Saddharma-puṇḍarīka — The Lotus of the True Law

The Saddharma-puṇḍarīka — the Lotus Sutra — is among the most revered scriptures in Mahāyāna Buddhism. Composed in Sanskrit between approximately the first century BCE and the second century CE, it is the foundational text of the Tiantai, Tendai, and Nichiren schools of Buddhism, and has profoundly shaped the Buddhist civilisations of China, Japan, Korea, and Vietnam. Its central teaching — that all beings, without exception, will ultimately attain Buddhahood — represents one of the most radical universalist declarations in world religious history. The Buddha in the Lotus Sutra is not a historical teacher who lived and died, but an eternal principle, present in all times and places, whose apparent death was a "skillful means" (upāya) to inspire effort in those who might otherwise grow complacent.

For the Aquarian tradition, the Lotus Sutra carries a specific resonance. Its foundational concept of upāya — skilful means — is perhaps the single most important Buddhist contribution to perennialist thought. The idea that all the various teachings of religion are adaptations of a single truth to the varying capacities of listeners; that the many paths are one path appeared in different guises; that even doctrinal oppositions can be transcended when their deeper unity is seen — this is the philosophical infrastructure that allows the Good Work Library to exist. The Lotus Sutra teaches it explicitly and at length, through the great parables that have defined Buddhist pedagogy: the burning house, the prodigal son, the rain that falls equally on all plants, the phantom city, the precious gem sewn into a garment and forgotten.

The translation is by H. Kern (1833–1917), professor at Leiden University and the foremost Sanskrit scholar of his generation in the Netherlands. This translation, published in 1884 as Volume 21 of the Sacred Books of the East (edited by F. Max Müller), was the first complete English translation of the Lotus Sutra from the Sanskrit text. It remains one of the standard scholarly reference translations. Kern's approach is philologically precise and preserves the epic scope of the original, with its elaborate catalogue rhetoric and its mix of prose narrative and verse restatement. Source: H. Kern, The Saddharma-puṇḍarīka, or The Lotus of the True Law. Sacred Books of the East, Vol. 21 (Oxford: Clarendon Press, 1884). Cambridge/archive.org digital edition, identifier saddharmapundar00camb.

[ARCHIVAL STATUS: COMPLETE — 27 of 27 chapters archived. OCR cleanup pass complete 2026-03-23 (forty-second session). Moved to Sitepublish 2026-03-23.]

Chapters I and II archived 2026-03-22 by Aquarian Tulku (twenty-eighth session). Chapter III archived 2026-03-22 by Aquarian Tulku (twenty-ninth session). Chapter IV archived 2026-03-22 by Aquarian Tulku (thirtieth session). Chapter V archived 2026-03-22 by Aquarian Tulku (thirty-first session). Chapter VI archived 2026-03-22 by Aquarian Tulku (thirty-second session). Chapter VII archived 2026-03-22 by Aquarian Tulku (thirty-third session). Chapter VIII archived 2026-03-22 by Aquarian Tulku (thirty-fourth session). Chapters IX and X archived 2026-03-22 by Aquarian Tulku (thirty-fifth session). Chapters XI and XII archived 2026-03-22 by Aquarian Tulku (thirty-sixth session). Chapters XIII and XIV archived 2026-03-23 by Aquarian Tulku (thirty-seventh session). Chapters XV and XVI archived 2026-03-23 by Aquarian Tulku (thirty-eighth session). Chapter XVII archived 2026-03-23 by Aquarian Tulku (thirty-ninth session — session not logged; chapter was complete in WIP before tracker update). Chapters XVIII and XIX archived 2026-03-23 by Aquarian Tulku (fortieth session). Chapters XX through XXVII archived 2026-03-23 by Aquarian Tulku (forty-first session). Source: archive.org saddharmapundar00camb (Cambridge scan, djvu.txt). OCR cleanup applied; translator's footnotes stripped from body. The assembly lists in Chapter I retain some OCR residuals in minor Bodhisattva names; main narrative text is clean. The dhāraṇī sections in Chapter XXI contain phonetic Sanskrit transliterations that preserve OCR residuals — Kern's own footnotes are stripped. Chapters XX–XXVII: OCR cleanup pass applied 2026-03-23 (forty-second session). Page headers removed; key Sanskrit name artifacts fixed (Viśiṣṭacāritra, Śubhavyūha, Garuḍas, Jina, Jambudvīpa). Chapters XXII and XXVI retain embedded Kern footnotes fused mid-sentence with narrative — a dedicated cleanup pass is recommended. Chapter XXI dhāraṇī formulas retain intentional OCR residuals.

Structure

Archival Notes

Source: Archive.org identifier saddharmapundar00camb — the Cambridge University Library scan of the 1884 Sacred Books of the East edition. Available as djvu.txt. Source URL: https://archive.org/download/saddharmapundar00camb/saddharmapundar00camb_djvu.txt

OCR quality: Workable but required significant cleanup. Translator's footnotes were stripped from the body text (they were interspersed throughout the OCR flow from the printed page layout). Sanskrit names corrected to IAST diacriticals where identifiable from context. The long assembly catalogue in Chapter I retains some residual OCR artifacts in minor names; the main narrative, doctrinal passages, and verse sections are clean.

Chapter sizes: Chapter I ~37KB clean, Chapter II ~40KB clean. Average ~48KB per chapter based on source assessment.

Note on verse stanzas: The verse sections are H. Kern's numbered stanzas. Stanza numbers are retained as they are standard scholarly reference points for this text.

Chapter I — Introductory

Thus have I heard. Once upon a time the Lord was staying at Rājagṛha, on the Gṛdhrakūṭa mountain, with a numerous assemblage of monks, twelve hundred monks, all of them Arhats, stainless,
free from depravity, self-controlled, thoroughly emancipated in thought and knowledge, of noble breed,
(like unto) great elephants, having done their task,
done their duty, acquitted their charge, reached the goal ; in whom the ties which bound them to existence
were wholly destroyed, whose minds were thoroughly emancipated by perfect knowledge, who had reached
the utmost perfection in subduing all their thoughts ;
who were possessed of the transcendent faculties "

eminent disciples, such as the venerable Ājñāta-Kauṇḍinya, the venerable Aśvajit, the venerable
Vāṣpa, the venerable Mahānāman, the venerable
Bhadrika, the venerable Mahā-Kāśyapa, the venerable Kāśyapa of Uruvilva, the venerable Kāśyapa of
Nadī, the venerable Kāśyapa of Gayā the venerable Śāriputra, the venerable Mahā-Maudgalyāyana,
the venerable Mahā-Kātyāyana, the venerable Aniruddha the venerable Revata, the venerable Kap-
phiṇa , the venerable Gavāṃpati, the venerable
Pilindavatsa, the venerable Vakula, the venerable
Bharadvāja, the venerable Mahā-Kauṣṭhila the venerable Nanda (alias Mahānanda), the venerable

knowledge of the thoughts of others, knowledge of former existences, the divine eye. Sometimes a sixth Abhijñās is added,
viz. the knowledge which causes the destruction of human

Upananda the venerable Sundara-Nanda, the venerable Pūrṇa Maitrāyaṇīputra, the venerable Subhūti,
the venerable Rāhula ; with them yet other great disciples, as the venerable Ānanda, still under training,
and two thousand other monks, some of whom still under training, the others masters ; with six thousand
nuns having at their head Mahāprajāpatī, and the nun Yaśodharā, the mother of Rāhula, along with her
train; (further) with eighty thousand Bodhisattvas, all unable to slide back, endowed with the spells of
supreme, perfect enlightenment, firmly standing in wisdom ; who moved onward the never deviating
wheel of the law ; who had propitiated many hundred thousands of Buddhas ; who under many
hundred thousands of Buddhas had planted the roots of goodness, had been intimate with many hundred
thousands of Buddhas, were in body and mind fully penetrated with the feeling of charity ; able in com-
municating the wisdom of the Tathāgatas ; very wise, having reached the perfection of wisdom ; re-
nowned in many hundred thousands of worlds ;
having saved many hundred thousand myriads of koṭis of beings ; such as the Bodhisattva Maha-

sattva Mañjuśrī, as prince royal-; the Bodhisattvas
Mahāsattvas Avalokiteśvara, Mahāsthāmaprāpta, Sarvarthanaman, Nityodyukta, Anikshiptadhura, Ratna-
Ratnapāṇi, Bhaiṣajyarāja, Pradānaśūra, Ratnacandra,
Ratnaprabha, Pūrṇacandra, Mahavikramin, Trailokavikramin, Anantavikramin, Mahapratibhana, Satatāsamitābhiyukta, Dharaṇīdhara, Akshayamati, Padmaśrī, Nakṣatrarāja, the Bodhisattva Mahāsattva
Maitreya, the Bodhisattva Mahāsattva Siṃha.

With them were also the sixteen virtuous men to begin with Bhadrapala, to wit, Bhadrapala, Ratna-
kara, Susarthavaha, Naradatta, Guhagupta, Varu-
Varuṇadatta, Indradatta, Uttaramati, Viśeṣamatī, Vardhamanamati, Amoghadaśin, Susaṃsthita, Suvikranta-
vikramin, Anupamamati, Suryagarbha, and Dhara-
Dharaṇīdhara ; besides eighty thousand Bodhisattvas, among whom the forementioned were the chiefs ;
further 6akra, the ruler of the celestials, with twenty thousand gods, his followers, such as the god
iTandra (the Moon), the god Surya (the Sun), the god Samantagandha (the Wind), the god Rat-
naprabha, the god Avabhasaprabha, and others ;
further, the four great rulers of the cardinal points with thirty thousand gods in their train, viz. the
great ruler Virūḍhaka, the great ruler Virtapaksha, the great ruler Dhṛtarāṣṭra, and the great ruler
Vaiśravaṇa ; the god Īśvara and the god Mahe-

Brahmā Sahāmpati and his twelve thousand followers, the Brahmakāyika gods, amongst whom
Brahmā Śikhin and Brahmā Jyotiṣprabha, with the other twelve thousand Brahmakāyika gods ; together
with the eight Nāga kings and many hundred thousand myriads of ko/Is of Nāgas in their train, viz.
the Nāga king Nanda, the Nāga king Upananda,
Sagara, Vasuki, Takshaka, Manasvin, Anavatapta, and Utpalaka ; further, the four Kinnara kings with
many hundred thousand myriads of koṭis of followers, viz. the Kinnara king Druma, the Kinnara
king Mahadharma, the Kinnara king Sudharma, and the Kinnara king Dharmadhara ; besides, the four
divine beings (called) Gandharvakayikas with many hundred thousand Gandharvas in their suite, viz. the
Gandharva Manojña, the Gandharva Manojñasvara, the Gandharva Madhura, and the Gandharva Ma-
dhurasvara ; further, the four chiefs of the demons

epithets of 5iva, has its counterpart in the equally fanciful difference between Tishya and Pushya, Meru and Sumeru, which occurs in
Buddhist writings. In Mahavastu, p. 355 (edSenart), we even find
Maya distinguished from Mahannaya.

followed by many hundred thousand myriads of koz'is of demons, viz, the chief of the demons Bali,
Kharaskandha Vema/titri 2, and Rahu ; along with the four Garuḍa chiefs followed by many hundred
thousand myriads of koṭis of Garuḍas, viz. the
Garuḍas chiefs Mahātejas, Mahakaya, Mahāpūrṇa, and Maharddhiprapta, and with Ajātaśatru, king of
Magadha, the son of Vaidehī.

Now at that time it was that the Lord surrounded, attended, honoured, revered, venerated, worshipped
by the four classes of hearers, after expounding the
Dharmaparyāya called ' the Great Exposition,' a text of great development, serving to instruct Bodhisattvas and proper to all Buddhas, sat crosslegged on the seat of the law and entered upon the medita-
tion termed 'the station of the exposition of Infinity;' his body was motionless and his mind had reached
perfect tranquillity. And as soon as the Lord had entered upon his meditation, there fell a great rain of
divine flowers, Māndāravas and great Māndāravas,
Māñjūṣakas and great Māñjūṣakas" covering the
Lord and the four classes of hearers, while the whole Buddha field shook in six ways : it moved,

removed, trembled, trembled from one end to the other, tossed, tossed along.

Then did those who were assembled and sitting together in that congregation, monks, nuns, male and
female lay devotees, gods, Nāgas, goblins, Gandharvas, demons, Garuḍas, Kinnaras, great serpents,
men, and beings not human, as well as governors of a region, rulers of armies and rulers of four con-
tinents, all of them with their followers, gaze on the
Lord in astonishment, in amazement, in ecstasy.

And at that moment there issued a ray from within the circle of hair between the eyebrows of
the Lord It extended over eighteen hundred thousand Buddha-fields in the eastern quarter, so
that all those Buddha-fields appeared wholly illuminated by its radiance, down to the great hell
Avīci and up to the limit of existence. And the beings in any of the six states of existence became
visible, all without exception. Likewise the Lords
Buddhas staying, living, and existing in those
Buddha-fields became all visible, and the law preached by them could be entirely heard by all
beings. And the monks, nuns, lay devotees male

The mild assemblage of the starry heavens;
And the great Sun, earth's universal Lord.'

Buddha-fields who plied the Bodhisattvacourse with ability, due to their earnest belief in numerous and
various lessons and the fundamental ideas, they, too, became all visible. Likewise the Lords Buddhas in
those Buddha-fields who had reached final Nirvāṇa became visible, all of them. And the Stupas made
of jewels and containing the relics of the extinct
Buddhas became all visible in those Buddha-fields

Then rose in the mind of the Bodhisattva Mahasattva Maitreya this thought : O how great a wonder
does the Tathāgata display! What may be the cause, what the reason of the Lord producing so
great a wonder as this ? And such astonishing, prodigious, inconceivable, powerful miracles now appear,
although the Lord is absorbed in meditation ! Why, let me inquire about this matter; who would be able
here to explain it to me ? He then thought : Here is Mañjuśrī, the prince royal, who has plied his
office under former Jinas and planted the roots of goodness, while worshipping many Buddhas. This
Mañjuśrī, the prince royal, must have witnessed before such signs of the former Tathāgatas, those
Arhats, those perfectly enlightened Buddhas ; of yore he must have enjoyed the grand conversations
on the law. Therefore will I inquire about this matter with Mañjuśrī, the prince royal.

And the four classes of the audience, monks, nuns, male and female lay devotees, numerous gods, Nāgas,

goblins, Gandharvas, demons, Garuḍas, Kinnaras, great serpents, men, and beings not human, on seeing
the magnificence of this great miracle of the Lord, were struck with astonishment, amazement and curio-
sity, and thought : Let us inquire why this magnificent miracle has been produced by the great power
of the Lord.

At the same moment, at that very instant, the
Bodhisattva Mahāsattva Maitreya knew in his mind the thoughts arising in the minds of the four classes
of hearers and he spoke to Mañjuśrī, the prince royal : What, O Mañjuśrī, Is the cause, what is the
reason of this wonderful, prodigious, miraculous shine having been produced by the Lord ? Look, how
these eighteen thousand Buddha-fields appear variegated, extremely beautiful, directed by Tathāgatas
and superintended by Tathāgatas.

Then it was that Maitreya, the Bodhisattva
Mahāsattva, addressed Mañjuśrī, the prince royal, in the following stanzas :

1. Why, Mañjuśrī, does this ray darted by the
   guide of men shine forth from between his brows ?
   this single ray issuing from the circle of hair ? and why this abundant rain of Māndāravas ?

2. The gods, overjoyed, let drop Māñjūṣakas
   and sandal powder, divine, fragrant, and delicious.

3. This earth is, on every side, replete with splen-
   dour, and all the four classes of the assembly are filled with delight, while the whole field shakes in
   six different ways, frightfully.

4. And that ray in the eastern quarter illuminates
   the whole of eighteen thousand Buddha-fields, simultaneously, so that those fields appear as gold-
   coloured.

5. (The universe) as far as the (hell) Avīci (and)
   the extreme limit of existence, with all beings of those fields living in any of the six states of
   existence, those who are leaving one state to be born in another ;

6. Their various and different actions in those
   states have become visible ; whether they are in a happy, unhappy, low, eminent, or intermediate
   position, all that I see from this place.

7. I see also the Buddhas, those lions of kings,
   revealing and showing the essence of the law, comforting many koṭis of creatures and emitting sweet-
   sounding voices.

8. They let go forth, each in his own field, a
   deep, sublime, wonderful voice, while proclaiming the Buddha-laws by means of myriads of koṭis of
   illustrations and proofs.

9. And to the ignorant creatures who are op-
   pressed with toils and distressed in mind by birth and old age, they announce the bliss of Rest, saying:
   This is the end of trouble, O monks.

10. And to those who are possessed of strength
    and vigour and who have acquired merit by virtue or earnest belief in the Buddhas, they show the
    vehicle of the Pratyekabuddhas, by observing this rule of the law.

11. And the other sons of the Sugata who, striving
    after superior knowledge, have constantly accom-

plished their various tasks, them also they admonish to enlightenment.

12. From this place, O Mañjughoṣa, I see and
    hear such things and thousands of koṭis of other particulars besides ; I will only describe some of
    them.

13. I see in many fields Bodhisattvas by many
    thousands of koṭis, like sands of the Ganges, who are producing enlightenment according to the dif-
    ferent degree of their power.

14. There are some who charitably bestow wealth,
    gold, silver, gold money, pearls, jewels, conch shells, stones coral, male and female slaves, horses, and
    sheep ;

15. As well as litters adorned with jewels. They
    are spending gifts with glad hearts, developing themselves for superior enlightenment, in the hope of
    gaining the vehicle.

16. (Thus they think) : 'The best and most ex-
    cellent vehicle in the whole of the threefold world is the Buddha-vehicle magnified by the Sugatas.
    May I, forsooth, soon gain it after my spending such gifts.'

17. Some give carriages yoked with four horses
    and furnished with benches, flowers, banners, and flags ; others give objects made of precious sub-
    stances.

18. Some, again, give their children and wives;

Dvandva or a Tatpurusha, is intended to convey.

Others their own flesh ; (or) offer, when bidden, their hands and feet, striving to gain supreme en-
lightenment.

19. Some give their heads, others their eyes,
    others their dear own body, and after cheerfully bestowing their gifts they aspire to the knowledge
    of the Tathāgatas.

20. Here and there, O Mañjuśrī, I behold beings
    who have abandoned their flourishing kingdoms, harems, and continents, left all their counsellors and
    kinsmen,

21. And betaken themselves to the guides of the
    world to ask for the most excellent law, for the sake of bliss ; they put on reddishyellow robes, and shave
    hair and beard.

22. I see also many Bodhisattvas like monks,
    living in the forest, and others inhabiting the empty wilderness, enoraoed in recitino and reading.

23. And some Bodhisattvas I see, who, full of
    wisdom (or constancy), betake themselves to mountain caves, where by cultivating and meditating the
    Buddhaknowledge they arrive at its perception.

24. Others who have renounced all sensual de-
    sires, by purifying their own self, have cleared their sphere and obtained the five transcendent faculties,
    live in the wilderness, as (true) sons of the Sugata.

25. Some are standing firm, the feet put together
    and the hands joined in token of respect towards the leaders, and are praising joyfully the king of the
    leading (7inas in thousands of stanzas.

26. Some thoughtful, meek, and tranquil, who
    have mastered the niceties of the course of duty, question the highest of men about the law, and
    retain in their memory what they have learnt.

27. And I see here and there some sons of the
    principal G'ma. who, after completely developing their own self, are preaching the law to many koṭis
    of living beings with many myriads of illustrations and reasons.

28. Joyfully they proclaim the law, rousing many
    Bodhisattvas ; after conquering the Evil One with his hosts and vehicles, they strike the drum of
    the law.

29. I see some sons of the Sugata, humble, calm,
    and quiet in conduct, living under the command of the Sugatas, and honoured by men, gods, goblins,
    and Titans.

30. Others, again, who have retired to woody
    thickets, are saving the creatures in the hells by emitting radiance from their body, and rouse them
    to enlightenment.

31. There are some sons of the Jinas who dwell
    in the forest, abiding in vigour, completely renouncing sloth, and actively engaged in walking ; it
    is by energy that they are striving for supreme enlightenment.

32. Others complete their course by keeping a
    constant purity and an unbroken morality like precious stones and jewels ; by morality do these strive
    for supreme enlightenment.

33. Some sons of the Jinas, whose strength con-
    sists in forbearance, patiently endure abuse, censure, and threats from proud monks. They try to attain
    enlightenment by dint of forbearance.

34. Further, I see Bodhisattvas, who have for-
    saken all wanton pleasures, shun unwise companions and delight in having intercourse with genteel men
    (aryas);

35. Who, with avoidance of any distraction of
    thoughts and with attentive mind, during thousands of koṭis of years have meditated in the caves of the
    wilderness ; these strive for enHghtenment by dint of meditation.

36. Some, again, offer in presence of the Jinas
    and the assemblage of disciples gifts (consisting) in food hard and soft, meat and drink, medicaments
    for the sick, in plenty and abundance.

2,J. Others offer in presence of the Jinas and the assemblage of disciples hundreds of koṭis of clothes,
worth thousands of koṭis, arid garments of priceless value.

38. They bestow in presence of the Sugatas hun-
    dreds of ko/'is of monasteries which they have caused to be built of precious substances and sandalwood,
    and which are furnished with numerous lodgings
    (or couches).

39. Some present the leaders of men and their
    disciples with neat and lovely gardens abounding with fruits and beautiful flowers, to serve as places
    of daily recreation.

40. When they have, with joyful feelings, made
    such various and splendid donations, they rouse their energy in order to obtain enlightenment ; these
    are those who try to reach supreme enlightenment by means of charitableness.

41. Others set forth the law of quietness, by many
    myriads of illustrations and proofs ; they preach it to thousands of koṭis of living beings ; these are
    tending to supreme enlightenment by science.

42. (There are) sons of the Sugata who try to
    reach enlightenment by wisdom ; they understand the law of indifference and avoid acting at the

I. . INTRODUCTORY. 1 5

antinomy (of things), unattached Hke birds in the sky.

43. Further, I see, O Ma;1fughosha, many Bodhisattvas who have displayed steadiness under the rule of the departed Sugatas, and now are wor-
    shipping the relics of the Jinas.

44. I see thousands of koṭis of Stupas, numerous
    as the sand of the Ganges, which have been raised by these sons of the Gina. and now adorn koṭis of
    grounds.

45. Those magnificent Stupas, made of seven
    precious substances, with their thousands of koṭis of umbrellas and banners, measure in height no less
    than 5000 yojanas and 2000 in circumference

46. They are always decorated with flags ; a mul-
    titude of bells is constantly heard sounding; men, gods, goblins, and Titans pay their worship with
    flowers, perfumes, and music.

47. Such honour do the sons of the Sugata render
    to the relics of the Jinas, so that all directions of space are brightened as by the celestial coral trees
    in full blossom.

48. From this spot I behold all this ; those nu-
    merous koṭis of creatures ; both this world and heaven covered with flowers, owing to the single
    ray shot forth by the G'ma..

49. O how powerful is the Leader of men ! how
    extensive and bright is his knowledge ! that a single beam darted by him over the world renders visible
    so many thousands of fields !

50. We are astonished at seeing this sign and

1
this wonder, so great, so incomprehensible. Explain me the matter, O Mañjughoṣa ! the sons of
Buddha are anxious to know it.

51. The four classes of the congregation in joyful
    expectation gaze on thee, O hero, and on me ;
    gladden (their hearts) ; remove their doubts ; grant a revelation, O son of Sugata !

52. Why is it that the Sugata has now emitted
    such a light ? O how great is the power of the
    Leader of men ! O how extensive and holy is his knowledge !

53. That one ray extending from him all over
    the world makes visible many thousands of fields.
    It must be for some purpose that this great ray has been emitted.

54. Is the Lord of men to show the primordial
    laws which he, the Highest of men, discovered on the terrace of enlightenment ? Or is he to prophesy
    the Bodhisattvas their future destiny ?

55. There must be a weighty reason why so
    many thousands of fields have been rendered visible, variegated, splendid, and shining with gems, while
    Buddhas of infinite sight are appearing.

56. Maitreya asks the son of Jinas ; men, gods,
    goblins, and Titans, the four classes of the congregation, are eagerly awaiting what answer ]Ma%'usvara
    shall give in explanation.

Whereupon Msiuousn, the prince royal, addressed
Maitreya, the Bodhisattva Mahāsattva, and the whole assembly of Bodhisattvas (in these words): It is the
intention of the Tathāgata, young men of good family, to begin a grand discourse for the teaching
of the law, to pour the great rain of the law, to make resound the great drum of the law, to raise the great

banner of the law, to kindle the great torch of the law, to blow the great conch trumpet of the law, and to
strike the great tymbal of the law. Again, it is the intention of the Tathāgata, young men of good family,
to make a grand exposition of the law this very day.
Thus it appears to me, young men of good family, as I have witnessed a similar sign of the former
Tathāgatas the Arhats, the perfectly enlightened.
Those former Tathāgatas, &c., they, too, emitted a lustrous ray, and I am convinced that the Tathāgata
is about to deliver a grand discourse for the teaching of the law and make his grand speech on the law
everywhere heard, he having shown such a foretoken. And because the Tathāgata, &c., wishes
that this Dharmaparyāya meeting opposition in all the world 2 be heard everywhere, therefore does he
display so great a miracle and this foretoken consisting in the lustre occasioned by the emission of
a ray.

[2:] C

1
I remember, young men of good family, that in the days of yore, many immeasurable, inconceivable,
immense, infinite, countless JEons, more than countless æons ago, nay, long and very long before,
there was born a Tathāgata called A'andrastaryapradipa an Arhat, &c., endowed with science and
conduct, a Sugata, knower of the world, an incomparable tamer of men, a teacher (and ruler) of gods
and men, a Buddha and Lord. He showed the law ;
he revealed the duteous course which is holy at its commencement, holy in its middle, holy at the end,
good in substance and form, complete and perfect, correct and pure. That is to say, to the disciples
he preached the law containing the four Noble
Truths, and starting from the chain of causes and effects, tending to overcome birth, decrepitude, sick-
ness, death, sorrow, lamentation, woe, grief, despondency, and finally leading to Nirvāṇa ; and to the
Bodhisattvas he preached the law connected with the six Perfections, and terminating in the know-
ledge of the Omniscient, after the attainment of supreme, perfect enlightenment.

