The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER IV DISPOSITION
They instantly rose from their seats and went up to the place where the Lord was sitting; after throwing their cloak over one shoulder, fixing the right knee on the ground and lifting up their joined hands before the Lord, looking up to him, their bodies bent, bent down and inclined, they addressed the Lord in this strain:
Lord, we are old, aged, advanced in years; honoured as seniors in this assemblage of monks.
Though the Lord preaches the law and has long continued sitting, and though we have attended to that preaching of the law, yet,
O Lord, as we have so long been sitting and so long attended the Lord's service, our greater and minor members, as well as the joints and articulations, begin to ache.
We are astonished and amazed, and deem it a great gain, O Lord, that to-day, on a sudden, we have heard from the Lord a voice such as we never heard before.
It is a case, O Lord, as if a certain man went away from his father and betook himself to some other place. He lives there in foreign parts for many years, twenty or thirty or forty or fifty.
In course of time the one (the father) becomes a great man; the other (the son) is poor; in seeking a livelihood for the sake of food and clothing he roams in all directions and goes to some place, whereas his father removes to another country.
The latter has much wealth, gold, corn, treasures, and granaries; possesses much (wrought) gold and silver, many gems, pearls, lapis lazuli, conch shells, and stones(?), corals, gold and silver; many slaves male and female, servants for menial work. and journeymen; is rich in elephants, horses, carriages, cows, and sheep.
In course of time, Lord, that poor man, in quest of food and clothing, roaming through villages, towns, boroughs, provinces, kingdoms, and royal capitals, reaches the place where his father, the owner of much wealth and gold, treasures and granaries, is residing. Now the poor man's father,
Lord, the owner of much wealth and gold, treasures and granaries, who was residing in that town, had always and ever been thinking of the son he had lost fifty years ago, but he gave no utterance to his thoughts before others, and was only pining in himself and thinking:
I am old, aged, advanced in years, and possess abundance of bullion, gold, money and corn, treasures and granaries, but have no son. It is to be feared lest death shall overtake me and all this perish unused. Repeatedly he was thinking of that son: O how happy should I be, were my son to enjoy this mass of wealth!
and Sûdras; he was sitting on a magnificent throne with a footstool decorated with gold and silver, while dealing with hundred thousands of kotis of gold-pieces, and fanned with a chowrie, on a spot under an extended awning inlaid with pearls and flowers
and adorned with hanging garlands of jewels; sitting (in short) in great pomp.
People like me have nothing to do here; let me go; in the street of the poor I am likely to find food and clothing without much difficulty. Let me no longer tarry at this place, lest I be taken to do forced labour or incur some other injury.
Thereupon, Lord, the poor man quickly departs, runs off, does not tarry from fear of a series of supposed dangers.
But the rich man, sitting on the throne at the door of his mansion, has recognized his son at first sight, in consequence whereof he is content, in high spirits, charmed, delighted, filled with joy and cheerfulness.
He thinks: Wonderful! he who is to enjoy this plenty of bullion, gold, money and corn, treasures and granaries, has been found! He of whom I have been thinking again and again, is here now that I am old, aged, advanced in years.
At the same time, moment, and instant, Lord, he despatches couriers, to whom he says:
Go, sirs, and quickly fetch me that man.
utters a lamentable cry of distress, screams, and exclaims: I have given you no offence.
But the fellows drag the poor man, however lamenting, violently with them.
I am lost. He faints away, and falls on the earth.
The householder, Lord, skilfully conceals from every one that it is his son.
He calls one of his servants and says to him: Go, sirrah, and tell that poor man: Go, sirrah, whither thou likest; thou art free.
The servant obeys, approaches the poor man and tells him: Go, sirrah, whither thou likest; thou art free,
The poor man is astonished and amazed at hearing these words; he leaves that spot and wanders to the street of the poor in search of food and clothing. In order to attract him the householder practises an able device.
He employs for it two men ill-favoured and of little splendour.
Go, says he, go to the man you saw in this place; hire him in your own name for a double daily fee, and order him to do work here in my house. And if he asks: What - work shall I have to do? tell him: Help us in clearing the heap of dirt.
