Day 19 concludes Chapter 14, Peaceful Practices, and begins Chapter 15, The Appearance of Bodhisattvas from Underground.

We continue with the peaceful practices of a bodhisattva:

Again, Manjusri! A Bodhisattva-mahasattva who keeps this Sutra of the Lotus Flower of the Wonderful Dharma in the latter days after [my extinction) when the teachings are about to be destroyed, should have great loving-kindness towards laymen and monks, and great compassion towards those who are not Bodhisattvas. He should think: ‘They do not know that the Tathagata expounded expedient teachings according to the capacities of all living beings. They do not hear, know or notice it, or ask a question about it or believe or understand it. Although they do not ask a question about this sutra, or believe or understand it, I will lead them and cause them, wherever they may be, to understand the Dharma by my supernatural powers and by the power of my wisdom when I attain Anuttara-samyak-sambodhi.’

These will not be easy times:

Manjusri! It is difficult to hear even the title of this Sutra of the Lotus Flower of the Wonderful Dharma [even if you try to do so, walking about] innumerable worlds. Needless to say, it is more difficult to see, keep, read and recite this sutra.

PARABLE OF THE PRICELESS GEM IN THE TOP-KNOT

In another telling of the use of expedients to help people defeat Mara:

Manjusri! I am like the king. I obtained the world of the Dharma by my powers of dhyana-concentration and of wisdom, and became the king of the triple world. But the kings of the Maras did not assent to my demand for surrender to me. Therefore, my army led by generals, that is, by sages and saints, fought with them. I was glad to see that some distinguished themselves [in war]. In order to cause them to rejoice, I expounded many sutras to the four kinds of devotees. I gave them the treasures of the Dharma such as dhyana-concentrations, emancipations, the roots without asravas, and the powers without asravas, and also the city of Nirvana, telling them that they had already attained extinction. Although I led them [by giving these things to them] and caused them to rejoice, I did not expound to them the Sutra of the Lotus Flower of the Wonderful Dharma.

And with victory, comes the ultimate reward:

I am the great king of the Dharma in the triple world. I expound the Dharma and teach all living beings. Because I see that my soldiers led by generals, that is, by sages and saints, have already obtained extraordinary merits in their fight with the Mara of the five aggregates, with the Mara of illusions, and with the Mara of death, and that they have already eliminated the three poisons, left the triple world, and destroyed the nets of the Maras, I now expound this Sutra of the Lotus Flower of the Wonderful Dharma with great joy. This sutra leads all living beings to the knowledge of all things. I did not expound it before because, if I had done so, many people in the world would have hated it and few would have believed it.

And in gathas:

The people were under the pressure
Of various sufferings.
They were fighting with the Maras
In order to emancipate themselves
From suffering.
Because I saw all this,
I expounded various teachings to them.
I expounded many sutras with skillful expedients.

Now I know that they can understand the Sutra
Of the Lotus Flower of the Wonderful Dharma.
Therefore, I expound it to them lastly
Just as the king took the brilliant gem
Out of his top-knot
And gave it [to the bravest man lastly].

This is the most honorable sutra.
It is superior to all the other sutras.
I kept it [in secret]
And refrained from expounding it.
Now is the time to do so.
Therefore, I expound it to you now.

In the next chapter with open with Bodhisattva-mahasattvas, more than eight times the number of the sands of the River Ganges, who had come from the other worlds, offering “to protect, keep, read, recite and copy this sutra, and make offerings to it strenuously in this Saha-World after your extinction, we will [do so, and] expound it in this world.”

Thereupon the Buddha said to those Bodhisattva-mahasattvas:

No, good men! I do not want you to protect or keep this sutra because there are Bodhisattva-mahasattvas sixty thousand times as many as the sands of the River Ganges in this Saha-World. They are each accompanied by attendants also numbering sixty thousand times as many as the sands of the River Ganges. They will protect, keep, read, recite and expound this sutra after my extinction.

