
being born and later leaving his family,
attaining the way and turning the wheel of the Law,
likewise employs expedient means in preaching.
The World-Honored One preaches the true way.
Papiyas would not do that.
Therefore I know for certain
this is not a devil pretending to be the Buddha.
But because I fell into the net of doubt
I supposed this to be the devil's work.
Now I hear the Buddha's soft and gentle sound,
profound, far-reaching, very subtle and wonderful,
expounding and discoursing on the pure Law,
and my mind is filled with great joy.
My doubts and regrets are forever ended,
I will rest and abide in true wisdom.
I am certain I will become a Buddha,
to be revered by heavenly and human beings,
turning the wheel of the unsurpassed Law
and teaching and converting the bodhisattvas.Translated by Burton Watson
At that time the Buddha said to Sariputra:
"I will now reveal to you
before the great assembly of devas, humans, śramaṇas, and brahmans that in the past, in the presence of two hundred thousand cadres of buddhas, I led and inspired you constantly for the sake of the highest path.
You have followed my instructions for a long time. Because I led you with skillful means, you were born in my Dharma.
"Oo, Sariputra! In the past I inspired you to seek the buddha path. Yet just now you had completely forgotten this and considered yourself to have attained nirvana.
"Now, because I want you to remember the path that you practiced according to your original vow in the past, I will teach the Śrāvakas (disciples) the Mahayana sutra called the Lotus Sutra, the instruction for the bodhisattvas and treasured lore of the buddhas."
"Oo, Sariputra! In the future after immeasurable, limitless, and inconceivable kalpas, you will have paid homage to thousands of myriads of cadres of buddhas, preserved the True Dharma, and mastered the path practiced by the bodhisattvas.
"You will become a buddha called Padmaprabha, a Tathagata, Arhat, Completely enlightened, perfect in knowledge and conduct, well-departed, knower of the world, unsurpassed, tamer of humans, teacher of devas and humans, Buddha, Bhagavat.
"Your land will be called Viraja. Its earth will be level and pure, ornamented, peaceful, and rich. The devas and humans will prosper. The earth will be made of lapis lazuli with a well-planned network of roads like a chessboard bordered with golden cords.
"Rows of seven-jeweled trees, which are always full of flowers and fruits, will line the borders of these roads. The Tathagata Padmaprabha will also lead and inspire sentient beings by means of the three vehicles.
"Oo, Sariputra! When that buddha appears, even though his will not be a troubled world, he will teach the three vehicles because of his original vow. This era will be called 'Mahâratnapratimandita' meaning 'Adorned with Great Jewels.' Why will it be called Mahâratnapratimandita?
"Because in that world the bodhisattvas will be like great jewels. The number of these bodhisattvas will be immeasurable, limitless, inconceivable, and beyond all comparison, known only by those with the power of the Buddha's wisdom.
"When they want to walk they will step on jeweled flowers. And these bodhisattvas will not be those who are just setting out. Over a long time they will have planted roots of good merit and practiced the pure path of discipline and integrity in the presence of immeasurable hundreds of thousands of myriads of cadres of buddhas.
"They will always be praised by the buddhas and continually practice the buddha wisdom. They will be endowed with transcendent powers and know well all the teachings of the Dharma. They will be honest, without falsity, and firm in recollection. That world will be filled with bodhisattvas like these.
"Oo, Sariputra! The lifespan of this buddha Padmaprabha will be twelve intermediate eras, not including the period after he becomes a prince and before he becomes a buddha; and the lifespan of the people in that world will be eight intermediate eras.
"After these twelve intermediate eras have passed, the Tathagata Padmaprabha will predict Bodhisattva Dhṛtiparipūrṇa's attainment of highest, complete enlightenment and will address the monks, saying:
This Bodhisattva Dhṛtiparipūrṇa will become the next buddha after me. His name will be Padmavrsabhavikrama, a Tathāgata, Arhat, Completely Enlightened. His buddha world will also be like this one.
"Oo, Sariputra! After the parinirvana of the Buddha Padmaprabha the True Dharma will remain in the world for thirty-two intermediate eras and the Semblance Dharma will also remain in the world for thirty-two intermediate eras."
Then the Bhagavat, wanting to elaborate on the meaning of this again, spoke these verses:
Shariputra, in ages to come
you will become a Buddha, of universal wisdom, venerable,
bearing the name Flower Glow,
and you will save countless multitudes.
Lotus Sutra, Sanskrit Saddharmapuṇḍarīka-sūtra, (“Lotus of the Good Law [or True Doctrine] Sutra”), one of the earlier Mahāyāna Buddhist texts venerated as the quintessence of truth by the Japanese Tendai (Chinese T’ien-t’ai) and Nichiren sects. The Lotus Sutra is regarded by many others as a religious classic of great beauty and power and one of the most important and most popular works in the Mahāyāna tradition, the form of Buddhism predominant in East Asia. In China it is called the Miao-fa lien-hua ching or Fa-hua Ching and in Japan, Myōhō renge kyō or Hokekyō.
