you will forget them completely.
Now if we wish first of all to bring security to the nation and to pray for our present and future lives, then we must hasten to examine and consider the situation and take measures as soon as possible to remedy it.
Why do I say this? Because, of the seven types of disasters described in the Medicine Master Sutra, five have already occurred. Only two have yet to appear, the calamity of invasion from foreign lands and the calamity of revolt within one’s own domain. And of the three calamities mentioned in the Great Collection Sutra, two have already made their appearance. Only one remains, the disaster of warfare.
The different types of disaster and calamity enumerated in the Golden Light Sutra have arisen one after the other. Only that described as marauders from other regions invading and plundering the nation has yet to materialize. This is the only trouble that has not yet come. And of the seven disasters listed in the Benevolent Kings Sutra, six are now upon us in full force. Only one has not yet appeared, the calamity that occurs “when enemies rise up on all four sides and invade the nation.”
Moreover, as the Benevolent Kings Sutra says: “When a nation becomes disordered, it is the spirits that first show signs of rampancy. Because the spirits become rampant, all the people of the nation become disordered.”
Now if we examine the present situation carefully in the light of this passage, we will see that the various spirits have for some time been rampant, and many of the people have perished. If the first predicted misfortune in the sutra has already occurred, as is obvious, then how can we doubt that the later disasters will follow? If, in punishment for the evil doctrines that are upheld, the troubles that have yet to appear should fall upon us one after the
other, then it will be too late to act, will it not?
Emperors and kings have their foundation in the state and bring peace and order to the age; ministers and commoners hold possession of their fields and gardens and supply the needs of the world. But if marauders come from other regions to invade the nation, or if revolt breaks out within the domain and people’s lands are seized and plundered, how can there be anything but terror and confusion? If the nation is destroyed and people’s homes are wiped out, then where can one flee for safety? If you care anything about your personal security, you should first of all pray for order and tranquillity throughout the four quarters of the land, should you not?
It seems to me that when people are in this world they all fear what their lot may be in the life to come. So it is that they put their faith in distorted doctrines and pay honor to slanderous teachings. It distresses me that they should be so confused about right and wrong, and at the same time I feel pity that, having embraced Buddhism, they should have chosen the wrong kind. With the power of faith that is in their hearts, why must they recklessly give credence to distorted doctrines? If they do not shake off these delusions that they cling to but continue to harbor erroneous views, then they will quickly leave this world of the living and surely fall into the hell of incessant suffering.
Thus the Great Collection Sutra says: “Though for countless existences in the past the ruler of a state may have practiced the giving of alms, observed the precepts, and cultivated wisdom, if he sees that my teaching is in danger of perishing and stands idly by without doing anything to protect it, then all the inestimable roots of goodness that he has planted through the practices just mentioned will be entirely wiped