If the arrival of this Bodhisattvas wasn’t enough of a miracle:

A period of fifty small kalpas elapsed from the Bodhisattva-mahasattvas springing up from underground till the finishing of the praising of the Buddhas by the various ways by which Bodhisattvas should praise Buddhas. All this while Sakyamuni Buddha sat in silence. The four kinds of devotees also kept silence for the fifty small kalpas. By his supernatural powers, however, the Buddha caused the great multitude to think that they kept silence for only half a day. Also by the supernatural powers of the Buddha, the four kinds of devotees were able to see that the skies of many hundreds of thousands of billions of worlds were filled with those Bodhisattvas.

Day 18 concludes Chapter 13, Encouragement for Keeping this Sutra, and begins Chapter 14, Peaceful Practices.

We start with “eighty billion nayuta Bodhisattva-mahasattvas” who vow with a “voice like the roar of a lion”:

World-Honored One! After your extinction, we will go to any place [not only of this Saha-World but also] of the worlds of the ten quarters, as often as required, and cause all living beings to copy, keep, read and recite this sutra, to expound the meanings of it, to act according to the Dharma, and to memorize this sutra correctly. We shall be able to do all this only by your powers. World-Honored One! Protect us from afar even when you are in another world!

It’s not going to be an easy task:

There will be many dreadful things
In the evil world of the kalpa of defilements.
Devils will enter the bodies [of those bhik$us]
And cause them to abuse and insult us.

We will wear the armor of endurance
Because we respect and believe you.
We will endure all these difficulties
In order to expound this sutra.

We will not spare even our lives.
We treasure only unsurpassed enlightenment.
We will protect and keep the Dharma in the future
If you transmit it to us.

In the next chapter, Manjusri points out that the Bodhisattvas in the previous chapter are “extraordinarily rare” and asks the Buddha how “an ordinary Bodhisattva-mahasattva should expound the Lotus Sutra.

The Buddha said to him:

A Bodhisattva-mahasattva who wishes to expound this sutra in the evil world after [my extinction] should practice four sets of things.

First, he should perform proper practices, approach proper things, and then expound this sutra to all living beings.

Manjusri! What are the proper practices the Bodhisattva-mahasattva should perform? He should be patient, mild and meek. He should not be rash, timorous, or attached to anything. He should see things as they are. He should not be attached to his nonattachment to anything. Nor should he be attached to his seeing thing as they are. These are the proper practices the Bodhisattva-mahasattva should perform.

And…

The Bodhisattva-mahasattva also should know the following truth. All things are insubstantial. They are as they are. Things are not perverted. They do not move. They do not go. They do not turn. They have nothing substantial just as the sky has not. They are inexplicable. They are not born. They do not appear. They do not rise. They are nameless. They are formless. They have no property. They are immeasurable and limitless. They have no obstacle or hindrance. He should see all this. Things can exist only by dependent origination. Only perverted people say, ‘Things are permanent and pleasant.’ This truth is the second thing he should approach.

And in gathas:

Things are insubstantial.
They have no property.
They are not permanent.
They do not rise or perish.
This is the Dharma to be approached
By a man of wisdom.

Only perverted people say:
“All things exist,” or “Nothing exists,”
Or “All things are real,” or “Nothing is real,”
Or “All things are born,” or “Nothing is born.”

And in addition:

Second, MafijusrI! A Bodhisattva-mahasattva who wishes to expound this sutra in the age of the decline of the teachings after my extinction should perform the following peaceful practices. When he expounds or reads this sutra, he should not point out the faults of other persons or sutras. He should not despise other teachers of the Dharma. He should not speak of the good points or bad points or the merits or demerits of others. He should not mention Sravakas by name when he blames them. Nor should he do so when he praises them. He should not have hostile feelings against them or disike them. He should have this peace of mind so that he may not act against the wishes of the hearers. When he is asked questions, he should not answer by the teachings of the Lesser Vehicle, but expound the Dharma only by the teachings of the Great Vehicle so that the questioners may be able to obtain the knowledge of the equality and diiferences of all things.