In the Lotus Sutra the Buddha has become the divine eternal Buddha, who attained perfect Enlightenment endless eons ago. His nature as the supreme object of faith and devotion is expressed partly through the language of wondrous powers (e.g., his suddenly making visible thousands of worlds in all directions, each with its own Buddha). In keeping with this exalted Buddhology, the Hīnayāna goals of emancipation and sainthood are reduced to inferior expedients: here all beings are invited to become no less than fully enlightened Buddhas through the grace of innumerable bodhisattvas (“Buddhas-to-be”).
The sutra, composed largely in verse, has a total of 28 chapters and contains many charms and mantras (sacred chants). It was first translated into Chinese in the 3rd century A.D. and became extremely popular in China and Japan, where common belief held that the simple act of chanting it would bring salvation. The 25th chapter, which describes the glory and special powers of the great bodhisattva of compassion, Avalokitiśvara (Chinese Kuan-yin; Japanese Kannon), has had an important separate life under the name of Kuan-yin Ching (Japanese Kannon-gyō).
You will make offerings to numberless Buddhas,
be endowed with all the Bodhisattva practices,
the ten powers and other blessings,
and will realize the unsurpassed way.
After countless kalpas have passed,
your kalpa will be named Great Treasure Adornment.
Your world will be called Free from Stain,
pure, without flaw or defilement.
Its land will be made of lapis lazuli,
its roads bounded by ropes of gold,
and seven-jeweled trees in a jumble of colors
will constantly bear blossoms and fruit.
The bodhisattvas of that realm
will always be firm in intent and thought.
Transcendental powers and paramitas--
each will be endowed with all of these,
and under numberless Buddhas
they will diligently study the bodhisattva way.
Thus these great men
will be converted by the
Buddha Padmaprabha (Flower Glow).
When that Buddha was still a prince,
he gave up his country, abandoned worldly glory,
and in his final incarnation
left his family and attained the Buddha way.
Flower Glow Buddha will continue in the world
for a life span of twelve small kalpas.
The numerous people of his land
will have a life span of eight small kalpas.
After that Buddha has passed into extinction,
the Correct Law will endure in the world
for thirty-two small kalpas,
saving living beings far and wide.
When the correct law has passed away,
the Semblance Dharma will endure for thirty-two kalpas.
The Buddha's relics will circulate widely;
heavenly and human beings everywhere will make offerings to them.
The actions of Flower Glow Buddha Padmaprabha
will all be as I have said.
This most saintly and venerable of two-legged beings
will be foremost and without peer.
And he will be none other than you—
you should rejoice and count yourself fortunate!
Sakra, the Lord of the Devas, and Brahma, together with innumerable devaputras also made offerings to the Buddha of their heavenly beautiful garments, heavenly mandarava flowers, and great mandarava flowers.
Their heavenly garments floated and fluttered in the air, while in the sky the Devas played hundreds of thousands of myriads of kinds of music together at one time. They rained down various heavenly flowers and said:
"In the past the Buddha turned the wheel of the Dharma for the first time in Varanasi. Now he has turned the wheel of the utmost and greatest Dharma again."
Thereupon the devaputras spoke these verses in order to explain this again:
In the past you turned the wheel of the Dharma
Of the Four (Noble) Truths in Varanasi;
And you illuminated and explained the Dharma
Of the origination and extinction of the five aggregates.
You have now again turned the wheel
Of the subtlest, and greatest Dharma.
This Dharma is extremely profound;
Only a few will be able to believe it.
When the Bhagavat taught this Dharma
We were all delighted.
And now Sariputra, possessed of great wisdom,
Has received his prediction from the Bhagavat.
In the same way, we too,
Shall certainly become buddhas.
We shall become peerless,
Unrivaled in all the world.
The path of the Buddha,
Which is difficult to understand,
Is taught with skillful means
According to what is appropriate for sentient beings.
May the merits of our beneficial acts,
Whether of the past or the present,
And those acquired in meeting the Buddha,
Be completely transferred to the Buddha path.
At that time Sariputra said this to the Buddha:
"Oo Bhagavat! I now have no further doubts. I have received the prediction of the highest supreme enlightenment in the presence of teh Buddha.
"When all those twelve hundred who have attained complete mental discipline were still under training in the past, the Buddha constantly led and inspired them, saying:
'My teaching overcomes birth, old age, illness, and death and it leads to nirvana.'
