Parable of the Burning House.

“Śariputra! Suppose, in a (certain) kingdom, city, or town, there is a great elder, old and worn, of boundless wealth, and possessing many fields, houses, slaves, and servants. His house is spacious and large, but it has only one door, and many people dwell in it, one hundred, two hundred, or even five hundred in number. Its halls and chambers are decayed and old, its walls crumbling down, the bases of its pillars rotten, the beams and roof-trees toppling and dangerous. On every side, at the same moment, fire suddenly starts and the house is in conflagration. The boys of the elder, say ten, twenty, or even thirty, are in the dwelling. The elder, on seeing this conflagration spring up on every side, is greatly startled and reflects thus: ‘Though I am able to get safely out of the gate of this burning house, yet my boys in the burning house are pleasurably absorbed in amusements without apprehension, knowledge, surprise, or fear. Though the fire is pressing upon them and pain and suffering are instant, they do not mind or fear and have no impulse to escape.’

“Śariputra! This elder ponders thus: ‘I am strong in my body and arms. Shall I get them out of the house by means of a flower-vessel, or a bench, or a table?’ Again he ponders: ‘This house has only one 87gate, which moreover is narrow and small. My children are young, knowing nothing as yet and attached to their place of play; perchance they will fall into the fire and be burnt. I must speak to them on this dreadful matter (warning them) that the house is burning, and that they must come out instantly lest they are burnt and injured by the fire.’ Having reflected thus, according to his thoughts, he calls to his children: ‘Come out quickly, all of you!’

“Though their father, in his pity, lures and admonishes with kind words, yet the children, joyfully absorbed in their play, are unwilling to believe him and have neither surprise nor fear, nor any mind to escape; moreover, they do not know what is the fire (he means), or what the house, and what he means by being lost, but only run hither and thither in play, no more than glancing at their father. Then the elder reflects thus: ‘This house is burning in a great conflagration. If I and my children do not get out at once, we shall certainly be burnt up by it. Let me now, by some expedient, cause my children to escape this disaster.’ Knowing that to which each of his children is predisposed, and all the various attractive playthings and curiosities to which their natures will joyfully respond, the father tells them saying: ‘(Here are) rare and precious things for your amusement—if you do not (come) and get them, you will be sorry for it afterwards. So many goat-carts, deer-carts, and bullock-carts are now outside the gate to play with. All of you come quickly out of this burning house, and I will give you whatever you want.’ Thereupon 88the children, hearing of the attractive playthings mentioned by their father, and because they suit their wishes, every one eagerly, each pushing the other, and racing one against another, comes rushing out of the burning house.

“Then the elder, seeing his children have safely escaped and are all in the square, sits down in the open, no longer embarrassed, but with a mind at ease and ecstatic with joy. Then each of the children says to the father: ‘Father! Please now give us those playthings you promised us, goat-carts, deer-carts, and bullock-carts.’ Śariputra! Then the elder gives to his children equally each a great cart, lofty and spacious, adorned with all the precious things, surrounded with railed seats, hung with bells on its four sides, and covered with curtains, splendidly decorated also with various rare and precious things, draped with strings of precious stones, hung with garlands of flowers, thickly spread with beautiful mats, and supplied with rosy pillows. It is yoked with white bullocks of pure (white) skin, of handsome appearance, and of great muscular power, which walk with even steps, and with the speed of the wind, and also has many servants and followers to guard them. Wherefore? Because this great elder is of boundless wealth and all his various store-houses are full to overflowing. So he reflects thus: ‘My possessions being boundless, I must not give my children inferior small carts. All these children are my sons, whom I love without partiality. Having such great carts made of the seven precious things, infinite in number, I 89should with equal mind bestow them on each one without discrimination. Wherefore? Because, were I to give them to the whole nation, these things of mine would not run short—how much less so to my children! Meanwhile each of the children rides on his great cart, having received that which he had never before had and never expected to have.