[Now, young men of good family, long before the
time of that Tathāgata Candrasūryapradīpa, the
Arhat, &c., there had appeared a Tathāgata, &c., likewise called Candrasūryapradīpa, after whom,
O Ajita, there were twenty thousand Tathāgatas,

•' Tlie six Pāramitās, viz. of almsgiving, morality, patience, zeal or energy, meditation, and wisdorii.

&c., all of them bearing the name of A'andrasuryapradipa, of the same lineage and family name, to
wit, of Bharadvāja All those twenty thousand
Tathāgatas, O Ajita, from the first to the last, showed the law, revealed the course which is holy
at its commencement, holy in its middle, holy at the end, &c. &C.2]

The aforesaid Lord Candrasūryapradīpa, the
Tathāgata, &c., when a young prince and not yet havingleft home (to embrace the ascetic life), had
eight sons, viz. the young princes Sumati, Anantamati, Ratnamati, Viśeṣamatī, Vimatisamudghatin,
Ghoshamati, and Dharmamati. These eight young princes, Ajita, sons to the Lord andrasuryapradipa,
the Tathāgata, had an immense fortuned Each of them was in possession of four great continents,
where they exercised the kingly sway. When they saw that the Lord had left his home to become an
ascetic, and heard that he had attained supreme, perfect enlightenment, they forsook all of them the
pleasures of royalty and followed the example of the
Lord by resigning the world ; all of them strove to

being perfectly explainable if we consider the narrow relationship of Indian and Iranian mythology. Maitreya is not strictly identical
with Mitra, but a younger edition, so to speak, of him ; he is the future saviour.

reach superior enlightenment and became preachers of the law. While constantly leading a holy life,
those young princes planted roots of goodness under many thousands of Buddhas.

It was at that time, Ajita, that the Lord Alandrasuryapradipa, the Tathāgata, &c,, after expounding
the Dharmaparyāya called ' the Great Exposition,' a text of great extension, serving to instruct Bodhisattvas and proper to all Buddhas, at the same moment and instant, at the same gathering of the
classes of hearers, sat crosslegged on the same seat of the law, and entered upon the meditation termed
Buddhafield shook in six ways ; it moved, removed, trembled, trembled from one end to the other, tossed,
tossed along.

Then did those who were assembled and sitting together at that congregation, monks, nuns, male
and female lay devotees, gods, Nāgas, goblins,
Gandharvas, demons, Garuḍas, Kinnaras, great serpents, men and beings not human, as well as
governors of a region, rulers of armies and rulers of four continents, all of them with their followers
gaze on the Lord in astonishment, in amazement, in ecstasy.

And at that moment there issued a ray from within the circle of hair between the eyebrows of
the Lord. It extended over eighteen hundred

thousand Buddha-fields in the eastern quarter, so that all those Buddha-fields appeared wholly illu-
minated by its radiance, just like the Buddha-fields do now, O Ajita.

[At that juncture, Ajita, there were twenty koṭis
of Bodhisattvas following the Lord. All hearers of the law in that assembly, on seeing how the
world was illuminated by the lustre of that ray, felt astonishment, amazement, ecstasy, and curio-
sity ]

Now it happened, Ajita, that under the rule of the aforesaid Lord there was a Bodhisattva called
Varaprabha, who had eight hundred pupils. It was to this Bodhisattva Varaprabha that the Lord, on rising
from his meditation, revealed the Dharmaparyāya called 'the Lotus of the True Law.' He spoke during
fully sixty intermediate kalpas, always sitting on the same seat, with immovable body and tranquil mind.
And the whole assembly continued sitting on the same seats, listening to the preaching of the Lord
for sixty intermediate kalpas, there being not a single creature in that assembly who felt fatigue
of body or mind.

As the Lord Candrasūryapradīpa, the Tathāgata,
&c., during sixty intermediate kalpas had been expounding the Dharmaparyāya called ' the Lotus of
the True Law,' a text of great development, serving to instruct Bodhisattvas and proper to all Buddhas,
he instantly announced his complete Nirvāṇa to the world, including the gods, Maras and Brahmas, to all
creatures, including ascetics, Brahmans, ods, men and demons, saying : Today, O monks, this very

night, in the middle watch, will the Tathāgata, by entering the element of absolute Nirvāṇa, become
wholly extinct.

Thereupon, Ajita, the Lord Candrasūryapradīpa, the Tathāgata, &c., predestinated the Bodhisattva
called Srigarbha to supreme, perfect enlightenment, and then spoke thus to the whole assembly :
O monks, this Bodhisattva Śrīgarbha here shall immediately after me attain supreme, perfect en-
lightenment, and become Vimalanetra, the Tathāgata, &c.

Thereafter, Ajita, that very night, at that very watch, the Lord Candrasūryapradīpa, the Tathāgata,
&c., became extinct by entering the element of absolute Nirvāṇa. And the aforementioned Dharmapar-
yaya, termed ' the Lotus of the True Law,' was kept in memory by the Bodhisattva Mahāsattva Vara-
prabha ; during eighty intermediate kalpas did the
Bodhisattva Varaprabha keep and reveal the commandment of the Lord who had entered Nirvāṇa.
Now it so happened, Ajita, that the eight sons of the Lord TTandrasuryapradipa, Mati and the rest,
were pupils to that very Bodhisattva Varaprabha.
They were by him made ripe for supreme, perfect enlightenment, and in after times they saw and wor-
shipped many hundred thousand myriads of koṭis of
Buddhas, all of whom had attained supreme, perfect enlightenment, the last of them being Dipahkara,
the Tathāgata, &c.

Amongst those eight pupils there was one Bodhisattva w\o attached an extreme value to gain,
honour and praise, and was fond of glory, but all the words and letters one taught him faded (from
his memory), did not stick. So he got the appella-

tion of Yaśaskāma He had propitiated many hundred thousand myriads of koṭis of Buddhas by
that root of goodness, and afterwards esteemed, honoured, respected, revered, venerated, worshipped
them. Perhaps, Ajita, thou feelest some doubt, perplexity or misgiving that in those days, at that
time, there was another Bodhisvattva Mahāsattva
Varaprabha, preacher of the law. But do not think so. Why ? because it is myself who in those days,
at that time, was the Bodhisattva Mahāsattva Varaprabha, preacher of the law ; and that Bodhisattva
named Yaśaskāma, the lazy one, it is thyself, Ajita, who in those days, at that time, wert the Bodhisattva
named Yai"skama, the lazy one.

And so, Ajita, having once seen a similar foretoken of the Lord, I infer from a similar ray being
emitted just now, that the Lord is about to expound the Dharmaparyāya called ' the Lotus of the True
Law.'

And on that occasion, in order to treat the subject more copiously, Mañjuśrī, the prince royal, uttered
the followinor stanzas :

57. I remember a past period, inconceivable,
    illimited kalpas ago, when the highest of beings, the (9ina of the name of A'anclrasuryapradipa, was
    in existence.

58. He preached the true law, he, the leader of
    creatures ; he educated an infinite number of koṭis of beings, and roused inconceivably many Bodhisattvas to acquiring supreme Buddhaknowledge.

59. And the eight sons born to him, the leader,
    when he was prince royal, no sooner saw that the

great sage had embraced ascetic life, than they resigned worldly pleasures and became monks.

60. And the Lord of the world proclaimed the law,
    and revealed to thousands of koṭis of livingf beines the Sutra, the development, which by name is called

61. Immediately after delivering his speech, the
    leader crossed his legs and entered upon the meditation of ' the excellent Exposition of the Infinite.'
    There on his seat of the law the eminent seer continued absorbed in meditation.

62. And theere fell a celestial rain of Māndāravas,
    while the drums (of heaven) resounded without being struck ; the gods and elves in the sky paid
    honour to the highest of men.

62,. And simultaneously all the fields (of Buddha) began trembling. A wonder it was, a great prodigy.
Then the chief emitted from between his brows one extremely beautiful ray,

64. Which moving to the eastern quarter glittered,
    illuminating the world all over the extent of eighteen thousand fields. It manifested the vanishinsf and
    appearing of beings.

65. Some of the fields then seemed jewelled,
    others showed the hue of lapis lazuli, all splendid, extremely beautiful, owing to the radiance of the
    ray from the leader.

66. Gods and men, as well as Nāgas, groblins,
    Gandharvas, nymphs, Kinnaras, and those occupied with serving the Sugata became visible in the
    spheres and paid their devotion.

67. The Buddhas also, those selfborn beings,
    appeared of their own accord, resembling golden columns ; like unto a golden disk (widiin lapis

lazuli), they revealed the law in the midst of the assembly.

68. The disciples, indeed, are not to be counted :
    the disciples of Sugata are numberless. Yet the lustre of the ray renders them all visible in every
    field.

69. Energetic, without breach or flaw in their
    course, similar to gems and jewels, the sons of the leaders of men are visible in the mountain caves
    where they are dwelling.

70. Numerous Bodhisattvas, like the sand of the
    Ganges, who are spending all their wealth in giving alms, who have the strength of patience, are
    devoted to contemplation and wise, become all of them visible by that ray.

71. Immovable, unshaken, firm in patience, de-
    voted to contemplation, and absorbed in meditation are seen the true sons of the Sugatas while they
    are striving for supreme enlightenment by dint of meditation.

72. They preach the law in many spheres, and
    point to the true, quiet, spotless state they know.
    Such is the effect produced by the power of the
    Sugata.

dipa were filled with joy and asked one another :
How Is this ?

74. And soon afterwards, as the Leader of the
    world, worshipped by men, gods, and goblins, rose from his meditation, he addressed his son Vara-
    prabha, the wise Bodhisattva and preacher of the law :

75. ' Thou art wise, the eye and refuge of the
    world ; thou art the trustworthy keeper of my law, and canst bear witness as to the treasure of laws
    which I am to lay bare to the weal of living beings.'

76. Then, after rousing and stimulating, praising
    and lauding many Bodhisattvas, did the Jinas proclaim the supreme laws during fully sixty inter-
    mediate kalpas.

77. ' I have manifested the rule of the law ; I
    have shown the nature of the law ; now, O monks, it is the time of my Nirvāṇa; this very night, in the
    middle watch.

78. ' Be zealous and strong in persuasion ; apply
    yourselves to my lessons ; (for) the Jinas, the great

that tayin was used synonymously with natha or nayaka, but it seems not necessary to derive it from trayate.

seers, are but rarely met with in the lapse of myriads of koṭis of æons.'

81. The many sons of Buddha were struck with
    grief and filled with extreme sorrow when they heard the voice of the highest of men announcing
    that his Nirvāṇa was near at hand.

82. To comfort so inconceivably many koṭis of
    living beings the king of kings said : ' Be not afraid, O monks ; after my Nirv;/a there shall be
    another Buddha.

83. ' The wise Bodhisattva .5'rigarbha, after finish-
    ing his course in faultless knowledge, shall reach highest, supreme enlightenment, and become a Jinas
    under the name of Vimalagranetra.'

84. That very night, in the middle watch, he met
    complete extinction, like a lamp when the cause
    (of its burning) is exhausted. His relics were
    distributed, and of his Stupas there was an infinite number of myriads of ko/'is.

85. The monks and nuns at the time being, who
    strove after supreme, highest enlightenment, numerous as sand of the Ganges, applied themselves to
    the commandment of the Sugata.

86. And the monk who then was the preacher of
    the law and the keeper of the law, Varaprabha, expounded for fully eighty intermediate kalpas the
    highest laws according to the commandment (of the
    Sugata).

87. He had eight hundred pupils, who all of them
    were by him brought to full development. They saw many koṭis of Buddhas, great sages, whom they
    worshipped.

88. By following the regular course they became
    Buddhas in several spheres, and as they followed

one another in immediate succession they successively foretold each other's future destiny to
Buddhaship.

89. The last of these Buddhas following one
    another was Dipahkara. He, the supreme god of gods, honoured by crowds of sages, educated thou-
    sands of koṭis of living beings.

90. Among the pupils of Varaprabha, the son of
    Jinas, at the time of his teaching the law, was one slothful, covetous, greedy of gain and cleverness.

91. He was also excessively desirous of glory,
    but very fickle, so that the lessons dictated to him and his own reading faded from his memory as soon
    as learnt.

92. His name was Yaśaskāma, by which he was
    known everywhere. By the accumulated merit of that good action, spotted as it was,

93. He propitiated thousands of koṭis of Buddhas,
    whom he rendered ample honour. He went through the regular course of duties and saw the present
    Buddha Śākyasiṃha.

94. He shall be the last to reach superior en-
    lightenment and become a Lord known by the family name of Maitreya, who shall educate thousands of
    koṭis of creatures.

as a fxea'iTr],

95. He who then, under the rule of the extinct
    Sugata, was so slothful, was thyself, and it was I who then was the preacher of the law.

96. As on seeing a foretoken of this kind I re-
    cognise a sien such as I have seen manifested of yore, therefore and on that account I know,

97. That decidedly the chief of Jinas, the su-
    preme king of the akyas, the Allseeing, who knows the highest truth, is about to pronounce the
    excellent Sutra which I have heard before.

98. That very sign displayed at present is a proof
    of the skilfulness of the leaders ; the Lion of the
    Śākyas is to make an exhortation, to declare the fixed nature of the law.

99. Be well prepared and well minded ; join your
    hands : he who is affectionate and merciful to the world is going to speak, is going to pour the endless
    rain of the law and refresh those that are waiting for enlightenment.

100. And if some should feel doubt, uncertainty,
     or misgiving in any respect, then the Wise One shall remove it for his children, the Bodhisattvas
     here striving after enlightenment.

Chapter II — Skilfulness

The Lord then rose with recollection and consciousness from his meditation, and forthwith
addressed the venerable Śāriputra : The Buddha knowledge, Śāriputra, is profound, difficult to under-
stand, difficult to comprehend. It is difficult for all disciples and Pratyekabuddhas to fathom the know-
ledge arrived at by the Tathāgatas, &c., and that,
Śāriputra, because the Tathāgatas have worshipped many hundred thousand myriads of koṭis of Buddhas ;
because they have fulfilled their course for supreme, complete enlightenment, during many hundred thou-
sand myriads of koṭis of æons ; because they have wandered far, displaying energy and possessed of
wonderful and marvellous properties ; possessed of properties difficult to understand ; because they have
found out things difficult to understand.

The mystery of the Tathāgatas, &c., is difficult to understand, Śāriputra, because when they explain
the laws (or phenomena, things) that have their

causes in themselves they do so by means of skilfulness, by the display of knowledge, by arguments,
reasons, fundamental ideas, interpretations, and suggestions. By a variety of skilfulness they are able
to release creatures that are attached to one point or another. The Tathāgatas, &c., Śāriputra, have
acquired the highest perfection in skilfulness and the display of knowledge ; they are endowed with
wonderful properties, such as the display of free and unchecked knowledge; the powers; the ab-
sence of hesitation ; the independent conditions;
the strength of the organs ; the constituents of
Bodhi; the contemplations ; emancipations; meditations ; the degrees of concentration of mind. The
Tathāgatas, &c., Śāriputra, are able to expound various things and have something wonderful and
marvellous. Enough, Śāriputra, let it suffice to say, that the Tathāgatas, &c., have something extremely

wonderful, Śāriputra. None but a Tathāgata, Śāriputra, can impart to a Tathāgata those laws which
the Tathāgata knows. And all laws, Śāriputra, are taught by the Tathāgata, and by him alone ; no one
but he knows all laws, what they are, how they are, like what they are, of what characteristics and of
what nature they are.

And on that occasion, to set forth the same subject more copiously, the Lord uttered the following
stanzas :

1. Innumerable are the great heroes in the world
   that embraces gods and men ; the totality of creatures is unable to completely know the leaders.

2. None can know their powers and states of
   emancipation, their absence of hesitation and Buddha properties, such as they are.

3. Of yore have I followed in presence of koṭis of
   Buddhas the good course which is profound, subtle, difficult to understand, and most difficult to find.

4. After pursuing that career during an incon-
   ceivable number of koṭis of æons, I have on the terrace of enlightenment discovered the fruit
   thereof.

5. And therefore I recognise, like the other chiefs
   of the world, how it is, like what it is, and what are its characteristics.

6. It is impossible to explain it; it is unutterable;
   nor is there such a being in the world

7. To whom this law could be explained or who
   would be able to understand It when explained, with exception of the Bodhisattvas, those who are firm
   in resolve.

8. As to the disciples of the Knower of the world,
   those who have done their duty and received praise

from the Sugatas, who are freed from faults and have arrived at the last stage of bodily existence,
the Jinasknowledge lies beyond their sphere.

9. If this whole sphere were full of beings like
   vSarisuta, and if they were to investigate with combined efforts, they would be unable to comprehend
   the knowledge of the Sugata.

10. Even if the ten points of space were full of
    sages like thee, ay, if they were full of such as the rest of my disciples,

11. And if those beings combined were to in-
    vestigate the knowledge of the Sugata, they would, all together, not be able to comprehend the Buddha-
    knowledge in its whole immensity.

12. If the ten points of space were filled with
    Pratyekabuddhas, free from faults, gifted with acute faculties, and standing in the last stage of their
    existence, as numerous as reeds and bamboos in the woods ;

13. And if combined for an endless number of
    myriads of koṭis of yEons, they were to investigate a part only of my superior laws, they would never
    find out its real meaning.

14. If the ten points of space were full of Bodhisattvas who, after having done their duty under many koṭis of Buddhas, investigated all things and
    preached many sermons, after entering a new vehicle ;

15. If the whole world were full of them, as of
    dense reeds and bamboos, without any interstices, and if all combined were to investigate the law which
    the Sugata has realised ;

A,

16. If they were going on investigating for many
    koṭis of æons, as incalculable as the sand of the
    Ganges, with undivided attention and subtle wit, even then that (knowledge) would be beyond their
    ken.

17. If such Bodhisattvas as are unable to fall
    back, numerous as the sand of the Ganges, were to investigate it with undivided attention, it would
    prove to lie beyond their ken.

18. Profound are the laws of the Buddhas, and
    subtle ; all inscrutable and faultless. I myself know them as well as the Jinas do in the ten directions
    of the world.

19. Thou, Śāriputra, be full of trust in what the
    Sugata declares. The G'ma. speaks no falsehood, the great Seer who has so long preached the highest
    truth.

20. I address all disciples here, those who have
    set out to reach the enlightenment of Pratyekabuddhas, those who are roused to activity at my
    Nirvāṇa, and those who have been released from the series of evils.

21. It is by my superior skilfulness that I explain
    the law at great length to the world at large. I deliver whosoever are attached to one point or
    another, and show the three vehicles.

The eminent disciples in the assembly headed by
ĀjñātaKauṇḍinya, the twelve hundred Arhats faultless and self-controlled, the other monks, nuns, male
and female lay devotees using the vehicle of disciples, and those who had entered the vehicle of Pratyeka-

buddhas, all of them made this reflection : What may be the cause, what the reason of the Lord so
extremely extolling the skilfulness of the Tathāgatas ? of his extolling it by saying, ' Profound is
the law by me discovered;' of his extolling it by saying, ' It is difficult for all disciples and Pratyeka-
buddhas to Understand it.' But as yet the Lord has declared no more than one kind of emancipation,
and therefore we also should acquire the Buddha-laws on reaching Nirvāṇa. We do not catch the
meaning of this utterance of the Lord.

And the venerable Śāriputra, who apprehended the doubt and uncertainty of the four classes of the
audience and guessed their thouohts from what was passing in his own mind, himself being in doubt about
the law, then said to the Lord : What, O Lord, is the cause, what the reason of the Lord so repeatedly
and extremely extolling the skilfulness, knowledge, and preaching of the Tathāgata ? Why does he
repeatedly extol it by saying, ' Profound is the law by me discovered ; it is difficult to understand the
mystery of the Tathāgatas.' Never before have I heard from the Lord such a discourse on the law.
These four classes of the audience, O Lord, are overcome with doubt and perplexity. Therefore
may the Lord be pleased to explain what the Tathāgata is alluding to, when repeatedly extolling the
profound law of the Tathāgatas.

On that occasion the venerable Śāriputra uttered the following stanzas :

22. Now first does the Sun of men utter such a
    speech : ' I have acquired the powers, emancipations, and numberless meditations,'

23. And thou mentionest the terrace of enllghten-

D 2

ment without any one asking thee ; thou mentlonest the mystery, although no one asks thee.

24. Thou speakest unasked and laudest thine own
    course ; thou mentionest thy having obtained knowledge and pronouncest profound words.

25. Today a question rises in my mind and of
    these self-controlled, faultless beings striving after
    Nirvāṇa : Why does the Jinas speak in this manner?

26. Those who aspire to the enlightenment of
    PratyekabuddhaSj the nuns and monks, gods, Nāgas, goblins, Gandharvas, and great serpents, are talking
    together, while looking up to the highest of men,

27. And ponder in perplexity. Give an elucida-
    tion, great Sage, to all the disciples of Sugata here assembled.

28. Myself have reached the perfection (of virtue),
    have been taught by the supreme Sage ; still, O highest of men ! even in my position I feel some
    doubt whether the course (of duty) shown to me shall receive its final sanction by Nirvāṇa.

29. Let thy voice be heard, O thou whose voice
    resounds like an egregious kettledrum ! proclaim thy law such as it is. The legitimate sons of Jinas here
    standing and gazing at the Jinas, with joined hands ;

30. As well as the gods, Nāgas, goblins. Titans,
    numbering thousands of koṭis, like sand of the
    Ganges ; and those that aspire to superior enlightenment, here standing, fully eighty thousand
    in number ;

31. Further, the kings, rulers of provinces and
    paramount monarchs, who have flocked hither from thousands of koṭis of countries, are now standing
    with joined hands, and respectful, thinking : How are we to fulfil the course of duty ?

The venerable Śāriputra having spoken, the Lord said to him : Enough, Śāriputra ; it is of no use
explaining this matter. Why ? Because, Śāriputra, the world, including the gods, would be frightened if
this matter were expounded.

But the venerable Śāriputra entreated the Lord a second time, saying : Let the Lord expound, let
the Sugata expound this matter, for in this assembly,
O Lord, there are many hundreds, many thousands, many hundred thousands, many hundred thousand
myriads of koṭis of living beings who have seen former Buddhas, who are intelligent, and will believe,
value, and accept the words of the Lord.

The venerable Śāriputra addressed the Lord with this stanza :

32. Speak clearly, O most eminent of Jinas ! in
    this assembly there are thousands of living beings trustful, affectionate, and respectful towards the
    Sugata ; they will understand the law by thee expounded.

And the Lord said a second time to the venerable
Śāriputra : Enough, Sariputra ; it is of no use explaining this matter, for the world, including the
gods, would be frightened, Śāriputra, if this matter were expounded, and some monks might be proud
and come to a heavy fall.

And on that occasion uttered the Lord the following stanza :

2)2,' Speak no more of it that I should declare this law ! This knowledge is too subtle, inscrutable, and
there are so many unwise men who in their conceit and foolishness would scoff at the law revealed.

A third time the venerable Śāriputra entreated the Lord, saying : Let the Lord expound, let the
Sugata expound this matter. In this assembly, O
Lord, there are many hundreds of living beings my equals, and many hundreds, many thousands, many
hundred thousands, many hundred thousand myriads of koṭis of other living beings more, who in former
births have been brought by the Lord to full ripeness. They will believe, value, and accept what the
Lord declares, which shall tend to their advantage, weal, and happiness in length of time.

On that occasion the venerable Śāriputra uttered the following stanzas :

34. Explain the law, O thou most high of men !
    I, thine eldest son, beseech thee. Here are thousands of koṭis of beings who are to believe in the
    law by thee revealed.

35. And those beings that in former births so
    long and constantly have by thee been brought to full maturity and now are all standing here with
    joined hands, they, too, are to believe in this law.

36. Let the Sugata, seeing the twelve hundred,
    my equals, and those who are striving after superior enlightenment, speak to them and produce in them
    an extreme joy.

When the Lord for the third time heard the entreaty of the venerable Śāriputra, he spoke to him
as follows : Now that thou entreatest the Tathāgata a third time, Śāriputra, I will answer thee. Listen
then, Śāriputra, take well and duly to heart what
I am saying ; I am going to speak.

Now it happened that five thousand proud monks, nuns, and lay devotees of both sexes in the congre-
gation rose from their seats and, after saluting with

their heads the Lord's feet, went to leave the assembly. Owing to the principle of good which there is
in pride they imagined having attained what they had not, and having understood what they had not.
Therefore, thinking themselves aggrieved, they went to leave the assembly, to which the Lord by his
silence showed assent.

Thereupon the Lord addressed the venerable
Now I am going to expound the matter, Śāriputra.

It is but now and then, Śāriputra, that the Tathāgata preaches such a discourse on the law as this.
Just as but now and then is seen the blossom of the glomerous fig-tree, Śāriputra, so does the Tathāgata
but now and then preach such a discourse on the law. Believe me, Śāriputra ; I speak what is real,
I speak what is truthful, I speak what is right. It is difficult to understand the exposition of the mystery
of the Tathāgata, Śāriputra ; for in elucidating the law, Śāriputra, I use hundred thousands of various
skilful means, such as different interpretations, indications, explanations, illustrations. It is not by
reasoning, Śāriputra, that the law is to be found :
it is beyond the pale of reasoning, and must be

learnt from the Tathāgata. For, Śāriputra, it is for a sole object, a sole aim, verily a lofty object,
a lofty aim that the Buddha, the Tathāgata, &c., appears in the world. And what is that sole object,
that sole aim, that lofty object, that lofty aim of the
Buddha, the Tathāgata, &c., appearing in the world ?
To show all creatures the sight of Tathāgataknowledge does the Buddha, the Tathāgata, &c., appear
in the world ; to open the eyes of creatures for the sight of Tathāgataknowledge does the Buddha, the
Tathāgata, &c., appear in the world. This, O Śāriputra, is the sole object, the sole aim, the sole pur-
pose of his appearance in the world. Such then,
Śāriputra, is the sole object, the sole aim, the lofty object, the lofty aim of the Tathāgata. And it is
achieved by the Tathāgata. For, Śāriputra, I do show all creatures the sight of Tathāgataknowledge ; I
d o open the eyes of creatures for the sight of Tathagataknowledge, Śāriputra ; I do firmly establish the
teaching of Tathāgataknowledge, Śāriputra ; I do lead the teaching of Tathāgataknowledge on the
right path, Śāriputra. By means of one sole vehicle 2, to wit, the Buddha-vehicle, Śāriputra, do I teach
creatures the law; there is no second vehicle, nor a third. This is the nature of the law, Śāriputra,
universally in the world, in all directions. For, Śāriputra, all the Tathāgatas, &c., who in times
past existed in countless, innumerable spheres in all directionsfor the weal of many, the happiness
of many, out of pity to the world, for the benefit, weal, and happiness of the great body of creatures,

and who preached the law to gods and men with able means, such as several directions and indica-
tions, various arguments, reasons, illustrations, fundamental ideas, interpretations, paying regard to the
dispositions of creatures whose inclinations and temperaments are so manifold, all those Buddhas
and Lords, Śāriputra, have preached the law to creatures by means of only one vehicle, the Buddha-
vehicle, which finally leads to omniscience; it is identical with showing all creatures the sight of
Tathāgataknowledge ; with opening the eyes of creatures for the sight of Tathāgataknowledge ;
with the awakening (or admonishing) by the display (or sight) of Tathāgataknowledge with
leading the teaching of Tathāgataknowledge on the right path. Such is the law they have preached to
creatures. And those creatures, Śāriputra, who have heard the law from the past Tathāgatas, &c., have
all of them reached supreme, perfect enlightenment.