Both those who were still in training and those who were not thought that they were free from false views about the self, existence and nonexistence, and declared that they had attained nirvana.
Yet now, in the presence of the Bhagavat, they have heard what they have never heard before and have fallen into doubt.
Splendid, O Bhagavat! I entreat you to explain to the fourfold assembly the reason why, and free them from their doubts!"
Then the Buddha said to Sariputra:
"Did I not previously tell you that all the Buddha Bhagavats explain the Dharma with various explanations and illustrations using skillful means, all for the sake of highest, complete enlightenment?"
All of these teachings are for leading and inspiring the bodhisattvas.
"Moreover, Sariputra, I will now clarify what I mean with allegories. Those with wisdom will be able to understand through these allegories.
"Oo Sariputra! Suppose there were an aged and extremely affluent man, either in a town, city, or country, who has immeasurable wealth, abundant estates, mansions, and servants. He has a spacious house, yet it only has a single entrance.
"Suppose many people live there, as man as one, two, or even five hundred people. The buildings are in poor repair, the fences and walls are crumbling, the pillar bases are rotten, and the beams and framework are dangerously tilted.
"Suddenly and unexpectedly, fires break out everywhere, setting the house swiftly aflame. The children of this man, ten, twenty, or thirty in number are in the house. The affluent man, seeing the fire breaking out everywhere, becomes alarmed and terrified. He thinks:
'I am capabale of escaping through the burning entrance in safety, but my children are absorbed in play within the burning house and are not aware [of the fire], do not know, are not alarmed or terrified, and the fire is approaching them! They are not troubled about their suffering nor do they intend to leave the house.'
"Oo Sariputra, this affluent man thought: 'Since I am still physically strong I could take the children out of the house in the folds of my garment or on top of a desk.' He further thought:
'There is only one entrance to this house and it is very narrow. The children, who are immature and still unaware, are attached to their place of play. They may fall into danger and be burned by the fire. I should now tell them of the danger; this house is already burning! They must escape as quickly as they can to avoid being burned by the fire!'
"After considering this he urged the children according to his thought:
— Children! Run out immediately! —
"Although their father in his concern has given them the proper advice, the children are immersed in their play and do not accept it; they are neither alarmed nor afraid and have no intention of leaving [the burning house].
"Moreover, they do not even know what a fire is, the condition of the house, or what they may lose. They merely run about, back and forth, looking at their father.
Thereupon the affluent man thought:
'This house is already engulfed in flames. If my children and I do not get out, we shall perish in the fire. I will now use skillful means to help my children escape from this disaster.'
"Since the father already knew that his children were attached to various rare toys and unusual things that each of them liked, he said to them:
'The toys you are fond of are rare and hard to obtain. If you do not take them you will certainly regret it later.
'Right now, outside the house, there are three kinds of carts. One is yoked to a sheep, one to a deer, and one to an ox. Go play with them. Children! Run out of this burning house immediately and I will give you whatever you want!'
"The children, hearing what their father had said about the rare toys, became excited and, in their eagerness to get to them they pushed each other out of the way in a mad rush out of the burning house.
"Then the affluent man saw that his children had got out safely and were sitting unharmed in an open area at a crossroad. He was relieved, happy, and joyful. The children said to their father: 'Father please give us the toys you promised: those [three] carts, one yoked to a sheep, one to a deer, and one to an ox!'
"Oo Sariputra, the affluent man then gave each child the same kind of large cart. These carts were tall and spacious, adorned with various jewels, and encircled with railings full of hanging bells. On the tops of the carts were canopies also decorated with various kinds of jewels.
"These carts were draped with jeweled cords and hung with flower garlands. They were thickly piled with fabrics, and red pillows had been placed about. These carts were each yoked to an ox with a spotlessly white hide. These oxen had beautiful bodies with powerful muscles, even gaits, and were as swift as the wind; and there were many attendants guarding them.
"Why did the affluent man give these carts? Because the man had great and immeasurable wealth and his abundant storehouses were full. He thus thought further:
'Since my treasure has no limit, I should not give my children inferior carts. These are my children and I love them all equally. I have an immeasurable number of large carts such as these, decorated with the seven treasures. I should equally distribute them to each child without discrimination.
'Why is this? Even if I gave carts like these to everyone in the country, their number would not be exhausted. Why should I not give them to my own children?'
"At that time, the children each climbed into a great cart and had an unprecedented experience, one beyond their original expectations.
"Oo Sariputra! What do you think about this? This affluent man gave to his children equally a large cart decorated with precious treasures. Has he deceived them or not?"
Sariputra replied: "No Bhagavat! The affluent man only tried to help his children escape from the disastrous fire. He saved their lives and did not deceive them. This is by no means a deception. Why? Because by saving their lives they obtained marvelous toys. Moreover, they were saved from the burning house by skillful means.