“Śariputra! What is your opinion? Has that elder, in (only) giving great carts of the precious substances to his children equally, been in any way guilty of falsehood?”

“No, World-honoured One!” says Śariputra. “That elder only caused his children to escape the disaster of fire and preserved their bodies alive—he committed no falsity. Why? He thus preserved their bodies alive, and in addition gave them the playthings they obtained; moreover, it was by his expedient that he saved them from that burning house! World-honoured One! Even if that elder did not give them one of the smallest carts, still he is not false. Wherefore? Because that elder from the first formed this intention, ‘I will, by an expedient, cause my children to escape’. For this reason he is not false. How much less so seeing that, knowing his own boundless wealth and desiring to benefit his children, he gives them great carts equally!”

“Good! Good!” replies the Buddha to Śariputra. “It is even as you say. Śariputra! The Tathagata is also like this, for he is the Father of all worlds, who has for ever entirely ended all fear, despondency, distress, ignorance, and enveloping darkness, and has 90perfected boundless knowledge, strength, and fearlessness. He is possessed of great supernatural power and wisdom-power, has completely attained the Paramitas of adaptability and wisdom, and is the greatly merciful and greatly compassionate, ever tireless, ever seeking the good, and benefiting all beings. He is born in this triple world, the old decayed burning house, to save all living creatures from the fires of birth, age, disease, death, grief, suffering, foolishness, darkness, and the Three Poisons, and teach them to obtain Perfect Enlightenment. He sees how all living creatures are scorched by the fires of birth, age, disease, death, grief, and sorrow, and suffer all kinds of distress by reason of the five desires and the greed of gain; and how, by reason of the attachments of desire and its pursuits, they now endure much suffering and hereafter will suffer in hell, or as animals or hungry spirits. Even if they are born in a heaven, or amongst men, there are all kinds of sufferings, such as the bitter straits of poverty, the bitterness of parting from loved ones, the bitterness of association with the detestable. Absorbed in these things, all living creatures rejoice and take their pleasure, while they neither apprehend, nor perceive, are neither alarmed, nor fear, and are without satiety, never seeking to escape, but, in the burning house of this triple world, running to and fro, and although they will meet with great suffering, count it not as cause for anxiety.

“Śariputra! The Buddha, having seen this, reflects thus: ‘I am the Father of all creatures and must 91snatch them from suffering and give them the bliss of the infinite, boundless Buddha-wisdom for them to play with’.

“Śariputra! The Tathagata again reflects thus: ‘If I only use supernatural power and wisdom, casting aside every tactful method, and extend to all living creatures the wisdom, power, and fearlessness of the Tathagata, the living creatures cannot by this method be saved. Wherefore? As long as all these creatures have not escaped birth, age, disease, death, grief, and suffering, but are being burnt in the burning house of the triple world, how can they understand the Buddha-wisdom?’

“Śariputra! Even as that elder, though with strength in body and arms, yet does not use it, but only by diligent tact, resolutely saves his children from the calamity of the burning house, and then gives each of them great carts adorned with precious things, so is it with the Tathagata. Though he has power and fearlessness, he does not use them, but only by his wise tact does he remove and save all living creatures from the burning house of the triple world, preaching the Three-Vehicles, viz. the Sravaka, Pratyekabuddha, and Buddha vehicles. And thus he speaks to them: ‘Ye all! Delight not to dwell in the burning house of the triple world. Do not hanker after its crude forms, sounds, odours, flavours, and contacts. For if, through hankering, ye beget a love of it, then ye will be burnt by it. Get ye out with haste from the triple world and take to the Three-Vehicles, viz. the Sravaka, Pratyekabuddha, and Buddha 92Vehicles. I now give you my pledge for this, and it will never prove false. Be only diligent and zealous!’ By these expedients does the Tathagata lure all creatures forth, and again speaks thus: ‘Know ye! All these Three-Vehicles are praised by sages: in them you will be free and independent, without wanting to rely on aught else. Riding in these Three Vehicles, by means of perfect faculties, powers, perceptions, ways, concentrations, emancipations, and samadhis, ye will, as a matter of course, be happy and gain infinite peace and joy.’