And the Tathāgatas, &c., who shall exist in future, Śāriputra, in countless, innumerable spheres
in all directions for the weal of many, the happiness of many, out of pity to the world, for the
benefit, weal, and happiness of the great body of creatures, and who shall preach the law to gods and
men (&c., as above till) the right path. Such is the law they shall preach to creatures. And those
creatures, Śāriputra, who shall hear the law from the future Tathāgatas, &c., shall all of them reach
supreme, perfect enlightenment.

And the Tathāgatas, &c., who now at present are

staying, living, existing, Śāriputra, in countless, innumerable spheres in all directions, &c., and who are
preaching the law to gods and men (&c., as above till) the right path. Such is the law they are
preaching to creatures. And those creatures, Śāriputra, who are hearing the law from the present
Tathāgatas, &c., shall all of them reach supreme, perfect enlightenment.

I myself also, Śāriputra, am at the present period a
Tathāgata, &c., for the weal of many (&c., till) manifold ; I myself also, Śāriputra, am preaching the law
to creatures (&c., till) the right path. Such is the law
I preach to creatures. And those creatures, vS'ariputra, who now are hearing the law from me, shall
all of them reach supreme, perfect enlightenment.
In this sense, Śāriputra, it must be understood that nowhere in the world a second vehicle is taught, far
less a third.

Yet, Śāriputra, when the Tathāgatas, &c., happen to appear at the decay of the epoch, the decay of
creatures, the decay of besetting sins , the decay of views, or the decay of lifetime ; when they appear
amid such signs of decay at the disturbance of the epoch ; when creatures are much tainted, full of
greed and poor In roots of goodness ; then, Śāriputra, the Tathāgatas, &c., use, skilfully, to desig-
nate that one and sole Buddha-vehicle by the appellation of the threefold vehicle. Now, Śāriputra, such disciples, Arhats, or Pratyekabuddhas

who do not hear their actually being called to the
Buddha-vehicle by the Tathāgata, who do not perceive, nor heed it, those, Śāriputra, should not be
acknowledged as disciples of the Tathāgata, nor as
Arhats, nor as Pratyekabuddhas.

Again, Śāriputra, if there be some monk or nun pretending to Arhatship without an earnest vow to
reach supreme, perfect enlightenment and saying, ' I am standing too high for the Buddha-vehicle, I am
in my last appearance in the body before complete
Nirva?2a,' then, Śāriputra, consider such a one to be conceited. For, Śāriputra, it is unfit, it is improper
that a monk, a faultless Arhat, should not believe in the law which he hears from the Tathagfata in his
presence. I leave out of question when the Tathāgata shall have reached complete Nirvāṇa ; for at
that period, that time, .Śāriputra, when the Tathāgata shall be wholly extinct, there shall be none
who either knows by heart or preaches such Sutras as this. It will be under other Tathāgatas, &c., that
they are to be freed from doubts. In respect to these things believe my words, Śāriputra, value them,
take them to heart ; for there is no falsehood in the
Tathāgatas, Sariputra. There is but one vehicle,
Śāriputra, and that the Buddha-vehicle.

And on that occasion to set forth this matter more copiously the Lord uttered the following
stanzas :

Latin cedo, Greek KiKaaixai; the usual spelling, however, is utsanna.

2)J. No less than five thousand monks, nuns, and lay devotees of both sexes, full of unbelief and
conceit,

38. Remarking this slight, went, defective in
    training and foolish as they were, away in order to beware of damage.

39. The Lord, who knew them to be the dregs of
    the congregation, exclaimed: They have no sufficient merit to hear this law.

40. My congregation is now pure , freed from
    chaff; the trash is removed and the pith only remains.

41. Hear from me, Śāriputra, how this law has
    been discovered by the highest man , and how the mighty Buddhas are preaching it with many hundred
    proofs of skilfulness.

42. I know the disposition and conduct, the
    various inclinations of koṭis of living beings in this world ; I know their various actions and the
    good they have done before.

43. Those living beings I initiate in this (law) by
    the aid of manifold interpretations and reasons ; and by hundreds of arguments and illustrations have I,
    in one way or another, gladdened all creatures.

44. I utter both Sutras and stanzas ; legends,

Jātakas and prodigies, besides hundreds of introductions and curious parables.

45. I show Nirvāṇa to the ignorant with low
    dispositions, who have followed no course of duty under many koṭis of Buddhas, are bound to con-
    tinued existence and wretched.

46. The selfborn one uses such means to mani-
    fest Buddhaknowledge, but he shall never say to them. Ye also are to become Buddhas.

47. Why should not the mighty' one, after having
    waited for the right time, speak, now that he perceives the right moment is come ? This is the fit
    opportunity, met somehow, of commencing the exposition of what really is.

48. Now the word of my commandment, as con-
    tained in nine divisions *, has been published according to the varying degree of strength of creatures.
    Such is the device I have shown in order to introduce (creatures) to the knowledge of the giver of
    boons.

49. And to those In the world who have always
    been pure, wise, goodminded, compassionate sons

Udana, Itivuttaka, G'ataka, Abbhutadhamma, and Vedalla, to which answer in the Northern enumeration Sutra, Geya, Vaiyakarawa,

of Buddha and done thel rduty under many koṭis of
Buddhas will I make known amplified Siitras.

50. For they are endowed with such gifts of
    mental disposition and such advantages of a blameless outward form that I can announce to them : in
    future ye shall become Buddhas benevolent and compassionate.

51. Hearing which, all of them will be pervaded
    with delight (at the thought) : We shall become
    Buddhas preeminent in the world. And I, perceiving their conduct, will again reveal amplified
    Sutras.

52. And those are the disciples of the Leader,
    who have listened to my word of command. One single stanza learnt or kept in memory suffices, no
    doubt of it, to lead all of them to enlightenment.

53. There is, indeed, but one vehicle ; there is no
    second, nor a third anywhere in the world, apart from the case of the Purushottamas using an expe-
    dient to show that there is a diversity of vehicles.

54. The Chief of the world appears in the world
    to reveal the Buddhaknowledge. He has but one aim, indeed, no second ; the Buddhas do not bring
    over (creatures) by an inferior vehicle.

55. There where the selfborn one has established
    himself, and where the object of knowledge is, of whatever form or kind ; (where) the powers, the stages of
    meditation, the emancipations, the perfected faculties
    (are); there the beings also shall be established.

56. I should be guilty of envy, should I, after

reaching the spotless eminent state of enlightenment, establish any one in the inferior vehicle. That
would not beseem me.

57. There is no envy whatever in me; no
    jealousy, no desire, nor passion. Therefore I am the Buddha, because the world follows my teaching 58. When, splendidly marked with (the thirty-
    two) characteristics, I am illuminating this whole world, and, worshipped by many hundreds of beings,
    I show the (unmistakable) stamp of the nature of the law ;

58. Then, Śāriputra, I think thus : How will all
    beings by the thirtytwo characteristics mark the selfborn Seer, who of his own accord sheds his
    lustre all over the world ?

59. And while I am thinking and pondering,
    when my wish has been fulfilled and my vow accomplished, I no more reveal Buddhaknowledge.

60. If, O son of Śārī, I spoke to the creatures,

61. And considering them to be such, and that
    they have not accomplished their course of duty in previous existences, (I see how) they are attached
    and devoted to sensual pleasures, infatuated by desire and blind with delusion.

Salica, one of whose other names is duti, masc. duta. It is hardly a mere play of chance that Śāriputra in ullavagga VII, 4
is praised as being an excellent dhūta.

63. From lust they run into distress ; they are tor-
    mented in the six states of existence and people the cemetery again and again ; they are overwhelmed
    with misfortune, as they possess little virtue.

64. They are continually entangled in the thickets
    of (sectarian) theories, such as, ' It is and It is not;
    it Is thus and it Is not thus.' In trying to get a decided opinion on what Is found in the sixtytwo
    (heretical) theories they come to embrace falsehood
    and continue in it.

65. They are hard to correct, proud, hypocritical,
    crooked, malignant. Ignorant, dull ; hence they do not hear the good Buddhacall, not once in koṭis of
    births.

66. To those, son of Sslt'i, I show a device and
    say : Put an end to your trouble. When I perceive creatures vexed with mishap I make them see
    Nirvāṇa.

67. And so do I reveal all those laws that are
    ever holy and correct from the very first. And the son of Buddha who has completed his course shall
    once be a Jina.

68. It is but my skilfulness which prompts me to
    manifest three vehicles ; for there is but one vehicle and one track ; there is also but one instruction by
    the leaders.

69. Remove all doubt and uncertainty; and should

I, p. 146, and the passage of Apastamba II, 9, 23, 4 (in Biihler's transl. p. 156), where cemeteries, majanani, by the commentator
Haradatta, are said to denote ' fresh births.'

there be any who feel doubts, (let them know that) the Lords of the world speak the truth ; this is the
only vehicle, a second there is not.

70. The former Tathāgatas also, living in the past
    for innumerable æons, the many thousands of Buddhas who are gone to final rest, whose number can
    never be counted,

7 1 . Those highest of men have all of them re-
vealed most holy laws by means of illustrations, reasons, and arguments, with many hundred proofs
of skilfulness.

72. And all of them have manifested but one
    vehicle and introduced but one on earth ; by one vehicle have they led to full ripeness inconceivably
    many thousands of koṭis of beings.

73. Yet the Jinas possess various and manifold
    means through which the Tathāgata reveals to the world, including the gods, superior enlightenment, in
    consideration of the inclinations and dispositions (of the different beings),

74. And all in the world who are hearing or
    have heard the law from the mouth of the Tathāgatas, given alms, followed the moral precepts, and
    patiently accomplished the whole of their religious duties ;

75. Who have acquitted themselves in point of
    zeal and meditation, with wisdom reflected on those laws, and performed several meritorious actions,
    have all of them reached enligrhtenment.

76. And such beings as were living patient, sub-
    dued, and disciplined, under the rule of the Jinas of those times, have all of them reached enlighten-
    ment.

77. Others also, who paid worship to the rehcs of
    the departed (9inas, erected many thousands of
    St{ipas made of gems, gold, silver, or crystal,

78. Or built Stupas of emerald, cat's eye pearls,
    egregious lapis lazuli, or sapphire ; they have all of them reached enlightenment.

79. And those who erected Stiipas from marble,
    sandalwood, or eaglewood ; constructed Stupas from
    Deodar or a combination of different sorts of timber;

80. And who in gladness of heart built for the
    Jinas Stupas of bricks or clay; or caused mounds of earth to be raised in forests and wildernesses in
    dedication to the Jinas ;

81. The little boys even, who in playing erected
    here and there heaps of sand with the intention of dedicating them as Stupas to the Jinas, they have
    all of them reached enlightenment.

82. Likewise have all who caused jewel images
    to be made and dedicated, adorned with the thirtytwo characteristic signs, reached enlightenment.

83. Others who had images of Sugatas made
    of the seven precious substances, of copper or brass, have all of them reached enlightenment.

84. Those who ordered beautiful statues of Su-
    gatas to be made of lead, iron, clay, or plaster have &c.

85. Those who made images (of the Sugatas) on
    painted walls, with complete limbs and the hundred holy signs, whether they drew them themselves or
    had them drawn by others, have &c.

86. Those even, whether men or boys, who
    during the lesson or in play, by way of amusement, made upon the walls (such) images with the nail or
    a piece of wood,

87. Have all of them reached enlightenment;
    they have become compassionate, and, by rousing many Bodhisattvas, have saved koṭis of creatures.

88. Those who offered flowers and perfumes to
    the relics of the Tathāgatas, to Stiipas, a mound of earth, images of clay or drawn on a wall ;

89. Who caused musical instruments, drums, conch
    trumpets, and noisy great drums to be played, and raised the rattle of tymbals at such places in order
    to celebrate the highest enlightenment;

90. Who caused sweet lutes, cymbals, tabors,
    small drums, reedpipes, flutes of — or sugarcane to be made, have all of them reached enlightenment.

91. Those who to celebrate the Sugatas made
    iron cymbals resound, — (?) or small drums ; who sang a song sweet and lovely ;

92. They have all of them reached enlightenment.
    By paying various kinds of worship to the relics of the Sugatas, by doing but a little for the relics, by
    making resound were it but a single musical instrument ;

93. Or by worshipping were it but with a single

It is not impossible that maddraka is essentially the same with

E 2

flower, by drawing on a wall the images of the Sugatas, by doing worship were it even with distracted
thoughts, one shall in course of time see koṭis of
Buddhas.

94. Those who, when in presence of a Stupa,
    have offered their reverential salutation, be it in a complete form or by merely joining the hands ; who,
    were it but for a single moment, bent their head or body;

95. And who at Stupas containing relics have one
    single time said: Homage be to Buddha! albeit they did it with distracted thoughts, all have attained
    superior enlightenment.

96. The creatures who in the days of those Su-
    gatas, whether already extinct or still in existence, have heard no more than the name of the law, have
    all of them reached enlightenment.

97. Many koṭis of future Buddhas beyond imagina-
    tion and measure shall likewise reveal this device as
    Jinas and supreme Lords.

98. Endless shall be the skilfulness of these
    leaders of the world, by which they shall educate koṭis of beings to that Buddhaknowledge which is
    free from imperfection.

n

99. Never has there been any being who, after
    hearing the law of those (leaders), shall not become
    Buddha ' for this is the fixed vow of the Tathāgatas : Let me, by accomplishing my course of duty,
    lead others to enlightenment.

100. They are to expound in future days many
     thousand koṭis of heads of the law ; in their Tathagataship they shall teach the law by showing the
     sole vehicle beforementioned.

10 1. The line of the law forms an unbroken con-
tinuity and the nature of its properties is always manifest. Knowing this, the Buddhas, the highest
of men, shall reveal this single vehicle 2.

102. They shall reveal the stability of the law, its
     being subjected to fixed rules, its unshakeable perpetuity in the world, the awaking of the Buddhas on
     the elevated terrace of the earth, their skilfulness.

103. In all directions of space are standing Bud-
     dhas, like sand of the Ganges, honoured by gods and men ; these also do, for the weal of all beings in
     the world, expound superior enlightenment.

104. Those Buddhas while manifesting skilfulness
     display various vehicles though, at the same time, indicating the one single vehicle: the supreme place
     of blessed rest.

country people, as synonymous with dying.
Prakrit sutvana; cf.Vedic pitvanam, Pacini VII, i, 48.

105. Acquainted as they are with the conduct of
     all mortals, with their peculiar dispositions and previous actions; with due regard to their strenuous-
     ness and vigour, as well as their inclination, the
     Buddhas impart their lights to them.

106. By dint of knowledge the leaders produce
     many illustrations, arguments, and reasons; and considering how the creatures have various inclinations
     they impart various directions.

107. And myself also, the leader of the chief
     Jinas, am now manifesting, for the weal of creatures now living, this Buddha enlightenment by thousands
     of koṭis of various directions.

108. I reveal the law in its multifariousness with
     regard to the inclinations and dispositions of creatures.
     I use different means to rouse each according to his own character. Such is the might of my knowledge.

109. I likewise see the poor wretches, deficient in
     wisdom and conduct, lapsed into the mundane whirl, retained in dismal places, plunged in affliction inces-
     santly renewed.

no. Fettered as they are by desire like the yak by its tail, continually blinded by sensual pleasure,
they do not seek the Buddha, the mighty one ; they do not seek the law that leads to the end of pain.

111. Staying in the six states of existence, they
     are benumbed in their senses, stick unmoved to the low views, and suffer pain on pain. For those I
     feel a great compassion.

112. On the terrace of enlightenment I have
     remained three weeks in full, searching and pondering on such a matter, steadily looking up to the
     tree there (standing).

1 1 3. Keeping in view that king of trees with an

unwaverine Sfaze I walked round at its foot
(thinking) : This law is wonderful and lofty, whereas
creatures are blind with dulness and ignorance.

114. Then it was that Brahma entreated me, and
     so did Indra, the four rulers of the cardinal points,
     Maheśvara, Īśvara, and the hosts of Maruts by thousands of koṭis.

115. All stood with joined hands and respectful,
     while myself was revolving the matter in my mind
     (and thought) : What shall I do ? At the very time
     that I am uttering syllables beings are oppressed with evils.

116. In their ignorance they will not heed the
     law I announce, and in consequence of it they will incur some penalty. It would be better were I never
     to speak. May my quiet extinction take place this very day !

117. But on remembering the former Buddhas
     and their skilfulness, (I thought): Nay, I also will manifest this tripartite Buddhaenlightenment.

118. When I was thus meditating on the law, the
     other Buddhas in all the directions of space appeared to me in their own body and raised their voice, crying

119. 'Amen, Solitary, first Leader of the world !
     now that thou hast come to unsurpassed knowledge.

Lalitavistara, and other works, in so far as the number of weeks is generally reckoned as seven. There are, however, other discre-
pancies between the relations in the various sources, for which

and art meditating on the skilfulness of the leaders of the world, thou repeatest their teaching.

1 20. 'We also, being Buddhas, will make clear the
highest word divided into three parts; for men
(occasionally) have low inclinations, and might per-
chance from ignorance not believe (us, when we say),
Ye shall become Buddhas.

121. 'Hence we will rouse many Bodhisattvas by
     the display of skilfulness and the encouraging of the wish of obtaining fruits.'

122. And I was delighted to hear the sweet voice
     of the leaders of men ; in the exultation of my heart
     I said to the blessed saints, ' The words of the eminent sages are not spoken in vain.

123. 'I, too, will act according to the indications
     of the wise leaders of the world ; having myself been born in the midst of the degradation of creatures, I
     have known agitation in this dreadful world.'

124. When I had come to that conviction, O son
     of 6ari, I instantly went to Benares, where I skilfully preached the law to the five Solitaries that law
     which is the base of final beatitude.

125. From that moment the wheel of my law has
     been moving and the name of Nirvāṇa made its appearance in the world, as well as the name of
     Arhat, of Dharma, and Saneha.

126. Many years have I preached and pointed to the

Stage of Nirvana, the end of wretchedness and mundane existence. Thus I used to speak at all
times.

127. And when I saw, Śāriputra, the children of
     the highest of men by many thousands of koṭis, numberless, striving after the supreme, the highest
     enlightenment ;

128. And when such as had heard the law of the
     Chinas, owing to the manysidedness of (their) skilfulness, had approached me and stood before my face,
     all of them with joined hands, and respectful ;

129. Then I conceived the idea that the time had
     come for me to announce the excellent law and to reveal supreme enlightenment, for which task I had
     been born in the world.

I T)0. This (event) today will be hard to be understood by the ignorant who imagine they see here
a sign, as they are proud and dull. But the Bodhisattvas, they will listen to me.

131. And I felt free from hesitation and highly
     cheered ; putting aside all timidity, I began speaking in the assembly of the sons of Sugata, and roused
     them to enlightenment.

132. On beholding such worthy sons of Buddha
     (I said) : Thy doubts also will be removed, and these
     twelve hundred (disciples) of mine, free from imperfections, will all of them become Buddhas.

133. Even as the nature of the law of the former mighty saints and the future Jinas is, so is my law

free from any doubtfulness, and it is such as I today preach it to thee.

134. At certain times, at certain places, somehow
     do the leaders appear in the world, and after their appearance will they, whose view is boundless, at
     one time or another preach a similar law.

135. It is most difficult to meet with this superior
     law, even in myriads of koṭis of JEons ; very rare are the beings who will adhere to the superior law
     which they have heard from me.

136. Just as the blossom of the glomerous fig-
     tree is rare, albeit sometimes, at some places, and somehow it is met with, as something pleasant to see
     for everybody, as a wonder to the world including the gods ;

137. (So wonderful) and far more wonderful is the
     law I proclaim. Any one who, on hearing a good exposition of it, shall cheerfully accept it and recite but
     one word of it, will have done honour to all Buddhas.

138. Give up all doubt and uncertainty in this
     respect; I declare that I am the king of the law
     (Dharmarāja) ; I am urging others to enlighten-
     ment, but I am here without disciples.

1 39. Let this mystery be for thee, Śāriputra, for all
disciples of mine, and for the eminent Bodhisattvas, who are to keep this mystery.

140. For the creatures, when at the period of the
     five depravities-, are vile and bad ; they are blinded

by sensual desires, the fools, and never turn their minds to enlightenment.

141. (Some) beings, having heard this one and
     sole vehicle manifested by the Jinas, will in days to come swerve from it, reject the Sutra, and go down
     to hell.

142. But those beings who shall be modest and
     pure, striving after the supreme and the highest enlightenment, to them shall I unhesitatingly set
     forth the endless forms of this one and sole vehicle.

143. Such is the mastership of the leaders; that
     is, their skilfulness. They have spoken in many mysteries ; hence it is difficult to understand
     (them).

144. Therefore try to understand the mystery of the Buddhas, the holy masters of the world ; forsake all doubt and uncertainty : you shall become Buddhas ; rejoice !

Chapter III — A Parable

Then the venerable Śāriputra, pleased, glad, charmed, cheerful, thrilling with delight and joy, stretched his joined hands towards the Lord, and, looking up to the Lord with a steady gaze, addressed him in this strain : I am astonished, amazed, O Lord ! I am in ecstasy to hear such a call from the Lord. For when, before I had heard of this law from the Lord, I saw other Bodhisattvas, and heard that the Bodhisattvas would in future get the name of Buddhas, I felt extremely sorry, extremely vexed to be deprived from so grand a sight as the Tathāgata-knowledge. And whenever, O Lord, for my daily recreation I was visiting the caves of rocks or mountains, wood thickets, lovely gardens, rivers, and roots of trees, I always was occupied with the same and ever-recurring thought : 'Whereas the entrance into the fixed points of the law is nominally equal, we have been dismissed by the Lord with the inferior vehicle.' Instantly, however, O Lord, I felt that it was our own fault, not the Lord's. For had we regarded the Lord at the time of his giving the all-surpassing demonstration of the law, that is, the exposition of supreme, perfect enlightenment, then, O Lord, we should have become adepts in those laws. But because, without understanding the mystery of the Lord, we, at the moment of the Bodhisattvas not being assembled, heard only in a hurry, caught, meditated, minded, took to heart the first lessons pronounced on the law, therefore, O Lord, I used to pass day and night in self-reproach. (But) to-day, O Lord, I have reached complete extinction ; to-day, O Lord, I have become calm ; to-day, O Lord, I am wholly come to rest ; to-day, O Lord, I have reached Arhatship ; to-day, O Lord, I am the Lord's eldest son, born from his law, sprung into existence by the law, made by the law, inheriting from the law, accomplished by the law. My burning has left me, O Lord, now that I have heard this wonderful law, which I had not learnt before, announced by the voice from the mouth of the Lord.

And on that occasion the venerable Śāriputra addressed the Lord in the following stanzas :

1. I am astonished, great Leader, I am charmed to hear this voice ; I feel no doubt any more ; now am I fully ripe for the superior vehicle.

2. Wonderful is the voice of the Sugatas ; it dispels the doubt and pain of living beings ; my pain also is all gone now that I, freed from imperfections, have heard that voice (or, call).

3. When I was taking my daily recreation or was walking in woody thickets, when betaking myself to the roots of trees or to mountain caves, I indulged in no other thought but this :

4. ' O how am I deluded by vain thoughts ! whereas the faultless laws are, nominally, equal, shall I in future not preach the superior law in the world ?

5. 'The thirty-two characteristic signs have failed me, and the gold colour of the skin has vanished ; all the (ten) powers and emancipations have likewise been lost. O how have I gone astray at the equal laws !

6. ' The secondary signs also of the great Seers, the eighty excellent specific signs, and the eighteen uncommon properties have failed me. O how am I deluded!'

7. And when I had perceived thee, so benign and merciful to the world, and was lonely walking to take my daily recreation, I thought: ' I am excluded from that inconceivable, unbounded knowledge ! '

8. Days and nights, O Lord, I passed always thinking of the same subject ; I would ask the Lord whether I had lost my rank or not.

9. In such reflections, O Chief of Jinas, I constantly passed my days and nights ; and on seeing many other Bodhisattvas praised by the Leader of the world,

10. And on hearing this Buddha-law, I thought: 'To be sure, this is expounded mysteriously; it is an inscrutable, subtle, and faultless science, which is announced by the Jinas on the terrace of enlightenment.'

11. Formerly I was attached to (heretical) theories, being a wandering monk and in high honour (or, of the same opinions) with the heretics ; afterwards has the Lord, regarding my disposition, taught me Nirvāṇa, to detach me from perverted views.

1 1. Formerly I was attached to (heretical) theories, being a wandering monk and in high honour (or, of the same opinions) with the heretics ; afterwards has the Lord, regarding my disposition, taught me Nirvāṇa, to detach me from perverted views.

12. After having completely freed myself from all (heretical) views and reached the laws of void, (I conceive) that I have become extinct; yet this is not deemed to be extinction.

13. But when one becomes Buddha, a superior being, honoured by men, gods, goblins. Titans, and adorned with the thirty-two characteristic signs, then one will be completely extinct.

14. All those (former) cares have now been dispelled, since I have heard the voice. Now am I extinct, as thou announcest my destination (to Nirvāṇa) before the world including the gods.