The two fellows go and seek the poor man and engage him for such work as mentioned.
Thereupon the two fellows conjointly with the poor man clear the heap of dirt in the house for the daily pay they receive from the rich man, while they take up their abode in a hovel of straw in the neighbourhood of the rich man's dwelling.
Then the householder descends from his mansion, lays off his wreath and ornaments, parts with his soft, clean, and gorgeous attire, puts on dirty raiment, takes a basket in his right hand, smears his body with dust, and goes to his son, whom he greets from afar, and thus addresses: Please, take the baskets and without delay remove the dust.
By this device he manages to speak to his son, to have a talk with him and say: Do, sirrah, remain here in my service; do not go again to another place;
I will give thee extra pay, and whatever thou wantest thou mayst confidently ask me, be it the price of a pot, a smaller pot, a boiler or wood, or be it the price of salt, food, or clothing. I have got an old cloak, man; if thou shouldst want it, ask me for it, I will give it.
Any utensil of such sort, when thou wantest to have it, I will give thee.
Be at ease, fellow; look upon me as if I were thy father, for I am older and thou art younger, and thou hast rendered me much service by clearing this heap of dirt,
and as long as thou hast been in my service thou hast never shown nor art showing wickedness, crookedness, arrogance, or hypocrisy; I have discovered in thee no vice at all of such as are commonly seen in other man-servants.
Lord, the householder affected with longing for his son employs him for the clearing of the heap of dirt during twenty years, at the end of which the poor man feels quite at ease in the mansion to go in and out, though he continues taking his abode in the hovel of straw.
I am very sick, and wish to have one upon whom to bestow (my wealth); by whom it is to be received, and with whom it is to be deposited. Accept it. For in the same manner as I am the owner of it, so art thou, but thou shalt not suffer anything of it to be wasted.
And so, Lord, the poor man accepts the abundant bullion, gold, money and corn, treasures and granaries of the rich man, but for himself he is quite indifferent to it, and requires nothing from it, not even so much as the price of a prastha of flour; he continues living in the same hovel of straw and considers himself as poor as before.
The time of his death approaching, he sends for the poor man, presents him to a gathering of his relations, and before the king or king's peer and in the presence of citizens and country-people makes the following speech:
Hear, gentlemen! this is my own son, by me begotten.
It is now fifty years that he disappeared from such and such a town.
He is called so and so, and myself am called so and so. In searching after him I have from that town come hither.
We were oppressed, O Lord, with three difficulties, viz. the difficulty of pain, the difficulty of conceptions, the difficulty of transition (or evolution); and in the worldly whirl we were disposed to what is low.
Once directed to them we have been practicing, making efforts, and seeking for nothing but Nirvâna as our fee.
But the Lord takes no notice of us, does not mix with us, nor tell us that this treasure of the Tathâgata's knowledge shall belong to us, though the Lord skilfully appoints us as heirs to this treasure of the knowledge of the Tathâgata.
And we, O Lord, are not (impatiently) longing to enjoy it, because we deem it a great gain already to receive from the Lord Nirvâna as our fee.
5. In search of his son he came to some great city, where he built a house and dwelt, blessed with all that can gratify the five senses.
12. When begging, he at one time gets something, another time he does not. He grows lean in his travels, the unwise boy, while his body is vitiated with scabs and itch.
13. In course of time he in his rovings reaches the town where his father is living, and comes to his father's mansion to beg for food and raiment.
17. Let me not incur some injury and be caught to do forced labour. With these reflections he hurried away inquiring after the road to the street of the poor.
21. Under those circumstances he orders persons of low character, crooked, one-eyed, maimed, ill-clad, and blackish 1, to go and search that man who shall do menial work.
22. 'Enter my service and cleanse the putrid heap of dirt, replete with farces and urine; I will give thee a double salary' (are the words of the message).
23. On hearing this call the poor man comes and cleanses the said spot; be takes up his abode there in a hovel near the mansion.