“Śariputra! If there are living beings who have a spirit of wisdom within and, following the Buddha, the World-honoured One, hear the Law, receive it in faith, and zealously make progress, desiring speedily to escape from the triple world and seeking Nirvana for themselves—this (type) is called the Sravaka-Vehicle, just as some of those children come out of the burning house for the sake of a goat-cart. If there are living beings who, following the Buddha, the World-honoured One, hear the Law, receive it in faith, and zealously make progress, seeking self-gained Wisdom, taking pleasure in becoming good and calm, and deeply versed in the causes and reasons of the laws—this type is called the Pratyekabuddha-Vehicle, just as some of those children come out of the burning house for the sake of a deer-cart. If there are living beings who, following the Buddha, the World-honoured One, hear the Law, receive it in faith, diligently practise and zealously advance, seeking the Complete Wisdom, Buddha-Wisdom, the 93Natural Wisdom, the Masterless Wisdom, and Tathagata knowledge, powers, and fearlessness, who take pity on and comfort innumerable creatures, benefit devas and men, and save all beings—this type is called the Great-Vehicle. Because bodhisattvas seek this vehicle, they are named mahasattvas. They are like those children who come out of the burning house for the sake of a bullock-cart.

“Śariputra! Just as that elder, seeing his children get out of the burning house safely to a place free from fear, and pondering on his immeasurable wealth, gives each of his children a great cart, so also is it with the Tathagata. Being the Father of all living creatures, if he sees infinite thousands of kotis of creatures, by the teaching of the Buddha, escape from the suffering of the triple world, from fearful and perilous paths, and gain the joys of Nirvana, the Tathagata then reflects thus: ‘I possess infinite, boundless wisdom, power, fearlessness, and other Law-treasuries of Buddhas. All these living creatures are my children to whom I will equally give the Great-Vehicle, so that none will gain an individual Nirvana, but all gain Nirvana by the same Nirvana as the Tathagata. All these living creatures who escape the triple world are given the playthings of Buddhas, viz. concentrations, emancipations, and so forth, all of the same pattern and of one kind, praised by sages and able to produce pure, supreme pleasure.

“Śariputra! Even as that elder at first attracted his children by the three carts, and afterwards gave them only a great cart magnificently adorned with precious 94things and supremely comfortable, yet that elder is not guilty of falsehood, so also is it with the Tathagata; there is no falsehood in first preaching Three-Vehicles to attract all living creatures and afterwards in saving them by the Great Vehicle only. Wherefore? Because the Tathagata possesses infinite wisdom, power, fearlessness, and the treasury of the laws, and is able to give all living creatures the Great Vehicle Law; but not all are able to receive it. Śariputra! For this reason know that Buddhas, by their adaptability, in the One Buddha-Vehicle define and expound the Three.”

The embellishment in the verse section will be seen in the following example:

“Suppose, there is an elder, Who has a large house, A house for long old, And falling in decay; Its lofty halls are tottering, The pillar-bases rotting, Beams and roof-trees toppling, Foundations all collapsing, Walls and partitions in ruins, Their plaster crumbling away, Thatch disordered and dropping, Rafters awry and falling, Fences bent and distorted, Behind them a fullness of refuse; Five hundred individuals Are dwelling there within it.

95Owls, hawks, and vultures, Crows, magpies, pigeons, doves, Black snakes, vipers, scorpions, Centipedes and millipedes, Geckos, galley-worms, Weasels, ferrets, rats, and mice, All sorts of evil creatures, Run about in every direction; Places stink with excrement, Overflowing with uncleanness; Dung-beetles and worms Flock together in them. Foxes, wolves, and jackals Bite and trample each other To gnaw human carcasses, Scattering their bones and flesh. Following these, troops of dogs Come striving to snatch and grab, And, gaunt with hunger, skulk about Everywhere seeking food, Quarrelling and scuffling, Snarling and loud-barking. Such is that house’s fearfulness And its changed character.

