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THE SUTRA OF QUEEN SRIMALA’S LION’S ROAR
WHEREIN IS ARTICULATED THE SEVERANCE OF ALL DOUBTS,
THE CERTAINTY OF THE CLEAR MEANING, AND
THE ENTRANCE TO THE WAY OF THE ONE VEHICLE
PART ONE: THE SEVERANCE OF ALL DOUBTS
Section One: Praising the Virtuous-Merit of the Tathagata’s True Reality
and Primary-Meaning.
THUS HAVE I HEARD, one time the Buddha dwelled in the Jeta Grove of Anathapindaka’s garden in the land of Sravasti. At the time, though their faith in the Dharma over all had not yet been designated very long, King Prasenajit and Queen Mallikā declared, “Queen Srimala is our girl who benefits by astute intuitive-knowing* (prajna) and is thoroughly clever and comprehends easily. If those who see the Buddha can certainly and quickly explicate the Dharma and are able to have no doubt in their mind, then at the proper time, we should send a faithful dispatch to her stating our intention.”
The Queen stated and declared, “The time is now right.”
The King and Queen then dispatched the courtier named Candra to give Srimala a letter summarizing and praising the Tathagata’s* immeasurable virtuous-merit* (guna, punya, Ch. gong-de). Upon reaching the kingdom of Ayodhyā, the messenger respectfully presented the letter, and, on entering inside her palace, reverently delivered it to Srimala. Srimala received the letter and, proclaiming her joy, touched it to the crown of her head. She read it out loud and received and held it, giving birth to a rare mind. She turned to Candra and articulated a gatha* of verse declaring:
“I hear the Buddha’s voice
In the world wherein it has not previously existed,
Wherein is declared that which is truly real, and
In response I shall cultivate making offerings.
“I revere and reflect* on the
Buddha, the World Honored One,
Who came forth universally for the world,
Who even responds by handing down his sympathy* (anukampana),
And who certainly allows us to be able to see.”
Immediately at the time this thought was born, the Buddha appeared in the midst of the sky, universally releasing a brilliantly pure light, and revealing the incomparable body. Srimala, as well as her retinue, welcomed him with their heads and faces bowing at his feet, and collectively by means of clear and pure minds, praised the Buddha’s truly virtuous-merit.
“The Tathagata’s wondrous body of form* (rupakaya)
Has no equal in the world,
Is incomparable and inconceivable.
For this reason, we now pay reverence.
“The Tathagata’s form is inexhaustible.
[His] wisdom* (jnana-prajna) likewise is also thus,
And constantly abides in everything* (sarvadharma).
For this reason, we go-for-refuge* (saraṇa-gamana).
“The Subjugator of the mind’s surpassing evils,
As well as the four kinds* (gotra or varga) [of evils] associated with the body,
Already has arrived at the state of ‘difficulties under control’.
For this reason, we bow to the King of Dharma.
“You blaze with knowing everything,
You are autonomous, with the body of wisdom,
You embrace and maintain everything.
For this reason, we now pay reverence.
“We pay reverence to the one who passes beyond the measure of prestige,
Pay reverence to the one incomparable to categories,
Pay reverence to the one of endless* (ananta) Dharma,
Pay reverence to the one difficult to conceive.
“Cover and protect us with your sympathy,
And allow the seeds of Dharma to grow far and wide
In this world and in later births,
We resolve* (pranihita) that the Buddha always accept us.
“For a long time we have stood firmly by you and
Already in previous worlds have opened up enlightenment.
Now again we accept you, and
In the lives not yet come we will even do so.
“We have made virtuous-merits
To manifest in the present and in remaining worlds,
So it is that the multitude of virtuous roots
Are only for the resolve to see and accept.”
At that time, Srimala and all her retinue, bowed their heads and faces in propriety to the Buddha.
The Buddha, from within the assembly, then proclaimed the sign: “Your praise of the Tathagata’s virtuous-merit of true reality is by means of these virtuous roots undertaken over immeasurably numberless aeons*(kalpa). In the midst of heavenly-beings* (devas) and humans, being autonomously sovereign in every birth place, you will always be able to see me appear before you and to praise like now without a difference. You shall repeatedly provide reverent service to immeasurable numberless Buddhas passing through 20,000 numberless aeons. You shall attain to and be regarded as the Buddha designated ‘Universal Light,’ a Tathagata-Worthy of Offerings-Perfectly Knowing.
“That future Buddha land is without the various evil destinations [for rebirth], the vexations of old age, sickness, and decay, and the suffering of not reaching the meaning, and there are even no names for the paths of the non-virtuous evil karmas. The multitude of beings of that future land will be endowed with, in all cases, the forms, the powers, the long lives, the five desires [of the senses], and the full joy that surpasses the various heavenly-beings of the Paranirmita-vaśavartin heaven. In that future [Buddha land], the various multitudes of beings are solely Great Vehicle* (Mahayana) Ones, and by variously having cultivated habits of virtuous roots, that multitude of beings in all cases congregate in that future.”
At the time that Queen Srimala was able to receive the sign, an immeasurable multitude of beings, various heavenly-beings as well as humans, resolved to be born in her land. The World Honored One proclaimed the sign for them all, that in all cases they should be bound to be born there.