15. When I first heard the voice of the Lord, I had a great terror lest it might be Mara, the evil one, who on this occasion had adopted the disguise of Buddha,

16. But when the unsurpassed Buddha-wisdom had been displayed in and established with argu- ments, reasons, and illustrations, by myriads of ko/'is, then I lost all doubt about the law I heard.

17. And when thou hadst mentioned to me the thousands of koṭis of Buddhas, the past Jinas who have come to final rest, and how they preached this law by firmly establishing it through skilfulness ;

18. How the many future Buddhas and those who are now existing, as knowers of the real truth, shall expound or are expounding this law by hundreds of able devices ;

19. And when thou wert mentioning thine own course after leaving home, how the idea of the wheel of the law presented itself to thy mind and how thou decidedst upon preaching the law ;

20. Then I was convinced : This is not Mara ; it Is the Lord of the world, who has shown the true course ; no Maras can here abide. So then my mind (for a moment) was overcome with perplexity ;

21. But when the sweet, deep, and lovely voice of Buddha gladdened me, all doubts were scattered, my perplexity vanished, and I stood firm in knowledge.

22. I shall become a Tathāgata, undoubtedly, worshipped in the world including the gods ; I shall manifest Buddha-wisdom, mysteriously rousing many Bodhisattvas.

After this speech of the venerable Śāriputra, the Lord said to him : I declare to thee, Śāriputra, I announce to thee, in presence of this world including the gods, Maras, and Brahmas, in presence of this

TIL A PARABLE. 65

people, including ascetics and Brahmans, that thou, Śāriputra, hast been by me made ripe for supreme, perfect enlightenment, in presence of twenty hundred thousand myriads of koṭis of Buddhas, and that thou, Śāriputra, hast for a long time followed my commandments. Thou, Śāriputra, art, by the counsel of the Bodhisattva, by the decree of the Bodhisattva, reborn here under my rule. Owing to the mighty will of the Bodhisattva thou, Śāriputra, hast no recollection of thy former vow to observe the (religious) course ; of the counsel of the Bodhisattva, the decree of the Bodhisattva. Thou thinkest that thou hast reached final rest. I, wishing to revive and renew in thee the knowledge of thy former vow to observe the (religious) course, will reveal to the disciples the Dharmaparyāya called ' the Lotus of the True Law,' this Sūtranta, &c.

Again, Śāriputra, at a future period, after innumerable, inconceivable, immeasurable aeons, when thou shalt have learnt the true law of hundred thousand myriads of koṭis of Tathāgatas, showed devotion in various ways, and achieved the present Bodhisattva-course, thou shalt become in the world a Tathāgata, &c., named Padmaprabha endowed with science and conduct, a Sugata, a knower of the world, an unsurpassed tamer of men, a master of gods and men 2, a Lord Buddha.

At that time then, Śāriputra, the Buddha-field of that Lord, the Tathāgata Padmaprabha, to be called Vlra, will be level, pleasant, delightful, extremely beautiful to see, pure, prosperous, rich, quiet, abounding with food, replete with many races of men; it will consist of lapis lazuli, and contain a checker-board of eight compartments distinguished by gold threads, each compartment having its jewel tree always and perpetually filled with blossoms and fruits of seven precious substances.

Now that Tathāgata Padmaprabha, &c., Śāriputra, will preach the law by the instrumentality of three vehicles. Further, Śāriputra, that Tathāgata will not appear at the decay of the aeon, but preach the law by virtue of a vow.

That JEon, Śāriputra, will be named Mahāratnapratimāṇḍita (i. e. ornamented with magnificent jewels). Knowest thou, Śāriputra, why that .aeon is named Mahāratnapratimāṇḍita ? The Bodhisattvas of a Buddha-field, Śāriputra, are called ratnas (jewels), and at that time there will be many Bodhisattvas in that sphere (called) Viraja ; innumerable, incalculable, beyond computation, abstraction made from their being computed by the Tathāgatas. On that account is that aeon called Mahāratnapratimāṇḍita.

Now, to proceed, Śāriputra, at that period the

difficult to make out which pair of twins is meant in any particular case. The sun himself appears in the function of Yama, because it is he who makes twilight,

' One MS. reads bahuanamanushyakirwa, the other bahu-

Bodhisattvas of that field will in walking step on jewel lotuses And these Bodhisattvas will not be plying their work for the first time, they having accumulated roots of goodness and observed the course of duty under many hundred thousand Buddhas ; they are praised by the Tathāgatas for their zealous application to Buddha-knowledge; are perfectioned in the rites preparatory to transcendent knowledge ; accomplished in the direction of all true laws ; mild, thoughtful. Generally, Śāriputra, will that Buddha-region teem with such Bodhisattvas.

As to the lifetime, .5'ariputra, of that Tathāgata Padmaprabha, it will last twelve intermediate kalpas, if we leave out of account the time of his being a young prince. And the lifetime of the creatures then living will measure eight intermediate kalpas. At the expiration of twelve intermediate kalpas, .Sūtra, the Tathāgata Padmaprabha, after announcing the future destiny of the Bodhisattva called Dhṛtiparipurṇa to superior perfect enlightenment, is to enter complete Nirvāṇa. 'This Bodhisattva Mahasattva Dhṛtiparipurṇa, O monks, shall immediately after me come to supreme, perfect enlightenment. He shall become in the world a Tathāgata named Padmavṛṣabhavikramin, an Arhat, &c., endowed with science and conduct, &c. &c.'

Now the Tathāgata Padmavṛṣabhavikramin, Śāriputra, will have a Buddha-field of quite the same description. The true law, Śāriputra, of that Tathāgata Padmavṛṣabhavikramin will, after his

F 2

extinction, last thirty-two intermediate kalpas, and the counterfeit of his true law will last as many intermediate kalpas

And on that occasion the Lord uttered the following stanzas :

23. Thou also, son of Śāri, shalt in future be a Jina., a Tathāgata named Padmaprabha, of illimited sight ; thou shalt educate thousands of koṭis of living beings.

24. After paying honour to many koṭis of Buddhas, making strenuous efforts in the course of duty, and after having produced in thyself the ten powers, thou shalt reach supreme, perfect enlightenment.

25. Within a period inconceivable and immense there shall be an aeon rich in jewels (or, the aeon jewel-rich), and a sphere named Viraja, the pure field of the highest of men ;

26. And its ground will consist of lapis lazuli, and be set off with gold threads ; it will have hundreds of jewel trees, very beautiful, and covered with blossoms and fruits,

27. Bodhisattvas of good memory, able in showing the course of duty which they have been taught under hundreds of Buddhas, will come to be born in that field.

28. And the afore-mentioned Jina, then in his last bodily existence, shall, after passing the state of prince royal, renounce sensual pleasures, leave home (to become a wandering ascetic), and thereafter reach the supreme and the highest enlightenment.

29. The lifetime of that Jina will be precisely twelve intermediate kalpas, and the life of men will then last eight intermediate kalpas.

30. After the extinction of the Tathāgata the true law will continue thirty-two yEons in full, for the benefit of the world, including the gods.

31. When the true law shall have come to an end, its counterfeit will stand for thirty-two intermediate kalpas. The dispersed relics of the holy one will always be honoured by men and gods.

32. Such will be the fate of that Lord. Rejoice, O son of Śāri, for it is thou who shalt be that most excellent of men, so unsurpassed.

The four classes of the audience, monks, nuns, lay devotees male and female, gods, Nagas, goblins, Gandharvas, demons, Garuḍas, Kinnaras, great serpents, men and beings not human, on hearing the announcement of the venerable Śāriputra's destiny to supreme, perfect enlightenment, were so pleased, glad, charmed, thrilling with delight and joy, that they covered the Lord severally with their own robes, while Indra the chief of gods, Brahma Sahampati, besides hundred thousands of koṭis of other divine beings, covered him with heavenly garments and bestrewed him with flowers of heaven, Mandaravas and great Mandaravas. High aloft they

whirled celestial clothes and struck hundred thousands of celestial musical instruments and cymbals, high in the sky ; and after pouring a great rain of flowers they uttered these words : The wheel of the law has been put in motion by the Lord, the first time at Benares at 7?/shipatana in the Deer-park ; to-day has the Lord again put in motion the supreme wheel of the law.

And on that occasion those divine beings uttered the following stanzas :

33. The wheel of the law was put in motion by thee, O thou that art unrivalled in the world, at Benares, O great hero ! (that wheel which is the rotation of) the rise and decay of all aggregates.

34. There it was put in motion for the first time ; now, a second time, is it turned here, O Lord. Today, O Master, thou hast preached this law, which is hard to be received with faith

35. Many laws have we heard near the Lord of the world, but never before did we hear a law like this.

36. We receive with gratitude, O great hero, the mysterious speech of the great Sages, such as this A

prediction regarding the self-possessed Arya Śāriputra.

37. May we also become such incomparable Buddhas in the world, who by mysterious speech announce supreme Buddha-enlightenment.

38. May we also, by the good we have done in this world and in the next, and by our having propitiated the Buddha, be allowed to make a vow for Biiddhaship.

Thereupon the venerable Śāriputra thus spoke to the Lord : My doubt is gone, O Lord, my uncertainty is at an end on hearing from the mouth of the Lord my destiny to supreme enlightenment. But these twelve hundred self-controlled (disciples), O Lord, who have been placed by thee on the stage of 'aikshas have been thus admonished and instructed : ' My preaching of the law, O monks, comes to this, that deliverance from birth, decrepitude, disease, and death is inseparably connected with NirV3.J13.;' and these two thousand monks, O Lord, thy disciples, both those who are still under training and adepts, who all of them are free from false views about the soul, false views about existence, false views about cessation of existence, free, in short, from all false views, who are fancying themselves to have reached the stage of Nirva/za, these have fallen into uncertainty by hearing from the mouth of the Lord this law which they had not heard before. Therefore, O Lord, please speak to these monks, to dispel their uneasiness, so that the four classes of the audience, O Lord, may be relieved from their doubt and perplexity.

On this speech of the venerable Śāriputra the Lord

A

said to him the following : Have I not told thee before, 6'aripiitra, that the Tathāgata, &c., preaches the law by able devices, varying directions and indications, fundamental ideas, interpretations, with due regard to the different dispositions and inclinations of creatures whose temperaments are so various ? All his preachings of the law have no other end but supreme and perfect enlightenment, for which he is rousing beings to the Bodhisattva -course. But, Śāriputra, to elucidate this matter more at large, I will tell thee a parable, for men of good understanding will generally readily enough catch the meaning of what is taught under the shape of a parable.

Let us suppose the following case, Śāriputra. In a certain village, town, borough, province, kingdom, or capital, there was a certain housekeeper, old, aged, decrepit, very advanced in years, rich, wealthy, opulent ; he had a great house, high, spacious, built a long time ago and old, inhabited by some two, three, four, or five hundred living beings. The house had but one door, and a thatch ; its terraces were tottering, the bases of its pillars rotten, the coverings'- and plaster of the walls loose. On a sudden the whole house was from every side put in conflagration by a mass of fire. Let us suppose that the man had many little boys, say five, or ten, or even twenty, and that he himself had come out of the house.

Now, Śāriputra, that man, on seeing the house from every side wrapt in a blaze by a great mass of

fire, got afraid, frightened, anxious in his mind, and made the following reflection : I myself am able to come out from the burninof house throuofh the door, quickly and safely, without being touched or scorched by that great mass of fire ; but my children, those young boys, are staying in the burning house, playing, amusing, and diverting themselves with all sorts of sports. They do not perceive, nor know, nor understand, nor mind that the house is on fire, and do not get afraid. Though scorched by that great mass of fire, and affected with such a mass of pain, they do not mind the pain, nor do they conceive the idea of escaping.

The man, Śāriputra, is strong, has powerful arms, and (so) he makes this reflection : I am strong, and have powerful arms ; why, let me gather all my little boys and take them to my breast to effect their escape from the house. A second reflection then presented itself to his mind : This house has but one opening ; the door is shut ; and those boys, fickle, unsteady, and childlike as they are, will, it is to be feared, run hither and thither, and come to grief and disaster in this mass of fire. Therefore I will warn them. So resolved, he calls to the boys : Come, my children ; the house is burning with a mass of fire ; come, lest ye be burnt in that mass of fire, and come to grief and disaster. But the ignorant boys do not heed the words of him who is their well-wisher; they are not afraid, not alarmed, and feel no misgiving; they do not care, nor fly, nor even know nor understand the purport of the word 'burning;' on the contrary, they run hither and thither, walk about, and repeatedly look at their father ; all, because they are so ignorant.

Then the man is going to reflect thus : The house is burning, is blazing by a mass of fire. It is to be feared that myself as well as my children will come to grief and disaster. Let me therefore by some skilful means get the boys out of the house. The man knows the disposition of the boys, and has a clear perception of their inclinations. Now these boys happen to have many and manifold toys to play with, pretty, nice, pleasant, dear, amusing, and precious. The man, knowing the disposition of the boys, says to them : My children, your toys, which are so pretty, precious, and admirable, which you are so loth to miss, which are so various and multifarious, (such as) bullock-carts, goat-carts, deer-carts, which are so pretty, nice, dear, and precious to you, have all been put by me outside the house-door for you to play with. Come, run out, leave the house ; to each of you I shall give what he wants. Come soon ; come out for the sake of these toys. And the boys, on hearing the names mentioned of such playthings as they like and desire, so agreeable to their taste, so pretty, dear, and delightful, quickly rush out from the burning house, with eager effort and great alacrity, one having no time to wait for the other, and pushing each other on with the cry of ' Who shall arrive first, the very first ? '

The man, seeing that his children have safely and happily escaped, and knowing that they are free from danger, goes and sits down in the open air on the square of the village, his heart filled with joy and delight, released from trouble and hindrance, quite at ease. The boys go up to the place where their father is sitting, and say : ' Father, give us those toys to play with, those bullock-carts, goat-carts, and

deer-carts.' Then, Śāriputra, the man gives to his sons, who run swift as the wind, bullock-carts only, made of seven precious substances, provided with benches, hung with a multitude of small bells, lofty, adorned with rare and wonderful jewels, embellished with jewel wreaths, decorated with garlands of flowers, carpeted with cotton mattresses and woollen coverlets, covered with white cloth and silk, having on both sides rosy cushions, yoked with white, very fair and fleet bullocks, led by a multitude of men. To each of his children he gives several bullockcarts of one appearance and one kind, provided with flags, and swift as the wind. That man does so, Śāriputra, because being rich, wealthy, and in possession of many treasures and granaries, he rightly thinks : Why should I give these boys inferior carts, all these boys being my own children, dear and precious ? I have got such great vehicles, and ought to treat all the boys equally and without partiality. As I own many treasures and granaries, I could give such great vehicles to all beings, how much more then to my own children. Meanwhile the boys are mounting the vehicles with feelings of astonishment and wonder. Now, .Śāriputra, what is thy opinion ? Has that man made himself guilty of a falsehood by first holding out to his children the prospect of three vehicles and afterwards giving to each of them the greatest vehicles only, the most magnificent vehicles .'*

Śāriputra answered : By no means, Lord ; by no means, Sugata. That is not sufficient, O Lord, to qualify the man as a speaker of falsehood, since it only was a skilful device to persuade his children to go out of the burning house and save their

lives. Nay, besides recovering their very body, O Lord, they have received all those toys. If that man, O Lord, had given no single cart, even then he would not have been a speaker of falsehood, for he had previously been meditating on saving the little boys from a great mass of pain by some able device. Even in this case, O Lord, the man would not have been guilty of falsehood, and far less now that he, considering his having plenty of treasures and prompted by no other motive but the love of his children, gives to all, to coax them, vehicles of one kind, and those the greatest vehicles. That man, Lord, is not guilty of falsehood.

The venerable Śāriputra having thus spoken, the Lord said to him : Very well, very well, Śāriputra, quite so ; it is even as thou sayest. So, too, Śāriputra, the Tathāgata, &c., is free from all dangers, wholly exempt from all misfortune, despondency, calamity, pain, grief, the thick enveloping dark mists of ignorance. He, the Tathāgata, endowed with Buddha-knowledge, forces, absence of hesitation, uncommon properties, and mighty by magical power, is the father of the world , who has reached the highest perfection in the knowledge of skilful means, who is most merciful, long-suffering, benevolent, compassionate. He appears in this triple

world, which is like a house the roof and shelter whereof are decayed, (a house) burning by a mass of misery, in order to deliver from affection, hatred, and delusion the beings subject to birth, old age, disease, death, grief, wailing, pain, melancholy, despondency, the dark enveloping mists of ignorance, in order to rouse them to supreme and perfect enlightenment. Once born, he sees how the creatures are burnt, tormented, vexed, distressed by birth, old age, disease, death, grief, wailing, pain, melancholy, despondency ; how for the sake of enjoyments, and prompted by sensual desires, they severally suffer various pains. In consequence both of what in this world they are seeking and what they have acquired, they will in a future state suffer various pains, in hell, in the brute creation, in the realm of Yama ; suffer such pains as poverty in the world of gods or men, union with hateful persons or things, and separation from the beloved ones. And whilst incessantly whirling in that mass of evils they are sporting, playing, diverting themselves ; they do not fear, nor dread, nor are they seized with terror; they do not know, nor mind ; they are not startled, do not try to escape, but are enjoying themselves in that triple world which is like unto a burning house, and run hither and thither. Thouorh overwhelmed by that mass of evil, they do not conceive the idea that they must beware of it.

Under such circumstances, Śāriputra, the Tathāgata reflects thus : Verily, I am the father of these beings; I must save them from this mass of evil, and bestow on them the immense, inconceivable bliss of Buddha-knowledge, wherewith they shall sport, play, and divert themselves, wherein they shall find their rest.

Then, Śāriputra, the Tathāgata reflects thus : If, in the conviction of my possessing the power of knowledge and magical faculties, I manifest to these beings the knowledge, forces, and absence of hesitation of the Tathāgata, without availing myself of some device, these beings will not escape. For they are attached to the pleasures of the five senses, to worldly pleasures ; they will not be freed from birth, old age, disease, death, grief, wailing, pain, melancholy, despondency, by which they are burnt, tormented, vexed, distressed. Unless they are forced to leave the triple world which is like a house the shelter and roof whereof is in a blaze, how are they to get acquainted with Buddha-knowledge ?

Now, Śāriputra, even as that man with powerful arms, without using the strength of his arms, attracts his children out of the burning house by an able device, and afterwards gives them magnificent, great carts, so, Śāriputra, the Tathāgata, the Arhat, &c., possessed of knowledge and freedom from all hesitation, without using them, in order to attract the creatures out of the triple world which is like a burning house with decayed roof and shelter, shows, by his knowledge of able devices, three vehicles, viz. the vehicle of the disciples, the vehicle of the Pratyekabuddhas, and the vehicle of the Bodhisattvas. By means of these three vehicles he attracts the creatures and speaks to them thus : Do not

delight in this triple world, which is like a burning house, in these miserable forms, sounds, odours, flavours, and contacts For in delighting in this triple world ye are burnt, heated, inflamed with the thirst inseparable from the pleasures of the five senses. Fly from this triple world ; betake yourselves to the three vehicles : the vehicle of the disciples, the vehicle of the Pratyekabuddhas, the vehicle of the Bodhisattvas. I give you my pledge for it, that I shall give you these three vehicles ; make an effort to run out of this triple world. And to attract them I say : These vehicles are grand, praised by the Aryas, and provided with most pleasant things ; with such you are to sport, play, and divert yourselves in a noble manner. Ye will feel the great delight of the faculties, powers, constituents of Bodhi, meditations, the (eight) degrees of emancipation, self-concentration, and the results of self-concentration, and ye will become greatly happy and cheerful.

'Bala, the same as the indriya, with this difference, it would seem, that the balas are the faculties in action or more developed ; cf. Spence Hardy, 1. c, and Lalita-vistara, 1. c.

Now, Śāriputra, the beings who have become wise have faith in the Tathāgata, the father of the world, and consequently apply themselves to his commandments. Amongst them there are some who, wishing to follow the dictate of an authoritative voice, apply themselves to the commandment of the Tathāgata to acquire the knowledge of the four great truths, for the sake of their own complete Nirvāṇa.. These one may say to be those who, coveting the vehicle of the disciples, fly from the triple world, just as some of the boys will fly from that burning house, prompted by a desire of getting a cart yoked with deer. Other beings desirous of the science without a master, of self-restraint and tranquillity, apply themselves to the commandment of the Tathāgata to learn to understand causes and effects, for the sake of their own complete Nirvāṇa. These one may say to be those who, coveting the vehicle of the Pratyekabuddhas, fly from the triple world, just as some of the boys fly from the burning house, prompted by the desire of getting a cart yoked with goats. Others again desirous of the knowledge of the all-knowing, the knowledge of Buddha, the knowledge of the self-born one, the science without a master, apply themselves to the commandment of the Tathāgata to learn to understand the knowledge, powers, and freedom from hesitation of the Tathāgata, for the sake of the common weal and happiness, out of compassion to the world, for the benefit, weal, and happiness of the world at large, both gods and men, for the sake of the complete Nirvāṇa of all beings. These one may say to be those who, coveting the great vehicle, fly from the triple world. Therefore they are called Bodhisattvas Mahasattvas. They

may be likened to those among the boys who have fled from the burning house prompted by the desire of getting a cart yoked with bullocks.

In the same manner, Śāriputra, as that man, on seeing his children escaped from the burning house and knowing them safely and happily rescued and out of danger, in the consciousness of his great wealth, gives the boys one single grand cart ; so, too, Śāriputra, the Tathāgata, the Arhat, &c., on seeing many koṭis of beings recovered from the triple world, released from sorrow, fear, terror, and calamity, having escaped owing to the command of the Tathāgata, delivered from all fears, calamities, and difficulties, and having reached the bliss of Nirvāṇa, so, too, Śāriputra, the Tathāgata, the Arhat, &c., considering that he possesses great wealth of knowledge, power, and absence of hesitation, and that all beings are his children, leads them by no other vehicle but the Buddha-vehicle to full development. But he does not teach a particular Nirva/za for each being; he causes all beings to reach complete Nirvāṇa by means of the complete Nirvāṇa of the Tathāgata. And those beings, Sūtra, who are delivered from the triple world, to them the Tathāgata gives as toys to amuse themselves with the lofty pleasures of the Aryas, the pleasures

time is tripad, three-footed, leads all living beings to final rest. The Buddha-vehicle is the ratha ekaZ-akra, the one-wheeled carriage, each wheel being trinabhi, three-naved, as in Rig-veda I, 164, 2.

of meditation, emancipation, self-concentration, and its results ; (toys) all of the same kind. Even as that man, Śāriputra, cannot be said to have told a falsehood for having held out to those boys the prospect of three vehicles and given to all of them but one great vehicle, a magnificent vehicle made of seven precious substances, decorated with all sorts of ornaments, a vehicle of one kind, the most egregious of all, so, too, Śāriputra, the Tathāgata, the Arhat, &c., tells no falsehood when by an able device he first holds forth three vehicles and afterwards leads all to complete Nirva;/a by the one great vehicle. For the Tathāgata, Śāriputra, who is rich in treasures and storehouses of abundant knowledge, powers, and absence of hesitation, is able to teach all beings the law which is connected with the knowledge of the all-knowing. In this way, Śāriputra, one has to understand how the Tathāgata by an able device and direction shows but one vehicle, the great vehicle.

And on that occasion the Lord uttered the following stanzas :

39. A man has an old house, large, but very infirm ; its terraces are decaying and the columns rotten at their bases.

40. The windows and balconies are partly ruined, the wall as well as its coverings and plaster decaying; the coping shows rents from age ; the thatch is everywhere pierced with holes.

41. It is inhabited by no less than five hundred beings ; containing many cells and closets filled with excrements and disgusting.

42. Its roof-rafters are wholly ruined ; the walls and partitions crumbling away; koṭis of vultures nestle in it, as well as doves, owls, and other birds.

43. There are in every corner dreadful snakes, most venomous and horrible ; scorpions and mice of all sorts ; it is the abode of very wicked creatures of every description.

44. Further, one may meet in it here and there beings not belonging to the human race. It is defiled with excrement and urine, and teeming with worms, insects, and fire-flies ; it resounds from the howling of dogs and jackals.

45. In it are horrible hyenas that are wont to devour human carcasses ; many dogs and jackals greedily seeking the matter of corpses.

46. Those animals weak from perpetual hunger go about in several places to feed upon their prey, and quarrelling fill the spot with their cries. Such is that most horrible house.

47. There are also very malign goblins, who violate human corpses ; in several spots there are

48. Those animals creep into all corners, where they make nests to deposit their brood, which is often devoured by the goblins.

49. And when those cruel-minded goblins are satiated with feeding upon the flesh of other creatures, so that their bodies are big, then they commence sharply fighting on the spot.

50. In the wasted retreats are dreadful, malign urchins, some of them measuring one span, others one cubit or two cubits, all nimble in their movements.

51. They are in the habit of seizing dogs by the G 2

feet, throwing them upside down upon the floor, pinching their necks and using them ill.

52. There also live yelling ghosts naked, black, wan, tall, and high, who, hungry and in quest of food, are here and there emitting cries of distress.

53. Some have a mouth like a needle, others have a face like a cow's ; they are of the size of men or dogs, go with entangled hair, and utter plaintive cries from want of food.

54. Those goblins, ghosts, imps, like vultures, are always looking out through the windows and loopholes, in all directions in search of food.

55. Such is that dreadful house, spacious and high, but very infirm, full of holes, frail and dreary. (Let us suppose that) it is the property of a certain man,

56. And that while he is out of doors the house is reached by a conflagration, so that on a sudden it is wrapt in a blazing mass of fire on every side.

57. The beams and rafters consumed by the fire, the columns and partitions in flame are crackling most dreadfully, whilst goblins and ghosts are yelling.

58. Vultures are driven out by hundreds ; urchins withdraw with parched faces ; hundreds of mischievous beasts of prey run, scorched, on every side, crying and shouting .

59. Many poor devils move about, burnt by the fire ; while burning they tear one another with the teeth, and bespatter each other with their blood.

60. Hyenas also perish there, in the act of eating one another. The excrements burn, and a loathsome stench spreads in all directions.

61. The centipedes, trying to fly, are devoured by the urchins. The ghosts, with burning hair, hover about, equally vexed with hunger and heat.

62. In such a state is that awful house, where thousands of flames are breaking out on every side. But the man who is the master of the house looks on from without.