Everywhere there are Hobgoblins and ogres, Yakshas and malign demons, Who devour the flesh of men; All sorts of venomous insects, And evil birds and brutes Hatch or suckle their broods, 96Each hiding and guarding its own; Yakshas come striving together, To seize and eat them for food; Having eaten their fill, Their evil minds are inflamed, And the sound of their wrangling Stirs to utmost fear. Kumbhanda-demons also Crouch upon the mounds, Springing from the ground A foot or two feet high, Wandering about to and fro, Giving full rein to their tricks; Seizing dogs by their feet, Beating them to silence, Throwing their legs over their necks, Scaring them for amusement.

Also there are demons, Of stature tall and large, Naked, black, and lean, Who always dwell therein, Emitting horrible sounds, Bellowing in search of food. Again there are demons With throats narrow as a needle. And there are also demons, With heads like a bullock’s; Some which eat human flesh, Others which devour dogs, Their locks are dishevelled, They are cruel and fiendish, 97Oppressed by hunger and thirst, They rush about crying and calling. Yakshas and hungry ghosts, Evil birds and beasts Hungrily hurry in all directions, Peeping through window and lattice. Such are its plagues, Fearful beyond measure.”

The author further defends the Buddha for his method of expediency in the following lines:

“Though Buddhas, the World-honoured, Convert by expedient methods, Yet the living they convert Are indeed all bodhisattvas. To such as are of little wit, Deeply attached to desire and passion, The Buddha, for their sake, Preaches the Truth about Suffering, And all the living joyfully Attain the unprecedented.

The Buddha’s Truth about Suffering, Is real without distinction. Those living beings who Know not the root of suffering, Cling to the cause of suffering, Unable to leave it a moment. Again, for the sake of these, He preaches the Truth with tact (saying): ‘The cause of all suffering Is rooted in desire.’ 98If desire be extinguished, Suffering has no foothold. To annihilate suffering Is called the Third Truth. For the sake of the Truth of Extinction, To cultivate oneself in the Way, Forsaking all ties to suffering, This is called Emancipation. From what then have these people Attained Emancipation? Merely to depart from the false They call Emancipation; But in truth that is not yet Complete Emancipation.

So Buddha declares: These people Have not reached real extinction; Because these people have not yet Gained the Supreme Way, I am unwilling to declare That they have attained extinction. I am the King of the Law, Absolute in regard to the Law, For comforting all creatures I appear in the world.

Śariputra! This, My final Seal of the Law, Because of my desire to benefit All the world, is now announced; Wherever you may wander, Do not carelessly proclaim it. If there be hearers who joyfully 99Receive it with deep obeisance. You may know those people Are Avinivartaniyah. If there be any who receive This Sutra-Law in faith, These people must already Have seen Buddhas of past times, Revered and worshipped them And listened to this Law. If there be any who are able To believe in your preaching, They must formerly have seen me, And also have seen you, And these bhikshu-monks, As well as these bodhisattvas.

This Law-Flower Sutra Is addressed to the truly wise; Men shallow of knowledge hearing it, Go astray not understanding. All the Sravakas, And Pratyekabuddhas, Cannot by their powers Attain unto this Sutra. Śariputra! Even you, into this Sutra Enter only by faith, Much more must the other Sravakas. The other Sravakas, By believing the Buddha’s words, Obediently follow this Sutra, Not by wisdom they have of their own.”

