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The Lotus Sutra
Chapter 1, Introduction, Page 6
F. The Audience, continued...
3.
Those in the Six Spiritual Destinies
B. The Demons in the Introduction of The Lotus Sutra -
All these demons are spiritual forces that are found in nature, in animals as well as in human beings. They are all constituents of our human nature. These spiritual beings include:
1. The Dragons, or Serpents (Nagas): These are spiritual forces that are associated with water. They control rivers, lakes and seas, and they dwell deep in the ocean. In spring they take to the sky and in winter they enter into the ground. They include the cyclonic forces of nature, whether they are material or spiritual. They control storms and the wild & instinctive forces of nature. The Introduction of The Lotus Sutra mentions Eight Dragon Kings:
A. & B. The Dragon Kings Nanda (‘Rejoicing’) & Upananda (‘Blessedness’, ‘Felicity’) are said to be brothers, responsible for the rains that nourish the land. They were said to bring joy and good fortune to Magadha, particularly when they appeared in times of drought and famine. Chih-I said they personify the first two of the ten stages of the Bodhisattva path, bestowing joy and performing good deeds
C. The Dragon King Sagara (‘Ocean’) resides in the depths of the ocean (the realm of the ocean also includes the atmosphere - see the Vasus for an explanation of the 'realms of the gods'). Chih-I said that this Dragon King personifies the ocean that is the perfection of wisdom (S. Prajna Paramita) and the greatness of emptiness.
D. The Dragon Kings Vasuki (‘Many Heads’)
is the dragon of many heads. In terms of water, thus would include all the
different bodies of water including lakes, ponds, streams, etc. Chih-I said that
this Dragon King personifies the samadhi of manifesting different incarnations,
the observation of that which is temporary and the distinguishing of the
limitless different teachings and practices of the Dharma.
E. The Dragon
King Taksaka (‘Many Tongues’ or ‘Forked Tongue’) refers to the dragon that has a
forked tongue and can be poisonous. In terms of water this refers to the rivers,
streams and brooks that are branched off from each other but in reality feed
into each other. Chih-I said that this Dragon King personifies the power of
words that that can be both divide and bring together. This Dragon King also
personifies unobstructed eloquence in the teaching of the Dharma.
F. The
Dragon King Anavatapta (‘Without Heat’) - The Dragon of the great cool lake.
Anavatapta is the name of a lake in the Himalaya Mountains (now Manasarovar)
that was said to have a five-pillared pagoda. The lake is said to be able to
cool the scorching fires that come from the dragons of the nether realms, just
the Calm can cool the flames of suffering and emotional distress and the five
conditions of mortality.
G. The Dragon King Manasvin (‘Great Life’,
‘Great Will’ or ‘Great Power’) is a Dragon-King that is coiled up ready to be
unleashed when necessary. As such it refers to the great potential power of
water that can be harnessed to bring great benefits. Chih-I said that this
personifies the potency that comes from the great boundless embodiment that is
proper Observation of the Middle Way.
H. The Dragon King Utpalaka (‘Dark
Lake’) lives the dark swamp where the lotus blossoms grow. Chih-I said the Lotus
Blossom represent the cause of enlightenment, the muddy water the source of life
(this mortal realm of Life & Death), and this Dragon King the Samadhi of The Lotus
Sutra.
The Dragon King Sagara also figures prominently in The Flower Garland (Avatamsaka) Sutra. The following is a quote from the Chih-I's The Great Calm-Observation (C. Mo-Ho Chih-Kuan, J. Maka Shikan), which cites a passage from The Flower Garland Sutra on the Sagara Dragon:
What is the 'Total Establishment of Benefits for
Living Beings?
Some emit a single ray of light, and are able to make living
beings attain the benefits of the totally blended three truths , as well as the
benefits of entering into true perception (Samadhi), arising from it to teach,
both entering into it and arising from it, and neither entering into nor arising
from it. Whether walking, standing, seated, lying down, speaking, silent, or
performing deeds - all these conditions are seen as eyes sees the light. Without
conditions, there is no awakening. The blind are always in darkness. So we use
the example of the Dragon-King (from The Flower Garland Sutra) as an illustration:
"Vertically everywhere
throughout the six heavens,
horizontally across the four frontiers,
the clouds
gather and thunder shakes,
lightning flashes and rain drops…
The Dragon,
abiding in its native palace,
is unstirred and undisturbed;
however what
is given out is not always the same."
Bodhisattvas are also like this.
Inside, they have penetrated and reached emptiness, that which is temporary, the
mean, and the unchanging Nature of Spirituality (S. Dharmata). And yet they
make living beings attain various benefits and they fulfill various needs. This
is called 'The Total Use of Power and the Establishment of Benefits for Living
Beings'.
Next, Kinnaras, Gandharvas, etc...
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