And in gathas:

He should expound the Dharma to them,
Wishing only two things:
To attain the enlightenment of the Buddha
And also to cause them to do the same.
This is a peaceful offering to them.
This offering will bring them a great benefit.

And when the teachings are about to be destroyed:

Again, Manjusri! A Bodhisattva-mahasattva who wishes to keep, read and recite this sutra in the latter days after [my extinction] when the teachings are about to be destroyed, should not nurse jealousy against others, or flatter or deceive them. He should not despise those who study the Way to Buddhahood in any way. He should not speak ill of them or try to point out their faults. Some bhiksus, bhiksunis, upasakas or upasikas will seek Sravakahood or Pratyekabuddhahood or the Way of Bodhisattvas. He should not disturb or perplex them by saying to them, ‘You are far from enlightenment. You cannot obtain the knowledge of the equality and differences of all things because you are licentious and lazy in seeking enlightenment.’ He should not have fruitless disputes or quarrels about the teachings with others. He should have great compassion towards all living beings. He should look upon all the Tathagatas as his loving fathers, and upon all the Bodhisattvas as his great teachers. He should bow to all the great Bodhisattvas of the worlds of the ten quarters respectfully and from the bottom of his heart. He should expound the Dharma to all living beings without partiality. He should be obedient to the Dharma. He should not add anything to the Dharma or take away anything from the Dharma. He should not expound more teachings to those who love the Dharma more [than others do].

And in gathas:

Anyone who wishes to expound this sutra
Should give up jealousy, anger, arrogance,
Flattery, deception and dishonesty.
He should always be upright.

He should not despise others,
Or have fruitless disputes about the teachings.
He should not perplex others by saying to them:
“You will not be able to attain Buddhahood.”

Any son of mine who expounds the Dharma
Should be gentle, patient and compassionate
Towards all living beings.
He should not be lazy.

Day 17 covers all of Chapter 12, Devadatta, and opens Chapter 13, Encouragement for Keeping this Sutra.

Sakyamuni explains a past life lesson:

I remember that I became a kjng in a kalpa of the past.
Although I was a king,
I did not indulge in the pleasures of the five desires
Because I was seeking the Great Dharma.

I tolled a bell, and said loudly in all directions;
“Who knows the Great Dharma?
If anyone expounds the Dharma to me,
I will become his servant.”

There was a seer called Asita.
He came to [me, who was] the great king, and said:
“I know the Wonderful Dharma.
It is rare in the world.
If you serve me well,
I will expound the Dhanna to you.”

Hearing this, I had great joy.
I became his servant at once.
I offered him
Anything he wanted.

I collected firewood and the fruits of trees and grasses,
And offered these things to him respectfully
from time to time.
I never felt tired in body and mind
Because I was thinking of the Wonderful Dhanna.

I sought the Great Dharma strenuously
Because I wished to save all living beings.
1 did not wish to benefit myself
Or to have the pleasures of the five desires.

Although I was the king of a great country,
1 sought the Dharma strenuously.
I finally obtained the Dharma and became a Buddha.
Therefore, I now expound it to you.

And the kicker:

The seer at that time was a previous life of Devadatta. Devadatta was my teacher. He caused me to complete the six paramitas. He caused me to have loving-kindness, compassion, joy and impartiality. … I attained perfect enlightenment and now save all living beings because Devadatta was my teacher.

Not only that, but Devadatta will even become a Buddha and expound the Wonderful Dharma to all living beings. From teacher in a past life to enemy in the present life to Buddha in a future.

Good men or women in the future who hear this chapter of Devadatta of the Sutra of the Lotus Flower of the Wonderful Dharma with faithful respect caused by their pure minds, and have no doubts [about this chapter], will not fall into hell or the region of hungry spirits or the region of animals. They will be reborn before the Buddhas of the worlds of the ten quarters. They will always hear this sutra at the places of their rebirth. Even when they are reborn among men or gods, they will be given wonderful pleasures. When they are reborn before the Buddhas, they will appear in lotus-flowers.

And we still have the story of Manjushri’s efforts to expound the Dharma in the realm of the dragon king.