100The terrible consequences of contemning the Mahayana, as offered by The Lotus Sutra, are shown thus:

“Again, Śariputra! To the haughty and indifferent And those with self-centred views, Do not preach this Sutra. To common shallow people, Deeply attached to the five desires, Who hear but cannot apprehend, Do not preach it to them. If such people do not believe in, But vilify this Sutra, They cut themselves off from all The Buddha-Seed in the world; Or if, sullenly frowning, They are harbourers of doubts, Listen to my declaration on the Recompense of their sin: ‘Whether during the Buddha’s lifetime, Or after his extinction, If there be any who slander A Sutra such as this, Who, seeing those who read, recite, Write or hold this Sutra, Despise, scorn, hate, or envy them And cherish tenacious grudge; To the ill reward of such, Listen now again; After their lifetime’s end, They will enter the Avici-hell, 101For a complete kalpa; Reborn at each kalpa’s end, They thus go on revolving Unto innumerable kalpas; When they come out of hell, They will degrade into animals, Such as dogs or jackals, With lean-cheeked forms, Blue-black with scabs and sores, The sport of men; Moreover by men Hated and scorned, Ever suffering hunger and thirst, Bones and flesh withered up. Alive, beaten with thorns, Dead, with shards and stones; By cutting themselves off from the Buddha-seed, They receive such recompense.

Perhaps they become camels, Or are born amongst asses, Always carrying burdens, Beaten and driven with sticks, Thinking only of water and grass, Knowing nothing else; For slandering this Sutra, Such is their punishment. Some who become jackals, Enter into a village, Their bodies scabbed with sores, Without even one whole eye, 102By all the village boys They are beaten and stoned, Suffering bitter pains, At times even to death. When they have thus died, Each receives a snake’s body, Of shape as long as Five hundred yojanas; Deaf and stupid, without feet, They wriggle about on their bellies, By many kinds of insects Stung and devoured, Day and night in misery Without cessation; Because of slandering this Sutra, Such is their punishment.

Should they become human beings, Their natural powers are dull; Dwarfed, ugly, palsied, and lame, Blind, deaf, and humpbacked; Whatever they say, No one believes; Their breath is vile, They are demon-possessed, They are needy and menial, Ordered about by others. Often ill and emaciated, Having none on whom to rely; Even those on whom they depend Take no notice of them; If they should get anything, 103It is speedily forgotten; If they practise means of healing And follow the usual treatment, Other ailments will be added, Or, their patients will die; If they themselves are ill, None will save and cure them; Though they take the best medicine, They only grow worse. Though it is others who run riot, Pillaging and plundering, For such crimes as these On them falls perverse retribution.

Such sinners as these Never see the Buddha, The King of Sages, Preaching the Law and transforming; Such sinners as these Are always born in distress; Mad, deaf, and confused in mind, They never hear the Law; During kalpas innumerable As the sands of Ganges, In life they are deaf and dumb, With deficient natural powers; They ever dwell in the hells As their only pleasure gardens; Or in other evil states, As their dwelling-places; Among asses, hogs, and dogs, Are the places to which they go; 104Because of slandering this Sutra, Such is their punishment. If they become human beings, They are deaf, blind, and dumb, Poor, needy, and feeble, For their adornment Dropsy and scurf, Scab, sore, and abscess, All such ills as these Are their apparel. Their bodies are foetid abodes, Filthy and unclean; Deeply absorbed in themselves, They swell with anger, Carnal passions inflame them, No better are they than beasts; Because of slandering this Sutra, Such is their punishment.’

I say to you, Śariputra! Those who slander this Sutra, To tell the tale of their evils, A whole kalpa would not suffice. For this cause and reason I especially say to you: ‘Among unwise people, Do not preach this Sutra’.”

Following this is a long account of those to whom The Lotus may be preached; that is, to those who have understanding, are true seekers of Buddhahood, unselfish, have left all, are reverent, upright, patient, compassionate, and in general the sincere 105humble seeker, who refuses all substitutes, such as other sutras, books, and philosophies.

“I say to you, Śariputra, Were I to detail all the kinds Of seekers of the Buddhahood I could not finish in a kalpa. Such people as these are able To believe and to discern. Preach then to such as these The Wonderful Law-Flower Sutra.”