The Lotus Sutra

Chapter 1, Introduction, Page 16

The prose response by Manjusri to Maitreya’s question:

First, on the answer according to his considered opinion about the future:

At this time Manjusri spoke to the Bodhisattva Mahasattva Maitreya and all of the great sages.

Good sons: In my considered opinion, the Buddha, the World Honored One, now desires to :
     Teach the Great Dharma,
     Rain the rain of the Great Dharma,
     Blow the conch of the Great Dharma,
     Beat the drum of the Great Dharma, and
     Expand on the meaning of the Great Dharma.

First Manjusri responded with his opinion about what will happen, based on the signs of this world. Five of the six signs are mentioned - Only entering into Samadhi is not explicitly mentioned:

1. Teach the Great Dharma - The teaching of The Sutra of Limitless Meanings
2. Rain the rain of the Great Dharma - The raining of the blossoms
3. Blow the conch of the Great Dharma - The rejoicing of the audience
4. Beat the drum of the Great Dharma - The shaking of the earth
5. Expand on the meaning of the Great Dharma - The emanation of the light

Next, there is the answer based on past experience:

Good sons: I have seen these signs before in the Buddhas of the past. After they issued forth a light like this, they taught the Great Dharma. Therefore you must understand that when this Buddha manifests a radiance like this, he will do so as well. He manifests signs such as these because he desires to make all living beings get to hear and understand the Dharma that is difficult for all in the world to believe.

Next he spoke generally in terms of the past, based on the signs of the other spiritual worlds. Here in the text he just mentions the emanation of the ray of light, which includes (as described before by Maitreya):

1. Seeing the 18,000 realms
2. Seeing the Buddhas
3. Hearing the Dharma
4. Seeing the Sangha
5. Seeing the cultivation of the Bodhisattva practices
6. Seeing the Buddhas enter into Nirvana

Next, there is the similarity of these signs with those of the Buddha of the past. This is in three parts; the first Buddha, the Buddhas during the interim, and then the final Buddha.

A. The First Buddha:

Good sons: It is the same as it was in the past, limitless, boundless and unimaginably countless eons ago. At that time there was a Buddha named Bright Lamp of the Sun and Moon, One That Has Come, Worthy of Offerings, Truly Omniscient, Perfect in Illumination and Conduct, Well Departed, Understander the World, Great Leader, Tamer of Men, Teacher of the Gods and People, and World Honored One.

His broad teaching of the True Dharma was excellent in the beginning, excellent in the middle and excellent in the end. Its meaning was deep and far reaching, its language was skillful and subtle, and it was simple and without adulteration. It was complete, it was pure and it had all the characteristics of a Brahma practice.

• For those that sought to be spiritual disciples, he taught of the Four Truths, deliverence from birth, old age, sickness and death, and the ultimate Nirvana.
• For those that sought spiritual self-awakening, he taught of the twelvefold wheel of causality and conditions.
• For the Bodhisattvas, he taught of the six perfections, making them attain the supreme universal enlightenment and the wisdom of all kinds.

Manjusri explains the similarity between what is happening now to the present Buddha Sakyamuni and what happened to the past Buddha Bright Lamp of the Sun & Moon (S. Candra-Surya Pradipa) in terms of the time (many kalpas ago), the Buddha's name (Bright Lamp of the Sun & Moon), and the teaching of the Dharma (the three vehicles)

The Time:

"Limitless, boundless and unimaginably countless kalpas ago": Here he points out that history has repeated itself from time imemorial and, as Chih-I puts, it 'The path of all the Buddhas is the same'.

The Buddha's Name:

The name "Bright Lamp of the Sun & Moon" is specific for this Buddha but the Ten Titles are the honorific names that are common to all the Buddhas. In explaining the name Bright Lamp of the Sun & Moon, The Prose & Verse of The Lotus Sutra says:
* The Sun refers to spiritual insight (S. Prajna)
* The Moon refers to mental concentration (S. Samadhi)
Concentration and insight refer to the virtues of one’s own practice.
* The Bright Lamp refers to the virtue that is the spiritual influence of others.
In being capable of mental concentration, spiritual insight and good will, one is capable of enlightening both oneself and others. Thus the Buddha Bright Lamp of the Sun & Moon possesses these three wisdoms. Now this Buddha (Sakyamuni) also possesses these Three Wisdoms. Accordingly the names are different but the meanings are the same. Therefore there is similarity in name.