"O Bhagavat! If this affluent man had not given them even the smallest cart, it still would not have been a deception. Why is this? Because this affluent man thought before: 'I will help my children escapte with skillful means.'
"This is why it was not a deception. How much more so, since the affluent man, knowing that he had immeasurable wealth and wanting to benefit them equally, gave each of his children a large [ox] cart."
The Buddha said to Sariputra: "Splendid, splendid! It is exactly as you have said. O Sariputra, the Tathagata is also just like this. That is to say, as the father of the entire world, he permanently dispels fear, distress, anxiety, ignorance, and blindness.
"He has attained immeasurable wisdom, insight, power, and fearlessness, as well as great transcendent powers and the power of wisdom. He has attained the perfection of skillful means and of wisdom. With his great mercy and compassion he incessantly and indefataigably seeks the welfare of all beings and benefits them all.
"The Tathagata appears in the triple world, which is like a decaying old house on fire, to rescure sentient beings from the fire of birth, old age; illness and death, anxiety, sorrow, suffering, distress, delusion, blindness, and the three poisons of greed, hatred, and ignorance. Thus he leads and inspires sentient beings and causes them to attain highest, complete enlightenment.
"The Tathagatas see all sentient beings burning in the fire of birth, old age, illness, and death, anxiety, sorrow, suffering, and distress. Because of the desires of the five senses and the desire for monetary profit they also experience various kinds of suffering.
"Because of their attachmnet and pursuits they experience various kinds of suffering in the present; and in the future they will suffer in the states of existence of hell, animals, and hungry ghosts (pretas).
"If they are born in the heavens or in the human world they will experience a variety of sorrows such as suffering from poverty and destitution, separation from loved ones, or suffering from encounters with those they dislike.
"Although sentient beings are immersed in such sorrows, they rejoice and play. They are not aware, shocked, startled, or disgusted nor do they seek release. Running around in the burning house of the triple world, they experience great suffering and yet they do not realize it.
"Oo Sariputra! Seeing these things the Buddha thought:
'Since I am the father of sentient beings I must rid them of their immeasurable suffering and distress. I will cause them to rejoice through the immeasurable and limitless pleasure of the buddha wisdom.'
"Oo Sariputra! The Tathagata further thought:
'If I proclaim the Tathagata's wisdom, insight, power and fearlessness to sentient beings with my transcendent powers and the power of my wisdom alone, without using skillful means, it will be impossible to save them.'
"Why is this? Because these sentient beings have not escaped from birth, old age, illness, and death; anxiety, sorrow, suffering, and distress; and are being burned in the blazing house of the triple world. How would they be able to understand the Buddha's wisdom?
"Oo Sariputra! Although that affluent man had physical strength he did not use it. He only earnestly employed skillful means to save his children from the disaster of the burning house, and later he gave each of them a large cart decorated with precious treasures. The Tathagata is exactly like this.
"Although the Tathagata has power and fearlessness he does not use them, but rescues sentient beings from the buring house of the triple world only through wisdom and skillful means, teaching the three vehichles to the sravakas, pratyekabuddhas, and the buddhas saying:
'Do not take pleasure in living in this burning house of the triple world. And do not thirst after inferior objects, sounds, smells, flavors, and tangibles. If you are attached to these objects and have desires, then you will be burned.
'Leave the triple world in haste and you will obtain the three vehicles--the vehicles for the sravakas, pratyekabuddhas, and buddhas. I definitely guarantee this to you. In the end it will come true. You should be diligent and persistent!'
The Tathagata attracts sentient beings through this skillful means, saying further:
'You should know that the Noble Ones praise the teachings of these three vehicles that are self-directed, unrestricted, and independent.
'When they ride in them, sentient beings will enjoy faculties free from corruption and also powers, paths to enlightenment, meditiation, liberation, and concentration. And they themselves will attain immeasurable ease and pleasure.'
"Oo Sariputra! Those beings, wise by nature, who accept the Dharma from the Buddha Bhagavat, who are dilligent, persistent, and wish to escape from the triple world quickly, and who are seeking nirvana, are all practicing the sravaka vehicle. They are like those children who left the burning house seeking the cart yoked to a sheep.
"Those beings who accept the Dharma of the Buddha Bhagavat, who are dilligent and persevere in seeking wisdom of the Self-generated One and enjoy tranquility for themselves, who profoundly know the causes of and reasons for existence, are all practicing the pratyekabuddha vehicle. They are just like those children who left the burning house seeking the cart yoked to a deer.