Accumulated-Wisdom asked Manjusri:

“The sutra is exceedingly profound and wonderfu1. This is the treasure of all the sutras. It is rare in the world. Do you know anyone who acted according to this sutra so strenuously that he has already been qualified to become a Buddha quickly?”

Manjusri answered:

“Yes. There is a daughter of Dragon-King Sagara [among those whom I taught]. She is eight years old. She is clever. She knows the karmas of all living beings. She obtained dharanis. She keeps all the treasury of the profound and hidden core expounded by the Buddhas. She entered deep into dhyana-concentration, and understood all teachings. She aspired for Bodhi in a ksana, and reached the stage of irrevocability. She is eloquent without hindrance. She is compassionate towards all living beings just as a mother is towards her babe. She obtained all merits. Her thoughts and words are wonderful and great. She is compassionate, humble, gentle and graceful. She [has already been qualified to] attain Bodhi[, and to become a Buddha quickly].”

Despite objections:

Accumulated-Wisdom Bodhisattva said:

“As far as I know, [when he was a Bodhisattva,] Sakyamuni Buddha sought Bodhi, that is, enlightenment incessantly for innumerable kalpas. He accumulated merits by practicing austerities. Even the smallest part, even the part as large as a poppy-seed of this world – this world being composed of one thousand million Sumeru-worlds – is not outside the places where the Bodhisattva made efforts to save all living beings at the cost of his life. It was after doing all this that he attained Bodhi, that is, enlightenment. I do not believe that this girl will be able to attain perfect enlightenment[, that is, to become a Buddha] in a moment.”

And…

Thereupon Sariputra said to the daughter of the dragon-king:

“You think that you will be able to attain unsurpassed enlightenment [and become a Buddha] before long. This is difficult to believe because the body of a woman is too defiled to be a recipient of the teachings of the Buddha. How can you attain unsurpassed Sodhi? The enlightenment of the Buddha is far off. It can be attained only by those who perform the [Bodhisattva] practices with strenuous efforts for innumerable kalpas. A woman has five impossibilities. She cannot become 1. the Brahman-Heavenly-King, 2. King Sakra, 3. King Mara, 4. a wheel-turning-holy-king, and 5. a Buddha. How can it be that you, being a woman, will become a Buddha, quickly [or not]?”

But she proved them wrong:

Thereupon the congregation saw that the daughter of the dragon-king changed into a man all of a sudden, performed the Bodhisattva practices, went to the Spotless World in the south, sat on a jeweled lotus-flower, attained perfect enlightenment, obtained the thirty-two major marks and the eighty minor marks [of the Buddha], and [began to] expound the Wonderful Dharma to the living beings of the worlds of the ten quarters. Having seen from afar that [the man who had been] the daughter of the dragon-king had become a Buddha and [begun to] expound the Dharma to the men and gods in his congregation, all the living beings of the Saha-World, including Bodhisattvas, Sravakas, gods, dragons, the [six other kinds, that is, in total] eight kinds of supernatural beings, men, and nonhuman beings, bowed [to that Buddha] with great joy.

Although that joy was muted for some:

The Accumulated-Wisdom Bodhisattva, Sariputra, and all the other living beings in the congregation received the Dharma faithfully and in silence.

The remainder of the day covered the start of Chapter 13, Encouragement for Keeping this Sutra.

While “Medicine-King Bodhisattva-mahasattva and Great-Eloquence Bodhisattva-mahasattva, together with their twenty thousand attendants who were also Bodhisattvas” vowed to expound the sutra in the Saha-World after the Buddha’s extinction, the Arhats and Sravakas offered only to do so in “some other worlds rather than the Saha-World.”

Maha-Prajapatr Bhiksuni, the sister of the mother of the Buddha, and six thousand bhiksunis, as well as Yasodhara Bhiksuni, the mother of Rahula, received assurances of their future Buddhahood, but they too would only expound the Lotus Sutra in some other world.

Day 16 concludes Chapter 11, Beholding the Stupa of Treasures, and completes the Fourth Volume of the Sutra of the Lotus Flower of the Wonderful Dharma.

