The profound mirror is void and clear. It is outside the realm of phenomena. How can any being with a distinct form do away with lifespan, long or short? However, the proposition that there is nothing that is with form and enjoys [a long] life-span stems from various delusions. There is no way that the Sage can be in that category. Only the deluded would count the actual lifespan of the Buddha as a hundred years. Now such a [mental] impediment is driven out. [The Buddha] relies on [the theory of] longevity to dispel it. Thus this chapter is titled “Life-Span.” Life-span is none other than that which prompted the Buddhas [to achieve) spiritual insight in the earlier chapters and is none other than the ultimate effect. Because the ultimate fruit has been shown, is it not true that they abide eternally? Furthermore, they tend to have an affinity for life and distaste for death. What is now said about longevity must invigorate them greatly.

Thereupon Maitreya Bodhisattva and the [other] Bodhisattvas [who had already been present in the congregation before the arrival of the Bodhisattvas from underground], eight thousand times as many as the sands of the River Ganges in number, thought: ‘We have never before seen these great Bodhisattva-mahāsattvas who sprang up from underground, stood before [Śākyamuni,] the World-Honored One, joined their hands together towards him, and made offerings to him. [Now we see that their leaders] inquire after him.’

It is said that [even] Maitreya did not recognize a single person because the [endowment] is such that [as an object of] enlightenment it cannot be empirically experienced [even by one who is] in the tenth stage. That what welled up was not Buddhas but bodhisattvas means that this endowment for enlightenment has necessarily to be studied accumulatively until there is nothing left to learn.

Thereupon Maitreya Bodhisattva-mahāsattva, seeing what the Bodhisattvas numbering eight thousand times as many as the sands of the River Ganges had in their minds, and also wishing to remove his own doubts, joined his hands together towards the Buddha

Riding on the thought of the multitude, [Maitreya] harbors doubts regarding [how] the Buddha since his attainment of Buddhahood could accomplish so many things [in such a short time], [Maitreya] begs [the Buddha] to resolve these doubts for the multitude, showing them the ultimate within themselves. The ever-abiding, subtle meaning is gradually revealing itself in this way.

When he had said this, the ground of the Sahā-World, which was composed of one thousand million Sumeru-worlds, quaked and cracked, and many thousands of billions of Bodhisattva-mahāsattvas sprang up from underground simultaneously.

That the earth split and [the bodhisattvas] welled up suggests that living beings inherently possess an endowment for enlightenment, and it cannot remain concealed; they are bound to break the earth of defilements and emerge to safeguard the Dharma.

This chapter introduces an integral part of the next [chapter], concerning the life-span [of the Thus Come One], and is designed to demonstrate that the effect of the three becomes that of the One. Earlier there was an introduction regarding the cause; in accord with that speech, flowers [rained down] and the earth trembled (Chapter 1). This chapter introduces the effect; in accord with this speech, a great number of bodhisattvas well up out of the earth. Here Maitreya harbors doubts, as he did before. It [the chapter] also manifests the ever-abiding meaning.

“No, good men! I do not want you to protect or keep this sūtra

The reason for saying stop is to initiate the entrance of the bodhisattvas [equal in number to the sands of] sixty thousand Ganges

because there are Bodhisattva-mahāsattvas sixty thousand times as many as the sands of the River Ganges in this Sahā-World.

The teaching of the Sage has its rise and fall; its deep purport is not fathomable. However, as it has widely prevailed throughout times earlier and later, the meaning can be grasped. In the preceding [the Buddha] urged them to protect the Dharma, but now he says “[there is] no need.” [Why the discrepancy?] They are both [valid statements] each with its own purpose. The Dharma by which living beings emerge from delusion and are led to Buddhahood and nirvāṇa is designed to extinguish itself completely; they [beings] must volunteer to protect it. Hence, the words of exhortation, so that they may strengthen their will [to protect it]. However, living beings all are endowed with [the faculty of] great enlightenment; all are without exception potential bodhisattvas. [In this respect] there is no time when it [the sūtra] is not protected. Then why does he have to rely on bodhisattvas from other regions [for protection]? Reliance on [bodhisattvas from] other regions makes it appear that the li of the transformative teaching is insufficient. Thus, [the Buddha] shows the rising-up [of the bodhisattva mahāsattvas] in order to express this idea. Six [of sixty thousand or six ten-thousands (wan)] refers to the six states of existence (gati). The sands of the Ganges Rivers mean “a lot.” The earth refers to the bonds and the instigators of depravites. And the living being’s endowment for enlightenment lies under these instigators of depravities. [They all had been] under [this Sahā world-sphere], in an open space indicates that [beings] are in void-li [or li of emptiness (śūnyatā), the state of li devoid of instigators].

A Bodhisattva-mahāsattvas who wishes to expound this sūtra in the age of the decline of the teachings after my extinction should perform the following peaceful practices. When he expounds or reads this sūtra, he should not point out the faults of other persons or sūtras.

As for the second dharma, it is the committing of no fault through body or mouth. Although this does not refer to the karma committed through body, it is chanted in the gāthās. [Although] this section may touch on the karma through mind, it is strictly meant to complete the theme that they [beings] should commit no fault through body or mouth; it does not deal with mind as such.

A Bodhisattva-mahāsattvas who wishes to keep, read and recite this sūtra 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.