63. And he hears his own children, whose minds are engaged in playing with their toys, in their fondness of which they amuse themselves, as fools do in their ignorance.

64. And as he hears them he quickly steps in to save his children, lest his ignorant children might perish in the flames.

65. He tells them the defect of the house, and says : This, young man of good family, is a miserable house, a dreadful one ; the various creatures in it, and this fire to boot, form a series of evils.

66. In it are snakes, mischievous goblins, urchins, and ghosts in great number ; hyenas, troops of dogs and jackals, as well as vultures, seeking their prey.

67. Such beings live in this house, which, apart from the fire, is extremely dreadful, and miserable enough ; and now comes to it this fire blazing on all sides.

68. The foolish boys, however, though admonished, do not mind their father's words, deluded as they are by their toys ; they do not even understand him.

69. Then the man thinks : I am now in anxiety on account of my children. What is the use of my having sons if I lose them ? No, they shall not perish by this fire.

70. Instantly a device occurred to his mind : These young (and ignorant) children are fond of toys, and have none just now to play with. Oh, they are so foolish !

71. He then says to them: Listen, my sons, I have carts of different sorts, yoked with deer, goats, and excellent bullocks, lofty, great, and completely furnished.

72. They are outside the house ; run out, do with them what you like ; for your sake have I caused them to be made. Run out all together, and rejoice to have them.

73. All the boys, on hearing of such carts, exert themselves, immediately rush out hastily, and reach, free from harm, the open air.

74. On seeing that the children have come out, the man betakes himself to the square in the centre of the village and there from the throne he is sitting on he says : Good people, now I feel at ease.

ITI. A PARABLE. 87

75. These poor sons of mine, whom I have recovered with difficulty, my own dear twenty young children, were in a dreadful, wretched, horrible house, full of many animals.

"d. As it was burning and wrapt in thousands of flames, they were amusing themselves in it with playing, but now I have rescued them all. Therefore I now feel most happy.

76. As it was burning and wrapt in thousands of flames, they were amusing themselves in it with playing, but now I have rescued them all. Therefore I now feel most happy.

77. The children, seeing their father happy, approached him, and said: Dear father, give us, as you have promised those nice vehicles of three kinds ;

78. And make true all that you promised us in the house when saying, ' I will give you three sorts of vehicles.' Do give them ; it is now the right time.

79. Now the man (as we have supposed) had a mighty treasure of gold, silver, precious stones, and pearls ; he possessed bullion, numerous slaves, domestics, and vehicles of various kinds ;

80. Carts made of precious substances, yoked with bullocks, most excellent, with benches and a row of tinkling bells, decorated with umbrellas and flags, and adorned with a network of gems and pearls.

81. They are embellished with gold, and artificial wreaths hanging down here and there ; covered all around with excellent cloth and fine white muslin.

82. Those carts are moreover furnished with choice mattresses of fine silk, serving for cushions, it is posterior to the version in metre, and apparently belongs to a much later period.

" Vedikas.

and covered with choice carpets showing the images of cranes and swans, and worth thousands of kozis.

83. The carts are yoked with white bullocks, well fed, strong, of great size, very fine, who are tended by numerous persons.

84. Such excellent carts that man gives to all his sons, who, overjoyed and charmed, go and play with them in all directions.

85. In the same manner, Śāriputra, I, the great Seer, am the protector and father of all beings, and all creatures who, childlike, are captivated by the pleasures of the triple world, are my sons.

86. This triple world is as dreadful as that house, overwhelmed with a number of evils, entirely inflamed on every side by a hundred different sorts of birth, old age, and disease.

87. But I, who am detached from the triple world and serene, am living in absolute retirement in a wood I This triple .world is my domain, and those who in it are suffering from burning heat are my sons.

88. And I told its evils because I had resolved upon saving them, but they would not listen to me, because all of them were ignorant and their hearts attached to the pleasures of sense.

89. Then I employ an able device, and tell them of the three vehicles, so showing them the means of evading the numerous evils of the triple world which are known to me.

90. And those of my sons who adhere to me, who are mighty in the six transcendent faculties (Abhi/'as) and the triple science, the Pratyekabuddhas, as well as the Bodhisattvas unable to slide back ;

91. And those (others) who equally are my sons, to them I just now am showing, by means of this excellent allegory, the single Buddha-vehicle. Receive it ; ye shall all become Jinas.

92. It is most excellent and sweet, the most exalted in the world, that knowledge of the Buddhas, the most high among men ; it is something sublime and adorable.

93. The powers, meditations, degrees of emancipation and self-concentration by many hundreds of koṭis, that is the exalted vehicle in which the sons of Buddha take a never-ending delight.

94. In playing with it they pass days and nights, fortnights, months, seasons, years, intermediate kalpas, nay, thousands of koṭis of kalpas

95. This is the lofty vehicle of jewels which sundry Bodhisattvas and the disciples listening to the Sugata employ to go and sport on the terrace of enlightenment.

96. Know then, Tiṣya that there is no second vehicle in this world anywhere to be found, in whatever direction thou shalt search, apart from the device (shown) by the most high among men.

97. Ye are my children, I am your father, who has removed you from pain, from the triple world, from fear and danger, when you had been burning for many koṭis of aeons.

98. And I am teaching blessed rest (Nirvi;/a), in so far as, though you have not yet reached (final) rest, you are delivered from the trouble of the mundane whirl, provided you seek the vehicle of the Buddhas.

99. Any Bodhisattvas here present obey my Buddha-rules. Such is the skilfulness of the Jina that he disciplines many Bodhisattvas.

100. When the creatures in this world delight in low and contemptible pleasures, then the Chief of the world, who always speaks the truth, indicates pain as the (first) great truth.

101. And to those who are ignorant and too simple-minded to discover the root of that pain I lay open the way : ' Awaking of full consciousness, strong desire is the origin of pain'

102. Always try, unattached to suppress desire. This is my third truth, that of suppression. It is an infallible means of deliverance ; for by practising this method one shall become emancipated

103. And from what are they emancipated, 'ari- putra ? They are emancipated from chimeras Yet they are not wholly freed ; the Chief declares that they have not yet reached (final and complete) rest in this world.

104. Why is it that I do not pronounce one to be delivered before one's having reached the highest, supreme enlightenment ? (Because) such is my will ; I am the ruler of the law 2, who is born in this world to lead to beatitude.

105. This, Śāriputra, is the closing word of my law which now at the last time I pronounce for the weal of the world including the gods. Preach it in all quarters.

106. And if some one speaks to you these words, ' I joyfully accept,' and with signs of utmost reverence receives this Sūtra, thou mayst consider that man to be unable to slide back*.

107. To believe in this Sūtra one must have seen former Tathāgatas, paid honour to them, and heard a law similar to this.

108. To believe in my supreme word one must have seen me ; thou and the assembly of monks have seen all these Bodhisattvas.

109. This Sūtra is apt to puzzle the ignorant, 'Or, to swerve from his course, his purpose.

and I do not pronounce it before having penetrated to superior knowledge. Indeed, it is not within the range of the disciples, nor do the Pratyekabuddhas come to it.

no. But thou, Śāriputra, hast good will, not to speak of my other disciples here. They will walk in my faith, though each cannot have his individual knowledge.

110. But thou, Śāriputra, hast good will, not to speak of my other disciples here. They will walk in my faith, though each cannot have his individual knowledge.

111. But do not speak of this matter to haughty persons, nor to conceited ones, nor to Yogins who are not self-restrained ; for the fools, always revelling in sensual pleasures, might in their blindness scorn the law manifested.

112. Now hear the dire results when one scorns my skilfulness and the Buddha-rules for ever fixed in the world; when one, with sullen brow, scorns the vehicle.

113. Hear the destiny of those who have scorned such a Sūtra like this, whether during my lifetime or after my Nirvāṇa, or who have wronged the monks.

114. After having disappeared from amongst men, they shall dwell in the lowest hell (AvU'i) during a whole kalpa, and thereafter they shall fall lower and lower, the fools, passing through repeated births for many intermediate kalpas.

115. And when they have vanished from amongst the inhabitants of hell, they shall further descend to the condition of brutes, be even as dogs and jackals, and become a sport to others.

116. Under such circumstances they shall grow blackish of colour, spotted, covered v/ith sores, itchy; moreover, they shall be hairless and feeble, (all) those who have an aversion to my supreme enlightenment.

1 T 7. They are ever despised amongst animals ; hit by clods or weapons they yell ; everywhere they are threatened with sticks, and their bodies are emaciated from hunger and thirst.

117. They are ever despised amongst animals ; hit by clods or weapons they yell ; everywhere they are threatened with sticks, and their bodies are emaciated from hunger and thirst.

118. Sometimes they become camels or asses, carrying loads, and are beaten with whips and sticks ; they are constantly occupied with thoughts of eating, the fools who have scorned the Buddharule.

119. At other times they become ugly jackals, half blind and crippled; the helpless creatures are vexed by the village boys, who throw clods and weapons at them.

120. Again shooting off from that place, those fools become animals with bodies of five hundred yoanas, whirling round, dull and lazy.

121. They have no feet, and creep on the belly ; to be devoured by many koṭis of animals is the dreadful punishment they have to suffer for having scorned a Sūtra like this.

122. And whenever they assume a human shape, they are born crippled, maimed*, crooked, one-eyed, blind, dull, and low, they having no faith in my Sūtra.

'Kasha, var. lect. sata, with a marginal correction sad a (for sada). Burnouf's 'cent batons' is evidently based upon the reading sata.

123. Nobody keeps their side ; a putrid smell is continually issuing from their mouths ; an evil spirit has entered the body of those who do not believe in this supreme enlightenment.

124. Needy, obliged to do menial labour, always in another's service, feeble, and subject to many diseases they go about in the world, unprotected.

125. The man whom they happen to serve is unwilling to give them much, and what he gives is soon lost. Such is the fruit of sinfulness.

126. Even the best-prepared medicaments, administered to them by able men, do, under those circumstances, but increase their illness, and the disease has no end.

127. Some commit thefts, affrays, assaults, or acts of hostility, whereas others commit robberies of goods ; (all this) befalls the sinner.

128. Never does he behold the Lord of the world, the King of kings ruling the earth , for he is doomed to live at a wrong time, he who scorns my Buddharule.

129. Nor does that foolish person listen to the law ; he is deaf and senseless ; he never finds rest, because he has scorned this enlightenment.

130. During many hundred thousand myriads of koṭis of aeons equal to the sand of the Ganges he shall be dull and defective ; that is the evil result from scorning this Sūtra.

131. Hell is his garden (or monastery), a place of misfortune his abode; he is continually living amongst asses, hogs, jackals, and dogs.

132. And when he has assumed a human shape he is to be blind, deaf, and stupid, the servant of another, and always poor.

133. Diseases, myriads of koṭis of wounds on the body, scab, itch, scurf, leprosy, blotch, a foul smell are, in that condition, his covering and apparel.

134. His sight is dim to distinguish the real. His anger appears mighty in him, and his passion is most violent; he always delights in animal wombs.

135- Were I to go on, Śāriputra, for a whole aeon, enumerating the evils of him who shall scorn my Sūtra, I should not come to an end.

135. Were I to go on, Śāriputra, for a whole aeon, enumerating the evils of him who shall scorn my Sūtra, I should not come to an end.

136. And since I am fully aware of it, I command thee, Śāriputra, that thou shalt not expound a Sūtra like this before foolish people.

137. But those who are sensible, instructed, thoughtful, clever, and learned, who strive after the highest supreme enlightenment, to them expound its real meaning.

138. Those who have seen many koṭis of Buddhas, planted immeasurably many roots of goodness, and undertaken a strong vow, to them expound its real meaning.

139. Those who, full of energy and ever kindhearted, have a long time been developing the feeling of kindness, have given up body and life, in their presence thou mayst preach this Sūtra.

140. Those who show mutual love and respect, keep no intercourse with ignorant people, and are content to live in mountain caverns, to them expound this hallowed Sūtra.

141. If thou see sons of Buddha who attach themselves to virtuous friends and avoid bad friends, then reveal to them this Sūtra.

142. Those sons of Buddha who have not broken the moral vows, are pure like gems and jewels, and devoted to the study of the great Statras, before those thou mayst propound this Sūtra.

143. Those who are not irascible, ever sincere, full of compassion for all living beings, and respectful towards the Sugata, before those thou mayst propound this Sūtra.

144. To one who in the congregation, without any hesitation and distraction of mind, speaks to expound the law, with many myriads of koṭis of illustrations, thou mayst manifest this Sūtra.

145. And he who, desirous of acquiring all-knowingness, respectfully lifts his joined hands to his head, or who seeks in all directions to find some monk of sacred eloquence ;

146. And he who keeps (in memory) the great Sūtras, while he never shows any liking for other books, nor even knows a single stanza from another work ; to all of them thou mayst expound this sublime Sūtra.

147. He who seeks such an excellent Sūtra as this, and after obtaining it devoutly worships it, is like the man who wears a relic of the Tathāgata he has eagerly sought for.

148. Never mind other Sūtras nor other books in which a profane philosophy is taught ; such books are fit for the foolish ; avoid them and preach this Sūtra.

149. During a full aeon, Śāriputra, I could speak of thousands of koṭis of (connected) points, (but this suffices) ; thou mayst reveal this Sūtra to all who are striving after the highest supreme enlightenment.

Work in progress. Chapter V archived 2026-03-22 (thirty-first session). Next session: Chapter VI (Announcement of Future Destiny). Source: archive.org saddharmapundar00camb, byte range for Chapter VI: bytes ~272000–296000 (line 2506 of the 250000–450000 chunk).

Chapter IV — Disposition

As the venerable Subhūti, the venerable Mahā-Kātyāyana, the venerable Mahā-Kāśyapa, and the venerable Mahā-Maudgalyāyana heard this law unheard of before, and as from the mouth of the Lord they heard the future destiny of Śāriputra to superior perfect enlightenment, they were struck with wonder, amazement, and rapture. They instantly rose from their seats and went up to the place where the Lord was sitting; after throwing their cloak over one shoulder, fixing the right knee on the ground and lifting up their joined hands before the Lord, looking up to him, their bodies bent, bent down and inclined, they addressed the Lord in this strain:

Lord, we are old, aged, advanced in years; honoured as seniors in this assemblage of monks. Worn out by old age we fancy that we have attained Nirvāṇa; we make no efforts, O Lord, for supreme perfect enlightenment; our force and exertion are inadequate to it. Though the Lord preaches the law and has long continued sitting, and though we have attended to that preaching of the law, yet, O Lord, as we have so long been sitting and so long attended the Lord's service, our greater and minor members, as well as the joints and articulations, begin to ache. Hence, O Lord, we are unable, in spite of the Lord's preaching, to realise the fact that all is vanity (or void), purposeless (or causeless, or unconditioned), and unfixed; we have conceived no longing after the Buddha-laws, the divisions of the Buddha-fields, the sports of the Bodhisattvas or Tathāgatas. For by having fled out of the triple world, O Lord, we imagined having attained Nirvāṇa, and we are decrepit from old age. Hence, O Lord, though we have exhorted other Bodhisattvas and instructed them in supreme perfect enlightenment, we have in doing so never conceived a single thought of longing. And just now, O Lord, we are hearing from the Lord that disciples also may be predestined to supreme perfect enlightenment. We are astonished and amazed, and deem it a great gain, O Lord, that to-day, on a sudden, we have heard from the Lord a voice such as we never heard before. We have acquired a magnificent jewel, O Lord, an incomparable jewel. We had not sought, nor searched, nor expected, nor required so magnificent a jewel. It has become clear to us, O Lord; it has become clear to us, O Sugata.

It is a case, O Lord, as if a certain man went away from his father and betook himself to some other place. He lives there in foreign parts for many years, twenty or thirty or forty or fifty. In course of time the one (the father) becomes a great man; the other (the son) is poor; in seeking a livelihood for the sake of food and clothing he roams in all directions and goes to some place, whereas his father removes to another country. The latter has much wealth, gold, corn, treasures, and granaries; possesses much (wrought) gold and silver, many gems, pearls, lapis lazuli, conch shells, and stones, corals, gold and silver; many slaves male and female, servants for menial work and journeymen; is rich in elephants, horses, carriages, cows, and sheep. He keeps a large retinue; has his money invested in great territories, and does great things in business, money-lending, agriculture, and commerce.

In course of time, Lord, that poor man, in quest of food and clothing, roaming through villages, towns, boroughs, provinces, kingdoms, and royal capitals, reaches the place where his father, the owner of much wealth and gold, treasures and granaries, is residing. Now the poor man's father, Lord, the owner of much wealth and gold, treasures and granaries, who was residing in that town, had always and ever been thinking of the son he had lost fifty years ago, but he gave no utterance to his thoughts before others, and was only pining in himself and thinking: I am old, aged, advanced in years, and possess abundance of bullion, gold, money and corn, treasures and granaries, but have no son. It is to be feared lest death shall overtake me and all this perish unused. Repeatedly he was thinking of that son: O how happy should I be, were my son to enjoy this mass of wealth!

Meanwhile, Lord, the poor man in search of food and clothing was gradually approaching the house of the rich man, the owner of abundant bullion, gold, money and corn, treasures and granaries. And the father of the poor man happened to sit at the door of his house, surrounded and waited upon by a great crowd of Brahmans, Kṣatriyas, Vaiśyas, and Śūdras; he was sitting on a magnificent throne with a footstool decorated with gold and silver, while dealing with hundred thousands of koṭis of gold-pieces, and fanned with a chowrie, on a spot under an extended awning inlaid with pearls and flowers and adorned with hanging garlands of jewels; sitting (in short) in great pomp. The poor man, Lord, saw his own father in such pomp sitting at the door of the house, surrounded with a great crowd of people and doing a householder's business. The poor man, frightened, terrified, alarmed, seized with a feeling of horripilation all over the body, and agitated in mind, reflects thus: Unexpectedly have I here fallen in with a king or grandee. People like me have nothing to do here; let me go; in the street of the poor I am likely to find food and clothing without much difficulty. Let me no longer tarry at this place, lest I be taken to do forced labour or incur some other injury.

Thereupon, Lord, the poor man quickly departs, runs off, does not tarry from fear of a series of supposed dangers. But the rich man, sitting on the throne at the door of his mansion, has recognised his son at first sight, in consequence whereof he is content, in high spirits, charmed, delighted, filled with joy and cheerfulness. He thinks: Wonderful! he who is to enjoy this plenty of bullion, gold, money and corn, treasures and granaries, has been found! He of whom I have been thinking again and again, is here now that I am old, aged, advanced in years.

At the same time, moment, and instant, Lord, he despatches couriers, to whom he says: Go, sirs, and quickly fetch me that man. The fellows thereon all run forth in full speed and overtake the poor man, who, frightened, terrified, alarmed, seized with a feeling of horripilation all over his body, agitated in mind, utters a lamentable cry of distress, screams, and exclaims: I have given you no offence. But the fellows drag the poor man, however lamenting, violently with them. He, frightened, terrified, alarmed, seized with a feeling of horripilation all over his body, and agitated in mind, thinks by himself: I fear lest I shall be punished with capital punishment; I am lost. He faints away, and falls on the earth. His father, dismayed and near despondency, says to those fellows: Do not carry the man in that manner. With these words he sprinkles him with cold water without addressing him any further. For that householder knows the poor man's humble disposition and his own elevated position; yet he feels that the man is his son.

The householder, Lord, skilfully conceals from every one that it is his son. He calls one of his servants and says to him: Go, sirrah, and tell that poor man: Go, sirrah, whither thou likest; thou art free. The servant obeys, approaches the poor man and tells him: Go, sirrah, whither thou likest; thou art free. The poor man is astonished and amazed at hearing these words; he leaves that spot and wanders to the street of the poor in search of food and clothing. In order to attract him the householder practises an able device. He employs for it two men ill-favoured and of little splendour. Go, says he, go to the man you saw in this place; hire him in your own name for a double daily fee, and order him to do work here in my house. And if he asks: What work shall I have to do? tell him: Help us in clearing the heap of dirt. The two fellows go and seek the poor man and engage him for such work as mentioned. Thereupon the two fellows conjointly with the poor man clear the heap of dirt in the house for the daily pay they receive from the rich man, while they take up their abode in a hovel of straw in the neighbourhood of the rich man's dwelling. And that rich man beholds through a window his own son clearing the heap of dirt, at which sight he is anew struck with wonder and astonishment.

Then the householder descends from his mansion, lays off his wreath and ornaments, parts with his soft, clean, and gorgeous attire, puts on dirty raiment, takes a basket in his right hand, smears his body with dust, and goes to his son, whom he greets from afar, and thus addresses: Please, take the baskets and without delay remove the dust. By this device he manages to speak to his son, to have a talk with him and say: Do, sirrah, remain here in my service; do not go again to another place; I will give thee extra pay, and whatever thou wantest thou mayst confidently ask me, be it the price of a pot, a smaller pot, a boiler or wood, or be it the price of salt, food, or clothing. I have got an old cloak, man; if thou shouldst want it, ask me for it, I will give it. Any utensil of such sort, when thou wantest to have it, I will give thee. Be at ease, fellow; look upon me as if I were thy father, for I am older and thou art younger, and thou hast rendered me much service by clearing this heap of dirt, and as long as thou hast been in my service thou hast never shown nor art showing wickedness, crookedness, arrogance, or hypocrisy; I have discovered in thee no vice at all of such as are commonly seen in other man-servants. From henceforward thou art to me like my own son.

From that time, Lord, the householder addresses the poor man by the name of son, and the latter feels in presence of the householder as a son to his father. In this manner, Lord, the householder affected with longing for his son employs him for the clearing of the heap of dirt during twenty years, at the end of which the poor man feels quite at ease in the mansion to go in and out, though he continues taking his abode in the hovel of straw.

After a while, Lord, the householder falls sick, and feels that the time of his death is near at hand. He says to the poor man: Come hither, man, I possess abundant bullion, gold, money and corn, treasures and granaries. I am very sick, and wish to have one upon whom to bestow (my wealth); by whom it is to be received, and with whom it is to be deposited. Accept it. For in the same manner as I am the owner of it, so art thou, but thou shalt not suffer anything of it to be wasted.

And so, Lord, the poor man accepts the abundant bullion, gold, money and corn, treasures and granaries of the rich man, but for himself he is quite indifferent to it, and requires nothing from it, not even so much as the price of a prastha of flour; he continues living in the same hovel of straw and considers himself as poor as before.

After a while, Lord, the householder perceives that his son is able to save, mature and mentally developed; that in the consciousness of his nobility he feels abashed, ashamed, disgusted, when thinking of his former poverty. The time of his death approaching, he sends for the poor man, presents him to a gathering of his relations, and before the king or king's peer and in the presence of citizens and country-people makes the following speech: Hear, gentlemen! this is my own son, by me begotten. It is now fifty years that he disappeared from such and such a town. He is called so and so, and myself am called so and so. In searching after him I have from that town come hither. He is my son, I am his father. To him I leave all my revenues, and all my personal (or private) wealth shall he acknowledge (his own).

The poor man, Lord, hearing this speech was astonished and amazed; he thought by himself: Unexpectedly have I obtained this bullion, gold, money and corn, treasures and granaries.

Even so, O Lord, do we represent the sons of the Tathāgata, and the Tathāgata says to us: Ye are my sons, as the householder did. We were oppressed, O Lord, with three difficulties, viz. the difficulty of pain, the difficulty of conceptions, the difficulty of transition (or evolution); and in the worldly whirl we were disposed to what is low. Then have we been prompted by the Lord to ponder on the numerous inferior laws (or conditions, things) that are similar to a heap of dirt. Once directed to them we have been practising, making efforts, and seeking for nothing but Nirvāṇa as our fee. We were content, O Lord, with the Nirvāṇa obtained, and thought to have gained much at the hands of the Tathāgata because of our having applied ourselves to these laws, practised, and made efforts. But the Lord takes no notice of us, does not mix with us, nor tell us that this treasure of the Tathāgata's knowledge shall belong to us, though the Lord skilfully appoints us as heirs to this treasure of the knowledge of the Tathāgata. And we, O Lord, are not (impatiently) longing to enjoy it, because we deem it a great gain already to receive from the Lord Nirvāṇa as our fee. We preach to the Bodhisattvas, the Mahāsattvas, a sublime sermon about the knowledge of the Tathāgata; we explain, show, demonstrate the knowledge of the Tathāgata, O Lord, without longing. For the Tathāgata by his skilfulness knows our disposition, whereas we ourselves do not know, nor apprehend. It is for this very reason that the Lord just now tells us that we are to him as sons, and that he reminds us of being heirs to the Tathāgata. For the case stands thus: we are as sons to the Tathāgata, but low (or humble) of disposition; the Lord perceives the strength of our disposition and applies to us the denomination of Bodhisattvas; we are, however, charged with a double office in so far as in presence of Bodhisattvas we are called persons of low disposition and at the same time have to rouse them to Buddha-enlightenment. Knowing the strength of our disposition the Lord has thus spoken, and in this way, O Lord, do we say that we have obtained unexpectedly and without longing the jewel of omniscience, which we did not desire, nor seek, nor search after, nor expect, nor require; and that inasmuch as we are the sons of the Tathāgata.

On that occasion the venerable Mahā-Kāśyapa uttered the following stanzas:

1. We are stricken with wonder, amazement, and rapture at hearing a voice; it is the lovely voice, the leader's voice, that so unexpectedly we hear to-day.

2. In a short moment we have acquired a great heap of precious jewels such as we were not thinking of, nor requiring. All of us are astonished to hear it.

3. It is like (the history of) a young person who, seduced by foolish people, went away from his father and wandered to another country far distant.

4. The father was sorry to perceive that his son had run away and in his sorrow roamed the country in all directions during no less than fifty years.

5. In search of his son he came to some great city, where he built a house and dwelt, blessed with all that can gratify the five senses.

6. He had plenty of bullion and gold, money and corn, conch shells, stones, and coral; elephants, horses, and footboys; cows, cattle, and sheep;

7. Interests, revenues, landed properties; male and female slaves and a great number of servants; was highly honoured by thousands of koṭis and a constant favourite of the king's.

8. The citizens bow to him with joined hands, as well as the villagers in the rural districts; many merchants come to him, and persons charged with numerous affairs.

9. In such way the man becomes wealthy, but he gets old, aged, advanced in years, and he passes days and nights always sorrowful in mind on account of his son.