"Those beings who accept the Dharma of the Buddha Bhagavat, who are dilligent and persevere in seeking the wisdom of the Omniscient One, the wisdom of the Buddha, the wisdom of the Self-generated One (Causa Sui), the wisdom acquired without a teacher, the wisdom and insight, powers, and fearlessness of the Tathagata;
who are compassionate, put immeasurable sentient beings at ease, benefit devas and humans, and save all beings, are all practicing the Mahayana. Bodhisattvas are called mahasattvas (great beings) because they seek this vehichle. They are just like those children who left the burning house seeking the cart yoked to an ox.
"Oo Sariputra! That affluent man saw his children leave the burning house safely and arrive at a safe place. Knowing that he had immeasurable wealth, he gave a large cart equally to each child. The Tathagata is exactly like this.
"As the father of all sentient beings he sees that immeasurable thousands of cadres of sentient beings escape from the dangers, sufferings, and fears of the triple world through the gates of the Buddha's teaching and attain the pleasure of nirvana."
Then the Tathagata thought:
Because I possess the treasure house of the Dharma of all the buddhas, which contains immeasurable limitless wisdom, power, and fearlessness, and because all sentient beings are my children, I will give them equally the Mahayana. I will not allow anyone to attain nirvana merely for himself but will cause everyone to attain it through the Tathagata's nirvana.
I will give sentient beings who have escaped from the triple world all the toys of the Buddha's meditations and liberations, which are of one-character and one kind, are praised by the Noble Ones, and which produce pure and supreme pleasure.
"Oo Sariputra! At first that affluent man attracted his children with three kinds of carts, then later gave them only the safest and best large [ox]cart, adorned with jewels. Moreover, that affluent man was never accused of telling a lie. The Tathagata is exactly like this. He tells no lies.
"In the beginning the Tathagata teaches the three vehicles in order to lead sentient beings. And later he saves them through only the Mahayana. Why is this? Because the Tathagata possesses the treasure house of the Dharma, which contains immeasurable wisdom, power, and fearlessness.
And although he is able to give the teaching of the Mahayana to all sentient beings, not all of them can accept it.
"Oo Sariputra! You should know that the buddhas, with the power of skillful means, teach the single buddha vehicle, dividing and teaching it as three."
Then the Buddha, wanting to elaborate on the meaning of this again spoke these verses:
[ C O N T I N U E S.... ]
Acts 6:8-15
8 And Stephen, full of grace and power, was performing great wonders and signs among the people. 9 But some men from what was called the Synagogue of the Freedmen, including both Cyrenians and Alexandrians, and some from Cilicia and Asia, rose up and argued with Stephen. 10 But they were unable to cope with his wisdom and the Spirit by whom he was speaking. 11 Then they secretly induced men to say, “We have heard him speak blasphemous words against Moses and God.” 12 And they stirred up the people, the elders, and the scribes, and they came up to him and dragged him away, and brought him before the Council. 13 They put forward false witnesses who said, “This man does not stop speaking against this holy place and the Law; 14 for we have heard him say that this Nazarene, Jesus, will destroy this place and change the customs which Moses handed down to us.” 15 And all who were sitting in the Council stared at him, and they saw his face, which was like the face of an angel.
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And on that occasion the Lord uttered the following stanzas:
39. A man has an old house, large, but very infirm; its terraces are decaying and the columns rotten at their bases.
40. The windows and balconies are partly ruined, the wall as well as its coverings and plaster decaying; the coping shows rents from age; the thatch is everywhere pierced with holes.
41. It is inhabited by no less than five hundred beings; containing many cells and closets filled with excrements and disgusting.
42. Its roof-rafters are wholly ruined; the walls and partitions crumbling away; kotis of vultures nestle in it, as well as doves, owls, and other birds.
43. There are in every corner dreadful snakes, most venomous and horrible; scorpions and mice of all sorts; it is the abode of very wicked creatures of every description.
44. Further, one may meet in it here and there beings not belonging to the human race. It is defiled with excrement and urine, and teeming with worms, insects, and fire-flies; it resounds from the howling of dogs and jackals.
45. In it are horrible hyenas that are wont to devour human carcasses; many dogs and jackals greedily seeking the matter of corpses.
46. Those animals weak from perpetual hunger go about in several places to feed upon their prey, and quarrelling fill the spot with their cries. Such is that most horrible house.
47. There are also very malign goblins, who violate human corpses; in several spots there are centipedes, huge snakes, and vipers.
48. Those animals creep into all corners, where they make nests to deposit their brood, which is often devoured by the goblins.
49. And when those cruel-minded goblins are satiated with feeding upon the flesh of other creatures, so that their bodies are big, then they commence sharply fighting on the spot.
50. In the wasted retreats are dreadful, malign urchins, some of them measuring one span, others one cubit or two cubits, all nimble in their movements.