Section Two: The Inconceivably Great Proclamations
So at that time, having heard and received the sign [of distinction of her future Buddhahood], Srimala then reverently established and proclaimed ten great proclamations:
[1] “World Honored One, from today, henceforth until awakening* (bodhi), I do not arouse an offending mind toward that which are the received precepts.
[2] “World Honored One, from today, henceforth until awakening, I do not arouse a prideful mind toward all the honored seniors.
[3] “World Honored One, from today, henceforth until awakening, I do not arouse a hating mind toward all the multitude of beings.
[4] “World Honored One, from today, henceforth until awakening, I do not arouse an envious mind toward another’s bodily form as well as their external multiple endowments.
[5] “World Honored One, from today, henceforth until awakening, I do not arouse a stingy mind toward internal and external things* (dharmas).
[6] “World Honored One, from today, henceforth until awakening, I do not receive animals or objects of wealth on my own or for myself, but what I ordinarily have which is received is wholly for the development of the poor and suffering multitude of beings.
[7] “World Honored One, from today, henceforth until awakening, I do not practice the four embracing Dharmas on my own or for myself, because they are for all the multitude of beings, and by means of a mind not stained by craving, an indefatigable mind, and an unimpeded mind, I include the multitude of beings.
[8] “World Honored One, from today, henceforth until awakening, if I see the suffering multitude of beings who are lonely, confined, bound, obstructed by diseases of every type, in difficulties, and destitute, then to the final end I do not even briefly reject them and certainly desire their peaceful rest, that by the use of the benefits of meaning they are made released from the multitude of sufferings. So only afterwards will I renounce [life].
[9] “World Honored One, from today, henceforth until awakening, if I see the multitudes in wicked occupations, such as the catching and keeping [of animals], as well as the various offences against the precepts, then to the final end I do not abandon them, and at the time I gain power and at all those places I see this multitude of beings, those who should be subdued are then subdued, and those who should be accepted are then accepted! Because why? Because by means of “subduing and accepting” the Dharma is allowed to long abide. The heavenly-beings and humans become completely full of that which is the Dharma long abiding, and wicked ways diminish to few. That ability to turn the wheel of the Dharma is from the Tathagata, and then one is able to continue the turning. Because to see this is beneficial, the saving and embracing [of beings] are not renounced.
[10] “World Honored One, from today, henceforth until awakening, I Accept the Real Dharma* and to the final end will not forget or neglect it. Because why? Those who forget and neglect the Dharma, by that standard are forgetting the Great Vehicle. Those who forget the Great Vehicle, by that standard are forgetting the crossings-over* (paramitas). Those who forget the crossings-over, by that standard do not desire the Great Vehicle. If bodhisattvas* are not those who are firmly resolved in the Great Vehicle, by that standard they are unable to attain the desire to Accept the Real Dharma. They actually follow the entering of enjoyments and are forever not worthy of surpassing the state of an ordinary fellow, which as I see it, is an immeasurably great error, and also, I see they have not yet come to Accept the Real Dharma.
“The immeasurable blessings and benefits of bodhisattva-mahāsattvas* is because of proclaiming these Great Proclamations. The Chief of the Dharma, the World Honored One is present as my witness. Although the Buddha, the World Honored One, is present before me to witness and knows, yet the various multitude of beings whose virtuous roots are tiny and thin might arouse a net of doubts by means of the ten great proclamations, because they are extremely difficult to measure up to. Others might long endure darkness with neither meaning nor reward and not gain peace and joy. For the purpose of the peace of others and now in front of the Buddha to articulate a sincere oath, I proclaim these ten great proclamations, so that which is articulated is practiced. Because of the use of this oath from within the great multitude, at this time and place will rain heavenly flowers and produce heavenly wondrous sounds.”
At the time of the words being articulated, heavenly flowers were produced and wondrous music was expressed from within the empty sky to rain on the multitude. [The Buddha said,] “So it is! So it is! Indeed, your articulation actually is without a difference from true reality.”
The others saw the wondrous flowers as well as heard the sounds of music, and the entire multitude realized the total eradication of doubt and confusion. They leapt with joy immeasurable and then brought out their words of resolve to persevere with Srimala and to always share together the realization identical to the actual practice. The World Honored One without exception knew the sign for everyone in the great multitude and thus their actual resolve.
Section Three: The Great Resolutions That Embrace All Resolutions
So, at that time, again in front of the Buddha, Srimala brought out three great resolutions to then make this declaration:
[1] “To use this true resolution for the tranquil security of the innumerably endless multitude of beings and to use these virtuous roots in every birth to gain the knowledge* (jnana) of the Real Dharma, this is called the first great resolution.
[2] “When I have already gained the knowledge of the Real Dharma, to articulate it for the multitude of beings by means of a tireless mind, this is called the second great resolution.
[3] “At my accepting the Real Dharma, to renounce body, life, and riches* (kāya-jīvita-bhoga) to protect and maintain the Real Dharma, this is called the third great resolution.”
So at that time, the World Honored One then noted to Srimala, “As to your three great vows, as all forms entirely enter the realm of space, so are the various resolutions of the bodhisattvas as [many as] the sands of the Ganges, in all cases, entirely entering into the center of these three great resolutions. That which are these three resolutions is the vaastness of true reality.”
Continue to Post 4: PART TWO: CERTAINTY OF THE CLEAR MEANING, Sec. 4: Articulating the Inconceivable Acceptance of the Real Dharma.
Return to Post 1 with Table of Contents.
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