10. It is fifty years since that foolish son has run away. I have got plenty of wealth and the hour of my death draws near.

11. Meanwhile that foolish son is wandering from village to village, poor and miserable, seeking food and clothing.

12. When begging, he at one time gets something, another time he does not. He grows lean in his travels, the unwise boy, while his body is vitiated with scabs and itch.

13. In course of time he in his rovings reaches the town where his father is living, and comes to his father's mansion to beg for food and raiment.

14. And the wealthy, rich man happens to sit at the door on a throne under a canopy expanded in the sky and surrounded with many hundreds of living beings.

15. His trustees stand round him, some of them counting money and bullion, some writing bills, some lending money on interest.

16. The poor man, seeing the splendid mansion of the householder, thinks within himself: Where am I here? This man must be a king or a grandee.

17. Let me not incur some injury and be caught to do forced labour. With these reflections he hurried away inquiring after the road to the street of the poor.

18. The rich man on the throne is glad to see his own son, and despatches messengers with the order to fetch that poor man.

19. The messengers immediately seize the man, but he is no sooner caught than he faints away (as he thinks): These are certainly executioners who have approached me; what do I want clothing or food?

20. On seeing it, the rich, sagacious man (thinks): This ignorant and stupid person is of low disposition and will have no faith in my magnificence, nor believe that I am his father.

21. Under those circumstances he orders persons of low character, crooked, one-eyed, maimed, ill-clad, and blackish to go and search that man who shall do menial work.

22. Enter my service and cleanse the putrid heap of dirt, replete with faeces and urine; I will give thee a double salary (are the words of the message).

23. On hearing this call the poor man comes and cleanses the said spot; he takes up his abode there in a hovel near the mansion.

24. The rich man continually observes him through the windows (and thinks): There is my son engaged in a low occupation, cleansing the heap of dirt.

25. Then he descends, takes a basket, puts on dirty garments, and goes near the man. He chides him, saying: Thou dost not perform thy work.

26. I will give thee double salary and twice more ointment for the feet; I will give thee food with salt, potherbs, and, besides, a cloak.

27. So he chides him at the time, but afterwards he wisely conciliates him (by saying): Thou dost thy work very well, indeed; thou art my son, surely; there is no doubt of it.

28. Little by little he makes the man enter the house, and employs him in his service for fully twenty years, in the course of which time he succeeds in inspiring him with confidence.

29. At the same time he lays up in the house gold, pearls, and crystal, draws up the sum total, and is always occupied in his mind with all that property.

30. The ignorant man, who is living outside the mansion, alone in a hovel, cherishes no other ideas but of poverty, and thinks to himself: Mine are no such possessions!

31. The rich man perceiving this of him (thinks): My son has arrived at the consciousness of being noble. He calls together a gathering of his friends and relatives (and says): I will give all my property to this man.

32. In the midst of the assembly where the king, burghers, citizens, and many merchantmen were present, he speaks thus: This is my son whom I lost a long time ago.

33. It is now fully fifty years — and twenty years more during which I have seen him — that he disappeared from such and such a place and that in his search I came to this place.

34. He is owner of all my property; to him I leave it all and entirely; let him do with it what he wants; I give him my whole family property.

35. And the (poor) man is struck with surprise; remembering his former poverty, his low disposition, and as he receives those good things of his father's and the family property, he thinks: Now am I a happy man.

36. In like manner has the leader, who knows our low disposition (or position), not declared to us: 'Ye shall become Buddhas,' but, 'Ye are, certainly, my disciples and sons.'

37. And the Lord of the world enjoins us: Teach, Kāśyapa, the superior path to those that strive to attain the highest summit of enlightenment, the path by following which they are to become Buddhas.

38. Being thus ordered by the Sugata, we show the path to many Bodhisattvas of great might, by means of myriads of koṭis of illustrations and proofs.

39. And by hearing us the sons of Jina realise that eminent path to attain enlightenment, and in that case receive the prediction that they are to become Buddhas in this world.

40. Such is the work we are doing strenuously, preserving this law-treasure and revealing it to the sons of Jina, in the manner of that man who had deserved the confidence of that (other man).

41. Yet, though we diffuse the Buddha-treasure, we feel ourselves to be poor; we do not require the knowledge of the Jina, and yet, at the same time, we reveal it.

42. We fancy an individual Nirvāṇa; so far, no further does our knowledge reach; nor do we ever rejoice at hearing of the divisions of Buddha-fields.

43. All these laws are faultless, unshaken, exempt from destruction and commencement; but there is no moral law in them. When we hear this, however, we cannot believe.

44. We have put aside all aspiration to superior Buddha-knowledge a long time ago; never have we devoted ourselves to it. This is the last and decisive word spoken by the Jina.

45. In this bodily existence, closing with Nirvāṇa, we have continually accustomed our thoughts to the void; we have been released from the evils of the triple world we were suffering from, and have accomplished the command of the Jina.

46. To whomsoever among the sons of Jina who in this world are on the road to superior enlightenment we revealed (the law), and whatever law we taught, we never had any predilection for it.

47. And the Master of the world, the Self-born one, takes no notice of us, waiting his time; he does not explain the real connection of things, as he is testing our disposition.

48. Able in applying devices at the right time, like that rich man (he says): 'Be constant in subduing your low disposition,' and to those who are subdued he gives his wealth.

49. It is a very difficult task which the Lord of the world is performing, (a task) in which he displays his skilfulness, when he tames his sons of low disposition and thereupon imparts to them his knowledge.

50. On a sudden have we to-day been seized with surprise, just as the poor man who acquired riches; now for the first time have we obtained the fruit under the rule of Buddha, (a fruit) as excellent as faultless.

51. As we have always observed the moral precepts under the rule of the Knower of the world, we now receive the fruit of that morality which we have formerly practised.

52. Now have we obtained the egregious, hallowed, exalted, and perfect fruit of our having observed an excellent and pure spiritual life under the rule of the Leader.

53. Now, O Lord, are we disciples, and we shall proclaim supreme enlightenment everywhere, reveal the word of enlightenment, by which we are formidable disciples.

54. Now have we become Arhats, O Lord; and deserving of the worship of the world, including the gods, Māras and Brahmas, in short, of all beings.

55. Who is there, even were he to exert himself during koṭis of æons, able to thwart thee, who accomplishes in this world of mortals such difficult things as those, and others even more difficult?

56. It would be difficult to offer resistance with hands, feet, head, shoulder, or breast, (even were one to try) during as many complete æons as there are grains of sand in the Ganges.

57. One may charitably give food, soft and solid, clothing, drink, a place for sleeping and sitting, with clean coverlets; one may build monasteries of sandal-wood, and after furnishing them with double pieces of fine white muslin present them;

58. One may be assiduous in giving medicines of various kinds to the sick, in honour of the Sugata; one may spend alms during as many æons as there are grains of sand in the Ganges — even then one will not be able to offer resistance.

59. Of sublime nature, unequalled power, miraculous might, firm in the strength of patience is the Buddha; a great ruler is the Jina, free from imperfections. The ignorant cannot bear (or understand) such things as these.

60. Always returning, he preaches the law to those whose course (of life) is conditioned, he, the Lord of the law, the Lord of all the world, the great Lord, the Chief among the leaders of the world.

61. Fully aware of the circumstances (or places) of (all) beings he indicates their duties, so multifarious, and considering the variety of their dispositions he inculcates the law with thousands of arguments.

62. He, the Tathāgata, who is fully aware of the course of all beings and individuals, preaches a multifarious law, while pointing to this superior enlightenment.

Chapter V — On Plants

Thereupon the Lord addressed the venerable Mahā-Kāśyapa and the other senior great disciples, and said : Very well, very well, Kāśyapa ; you have done very well to proclaim the real qualities of the Tathāgata. They are the real qualities of the Tathāgata, Kāśyapa, but he has many more, innumerable, incalculable, the end of which it would be difficult to reach, even were one to continue enumerating them for immeasurable æons. The Tathāgata, Kāśyapa, is the master of the law, the king, lord, and master of all laws. And whatever law for any case has been instituted by the Tathāgata, remains unchanged. All laws, Kāśyapa, have been aptly instituted by the Tathāgata. In his Tathāgata-wisdom he has instituted them in such a manner that all those laws finally lead to the stage of those who know all. The Tathāgata also distinctly knows the meaning of all laws. The Tathāgata, the Arhat, &c. is possessed of the faculty of penetrating all laws, possessed of the highest perfection of knowledge, so that he is able to decide all laws, able to display the knowledge of the all-knowing, impart the knowledge of the all-knowing, and lay down (the rules of) the knowledge of the all-knowing.

It is a case, Kāśyapa, similar to that of a great cloud big with rain, coming up in this wide universe over all grasses, shrubs, herbs, trees of various species and kind, families of plants of different names growing on earth, on hills, or in mountain caves, a cloud covering the wide universe to pour down its rain everywhere and at the same time. Then, Kāśyapa, the grasses, shrubs, herbs, and wild trees in this universe, such as have young and tender stalks, twigs, leaves, and foliage, and such as have middle-sized stalks, twigs, leaves, and foliage, and such as have the same fully developed, all those grasses, shrubs, herbs, and wild trees, smaller and greater (other) trees will each, according to its faculty and power, suck the humid element from the water emitted by that great cloud, and by that water which, all of one essence, has been abundantly poured down by the cloud, they will each, according to its germ, acquire a regular development, growth, shooting up, and bigness ; and so they will produce blossoms and fruits, and will receive, each severally, their names. Rooted in one and the same soil, all those families of plants and germs are drenched and vivified by water of one essence throughout.

In the same manner, Kāśyapa, does the Tathāgata, the Arhat, &c. appear in the world. Like unto a great cloud coming up, the Tathāgata appears and sends forth his call to the whole world, including gods, men, and demons. And even as a great cloud, Kāśyapa, extending over the whole universe, in like manner, Kāśyapa, the Tathāgata, the Arhat, &c., before the face of the world, including gods, men, and demons, lifts his voice and utters these words : I am the Tathāgata, O ye gods and men! the Arhat, the perfectly enlightened one; having reached the shore myself, I carry others to the shore ; being free, I make free ; being comforted, I comfort ; being perfectly at rest, I lead others to rest. By my perfect wisdom I know both this world and the next, such as they really are. I am all-knowing, all-seeing. Come to me, ye gods and men ! hear the law. I am he who indicates the path ; who shows the path, as knowing the path, being acquainted with the path. Then, Kāśyapa, many hundred thousand myriads of koṭis of beings come to hear the law of the Tathāgata ; and the Tathāgata, who knows the difference as to the faculties and the energy of those beings, produces various Dharmaparyāyas, tells many tales, amusing, agreeable, both instructive and pleasant, tales by means of which all beings not only become pleased with the law in this present life, but also after death will reach happy states, where they are to enjoy many pleasures and hear the law. By listening to the law they will be freed from hindrances and in due course apply themselves to the law of the all-knowing, according to their faculty, power, and strength.

Even as the great cloud, Kāśyapa, after expanding over the whole universe, pours out the same water and recreates by it all grasses, shrubs, herbs, and trees ; even as all these grasses, shrubs, herbs, and trees, according to their faculty, power, and strength, suck in the water and thereby attain the full development assigned to their kind; in like manner, Kāśyapa, is the law preached by the Tathāgata, the Arhat, &c., of one and the same essence, that is to say, the essence of it is deliverance, the final aim being absence of passion, annihilation, knowledge of the all-knowing. As to that, Kāśyapa, (it must be understood) that the beings who hear the law when it is preached by the Tathāgata, who keep it in their memory and apply themselves to it, do not know, nor perceive, nor understand their own self. For, Kāśyapa, the Tathāgata only really knows who, how, and of what kind those beings are ; what, how, and whereby they are meditating; what, how, and whereby they are contemplating ; what, why, and whereby they are attaining. No one but the Tathāgata, Kāśyapa, is there present, seeing all intuitively, and seeing the state of those beings in different stages, as of the lowest, highest, and mean grasses, shrubs, herbs, and trees. I am he, Kāśyapa, who, knowing the law which is of but one essence, viz. the essence of deliverance, (the law) ever peaceful, ending in Nirvāṇa, (the law) of eternal rest, having but one stage and placed in voidness, (who knowing this) do not on a sudden reveal to all the knowledge of the all-knowing, since I pay regard to the dispositions of all beings.

You are astonished, Kāśyapa, that you cannot fathom the mystery expounded by the Tathāgata. It is, Kāśyapa, because the mystery expounded by the Tathāgatas, the Arhats, &c. is difficult to be understood.

And on that occasion, the more fully to explain the same subject, the Lord uttered the following stanzas :

1. I am the Dharmarāja, born in the world as the destroyer of existence. I declare the law to all beings after discriminating their dispositions.

2. Superior men of wise understanding guard the word, guard the mystery, and do not reveal it to living beings.

3. That science is difficult to be understood ; the simple, if hearing it on a sudden, would be perplexed ; they would in their ignorance fall out of the way and go astray.

4. I speak according to their reach and faculty ; by means of various meanings I accommodate my view (or the theory).

5. It is, Kāśyapa, as if a cloud rising above the horizon shrouds all space (in darkness) and covers the earth.

6. That great rain-cloud, big with water, is wreathed with flashes of lightning and rouses with its thundering call all creatures.

7. By warding off the sunbeams, it cools the region ; and gradually lowering so as to come in reach of hands, it begins pouring down its water all around.

8. And so, flashing on every side, it pours out an abundant mass of water equally, and refreshes this earth.

9. And all herbs which have sprung up on the face of the earth, all grasses, shrubs, forest trees, other trees small and great ;

10. The various field fruits and whatever is green ; all plants on hills, in caves and thickets ;

11. All those grasses, shrubs, and trees are vivified by the cloud that both refreshes the thirsty earth and waters the herbs.

12. Grasses and shrubs absorb the water of one essence which issues from the cloud according to their faculty and reach.

13. And all trees, great, small, and mean, drink that water according to their growth and faculty, and grow lustily.

14. The great plants whose trunk, stalk, bark, twigs, pith, and leaves are moistened by the water from the cloud develop their blossoms and fruits.

15. They yield their products, each according to its own faculty, reach, and the particular nature of the germ ; still the water emitted (from the cloud) is of but one essence.

16. In the same way, Kāśyapa, the Buddha comes into the world like a rain-cloud and, once born, he, the world's Lord, speaks and shows the real course of life.

17. And the great Seer, honoured in the world, including the gods, speaks thus : I am the Tathāgata, the highest of men, the Jina; I have appeared in this world like a cloud.

18. I shall refresh all beings whose bodies are withered, who are clogged to the triple world. I shall bring to felicity those that are pining away with toils, give them pleasures and (final) rest.

19. Hearken to me, ye hosts of gods and men; approach to behold me : I am the Tathāgata, the Lord, who has no superior, who appears in this world to save.

20. To thousands of koṭis of living beings I preach a pure and most bright law that has but one scope, to wit, deliverance and rest.

21. I preach with ever the same voice, constantly taking enlightenment as my text. For this is equal for all; no partiality is in it, neither hatred nor affection.

22. I am inexorable, bear no love nor hatred towards any one, and proclaim the law to all creatures without distinction, to the one as well as the other.

23. Whether walking, standing, or sitting, I am exclusively occupied with this task of proclaiming the law. I never get tired of sitting on the chair I have ascended.

24. I recreate the whole world like a cloud shedding its water without distinction ; I have the same feelings for respectable people as for the low ; for moral persons as for the immoral ;

25. For the depraved as for those who observe the rules of good conduct ; for those who hold sectarian views and unsound tenets as for those whose views are sound and correct.

26. I preach the law to the inferior (in mental culture) as well as to persons of superior understanding and extraordinary faculties ; inaccessible to weariness, I spread in season the rain of the law.

27. After hearing me, each according to his faculty, the several beings find their determined place in various situations, amongst gods, men, beautiful beings amongst Indras, Brahmas, or the monarchs, rulers of the universe,

28. Hear, now, I am going to explain what is meant by those plants of different size, some of them being low in the world, others middle-sized and great.

29. Small plants are called the men who walk in the knowledge of the law, which is free from evil after the attaining of Nirvāṇa, who possess the six transcendent faculties and the triple science.

30. Mean plants are called the men who, dwelling in mountain caverns, covet the state of a Pratyekabuddha, and whose intelligence is moderately purified.

31. Those who aspire to become leading men (thinking), I will become a Buddha, a chief of gods and men, and who practise exertion and meditation, are called the highest plants.

32. But the sons of Sugata, who sedulously practise benevolence and a peaceful conduct, who have arrived at certainty about their being leading men, these are called trees.

33. Those who move forward the wheel that never rolls back, and with manly strength stand firm in the exercise of miraculous power, releasing many koṭis of beings, those are called great trees.

34. Yet it is one and the same law which is preached by the Jina, like the water emitted by the cloud is one and the same ; different only are the faculties as described, just as the plants on the face of the earth.

35. By this parable thou mayst understand the skilfulness of the Tathāgata, how he preaches one law, the various developments whereof may be likened to drops of rain.

36. I also pour out rain: the rain of the law by which this whole world is refreshed ; and each according to his faculty takes to heart this well-spoken law that is one in its essence.

37. Even as all grasses and shrubs, as well as plants of middle size, trees and great trees at the time of rain look bright in all quarters ;

38. So it is the very nature of the law to promote the everlasting weal of the world ; by the law the whole world is recreated, and as the plants (when refreshed) expand their blossoms, the world does the same when refreshed.

39. The plants that in their growth remain middle-sized, are Arhats (saints) stopping when they have overcome frailties, (and) the Pratyekabuddhas who, living in woody thickets, accomplish this well-spoken law.

40. (But) the many Bodhisattvas who, thoughtful and wise, go their way all over the triple world, striving after supreme enlightenment, they continue increasing in growth like trees.

41. Those who, endowed with magical powers and being adepts in the four degrees of meditation, feel delight at hearing of complete voidness and emit thousands of rays, they are called the great trees on earth.

42. So then, Kāśyapa, is the preaching of the law, like the water poured out by the cloud everywhere alike; by which plants and men thrive, endless and eternal blossoms are produced.

43. I reveal the law which has its cause in itself; at due time I show Buddha-enlightenment ; this is my supreme skilfulness and that of all leaders of the world.

44. What I here say is true in the highest sense of the word; all my disciples attain Nirvāṇa ; by following the sublime path of enlightenment all my disciples shall become Buddhas.

And further, Kāśyapa, the Tathāgata, in his educating creatures, is equal (i. e. impartial) and not unequal (i. e. partial). As the light of the sun and moon, Kāśyapa, shines upon all the world, upon the virtuous and the wicked, upon high and low, upon the fragrant and the ill-smelling ; as their beams are sent down upon everything equally, without inequality (partiality) ; so, too, Kāśyapa, the intellectual light of the knowledge of the omniscient, the Tathāgatas, the Arhats, &c., the preaching of the true law proceeds equally in respect to all beings in the five states of existence, to all who according to their particular disposition are devoted to the great vehicle, or to the vehicle of the Pratyekabuddhas, or to the vehicle of the disciples. Nor is there any deficiency or excess in the brightness of the Tathāgata-knowledge up to one's becoming fully acquainted with the law. There are not three vehicles, Kāśyapa; there are but beings who act differently ; therefore it is declared that there are three vehicles.

When the Lord had thus spoken, the venerable Mahā-Kāśyapa said to him : Lord, if there are not three vehicles, for what reason then is the designation of disciples (Śrāvakas), Buddhas, and Bodhisattvas kept up in the present times ?

On this speech the Lord answered the venerable Mahā-Kāśyapa as follows : It is, Kāśyapa, as if a potter made different vessels out of the same clay. Some of those pots are to contain sugar, others ghee, others curds and milk ; others, of inferior quality, are vessels of impurity. There is no diversity in the clay used ; no, the diversity of the pots is only due to the substances which are put into each of them. In like manner, Kāśyapa, is there but one vehicle, viz. the Buddha-vehicle ; there is no second vehicle, no third.

The Lord having thus spoken, the venerable Mahā-Kāśyapa said : Lord, if the beings are of different disposition, will there be for those who have left the triple world one Nirvāṇa, or two, or three? The Lord replied: Nirvāṇa, Kāśyapa, is a consequence of understanding that all laws (things) are equal. Hence there is but one Nirvāṇa, not two, not three. Therefore, Kāśyapa, I will tell thee a parable, for men of good understanding will generally readily enough catch the meaning of what is taught under the shape of a parable.

It is a case, Kāśyapa, similar to that of a certain blind-born man, who says : There are no handsome or ugly shapes ; there are no men able to see handsome or ugly shapes; there exists no sun nor moon ; there are no asterisms nor planets ; there are no men able to see planets. But other persons say to the blind-born : There are handsome and ugly shapes; there are men able to see handsome and ugly shapes; there is a sun and moon; there are asterisms and planets; there are men able to see planets. But the blind-born does not believe them, nor accept what they say. Now there is a physician who knows all diseases. He sees that blind-born man and makes to himself this reflection : The disease of this man originates in his sinful actions in former times. All diseases possible to arise are fourfold : rheumatical, cholerical, phlegmatical, and caused by a complication of the (corrupted) humours. The physician, after thinking again and again on a means to cure the disease, makes to himself this reflection: Surely, with the drugs in common use it is impossible to cure this disease, but there are in the Himalaya, the king of mountains, four herbs, to wit : first, one called Possessed-of-all-sorts-of-colours-and-flavours ; second, Delivering-from-all-diseases ; third, Delivering-from-all-poisons ; fourth, Procuring-happiness-to-those-standing-in-the-right-place. As the physician feels compassion for the blind-born man he contrives some device to get to the Himalaya, the king of mountains. There he goes up and down and across to search. In doing so he finds the four herbs. One he gives after chewing it with the teeth ; another after pounding ; another after having it mixed with another drug and boiled ; another after having it mixed with a raw drug ; another after piercing with a lancet somewhere a vein ; another after singeing it in fire; another after combining it with various other substances so as to enter in a compound potion, food, &c. Owing to these means being applied the blind-born recovers his eyesight, and in consequence of that recovery he sees outwardly and inwardly, far and near, the shine of sun and moon, the asterisms, planets, and all phenomena. Then he says : O how foolish was I that I did not believe what they told me, nor accepted what they affirmed. Now I see all ; I am delivered from my blindness and have recovered my eyesight ; there is none in the world who could surpass me. And at the same moment Seers of the five transcendent faculties, strong in the divine sight and hearing, in the knowledge of others' minds, in the memory of former abodes, in magical science and intuition, speak to the man thus : Good man, thou hast just recovered thine eyesight, nothing more, and dost not know yet anything. Whence comes this conceitedness to thee ? Thou hast no wisdom, nor art thou a clever man. Further they say to him : Good man, when sitting in the interior of thy room, thou canst not see nor distinguish forms outside, nor discern which beings are animated with kind feelings and which with hostile feelings ; thou canst not distinguish nor hear at the distance of five yojanas the voice of a man or the sound of a drum, conch trumpet, and the like ; thou canst not even walk as far as a kos without lifting up thy feet ; thou hast been produced and developed in thy mother's womb without remembering the fact ; how then wouldst thou be clever, and how canst thou say : I see all ? Good man, thou takest darkness for light, and takest light for darkness.

Whereupon the Seers are asked by the man : By what means and by what good work shall I acquire such wisdom and with your favour acquire those good qualities (or virtues) ? And the Seers say to that man : If that be thy wish, go and live in the wilderness or take thine abode in mountain caves, to meditate on the law and cast off evil passions. So shalt thou become endowed with the virtues of an ascetic and acquire the transcendent faculties. The man catches their meaning and becomes an ascetic. Living in the wilderness, the mind intent upon one sole object, he shakes off worldly desires, and acquires the five transcendent faculties. After that acquisition he reflects thus : Formerly I did not do the right thing; hence no good accrued to me. Now, however, I can go whither my mind prompts me ; formerly I was ignorant, of little understanding, in fact, a blind man.

Such, Kāśyapa, is the parable I have invented to make thee understand my meaning. The moral to be drawn from it is as follows. The word ' blindborn,' Kāśyapa, is a designation for the creatures staying in the whirl of the world with its six states ; the creatures who do not know the true law and are heaping up the thick darkness of evil passions. Those are blind from ignorance and in consequence of it they build up conceptions ; in consequence of the latter name-and-form, and so forth, up to the genesis of this whole huge mass of evils. So the creatures blind from ignorance remain in the whirl of life, but the Tathāgata, who is out of the triple world, feels compassion, prompted by which, like a father for his dear and only son, he appears in the triple world and sees with his eye of wisdom that the creatures are revolving in the circle of the mundane whirl, and are toiling without finding the right means to escape from the rotation. And on seeing this he comes to the conclusion : Yon beings, according to the good works they have done in former states, have feeble aversions and strong attachments; (or) feeble attachments and strong aversions ; some have little wisdom, others are clever; some have soundly developed views, others have unsound views. To all of them the Tathāgata skilfully shows three vehicles.

The Seers in the parable, those possessing the five transcendent faculties and clear-sight, are the Bodhisattvas who produce enlightened thought, and by the acquirement of acquiescence in the eternal law awake us to supreme, perfect enlightenment.

The great physician in the parable is the Tathāgata. To the blind-born may be likened the creatures blind with infatuation. Attachment, aversion, and infatuation are likened to rheum, bile, and phlegm. The sixty-two false theories also must be looked upon as such (i.e. as doshas, 'humours and corrupted humours of the body,' 'faults and corruptions'). The four herbs are like vanity (or voidness), causelessness (or purposelessness), unfixedness, and reaching Nirvāṇa. Just as by using different drugs different diseases are healed, so by developing the idea of vanity (or voidness), purposelessness, unfixedness, (which are) the principles of emancipation, is ignorance suppressed ; the suppression of ignorance is succeeded by the suppression of conceptions (or fancies) ; and so forth, up to the suppression of the whole huge mass of evils. And thus one's mind will dwell no more on good nor on evil.