51. They are in the habit of seizing dogs by the feet, throwing them upside down upon the floor, pinching their necks and using them ill.
52. There also live yelling ghosts naked, black, wan, tall, and high, who, hungry and in quest of food, are here and there emitting cries of distress.
53. Some have a mouth like a needle, others have a face like a cow's; they are of the size of men or dogs, go with entangled hair, and utter plaintive cries from want of food.
54. Those goblins, ghosts, imps, like vultures, are always looking out through the windows and loopholes, in all directions in search of food.
55. Such is that dreadful house, spacious and high, but very infirm, full of holes, frail and dreary. (Let us suppose that) it is the property of a certain man,
56. And that while he is out of doors the house is reached by a conflagration, so that on a sudden it is wrapt in a blazing mass of fire on every side.
57. The beams and rafters consumed by the fire, the columns and partitions in flame are crackling most dreadfully, whilst goblins and ghosts are yelling.
58. Vultures are driven out by hundreds; urchins withdraw with parched faces; hundreds of mischievous beasts of prey I run, scorched, on every side, crying and shouting.
59. Many poor devils move about, burnt by the fire; while burning they tear one another with the teeth, and bespatter each other with their blood.
60. Hyenas also perish there, in the act of eating one another. The excrements burn, and a loathsome stench spreads in all directions.
61. The centipedes, trying to fly, are devoured by the urchins. The ghosts, with burning hair, hover about, equally vexed with hunger and heat.
62. In such a state is that awful house, where thousands of flames are breaking out on every side. But the man who is the master of the house looks on from without.
63. And he hears his own children, whose minds are engaged in playing with their toys, in their fondness of which they amuse themselves, as fools do in their ignorance.
64. And as he hears them he quickly steps in to save his children, lest his ignorant children might perish in the flames.
65. He tells them the defect of the house, and says: This, young man of good family, is a miserable house, a dreadful one; the various creatures in it, and this fire to boot, form a series of evils.
66. In it are snakes, mischievous goblins, urchins, and ghosts in great number; hyenas, troops of dogs and jackals, as well as vultures, seeking their prey.
67. Such beings live in this house, which, apart from the fire, is extremely dreadful, and miserable enough; and now comes to it this fire blazing on all sides.
68. The foolish boys, however, though admonished, do not mind their father's words, deluded as they are by their toys; they do not even understand him.
69. Then the man thinks: I am now in anxiety on account of my children. What is the use of my having sons if I lose them? No, they shall not perish by this fire.
70. Instantly a device occurred to his mind: These young (and ignorant) children are fond of toys, and have none just now to play with. Oh, they are so foolish!
71. He then says to them: Listen, my sons, I have carts of different sorts, yoked with deer, goats, and excellent bullocks, lofty, great, and completely furnished.
72. They are outside the house; run out, do with them what you like; for your sake have I caused them to be made. Run out all together, and rejoice to have them.
73. All the boys, on hearing of such carts, exert themselves, immediately rush out hastily, and reach, free from harm, the open air.
74. On seeing that the children have come out, the man betakes himself to the square in the centre of the village, and there from the throne he is sitting on he says: Good people, now I feel at ease.
75. These poor sons of mine, whom I have recovered with difficulty, my own dear twenty young children, were in a dreadful, wretched, horrible house, full of many animals.
76. As it was burning and wrapt in thousands of flames, they were amusing themselves in it with playing, but now I have rescued them all. Therefore I now feel most happy.
77. The children, seeing their father happy, approached him, and said: Dear father, give us, as you have promised', those nice vehicles of three kinds;
78. And make true all that you promised us in the house when saying, 'I will give you three sorts of vehicles.' Do give them; it is now the right time.
79. Now the man (as we have supposed) had a mighty treasure of gold, silver, precious stones, and pearls; he possessed bullion, numerous slaves, domestics, and vehicles of various kinds;
80. Carts made of precious substances, yoked with bullocks, most excellent, with benches and a row of tinkling bells, decorated with umbrellas and flags, and adorned with a network of gems and pearls.
81. They are embellished with gold, and artificial wreaths hanging down here and there; covered all around with excellent cloth and fine white muslin.
82. Those carts are moreover furnished with choice mattresses of fine silk, serving for cushions, and covered with choice carpets showing the images of cranes and swans, and worth thousands of kotis.
83. The carts are yoked with white bullocks, well fed, strong, of great size, very fine, who are tended by numerous persons.
84. Such excellent carts that man gives to all his sons, who, overjoyed and charmed, go and play with them in all directions.
85. In the same manner, Sâriputra, I, the great Seer, am the protector and father of all beings, and all creatures who, childlike, are captivated by the pleasures of the triple world, are my sons.