25. Then he descends, takes a basket, puts on dirty garments, and goes near the man. He chides him, saying: Thou dost not perform thy work.
28. Little by little he makes the man enter the house, and employs him in his service for fully twenty years, in the course of which time he succeeds in inspiring him with confidence.
31. The rich man perceiving this of him (thinks): My son has arrived at the consciousness of being noble. He calls together a gathering of his friends and relatives (and says): I will give all my property to this man.
33. It is now fully fifty years-and twenty years more during which I have seen him-that he disappeared from such and such a place and that in his search I came to this place.
35. And the (poor) man is struck with surprise; remembering his former poverty, his low disposition 1, and as he receives those good things of his father's and the family property, he thinks: Now am I a happy man.
43. All these laws are faultless, unshaken, exempt from destruction and commencement; but there is no law-' in them. When we hear this, however, we cannot believe.
45. In this bodily existence, closing with Nirvâna, we have continually accustomed our thoughts to the void; we have been released from the evils of the triple world we were suffering from, and have accomplished the command of the Gina.
49. It is a very difficult task which the Lord of the world is performing, (a task) in which he displays his skillfulness, when he tames his sons of low disposition and thereupon imparts to them his knowledge.
50. On a sudden have we to-day been seized with surprise, just as the poor man who acquired riches; now for the first time have we obtained the fruit under the rule of Buddha, (a fruit) as excellent as faultless.
57. One may charitably give food, soft and solid, clothing, drink, a place for sleeping and sitting, with clean coverlets; one may build monasteries of sandal-wood, and after furnishing them with double pieces of fine white muslin, present them;
58. One may be assiduous in giving medicines of various kinds to the sick, in honour of the Sugata; one may spend alms during as many Æons as there are grains of sand in the Ganges-even then one will not be able to offer resistance.
59. Of sublime nature, unequaled power, miraculous might, firm in the strength of patience is the Buddha; a great ruler is the Gina, free from imperfections. The ignorant cannot bear (or understand) such things as these.
61. Fully aware of the circumstances (or places) of (all) beings he indicates their duties, so multifarious, and considering the variety of their dispositions he inculcates the law with thousands of arguments.
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER I
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER II SKILLFULNESS
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER III A PARABLE
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER IV DISPOSITION
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER V ON PLANTS
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER VI ANNOUNCEMENT OF FUTURE DESTINY
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER VII ANCIENT DEVOTION
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER VIII ANNOUNCEMENT OF THE FUTURE DESTINY OF THE FIVE HUNDRED MONKS
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER IX ANNOUNCEMENT OF THE FUTURE DESTINY OF ÂNANDA, RAHULA, AND THE TWO THOUSAND MONKS
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER X THE PREACHER
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER XI APPARITION OF A STÛPA
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER XII EXERTION
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER XIII PEACEFUL LIFE
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER XIV ISSUING OF BODHISATTVAS FROM THE GAPS OF THE EARTH
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER XV DURATION OF LIFE OF THE TATHÂGATA
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER XVI OF PIETY
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER XVII INDICATION OF THE MERITORIOUSNESS OF JOYFUL ACCEPTANCE
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER XVIII THE ADVANTAGES OF A RELIGIOUS PREACHER
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER XIX SADÂPARIBHÛTA
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER XX CONCEPTION OF THE TRANSCENDENT POWER OF THE TATHÂGATAS
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER XXI SPELLS
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER XXII ANCIENT DEVOTION OF BHAISHAGYARÂGA
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER XXIII GADGADASVARA
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER XXIV CHAPTER CALLED THAT OF THE ALL-SIDED ONE, CONTAINING A DESCRIPTION OF THE TRANSFORMATIONS OF AVALOKITESVARA
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER XXV ANCIENT DEVOTION
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER XXVI ENCOURAGEMENT OF SAMANTABHADRA
- The Sutra of the Lotus Flower of the Wonderful Law - CHAPTER XXVII THE PERIOD (OF THE LAW, DHARMAPARYÂYA)