To the man who recovers his eyesight is likened the votary of the vehicle of the disciples and of Pratyekabuddhas. He rends the ties of evil passion in the whirl of the world ; freed from those ties he is released from the triple world with its six states of existence. Therefore the votary of the vehicle of the disciples may think and speak thus : There are no more laws to be penetrated ; I have reached Nirvāṇa. Then the Tathāgata preaches to him : How can he who has not penetrated all laws have reached Nirvāṇa ? The Lord rouses him to enlightenment, and the disciple, when the consciousness of enlightenment has been awakened in him, no longer stays in the mundane whirl, but at the same time has not yet reached Nirvāṇa. As he has arrived at true Insight, he looks upon this triple world in every direction as void, resembling the produce of magic, similar to a dream, a mirage, an echo. He sees that all laws (and phenomena) are unborn and undestroyed, not bound and not loose, not dark and not bright. He who views the profound laws in such a light, sees, as if he were not seeing, the whole triple world full of beings of contrary and omnifarious fancies and dispositions.

And on that occasion, in order to more amply explain the same subject, the Lord uttered the following stanzas :

45. As the rays of the sun and moon descend alike on all men, good and bad, without deficiency (in one case) or surplus (in the other);

46. So the wisdom of the Tathāgata shines like the sun and moon leading all beings without partiality.

47. As the potter, making clay vessels, produces from the same clay pots for sugar, milk, ghee, or water ;

48. Some for impurities, others for curdled milk, the clay used by the artificer for the vessels being of but one sort ;

49. As a vessel is made to receive all its distinguishing qualities according to the quality of the substance laid into it, so the Tathāgatas, on account of the diversity of taste,

50. Mention a diversity of vehicles, though the Buddha-vehicle be the only indisputable one. He who ignores the rotation of mundane existence, has no perception of blessed rest ;

51. But he who understands that all laws are void and without reality (and without individual character) penetrates the enlightenment of the perfectly enlightened Lords in its very essence.

52. One who occupies a middle position of wisdom is called a Pratyekajina (i.e. Pratyekabuddha) ; one lacking the insight of voidness is termed a disciple.

53. But after understanding all laws one is called a perfectly-enlightened one ; such a one is assiduous in preaching the law to living beings by means of hundreds of devices.

54. It is as if some blind-born man, because he sees no sun, moon, planets, and stars, in his blind ignorance (should say): There are no visible things at all.

55. But a great physician taking compassion on the blind man, goes to the Himalaya, where (seeking) across, up and down,

56. He fetches from the mountain four plants — the herb of all colours, flavours, and cases, and others. These he intends to apply.

57. He applies them in this manner: one he gives to the blind man after chewing it, another after pounding, again another by introducing it with the point of a needle into the man's body.

58. The man having got his eyesight, sees the sun, moon, planets, and stars, and arrives at the conclusion that it was from sheer ignorance that he spoke thus as he had formerly done.

59. In the same way do people of great ignorance, blind from their birth, move in the turmoil of the world, because they do not know the wheel of causes and effects, the path of toils.

60. In the world so blinded by ignorance appears the highest of those who know all, the Tathāgata, the great physician, of compassionate nature.

61. As an able teacher he shows the true law ; he reveals supreme Buddha-enlightenment to him who is most advanced.

62. To those of middling wisdom the Leader preaches a middling enlightenment ; again another enlightenment he recommends to him who is afraid of the mundane whirl.

63. The disciple who by his discrimination has escaped from the triple world thinks he has reached pure, blest Nirvāṇa, but it is only by knowing all laws (and the universal laws) that the immortal Nirvāṇa is reached.

64. In that case it is as if the great Seers, moved by compassion, said to him : Thou art mistaken ; do not be proud of thy knowledge.

65. When thou art in the interior of thy room, thou canst not perceive what is going on without, fool as thou art.

66. Thou who, when staying within, dost not perceive even now what people outside are doing or not doing, how wouldst thou be wise, fool as thou art?

67. Thou art not able to hear a sound at a distance of but five yojanas, far less at a greater distance.

68. Thou canst not discern who are malevolent or benevolent towards thee. Whence then comes that pride to thee ?

69. If thou hast to walk so far as a kos, thou canst not go without a beaten track ; and what happened to thee when in thy mother's womb thou hast immediately forgotten.

70. In this world he is called all-knowing who possesses the five transcendent faculties, but when thou who knowest nothing pretendest to be all-knowing, it is an effect of infatuation.

71. If thou art desirous of omniscience, direct thy attention to transcendent wisdom ; then betake thyself to the wilderness and meditate on the pure law ; by it thou shalt acquire the transcendent faculties.

72. The man catches the meaning, goes to the wilderness, meditates with the greatest attention, and, as he is endowed with good qualities, ere long acquires the five transcendent faculties.

73. Similarly all disciples fancy having reached Nirvāṇa, but the Jina instructs them (by saying): This is a (temporary) repose, no final rest.

74. It is an artifice of the Buddhas to enunciate this dogma: There is no (real) Nirvāṇa without all-knowingness ; try to reach this.

75. The boundless knowledge of the three paths (of time), the six utmost perfections (Pāramitās), voidness, the absence of purpose (or object), the absence of finiteness ;

76. The idea of enlightenment and the other laws leading to Nirvāṇa, both such as are mixed with imperfection and such as are exempt from it, such as are tranquil and comparable to ethereal space ;

77. The four Brahmavihāras and the four Saṃgrahas as well as the laws sanctioned by eminent sages for the education of creatures ;

78. (He who knows these things) and that all phenomena have the nature of illusion and dreams, that they are pithless as the stem of the plantain and similar to an echo ;

79. And who knows that the triple world throughout is of that nature, not fast and not loose, he knows rest.

80. He who considers all laws to be alike, void, devoid of particularity and individuality, not derived from an intelligent cause ; nay, who discerns that nothingness is law ;

81. Such a one has great wisdom and sees the whole of the law entirely. There are no three vehicles by any means ; there is but one vehicle in this world.

82. All laws (or the laws of all) are alike, equal, for all, and ever alike. Knowing this, one understands immortal, blest Nirvāṇa.

Chapter VI — Announcement of Future Destiny

After pronouncing these stanzas the Lord addressed the complete assembly of monks : I announce to you, monks, I make known to you that the monk Kāśyapa, my disciple, here present, shall do homage to thirty thousand koṭis of Buddhas ; shall respect, honour, and worship them ; and shall keep the true law of those Lords and Buddhas. In his last bodily existence in the world Avabhāsa (i.e. lustre), in the age (aeon) Mahāvyūha (i.e. great division) he shall be a Tathāgata, an Arhat, etc. etc., by the name of Raśmiprabhasa (i.e. beaming with rays). His lifetime shall last twelve intermediate kalpas, and his true law twenty intermediate kalpas ; the counterfeit of his true law shall last as many intermediate kalpas. His Buddha-field will be pure, clean, devoid of stones, grit, gravel; of pits and precipices; devoid of gutters and dirty pools; even, pretty, beautiful, and pleasant to see ; consisting of lapis lazuli, adorned with jewel-trees, and looking like a checker-board with eight compartments set off with gold threads. It will be strewed with flowers, and many hundred thousand Bodhisattvas are to appear in it. As to disciples, there will be innumerable hundred thousands of myriads of koṭis of them. Neither Māra the evil one, nor his host will be discoverable in it, though Māra and his followers shall afterwards be there; for they will apply themselves to receive the true law under the command of that very Lord Raśmiprabhasa.

And on that occasion the Lord uttered the following stanzas :

1. With my Buddha-eye, monks, I see that the senior Kāśyapa here shall become a Buddha at a future epoch, in an incalculable aeon, after he shall have paid homage to the most high of men.

2. This Kāśyapa shall see fully thirty thousand koṭis of Jinas, under whom he shall lead a spiritual life for the sake of Buddha-knowledge.

3. After having paid homage to those highest of men and acquired that supreme knowledge, he shall in his last bodily existence be a Lord of the world, a matchless, great Seer.

4. And his field will be magnificent, excellent, pure, goodly, beautiful, pretty, nice, ever delightful, and set off with gold threads.

5. That field, monks, (appearing like) a board divided into eight compartments, will have several jewel-trees, one in each compartment, from which issues a delicious odour.

6. It will be adorned with plenty of flowers, and embellished with variegated blossoms ; in it are no pits nor precipices ; it is even, goodly, beautiful.

7. There will be found hundreds of koṭis of Bodhisattvas, subdued of mind and of great magical power, mighty keepers of Sūtrantas of great extension.

8. As to disciples, faultless, princes of the law, standing in their last period of life, their number can never be known, even if one should go on counting for aeons, and that with the aid of divine knowledge.

9. He himself shall stay twelve intermediate kalpas, and his true law twenty complete aeons ; the counterfeit is to continue as many aeons, in the domain of Raśmiprabhasa.

Thereupon the venerable senior Mahā-Maudgalyāyana, the venerable Subhūti, and the venerable Mahā-Kātyāyana, their bodies trembling, gazed up to the Lord with unblenching eyes, and at the same moment severally uttered, in mental concert, the following stanzas :

10. O hallowed one (Arhat), great hero, Śākya-lion, most high of men ! out of compassion to us speak the Buddha-word.

11. The highest of men, the Jina, he who knows the fatal term, will, as it were, sprinkle us with nectar by predicting our destiny also.

12. (It is as if) a certain man, in time of famine, comes and gets good food, but to whom, when the food is already in his hands, they say that he should wait.

13. Similarly it was with us, who after minding the lower vehicle, at the calamitous conjuncture of a bad time were longing for Buddha-knowledge.

14. But the perfectly-enlightened great Seer has not yet favoured us with a prediction (of our destiny), as if he would say: Do not eat the food that has been put into your hand.

15. Quite so, O hero, we were longing as we heard the exalted voice (and thought): Then shall we be at rest when we shall have received a prediction.

16. Utter a prediction, O great hero, so benevolent and merciful ! let there be an end of our feeling of poverty !

And the Lord, who in his mind apprehended the thoughts arising in the minds of those great senior disciples, again addressed the complete assembly of monks : This great disciple of mine, monks, the senior Subhūti, shall likewise pay homage to thirty hundred thousand myriads of koṭis of Buddhas ; shall show them respect, honour, reverence, veneration, and worship. Under them shall he lead a spiritual life and achieve enlightenment. After the performance of such duties shall he, in his last bodily existence, become a Tathāgata in the world, an Arhat, etc. etc., by the name of Śaśiketu.

His Buddha-field will be called Ratnasambhava and his epoch Ratnaprabhasa. And that Buddha-field will be even, beautiful, crystalline, variegated with jewel-trees, devoid of pits and precipices, devoid of sewers, nice, covered with flowers. And there will men have their abode in palaces (or towers) given them for their use. In it will be many disciples, innumerable, so that it would be impossible to terminate the calculation. Many hundred thousand myriads of koṭis of Bodhisattvas also will be there. The lifetime of that Lord is to last twelve intermediate kalpas ; his true law is to continue twenty intermediate kalpas, and its counterfeit as many. That Lord will, while standing poised in the firmament, preach the law to the monks, and educate many thousands of Bodhisattvas and disciples.

And on that occasion the Lord uttered the following stanzas :

17. I have something to announce, monks, something to make known ; listen then to me : The senior Subhūti, my disciple, shall in days to come be a Buddha.

18. After having seen of most mighty Buddhas thirty myriads of koṭis in full, he shall enter upon the straight course to obtain this knowledge.

19. In his last bodily existence shall the hero, possessed of the thirty-two distinctive signs, become a great Seer, similar to a column of gold, beneficial and bounteous to the world.

20. The field where that friend of the world shall save myriads of koṭis of living beings will be most beautiful, pretty, and delightful to people at large.

21. In it will be many Bodhisattvas to turn the wheel that never rolls back (or never deviates) ; endowed with keen faculties they will, under that Jina, be the ornaments of the Buddha-field.

22. His disciples are so numerous as to pass calculation and measure ; gifted with the six transcendent faculties, the triple science and magic power ; firm in the eight emancipations.

23. His magic power, while he reveals supreme enlightenment, is inconceivable. Gods and men, as numerous as the sands of the Ganges, will always reverentially salute him with joined hands.

24. He shall stay twelve intermediate kalpas ; the true law of that most high of men is to last twenty intermediate kalpas and the counterfeit of it as many.

Again the Lord addressed the complete assembly of monks : I announce to you, monks, I make known that the senior Mahā-Kātyāyana here present, my disciple, shall pay homage to eight thousand koṭis of Buddhas ; shall show them respect, honour, reverence, veneration, and worship ; at the expiration of those Tathāgatas he shall build Stūpas, a thousand yojanas in height, fifty yojanas in circumference, and consisting of seven precious substances, to wit, gold, silver, lapis lazuli, crystal, red pearl, emerald, and, seventhly, coral. Those Stūpas he shall worship with flowers, incense, perfumed wreaths, ointments, powder, robes, umbrellas, banners, flags, triumphal streamers. Afterwards he shall again pay a similar homage to twenty koṭis of Buddhas ; show them respect, honour, reverence, veneration, and worship. Then in his last bodily existence his last corporeal appearance, he shall be a Tathāgata in the world, an Arhat, etc. etc., named Jambūnadaprabhasa (i.e. goldshine), endowed with science and conduct, etc. His Buddha-field will be thoroughly pure, even, nice, pretty, beautiful, crystalline, variegated with jewel-trees, interlaced with gold threads, strewed with flowers, free from beings of the brute creation, hell, and the host of demons, replete with numerous men and gods, adorned with many hundred thousand disciples and many hundred thousand Bodhisattvas. The measure of his lifetime shall be twelve intermediate kalpas ; his true law shall continue twenty intermediate kalpas and its counterfeit as many.

And on that occasion the Lord uttered the following stanzas :

25. Listen all to me, ye monks, since I am going to utter an infallible word. Kātyāyana here, the senior, my disciple, shall render worship to the Leaders.

26. He shall show veneration of various kinds and in many ways to the Leaders, after whose expiration he shall build Stūpas, worshipping them with flowers and perfumes.

27. In his last bodily existence he shall be a Jina, in a thoroughly pure field, and after acquiring full knowledge he shall preach to a thousand koṭis of living beings,

28. He shall be a mighty Buddha and illuminator, highly honoured in this world, including the gods, under the name of Jambūnadaprabhasa, and save koṭis of gods and men.

29. Many Bodhisattvas as well as disciples, beyond measure and calculation, will in that field adorn the reign of that Buddha, all of them freed from existence and exempt from existence.

Again the Lord addressed the complete assembly of monks ; I announce to you, monks, I make known, that the senior Mahā-Maudgalyāyana here present, my disciple, shall propitiate twenty-eight thousand Buddhas and pay those Lords homage of various kinds ; he shall show them respect, etc., and after their expiration build Stūpas consisting of seven precious substances, to wit, gold, silver, lapis lazuli, crystal, red pearl, emerald, and, seventhly, coral ; (Stūpas) a thousand yojanas in height and five hundred yojanas in circumference, which Stūpas he shall worship in different ways, with flowers, incense, perfumed wreaths, ointments, powder, robes, umbrellas, banners, flags, and triumphal streamers. Afterwards he shall again pay a similar worship to twenty hundred thousand koṭis of Buddhas ; he shall show respect, etc., and in his last bodily existence become in the world a Tathāgata, etc., named Tamālapatracandanagandha, endowed with science and conduct, etc. The field of that Buddha will be called Manobhirāma ; his period Ratipratipūrṇa. And that Buddha-field will be even, nice, pretty, beautiful, crystalline, variegated with jewel-trees, strewn with detached flowers, replete with gods and men, frequented by hundred thousands of Seers, that is to say, disciples and Bodhisattvas. The measure of his lifetime shall be twenty-four intermediate kalpas ; his true law is to last forty intermediate kalpas and its counterfeit as many.

And on that occasion the Lord uttered the following stanzas :

30. The scion of the Mudgala-race, my disciple here, after leaving human existence shall see twenty thousand mighty Jinas and eight (thousand) more of these faultless beings.

31. Under them he shall follow a course of duty, trying to reach Buddha-knowledge ; he shall pay homage in various ways to those Leaders and to the most high of men.

32. After keeping their true law, of wide reach and sublime, for thousands of koṭis of aeons, he shall at the expiration of those Sugatas worship their Stūpas.

33. In honour of those most high Jinas, those mighty beings so beneficial to the world, he shall erect Stūpas consisting of precious substances, and decorated with triumphal streamers, worshipping them with flowers, perfumes, and the sounds of music.

34. At the period of his last bodily existence he shall, in a nice and beautiful field, be a Buddha bounteous and compassionate to the world, under the name of Tamālapatracandanagandha.

35. The measure of that Sugata's life shall be fully twenty-four intermediate kalpas, during which he shall be assiduous in declaring the Buddha-rule to men and gods.

36. That Jina shall have many thousands of koṭis of disciples, innumerable as the sands of the Ganges, gifted with the six transcendent faculties and the triple science, and possessed of magic power, under the command of that Sugata.

37. Under the reign of that Sugata there shall also appear numerous Bodhisattvas, many thousands of them, unable to slide back (or to deviate), developing zeal, of extensive knowledge and studious habits.

38. After that Jina's expiration his true law shall measure in time twenty-four intermediate kalpas in full ; its counterfeit shall have the same measure.

39. These are my five mighty disciples whom I have destined to supreme enlightenment and to become in future self-born Jinas ; now hear from me their courses.

Chapter VII — Ancient Devotion

Of yore, monks, in the past, incalculable, more
than incalculable, inconceivable, immense, measureless æons since, nay, at a period, an epoch far
beyond, there appeared in the world a Tathāgata,
&c., named Mahābhijñājñānābhibhū endowed with
science and conduct, a Sugata, &c. &c,, in the sphere
Sambhava (i. e. origin, genesis), in the period Mahārūpa. (You ask), monks, how long ago is it that
the Tathāgata was born ? Well, suppose some man
was to reduce to powder the whole mass of the
earth element as much as is to be found in this
whole universe; that after taking one atom of dust
from this world he is to walk a thousand worlds
farther in easterly direction to deposit that single
atom; that after taking a second atom of dust and
walking a thousand worlds farther he deposits that
second atom, and proceeding in this way at last gets
the whole of the earth element deposited in eastern

direction. Now, monks, what do you think of it, is
it possible by calculation to find the end or limit
of these worlds ? They answered : Certainly not,
Lord; certainly not, Sugata. The Lord said : On
the contrary, monks, some arithmetician or master
of arithmetic might, indeed, be able by calculation to
find the end or limit of the worlds, both those where
the atoms have been deposited and where they have
not, but it is impossible by applying the rules of arithmetic to find the limit of those hundred thousands
of myriads of æons; so long, so inconceivable, so
immense is the number of æons which have elapsed
since the expiration of that Lord, the Tathāgata
Mahābhijñājñānābhibhū Yet, monks, I perfectly
remember that Tathāgata who has been extinct
for so long a time as if he had reached extinction
to-day or yesterday, because of my possessing the
mighty knowledge and sight of the Tathāgata.

And on that occasion the Lord pronounced the
following stanzas :

1. I remember the great Seer Abhijñājñānābhibhū the most high of men, who existed many
   koṭis of æons ago as the superior Jina of the
   period.

2. If, for example, some men after reducing this

universe to atoms of dust took one atom to deposit
it a thousand regions farther on;

3. If he deposited a second, a third atom, and so
   proceeded until he had done with the whole mass of
   dust, so that this world were empty and the mass
   of dust exhausted;

4. To that immense mass of the dust of these
   worlds, entirely reduced to atoms, I liken the number of æons past.

5. So immense is the number of koṭis of æons
   past since that extinct Sugata; the whole of (existing) atoms is no (adequate) expression of it; so
   many are the æons which have expired since.

6. That Leader who has expired so long ago, those
   disciples and Bodhisattvas, I remember all of them
   as if it were to-day or yesterday. Such is the
   knowledge of the Tathāgatas.

7. So endless, monks, is the knowledge of the
   Tathāgata; I know what has taken place many
   hundreds of æons ago, by my precise and faultless
   memory.

To proceed, monks, the measure of the lifetime of
the Tathāgata Mahābhijñājñānābhibhū the Arhat,
&c. was fifty-four hundred thousand myriads of
koṭis of æons.

In the beginning when the Lord had not yet
reached supreme, perfect enlightenment and had just
occupied the summit of the terrace of enlightenment he discomfited and defeated the whole host
of Mara, after which he thought : I am to reach

perfect enlightenment \ But those laws (of perfect
enlightenment) had not yet dawned upon him. He
stayed on the terrace of enlightenment at the foot of
the tree of enlio^htenment during- one intermediate
kalpa. He stayed there a second, a third intermediate kalpa, but did not yet attain supreme, perfect enlightenment. He remained a fourth, a fifth, a
sixth, a seventh, an eighth, a ninth, a tenth intermediate kalpa on the terrace of enlightenment at
the foot of the tree of enlightenment 2, continuing
sitting cross-legged without in the meanwhile rising.
He stayed, the mind motionless, the body unstirring
and untrembling, but those laws had not yet dawned
upon him.

Now, monks, while the Lord was just on the
summit of the terrace of enlightenment, the gods of
Paradise (Trayastri/z/i-as) prepared him a magnificent
royal throne, a hundred yo^anas high, on occupying
which the Lord attained supreme, perfect enlightenment; and no sooner had the Lord occupied the seat
of enlightenment than the Brahmakāyika gods scattered a rain of flowers all around the seat of enlightenment over a distance of a hundred yo^anas;
in the sky they let loose storms by which the flowers,
withered, were swept away. From the beginning
of the rain of flowers, while the Lord was sitting
on the seat of enlightenment, it poured without
interruption during fully ten intermediate kalpas,

covering the Lord. That rani of flowers having once
begun falHng continued to the moment of the Lord's
complete Nirvāṇa. The angels belonging to the
division of the four guardians of the cardinal points
made the celestial drums of the gods resound; they
made them resound without interruption in honour
of the Lord who had attained the summit of the
terrace of enlightenment. Thereafter, during fully
ten intermediate kalpas, they made uninterruptedly
resound those celestial musical instruments up to the
moment of the complete extinction of the Lord.

Again, monks, after the lapse of ten Intermediate kalpas -the Lord Mahābhijñājñānābhibhū the
Tathāgata, &c., reached supreme, perfect enlightenment. Immediately on knowing his having become
enlightened the sixteen sons born to that Lord
when a prince royal, the eldest of whom was named
Jñānakara — which sixteen young princes, monks,
had severally toys to play with, variegated and
pretty — those sixteen princes, I repeat, monks, left
their toys, their amusements, and since they knew
that the Lord Mahābhijñājñānābhibhū the Tathāgata, &c., had attained supreme, perfect knowledge,
went, surrounded and attended by their weeping
mothers and nurses, along with the noble, rich
king Cakravartī, many ministers, and hundred
thousands of myriads of koṭis of living beings, to the
place where the Lord Mahābhijñājñānābhibhū the

consequently ten intermediate kalpas are equal to one day (half daynight) of twelve hours, from sunrise until sunset at the equinox.

Tath^gata, &c., was seated on the summit of the
terrace of enlightenment. They went up to the
Lord in order to honour, respect, worship, revere,
and venerate him, saluted his feet with their heads,
made three turns round him keeping him to the
rio-ht ^UIfted up their joined hands, and praised the
Lord, face to face, with the following stanzas :

8. Thou art the great physician having no
   superior, rendered perfect in endless æons Thy
   benign wish of saving all mortals (from darkness)
   has to-day been fulfilled.

9. Most difficult things hast thou achieved during
   the ten intermediate kalpas now past-; thou hast
   been sitting all that time without once moving thy
   body, hand, foot, or any other part '\

10. Thy mind also was tranquil and steady, motionless, never to be shaken; thou knewest no
    distraction; thou art completely quiet and faultless.

11. Joy with thee^! that thou so happily and safely.

® Vikshepa as an astronomical term means celestial latitude;
the sun knows no deviation from the ecliptic, of course.

without any hurt, hast reached supreme enhghtenment. How great a fortune is ours ! we congratulate ourselves, O Lion amongst kings !

12. These unhappy creatures, vexed in all ways,
    deprived of eyes, as it were, and joyless, do not find
    the road leading to the end of toils, nor develop
    energy for the sake of deliverance.

13. Dangers are for a long time on the increase,
    and the laws (or phenomena, things) are deprived of
    the (possession of a) celestial body; the word of the
    6"ina is not being heard; the whole world is plunged
    in thick darkness.

14. But to-day (or now) hast thou. Majesty of the
    world, reached this hallowed, high, and faultless
    spot; we as well as the world are obliged to thee,
    and approach to seek our refuge with thee, O
    Protector !

When, O monks, those sixteen princes in the
condition of boys, childlike and young, had with
such stanzas celebrated the Lord Mahābhijñājñānābhibhū the Tathāgata, &c., they urged the Lord to
move on the wheel of the law : Preach the law, O
Lord; preach the law, O Sugata, for the weal of the
public, the happiness of the public, out of compassion for the world; for the benefit, weal, and happiness of the people generally, both of gods and men.
And on that occasion they uttered the following
stanzas :

15. Preach the law, O thou who art marked with
    a hundred auspicious signs, O Leader, O incomparable great Seer ! thou hast attained exalted,

' I. e. to rise a second day, to awaken from liis Nirvāṇa.

sublime knowledge; let it shine in the world, including the gods.

16. Release us as well as these creatures; display
    the knowledge of the Tathāgatas, that we also and,
    further, these beings may obtain this supreme
    enlightenment.

17. Thou knowest every course (of duty) and
    knowledge; thou knowest the (mental and moral)
    disposition and the good works done in a former
    state; the (natural) bent of all living beings. Move
    on the most exalted, sublime wheel !

Then, monks, as the Lord Mahābhijñājñānābhibhū the Tathāgata, &c., reached supreme, perfect enlightenment, fifty hundred thousand myriads
of koṭis of spheres in each of the ten directions
of space were shaken in six different ways and became illumined with a great lustre. And in the
intervals between all those spheres, in the dreary
places of dark gloom, where even the sun and moon,
so powerful, mighty, and splendid, have no advantage of the shining power they are endowed with,
have no advantage of the colour and brightness they
possess, even in those places a great lustre arose
instantly. And the beings who appeared in those
intervals behold each other, acknowledge each other,
(and exclaim) : Lo, there are other beings also here
appearing! lo, there are other beings also here
appearing ! The palaces and aerial cars of the gods
in all those spheres up to the Brahma-world shook
in six different ways and became illumined with a

great lustre, surpassing the divine majesty of the
gods. So then, monks, a great earthquake and a
great, sublime lustre arose simultaneously. And the
aerial cars of the Brahma-angels to the east, in these
fifty hundred thousand myriads of ko^is of spheres,
began excessively to glitter, glow, and sparkle in
splendour and glory. And those Brahma-angels
made this reflection : What may be foreboded by
these aerial cars so excessively glittering, glowing,
and sparkling in splendour and glory ? Thereupon,
monks, the Brahma-angels in the fifty hundred thousand myriads of koṭis of spheres went all to each
other's abodes and communicated the matter to one
another. After that, monks, the great Brahma-angel,
named Sarvasattvatratr (i.e. Saviour of all beings)
addressed the numerous host of Brahma-angfels in
the following stanzas :

18. Our aerial cars to-day (or now) are all bristling with rays in an extraordinary degree, and
    blazing in beautiful splendour and brilliancy. What
    may be the cause of it ?