86. This triple world is as dreadful as that house, overwhelmed with a number of evils, entirely inflamed on every side by a hundred different sorts of birth, old age, and disease.
87. But I, who am detached from the triple world and serene, am living in absolute retirement in a wood. This triple world is my domain, and those who in it are suffering from burning heat are my sons.
88. And I told its evils because I had resolved upon saving them, but they would not listen to me, because all of them were ignorant and their hearts attached to the pleasures of sense.
89. Then I employ an able device, and tell them of the three vehicles, so showing them the means of evading the numerous evils of the triple world which are known to me.
90. And those of my sons who adhere to me, who are mighty in the six transcendent faculties (Abhigñas) and the triple science, the Pratyekabuddhas, as well as the Bodhisattvas unable to slide back;
91. And those (others) who equally are my sons, to them I just now am showing, by means of this excellent allegory, the single Buddha-vehicle. Receive it; ye shall all become Ginas.
92. It is most excellent and sweet, the most exalted in the world, that knowledge of the Buddhas, the most high among men; it is something sublime and adorable.
93. The powers, meditations, degrees of emancipation and self-concentration by many hundreds of kotis, that is the exalted vehicle in which the sons of Buddha take a never-ending delight.
94. In playing with it they pass days and nights, fortnights, months, seasons, years, intermediate kalpas, nay, thousands of kotis of kalpas.
95. This is the lofty vehicle of jewels which sundry Bodhisattvas and the disciples listening to the Sugata employ to go and sport on the terrace of enlightenment.
96. Know then, Tishya, that there is no second vehicle in this world anywhere to be found, in whatever direction thou shalt search, apart from the device (shown) by the most high among men.
97. Ye are my children, I am your father, who has removed you from pain, from the triple world, from fear and danger, when you had been burning for many kotis of Æons.
98. And I am teaching blessed rest (Nirvâna), in. so far as, though you have not yet reached (final) rest, you are delivered from the trouble of the mundane whirl, provided you seek the vehicle of the Buddhas.
99. Any Bodhisattvas here present obey my Buddha-rules. Such is the skilfulness of the Gina that he disciplines many Bodhisattvas.
100. When the creatures in this world delight in low and contemptible pleasures, then the Chief of the world, who always speaks the truth, indicates pain as the (first) great truth.
101. And to those who are ignorant and too simple-minded to discover the root of that pain I lay open the way: 'Awaking of full consciousness, strong desire is the origin of pain.'
102. Always try, unattached, to suppress desire. This is my third truth, that of suppression. It is an infallible means of deliverance; for by practising this method one shall become emancipated.
103. And from what are they emancipated, Sâriputra? They are emancipated from chimeras. Yet they are not wholly freed; the Chief declares that they have not yet reached (final and complete) rest in this world.
104. Why is it that I do not pronounce one to be delivered before one's having reached the highest, supreme enlightenment? (Because) such is mywill; I am the ruler of the law, who is born in this world to lead to beatitude.
105. This, Sâriputra, is the closing word of my law which now at the last time I pronounce for the weal of the world including the gods. Preach it in all quarters.
106. And if some one speaks to you these words, 'I joyfully accept,' and with signs of utmost reverence receives this Sûtra, thou mayst consider that man to be unable to slide back.
107. To believe in this Sûtra one must have seen former Tathâgatas, paid honour to them, and heard a law similar to this.
108. To believe in my supreme word one must have seen me; thou and the assembly of monks have seen all these Bodhisattvas.
109. This Sûtra is apt to puzzle the ignorant, and I do not pronounce it before having penetrated to superior knowledge. Indeed, it is not within the range of the disciples, nor do the Pratyekabuddhas come to it.
110. But thou, Siriputra, hast good will, not to speak of my other disciples here. They will walk in my faith, though each cannot have his individual knowledge.
111. But do not speak of this matter to haughty persons, nor to conceited ones, nor to Yogins who are not self-restrained; for the fools, always revelling in sensual pleasures, might in their blindness scorn the law manifested.
112. Now hear the dire results when one scorns my skilfulness and the Buddha-rules for ever fixed in the world; when one, with sullen brow, scorns the vehicle.
113. Hear the destiny of those who have scorned such a Sûtra like this, whether during my lifetime or after my Nirvâna, or who have wronged the monks.
114. After having disappeared from amongst men, they shall dwell in the lowest hell (Avîki) during a whole kalpa, and thereafter they shall fall lower and lower, the fools, passing through repeated births for many intermediate kalpas.
115. And when they have vanished from amongst the inhabitants of hell, they shall further descend to the condition of brutes, be even as dogs and jackals, and become a sport to others.
116. Under such circumstances they shall grow blackish of colour, spotted, covered with sores, itchy; moreover, they shall be hairless and feeble, (all) those who have an aversion to my supreme enlightenment.