Many Treasures, the Buddha who arrives in the Stupa of Treasures, made two Great Vows:

When he was yet practicing the Way of Bodhisattvas, he made a great vow: ‘If anyone expounds a sutra called the Lotus Flower of the Wonderful Dharma in any of the worlds of the ten quarters after I become a Buddha and pass away, I will cause my stupa-mausoleum to spring up before him so that I may be able to prove the truthfulness of the sutra and say ‘excellent’ in praise of him because I wish to hear that sutra [directly from him].’

And…

Many-Treasures Buddha made another great vow: ‘If a Buddha wishes to show me to the four kinds of devotees when my stupa of treasures appears before him in order that I may be able to hear the Sutra of the Lotus Flower of the Wonderful Dharma [directly from him], he must call back all the Buddhas of his replicas who will be expounding the Dharma in the worlds of the ten quarters at that time. Then I will show myself [to the four kinds of devotees].’

Which brings us to the big reveal:

Thereupon Sakyamuni Buddha, having seen that all the Buddhas of his replicas had already arrived and sat on the lion-like seats, and also having heard that they had told their attendants of their wish to see the stupa of treasures opened, rose from his seat, and went up to the sky. All the four kinds of devotees stood up, joined their hands together towards him, and looked up at him with all their hearts. Now he opened the door of the stupa of the seven treasures with the fingers of his right hand. The opening of the door made a sound as large as that of the removal of the bolt and lock of the gate of a great city. At that instant all the congregation saw Many-Treasures Tathagata sitting with his perfect and undestroyed body on the lion-like seat in the stupa of treasures as if he had been sitting in dhyana-concentration. They also heard him say:

“Excellent, excellent! You, Sakyamuni Buddha, have joyfully expounded the Sutra of the Lotus Flower of the Wonderful Dharma. I have come to hear this sutra [directly from you].”

After Sakyamuni takes a seat beside Many-Treasures and Sakyamuni raises everyone up to see him beside Many Treasures, he asks:

Who will expound the Sutra of the Lotus Flower of the Wonderful Dharma in this Saha-World? Now is the time to do this. I shall enter into Nirvana before long. I wish to transmit this Sutra of the Lotus Flower of the Wonderful Dharma to someone so that this sutra may be preserved.

And in gathas:

(The Buddha said to the great multitude.)
Who will protect
And keep this sutra,
And read and recite it
After my extinction?
Make a vow before me to do this!

Many-Treasures Buddha,
Who had passed away a long time ago,
Made a loud voice like the roar of a lion
According to his great vow.

Many-Treasures Tathagata and I
And the Buddhas of my replicas,
Who have assembled here,
Wish to know who will do [all this].

My sons!
Who will protect the Dharma?
Make a great vow
To preserve the Dharma forever!

The payoff for this job:

Anyone who expounds this sutra
Will be able to see me,
To see Many-Treasures Tathagata,
And to see the Buddhas of my replicas.

But, as Sakyamuni explains, it won’t be easy:

It is not difficult
To expound all the other sutras
As many as there are sands
in the River Ganges.

It is not difficult
To grasp Mt. Sumeru And hurl it to a distance
Of countless Buddha-worlds.

It is not difficult to move [a world]
[Composed of] one thousand million Sumeru-worlds
With the tip of a toe
And hurl it to another world.

It is not difficult
To stand in the Highest Heaven
And expound innumerable other sutras
To all living beings.

It is difficult
To expound this sutra
In the evil world
After my extinction.

And after outlining the rigors to be faced by the expounder of the Lotus Sutra, Sakyamuni says:

Since I attained
The enlightenment of the Buddha,
I have expounded many sutras
In innumerable worlds.

This sutra is
The most excellent.
To keep this sutra
Is to keep me.

Good men!
Who will receive and keep this sutra,
And read and recite it
After my extinction?
Make a vow before me
[To do all this]!

The Hotoge verses follow which reminds me of the scene described in Lotus in a Sea of Flames.