The third dharma is the [harboring] of no envy or jealousy. Although this refers to karma committed through the mouth, it is designed to drive home the theme of [committing] no fault of karma through mind; it does not speak of mouth as such.

A Bodhisattva-mahāsattvas 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.

The fourth dharma is the state of feeling “great compassion” (mahākaruṇa). Because of its being “great,” in altruistically embracing beings’ it is described later. If they can rest in these four dharmas, they will then not have fear or weakness. [If] they propagate the teaching by availing themselves of these [dharmas], the fruit will be a rich one.

“The Bodhisattva-mahāsattvas 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.”

The following ten-odd items, although the names are many, point in reality to no more than one emptiness. This is the beginning of seeing, yet short of being able to enter, li: it is the end of “approaching the place with familiarity.”

In the gāthās that follow, some [parts mentioned in the prose] are extended and some are summarized, and some also are not chanted. They can be regulated in accordance with the meaning.

He should not approach or make friend with anyone of the five kinds of eunuchs.

The first kind are the men who are born impotent (jātipaṇḍaka), those whose original constitutions do not allow them to get an erection. The second are eunuchs whose organs are small and weak (āpatpaṇḍaka). The third refers to the men who are impotent for a half of [every] month (pakṣapaṇḍaka), which means that for half a month they change [feeling] for women. The fourth are men who are impotent because of jealousy (īrṣyāpaṇḍaka): they cannot become potent by themselves, but seeing others perform sex, they immediately become jealous, and by way of jealousy they become potent. Fifth, the men who cannot ejaculate (āsaktaprādurbhāvīpaṇḍakaḥ). They can become potent only after others touch their bodies first.

What are the proper things the Bodhisattva-mahāsattvas should approach? He should not approach kings, princes, ministers or other government directors.

Approaching with familiarity also has a beginning and an end. Not approaching the place where confusion arises means approaching li with familiarity. What follows next is concerned with the beginning of approaching the place.

Lokāyatas

They refer to those who counter what people in the world argue for

or Anti-Lokāyatas

They refer to those who try hard to cling to what [people in the world] argue for.

He should not approach naṭas or other various amusement-makers

They refer to those who make up their bodies in order to perform [various magical plays].

In the earlier ages it was not yet hard to keep the sūtra. [But] if it is very hard to keep it [in the latter age], the low level of knowledge and self-confidence [are the probable causes]. Hence, Mañjuśrī asked [the Buddha] about the way to guide learners in the evil age.

Although keeping the sūtra in the latter age involves a lot of evils, if they dwell in four dharmas, the latter age does not mean suffering. Dwelling in them certainly leads to security; hence, it is said, “dwelling securely.” As regards the dharmas for teaching the Path, the practical modus operandi are as follows.

“Mañjuśrī! What are the proper practices the Bodhisattva-mahāsattvas 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-mahāsattvas should perform.

{First, by dwelling securely in the place where
the bodhisattva acts, in the place that he approaches with familiarity, he shall be able to set forth this scripture for the sake of living beings.}

When, having entered li, [the bodhisattva] fulfills it, he is in “the place [where the bodhisattva] acts.” Although he has not yet entered li, if he is familiar with it and close to it, he is in “the place he approaches with familiarity.” Also they are, as beginning and end, conjoined as one thing [or Dharma].

{If a bodhisattva-mahāsattva dwells on the ground of forbearance;
if he is gentle, agreeable, good, and acquiescent, not given to fits of
violence, nor at heart becoming alarmed;}

He who is in “the place [where the bodhisattva-mahāsattvas] acts” regards from beginning to end forbearance as the primary [virtue]. These five virtues belong to the beginning.

{if, further, he performs no
act with respect to the dharmas, but views the dharmas in keeping with
their true marks;}

So far the virtues of having li in mind have been explicated; now the abilities of “viewing” and “performing” are introduced. These four things constitute the end of “the place [where the bodhisattva mahāsattvas] acts.”

The explication of the idea that the cause of three turns out to be the cause of One is to be completed here. In the chapter preceding the present one, it has been explained that the great beings (mahāsattvas) will propagate this sūtra and that the ranks of voice hearers also will propagate this Dharma “in other lands.” Among these are those who wish to transmit this sūtra but do not know how to do it. [The Buddha] therefore sets up this chapter to teach them the practical modus operandi.

“A Bodhisattva-mahāsattvas who wishes to expound this sūtra in the evil world after [my extinction] should practice four sets of things {dwell securely in four dharmas}.

If one is able to “dwell securely in four dharmas,” then the body becomes tranquil and the spirit is settled. When the spirit is settled and the body tranquil, then external suffering does not interfere with them (the four dharmas). When external suffering does not interfere with them, one can be said to be “comfortable.” Because they are then able to preach the Dharma tirelessly, beings receive its benefits, “The four dharmas” are as follows: The first dharma consists of the acts of dwelling and the acts of the two kinds of places “that [the bodhisattva-mahāsattva] approaches with familiarity.” “The place that he approaches with familiarity” enables them to keep a distance from evils and remain close to li. As the mind rests on li, body and mouth do not commit any faults. Body and mouth not committing any faults constitute the second dharma. The third one is the state of feeling no jealousy. The fourth one is the state of feeling Great Compassion. As the three kinds of acts are purified, compassionate thought also pervades their minds. Is not the propagation of the Dharma in this way also great?