117. They are ever despised amongst animals; hit by clods or weapons they yell; everywhere they are threatened with sticks, and their bodies are emaciated from hunger and thirst.
118. Sometimes they become camels or asses, carrying loads, and are beaten with whips and sticks; they are constantly occupied with thoughts of eating, the fools who have scorned the Buddharule.
119. At other times they become ugly jackals, half blind and crippled; the helpless creatures are vexed by the village boys, who throw clods and weapons at them.
120. Again shooting off from that place, those fools become animals with bodies of five hundred yoganas, whirling round, dull and lazy.
121. They have no feet, and creep on the belly; to be devoured by many kotis of animals is the dreadful punishment they have to suffer for having scorned a Sûtra like this.
122. And whenever they assume a human shape, they are born crippled, maimed, crooked, one-eyed, blind, dull, and low, they having no faith in my Sûtra.
123. Nobody keeps their side; a putrid smell is continually issuing from their mouths; an evil spirit has entered the body of those who do not believe in this supreme enlightenment.
124. Needy, obliged to do menial labour, always in another's service, feeble, and subject to many diseases they go about in the world, unprotected.
125. The man whom they happen to serve is unwilling to give them much, and what he gives is soon lost. Such is the fruit of sinfulness.
126. Even the best-prepared medicaments, administered to them by able men, do, under those circumstances, but increase their illness, and the disease has no end.
127. Some commit thefts, affrays, assaults, or acts of hostility, whereas others commit robberies of goods; (all this) befalls the sinner.
128. Never does he behold the Lord of the world, the King of kings ruling the earth, for he is doomed to live at a wrong time, he who scorns my Buddha-rule.
129. Nor does that foolish person listen to the law; he is deaf and senseless; he never finds rest, because he has scorned this enlightenment.
130. During many hundred thousand myriads of kotis of Æons equal to the sand of the Ganges he shall be dull and defective; that is the evil result from scorning this Sûtra.
131. Hell is his garden (or monastery), a place of misfortune his abode; he is continually living amongst asses, hogs, jackals, and dogs.
132. And when he has assumed a human shape he is to be blind, deaf, and stupid, the servant of another, and always poor.
133. Diseases, myriads of kotis of wounds on the body, scab, itch, scurf, leprosy, blotch, a foul smell are, in that condition, his covering and apparel.
134. His sight is dim to distinguish the real. His anger appears mighty in him, and his passion is most violent; he always delights in animal wombs.
135. Were I to go on, Sâriputra, for a whole Æon, enumerating the evils of him who shall scorn my Sûtra, I should not come to an end.
136. And since I am fully aware of it, I command thee, Sâriputra, that thou shalt not expound a Sûtra like this before foolish people.
137. But those who are sensible, instructed, thoughtful, clever, and learned, who strive after the highest supreme enlightenment, to them expound its real meaning.
138. Those who have seen many kotis of Buddhas, planted immeasurably many roots of goodness, and undertaken a strong vow, to them expound its real meaning.
139. Those who, full of energy and ever kindhearted, have a long time been developing the feeling of kindness, have given up body and life, in their presence thou mayst preach this Sûtra.
140. Those who show mutual love and respect, keep no intercourse with ignorant people, and are content to live in mountain caverns, to them expound this hallowed Sûtra.
141. If thou see sons of Buddha who attach themselves to virtuous friends and avoid bad friends, then reveal to them this Sûtra.
142. Those sons of Buddha who have not broken the moral vows, are pure like gems and jewels, and devoted to the study of the great Sûtras, before those thou mayst propound this Sûtra.
143. Those who are not irascible, ever sincere, full of compassion for all living beings, and respectful towards the Sugata, before those thou mayst propound this Sûtra.
144. To one who in the congregation, without any hesitation and distraction of mind, speaks to expound the law, with many myriads of kotis of illustrations, thou mayst manifest this Sûtra.
145. And he who, desirous of acquiring all-knowingness, respectfully lifts his joined hands to his head, or who seeks in all directions to find some monk of sacred eloquence;
146. And he who keeps (in memory) the great Ritras, while he never shows any liking for other books, nor even knows a single stanza from another work; to all of them thou mayst expound this sublime Sûtra.
147. He who seeks such an excellent Sûtra as this, and after obtaining it devoutly worships it, is like the man who wears a relic of the Tathâgata he has eagerly sought for.
148. Never mind other Satras nor other books in which a profane philosophy is taught; such books are fit for the foolish; avoid them and preach this Sûtra.
149. During a full Æon, Sâriputra, I could speak of thousands of kotis of (connected) points, (but this suffices); thou mayst reveal this Sûtra to all who are striving after the highest supreme enlightenment.