The Teaching of of the Dharma:

"Broad Teaching": The description of the teaching as being broad is a reference to it being the sudden teaching, the Great Vehicle teaching that includes all teachings. The teaching of this Buddha, like that of Sakyamuni, was sudden and all-encompassing at first, then gradual (teaching of the three different vehicles of spiritual awakening), and then concludes with the ultimate teaching at the end.

Next there is a reference to the seven kinds of excellence ithat are found the sudden doctrine. They are:

1. "The teaching of the True Dharma was excellent in the beginning, excellent in the middle and excellent in the end":  This is a reference to the sudden doctrine's Excellence in appropriateness of timing: The teaching is first introduced (in summary), then there is the proper explanation of the teaching (in detail), and finally there is encouragement of its propagation.
2. "Its meaning was deep and far-reaching": This is a reference to the sudden doctrine's Excellence in meaning. The principle of the sudden doctrine reveals its meaning in all the teachings. Those of the Two Vehicles do not fathom its bounds, and so it is called 'deep and far reaching'.
3. "Its language was skillful and subtle": This is a reference to its Excellence in language. Upon understanding the principle of the sudden doctrine, the language on it is straight, honest and pleases the minds of the Bodhisattvas. It is uttered with eight kinds of sound, which are:
1. Pleasing
2. Soft and gentle
3. Harmonious
4. Respect inspiring
5. Virile and strong
6. Unerring
7. Deep and far reaching
8. Resonant and untiring
4. "It was simple and without adulteration": This is a reference to its Excellence in uniqueness. The sudden doctrine is is not mixed up or confused with the teachings of the Two Vehicles
5. "It was complete": This is a reference to its Excellence in total fullness. The sudden doctrine clarifies the mortal realm of Life & Death as well as the realm beyond with the full meaning of its words. The words are full of meaning.
6. "It was pure": This is a reference to the sudden doctrine's Excellence in Pure Adaptability. It is unblemished by the two extremes or attachments to specific or partial teachings.
7. "It had all the characteristics of a Brahma practice.": This is a reference to the sudden doctrine's noble objectives and Excellence in unconditional kindness.There is purity of mind and purity of intent, as in the Brahma mind.

There are different understandings of the phrase "excellent in the begining, excellent in the middle and excellent in the end."

• The Small Vehicle refers to these excellent states of mind, first developing as Morality (Sila), then as Mental Concentration (Samadhi) and finally as Spiritual Insight (Prajna).
• The Great Vehicle refers to these three states of mind as the beginning (inspiration), the middle (practice) and the end (realization).
• The Sutra on the Golden Light says:
       "In the beginning the mind of The One That Has Come is inconceivable,
         In the interim the mind of The One That Has Come has different kinds of adornments, and
         In the end the mind of The One That Has Come is indestructible."

Manjusri explains that the seven kinds of excellence in the teaching of the Buddha of long ago are the same as the seven kinds of excellence in the teaching of the Buddha Sakyamuni now appearing, and they are also the same as those in the teachings of the Buddhas appearing in other lands (that are seen in the ray of light emanating from the middle of the Buddha's brow).

And like all other Buddhas, after making the sudden teaching, the Buddhas makes the gradual teaching that are:

• The teaching of The Four Truths and Nirvana for those that seek to be spiritual disciples (Sravakas)
• The teaching of The Twelvefold Wheel of Causality & Conditions for those more gifted who seek spiritual self-awakening (Pratyeka-Buddhas)
• The teaching of The Six Paramitas for the Buddha's children that cultivate various different kinds of practices (Bodhisattvas)

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