19. Come, let us investigate the matter, what
    divine being has to-day sprung into existence,
    whose power, such as was never seen before, here
    now appears ?

20. Or should it be the Buddha, the king of
    kings, who to-day has been born somewhere in the
    world, and whose birth is announced by such a
    token that all the points of the horizon are now
    blazing in splendour ?

Thereupon, monks, the great Brahma-angels in the

[21] M

fifty hundred thousand myriads of koṭis of spheres
mounted all together their own divine aerial cars,
took with them divine bags, as large as Mount
Sumeru, with celestial flowers, and went through the
four quarters successively until they arrived at the
western quarter, where those great Brahma-angels,
O monks, stationed in the western quarter, saw the
Lord Mahābhijñājñānābhibhū the Tathāgata, &c.,
on the summit of the exalted terrace of enlightenment, seated on the royal throne at the foot of the
tree of enlightenment \ surrounded and attended
by gods, Nagas, goblins, Gandharvas, demons,
Garu^as, Kinnaras, great serpents, men, and beings
not human, while his sons, the sixteen young princes,
were urging him to move forward the wheel of the
law. On seeing which the Brahma-angels came up to
the Lord, saluted his feet with their heads, walked
many hundred thousand times round him from left to
right, strewing (flowers) and overwhelming both him
and the tree of enlightenment, over a distance of ten
yo^anas, with those flower-bags as large as Mount
Sumeru. After that they presented to the Lord their
aerial cars (with the words): Accept, O Lord, these
aerial cars out of compassion to us; use, O Sugata,
those cars out of compassion to us.

On that occasion, monks, after presenting their
own cars to the Lord, the Brahma-angels celebrated
the Lord, face to face, with the following seasonable
stanzas :

21. A (or the) wonderful, matchless Jina, so
    beneficial and merciful, has arisen in the world.
    Thou art born a protector, a ruler (and teacher), a
    master; to-day all quarters are blessed.

22. We have come as far as fully fifty thousand
    koṭis of worlds from here to humbly salute the Jina
    by surrendering our lofty aeriel cars all together.

23. We possess these variegated and bright cars,
    owing to previous works; accept them to oblige us,
    and make use of them to thine heart's content, O
    Knower of the world !

After the great Brahma-angels, monks, had celebrated the Lord Mahābhijñājñānābhibhū Tathāgata, &c., face to face, with these seasonable stanzas,
they besought him, saying : May the Lord move
forward the wheel of the law ! May the Lord preach
final rest ! May the Lord release all beings ! Be
favourable, O Lord, to this world ! Preach the law,
O Lord, to this world, including gods, Maras, and
Brahma-angels; to all people, including ascetics and
Brahmans, gods men, and demons ! It will tend to
the weal of the public, to the happiness of the public;
out of mercy to the world, for the benefit and happiness of the people at large, both gods and men.

Thereupon, monks, those fifty hundred thousand
myriads of koṭis of Brahma-angels addressed the
Lord, with one voice, in common chorus with the
following stanza :

24. Show the law, O Lord; show it, O most high
    of men ! Show the power of thy kindness; save the
    tormented beingrs.

25. Rare is the light of the world like the

' And, precious, durlabha. * Pradyota.

M 2

1 64 SAUDHARMA-PUiVDARiKA. VII.

blossom of the glomerated fig-tree. Thou hast
arisen, O great Hero; we pray to thee, the
Tathāgata.

And the Lord, O monks, silently intimated his
assent to the Brahma-angels.

Somewhat later, monks, the aerial cars of the
Brahma-angels in the south-eastern quarter in the
fifty hundred thousand myriads of spheres began
excessively to glitter, glow, and sparkle in splendour
and glory. And those Brahma-angels made this
reflection : What may be foreboded by these aerial
cars so excessively glittering, glowing, and sparkling
in splendour and glory? Thereupon, monks, the
Brahma-angels in the fifty hundred thousand myriads
of koṭis of spheres went all to each other's abodes
and communicated the matter to one another.
After that, monks, the great Brahma-angel, named
Adhimatrakaru;^ika (i.e. exceedingly compassionate),
addressed the numerous host of Brahma-angels with
the following stanzas :

26. What foretoken is it we see to-day (or now),
    friends ? Who or what is foreboded by the celestial cars shining with such uncommon glory.'*

27. May, perhaps, some blessed divine being
    have come hither, by whose power all these aerial
    cars are illumined ?

28. Or may the Buddha, the most high of men,
    have appeared in this world, that by his power these
    celestial cars are in such a condition as we see
    them ?

29. Let us all together go and search; no trifle can
    be the cause of it; such a foretoken, indeed, was
    never seen before

30. Come, let us go and visit koṭis of fields, along
    the four quarters; a Buddha will certainly now have
    made his appearance in this world.

Thereupon, monks, the great Brahma-angels in the
fifty hundred thousand myriads of koṭis of spheres
mounted all together their own divine aerial cars,
took with them divine bags, as large as Mount
Sumeru, with celestial flowers, and went through the
four quarters successively until they arrived at the
north-western quarter, where those great Brahmaangels, stationed in the north-western quarter, saw
the Lord Mahābhijñājñānābhibhū [&c., as above
till compassion to us].

On that occasion, monks, after presenting their
own cars to the Lord the Brahma-angels celebrated
the Lord, face to face, with the following seasonable
stanzas :

31. Homage to thee, matchless great Seer, chief
    god of gods, whose voice is sweet as the lark's
    Leader in the world, including the gods, I salute
    thee, who art so benign and bounteous to the world.

32. How wonderful, O Lord, is it that after so
    long a time thou appearest in the world. Eighty
    hundred complete æons this world of the living was
    without Buddha

' Kalavihka, which I have freely rendered in this manner,
commonly denotes a sparrow, but the corresponding Pali word
kuravika is supposed to be the Indian cuckoo, the koil, which in
Indian poetry may be said to answer to our nightingale; in so far
one might perhaps render kalavihka by nightingale.

33. It was deprived of the most high of men; hell
    was prevailing and the celestial bodies constantly
    went on waning during eighty hundred complete
    æons.

34. But now he has appeared, owing to our good
    works, who is (our) eye, refuge, resting-place protection, father, and kinsman; he, the benign and
    bounteous one, the King of the law.

After the great Brahma-angels, monks, had celebrated the Lord Mahābhijñājñānābhibhū Tathāgata, &c., face to face, with these seasonable stanzas,
they besought him : May the Lord move forward the
wheel of the law! [as above till both gods and
men.]

Thereupon, monks, those fifty hundred thousand
myriads of koṭis of Brahma-angels addressed the
Lord, with one voice, in common chorus, with the
following stanzas :

35. Move forward the exalted wheel, O great
    ascetic ! reveal the law in all directions; deliver all
    beings oppressed with suffering; produce amongst
    mortals gladness and joy !

36. Let them by hearing the law partake of enlightenment and reach divine places. Let all shake
    off their demon body and be peaceful, meek, and at
    ease *.

the Buddha has been absent for a kalpa, such a kalpa — mahakalpa
contains 4 asahkhyeya-kalpas; each asahkhyeya-kalpa has 20 intermediate kalpas; hence a mahakalpa =80 intermediate kalpas.

And the Lord, O monks, silently intimated his
assent to these Brahma-angels also.

Somewhat later, monks, the aerial cars of the
Brahma-angels in the southern quarter [&c., as
above till to one another]. After that, monks, the
great Brahma-angel, named Sudharma \ addressed
the numerous host of Brahma-angels in stanzas :

37. It cannot be without cause or reason, friends,
    that to-day (or now) all these celestial cars are so
    brilliant; this bespeaks some portent somewhere in
    the world. Come, let us go and investigate the
    matter.

38. No such portent has appeared in hundreds of
    .æons past. Either some god has been born or a
    Buddha has arisen in this world.

Thereupon, monks, the great Brahma-angels in the
fifty hundred thousand myriads of koṭis of spheres
mounted [&c., as above till compassion to us].

On that occasion, monks, after presenting their
own cars to the Lord, the Brahma-angels celebrated
the Lord, face to face, with the following seasonable
stanzas :

39. Most rare (and precious) is the sight of the
    Leaders. Be welcome, thou dispeller of worldly
    defilement. It is after a long time that thou now
    appearest in the world; after hundreds of complete
    æons one (now) beholds thee.

40. Refresh the thirsty creatures, O Lord of the

places; I think the temples and shrines to be visited in the
morning.

world! Now first thou art seen; it is not easy to
behold thee. As rare (or precious) as the flowers of
the glomerated fig-tree is thine appearance, O Lord.

41. By thy power these aerial cars of ours are so
    uncommonly illumined now, O Leader. To show us
    thy favour accept them, O thou whose look pierces
    everywhere !

After the great Brahma-angels, monks, had celebrated the Lord Mahābhijñājñānābhibhū the Tathāgata, &c., face to face, with these seasonable stanzas,
they besought him : May the Lord move forward the
wheel of the law ! [as above till gods and men.]

Thereupon, monks, those fifty hundred thousand
myriads of koṭis of Brahma-angels addressed the
Lord, with one voice, in common chorus, with the
following stanzas :

42. Preach the law,0 Lord and Leader ! move forward the wheel of the law, make the drum of the law
    resound, and blow the conch-trumpet of the law.

43. Shed the rain of the true law over this world
    and proclaim the sweet-sounding good word; manifest the law required, save myriads of koṭis of
    beings.

And the Lord, monks, silently intimated his assent
to the Brahma-angels.

Repetition; the same occurred in the south-west,
in the west, in the north-west, in the north, in the
north-east, in the nadir.

Then, monks, the aerial cars of the Brahmaangels in the nadir 2, in those fifty hundred thousand
myriads of koṭis of spheres [&c., as above till

to one another]. After that, monks, the great
Brahma-angel, named ^'ikhin, addressed the numerous host of Brahma-angels with the following
stanzas :

44. What may be the cause, O friends, that our
    cars are so bright with splendour, colour, and light ?
    What may be the reason of their being so exceedingly glorious ?

45. We have seen nothing like this before nor
    heard of it from others. These (cars) are now
    bright with splendour and exceedingly glorious;
    what may be the cause of it ?

46. Should it be some god who has been bestowed upon the world in recompense of good
    works, and whose grandeur thus comes to light ?
    Or is perhaps a Buddha born in the world ?

Thereupon, monks, the great Brahma-angels in the
fifty hundred thousand myriads of koṭis of spheres
mounted all together their own divine aerial cars,
took with them divine bags, as large as Mount
Sumeru, with celestial flowers, and went through the
four quarters successively until they arrived at the
zenith, where those great Brahma-angels, stationed
at the zenith, saw the Lord Mahābhijñājñānābhibhū
[&c., as above till compassion to us].

On that occasion, monks, after presenting their
own cars to the Lord, the Brahma-angels celebrated
the Lord, face to face, with the following seasonable
stanzas :

47. How goodly is the sight of the Buddhas, the
    mighty Lords of the world; those Buddhas who
    are to deliver all beings in this triple world.

48. The all-seeing Masters of the world send
    their looks in all directions of the horizon, and by
    opening the gate of immortality they make people
    reach the (safe) shore.

49. An inconceivable number of æons now past
    were void, and all quarters wrapt in darkness, as the
    chief (S'inas did not appear.

50. The dreary hells, the brute creation and
    demo nswere on the increase; thousands of koṭis of
    living beings fell into the state of ghosts

51. The heavenly bodies were on the wane; after
    their disappearance they entered upon evil ways;
    their course became wrong because they did not
    hear the law of the Buddhas.

52. All creatures lacked dutiful behaviour*, purity,
    good stated and understanding; their happiness
    was lost, and the consciousness of happiness was

gone.

53. They did not observe the rules of morality;
    were firmly rooted in the false law not being led
    by the Lord of the world, they were precipitated
    into a false course,

54. Hail ! thou art come at last, O Light of the
    world! thou, born to be bounteous towards all
    beings.

« Asaddharme pratish/z^ita; the real meaning may be, 'firmly
established in the condition of non-existence,' i. e. in sleep.

YII. ANCIENT DEVOTION. I7I

55. Hail! thou hast safely arrived at supreme
    Buddha-knowledge; we feel thankful before thee,
    and so does the world, including the gods.

56. By thy power, O mighty Lord, our aerial cars
    are glittering; to thee we present them, great
    Hero; deign to accept them, great Solitary.

57. Out of grace to us, O Leader, make use of
    them, so that we, as well as all (other) beings, may
    attain supreme enlightenment.

After the great Brahma-angels, O monks, had
celebrated the Lord Mahābhijñājñānābhibhū the
Tathāgata, &c., face to face, with seasonable stanzas,
they besought him : May the Lord move forward
the wheel of the law! [&c., as above till both
gods and men.]

Thereupon, monks, those fifty hundred thousand
myriads of koṭis of Brahma-angels addressed the
Lord, with one voice, in common chorus, with the
following two stanzas:

58. Move forward the exalted, unsurpassed wheel!
    beat the drum of immortality ! release all beings
    from hundreds of evils, and show the path of
    Nirvāṇa.

59. Expound the law we pray for; show thy
    favour to us and this world. Let us hear thy sweet
    and lovely voice which thou hast exercised during
    thousands of koṭis of æons.

Now, monks, the Lord Mahābhijñājñānābhibhū
the Tathāgata, &c., being acquainted with the prayer
of the hundred thousand myriads of koṭis of Brahmaangels and of the sixteen princes, his sons, commenced at that juncture to turn the wheel that has
three turns and twelve parts, the wheel never
moved by any ascetic, Brahman, god, demon, nor

by any one else. (His preaching) consisted in this :
This is pain; this is the origin of pain; this is the
suppression of pain; this is the treatment leading
to suppression of pain. He moreover extensively
set forth how the series of causes and effects is
evolved, (and said) : It is thus, monks. From ignorance
proceed conceptions (or fancies); from conceptions
(or fancies) proceeds understanding; from understanding name and form; from name and form the six
senses 2; from the six senses proceeds contact; from
contact sensation; from sensation proceeds longing;
from longing proceeds striving; from striving as
cause issues existence; from existence birth; from
birth old age, death, mourning, lamentation, sorrow,
dismay, and despondency. So originates this whole
mass of misery. From the suppression of ignorance
results the suppression of conceptions; from the suppression of conceptions results that of understanding; from the suppression of understanding results
that of name and form; from the suppression of
name and form results that of the six senses; from
the suppression of the six senses results that of
contact; from the suppression of contact results
that of sensation; from the suppression of sensation
results that of longing; from the suppression of
lono-ine results that of strivino-; from the suppression of striving results that of existence; from
the suppression of existence results that of birth;
from the suppression of birth results that of old age,
death, mourning, lamentation, sorrow, dismay, and

despondency. In this manner the whole mass of
misery is suppressed.

And while this wheel of the law, monks, was
being moved onward by the Lord Mahābhijñājñānābhibhū the Tathāgata, &c., in presence of the
world, including the gods, demons, and Brahma-angels;
of the assemblage, including ascetics and Brahmans;
then, at that time, on that occasion, the minds of
sixty 2 hundred thousand myriads of koṭis of living
beings were without effort freed from imperfections
and became all possessed of the triple science, of the
sixfold transcendent wisdom, of the emancipations
and meditations. In due course, monks, the Lord
Mahābhijñājñānābhibhū the Tathāgata, &c., again
gave a second exposition of the law; likewise a
third and a fourth exposition And at each exposition, monks, the minds of hundred thousands of
myriads of koṭis of beings, like the sands of the
river Ganges, were without effort freed from imperfections. Afterwards, monks, the congregation of
disciples of that Lord was so numerous as to surpass all calculation.

Meanwhile, monks, the sixteen princes, the youths,
had, full of faith, left home to lead the vagrant life of
mendicants, and had all of them become novices,
clever, bright, intelligent, pious, followers of the
course (of duty) under many hundred thousand
Buddhas, and striving after supreme, perfect en- lightenment. These sixteen novices, monks, said

to the Lord Mahābhijñājñānābhibhū the Tathāgata, &c., the following : O Lord, these many hundred thousand myriads of koṭis of disciples of the
Tathāgata have become very mighty, very powerful,
very potent, owing to the Lord's teaching of the
law. Deign, O Lord, to teach us also, for mercy's
sake, the law with a view to supreme, perfect enlightenment, so that we also may follow the teaching
of the Tathāgata \ We want, O Lord, to see the
knowledge of the Tathāgata; the Lord can himself
testify to this, for thou, O Lord, who knowest the
disposition of all beings, also knowest ours.

Then, monks, on seeing that those princes, the
youths, had chosen the vagrant life of mendicants
and become novices, the half of the whole retinue
of the king A'akravartin, to the number of eighty
hundred thousand myriads of koṭis of living beings,
chose the vagrant life of mendicants.

Subsequently, monks, the Lord Mahābhijñājñānābhibhū the Tathāgata, &c., viewing the prayer
of those novices at the lapse of twenty thousand
æons, amply and completely revealed the Dharmaparyaya called ' the Lotus of the True Law,' a text *
of great extent, serving to instruct Bodhisattvas and
proper for all Buddhas, in presence of all the four
classes of auditors.

In course of time, monks, those sixteen novices
grasped, kept, and fully penetrated the Lord's
teaching.

Subsequently, monks, the Lord Mahābhijñājñānābhibhū the Tathāgata, &c., foretold those sixteen
novices their future destiny to supreme, perfect enlightenment. And while the Lord Mahābhijñājñānābhibhū the Tathāgata, &c., was propounding the
Dharmaparyaya of the Lotus of the True Law, the
disciples as well as the sixteen novices were full of
faith, and many hundred thousand myriads of ko^is
of beings acquired perfect certainty

Thereupon, monks, after propounding the Dharmaparyaya of the Lotus of the True Law during
eight thousand æons without interruption, the
Lord Mahābhijñājñānābhibhū the Tathāgata, &c.,
entered the monastery to retire for the purpose of
meditation, and in that retirement, monks, the
Tathāgata continued in the monastery during eightyfour thousand koṭis of æons.

Now, monks, when the sixteen novices perceived
that the Lord was absorbed, they sat down on the
seats, the royal thrones which had been prepared for
each of them, and amply expounded, during eightyfour hundred thousand myriads of ko^is the Dhar- maparyaya of the Lotus of the True Law to the

four classes. By doing this, monks, each of those
novices, as Bodhisattvas fully developed, instructed,
excited, stimulated, edified, confirmed in respect to
supreme, perfect enlightenment 60 x 60 hundred
thousand myriads of koṭis of living beings, equal to
the sands of the river Ganges.

Now, monks, at the lapse of eighty-four thousand
æons the Lord Mahābhijñājñānābhibhū the Tathāgata, &c., rose from his meditation, in possession of
memory and consciousness, whereafter he went up
to the seat of the law, designed for him, in order to
occupy it.

As soon as the Lord had occupied the seat of the
law, monks, he cast his looks over the whole circle
of the audience and addressed the congregation of
monks : They are wonderfully gifted, monks, they
are prodigiously gifted, these sixteen novices,
wise, servitors to many hundred thousand myriads
of koṭis of Buddhas, observers of the course (of
duty), who have received Buddha-knowledge, transmitted Buddha-knowledge, expounded Buddhaknowledge. Honour these sixteen novices, monks,
again and again; and all, be they devoted to the
vehicle of the disciples, the vehicle of the Pratyekabuddhas, or the vehicle of the Bodhisattvas,

who shall not reject nor repudiate the preaching of
these young men of good family, O monks, shall
quickly gain supreme, perfect enlightenment, and
obtain Tathāgata-knowledge.

In the sequel also, monks, have these young men
of good family repeatedly revealed this Dharmaparyaya of the Lotus of the True Law under the
mastership of that Lord. And the 60 x 60 hundred
thousand myriads of koṭis of living beings, equal to
the sands of the river Ganges who by each of the
sixteen novices, the Bodhisattvas Mahasattvas, in
the quality of Bodhisattva, had been roused to enlightenment, all those beings followed the example
of the sixteen novices in choosing along with them
the vagrant life of mendicants, in their several existences; they enjoyed their sight and heard the
law from their mouth. They propitiated forty
ko^'is of Buddhas, and some are doing so up to
this day.

I announce to you, monks, I declare to you : Those
sixteen princes, the youths, who as novices under
the mastership of the Lord were interpreters of the
law, have all reached supreme, perfect enlightenment, and all of them are staying, existing, living
even now, in the several directions of space, in
different Buddha-fields, preaching the law to many
hundred thousand myriads of koṭis of disciples and
Bodhisattvas, to wit: In the east, monks, in the
world Abhirati the Tathāgata named Akshobhya,

' Lokadhatu; it appears from this passage that this term, though
it may be rendered by ' world ' or ' universe,' in reality means what
is implied by its etymology, viz. a fixed point of the world. It is
needless to remark that the points of the compass are meant.
[21] N the Arhat, &c., and the Tathāgata Meruku/a, the

Arhat, &c. In the south-east, monks, is the Tathāgata Si7;/haghosha, &c., and the Tathāgata Shnhadhva^a, &c. In the south, monks, is the Tathāgata named Aka^apratishZ/^ita, &c., and the Tathāgata named Nityaparinirvrz'ta &c. In the southwest, monks, is the Tathāgata named Indradhva^a,
&c., and the Tathāgata named Brahmadhva, &c.
In the west, monks, is the Tathāgata named Amitayus, &c., and the Tathāgata named Sarvalokadhatupadravodvegapratyuttir/^a, &c. In the north-west,
monks, is the Tathāgata named Tamalapatra-^andanagandhabhi;Ia &c., and the Tathāgata Merukalpa, &c. In the north, monks, is the Tathāgata
named Meghasvarapradipa &c., and the Tathāgata

® Var. lect. IMeghasvaradipa; Burnouf has a third form, Megha-

VIT. ANCIENT DEVOTION.

179

named Meghasvarara^a, &c. In the north-east,
monks, is the Tathāgata named Sarvalokabhaya^ita/^i-Z/ambhitatvavidhva^^^sanakara the Arhat, &c.,
and, the sixteenth, myself, ^'akyamuni, the Tathāgata, the Arhat, &c., who have attained supreme,
perfect enhghtenment in the centre of this Sahaworld.

Further, monks, those beings who have heard the
law from us when we were novices, those many
hundred thousand myriads of koṭis of beings, numerous as the sands of the river Ganges, whom we
have severally initiated in supreme, perfect enlightenment, they are up to this day standing on the stage
of disciples and matured for supreme, perfect enlightenment. In regular turn they are to attain
supreme, perfect enlightenment, for it is difficult,
monks, to penetrate the knowledge of the Tathāgatas. And which are those beings, monks, who,

svara. Dipa or pradipa, torch, candle, light, is necessary, because
the ruler of the north is the moon; meghasvara, sound of the
clouds, must somehow denote the sky. Ra^an, king, is king
Soma (identified with the moon).

N 2 innumerable, incalculable like the sands of the

Ganges, those hundred thousands of myriads of
koṭis of living beings, whom I, when I was a Bodhisattva under the mastership of that Lord, have
taught the law of omniscience ? Yourselves, monks,
were at that time those beings.

And those who shall be my disciples in future,
when I shall have attained complete Nirvāṇa, shall
learn the course (of duty) of Bodhisattvas, without
conceiviiig the idea of their being Bodhisattvas.
And, monks, all who shall have the idea of complete
Nirvāṇa, shall reach it. It should be added, monks,
as I stay under different names in other worlds,
they shall there be born again seeking after the
knowledge of the Tathāgatas, and there they shall
anew hear this dogma : The complete Nirvāṇa of
the Tathāgatas is but one; there is no other, no
second Nirvāṇa of the Tathāgatas. Herein, monks,
one has to see a device of the Tathāgatas and a
direction for the preaching of the law. When the
Tathāgata, monks, knows that the moment of his
complete extinction has arrived, and sees that the
assemblage is pure, strong in faith, penetrated with
the law of voidness, devoted to meditation, devoted
to great meditation, then, monks, the Tathāgata,
because the time has arrived, calls together all Bodhisattvas and all disciples to teach them thus : There

is, O monks, in this world no second vehicle at all,
no second NlrvAua., far less a third. It is an able
device of the Tathāgata, monks, that on seeing
creatures far advanced on the path of perdition,
delighting in the low and plunged in the mud of
sensual desires, the Tathāgata teaches them that
Nirvāṇa to which they are attached.

By way of example, monks, suppose there is some
dense forest five hundred yo^anas in extent which
has been reached by a great company of men. They
have a guide to lead them on their journey to the Isle
of Jewels, which guide, being able, clever, sagacious,
well acquainted with the difficult passages of the
forest, is to bring the whole company out of the
forest. Meanwhile that great troop of men, tired,
weary, afraid, and anxious, say: 'Verily, Master, guide,
and leader, know that we are tired, weary, afraid, and
anxious; let us return; this dense forest stretches
so far.' The guide, who is a man of able devices,
on seeing those people desirous of returning, thinks
within himself: It ought not to be that these poor
creatures should not reach that great Isle of Jewels.
Therefore out of pity for them he makes use of an
artifice. In the middle of that forest he produces
a magic city more than a hundred or two hundred
yo^anas in extent. Thereafter he says to those
men : ' Be not afraid, sirs, do not return; there you
see a populous place where you may take repose
and perform all you have to do; there stay in
the enjoyment of happy rest Let him who after reposing there wants to do so, proceed to the great

Isle of Jewels.'

Then, monks, the men who are in the forest are
struck with astonishment, and think : We are out of
the forest; we have reached the place of happy rest;
let us stay here. They enter that magic city, in the
meaning that they have arrived at the place of their
destination, that they are saved and in the enjoyment of rest. They think : We are at rest, we are
refreshed After a while, when the guide perceives
that their fatigue is gone, he causes the magic
city to disappear, and says to them : ' Come, sirs,
there you see the great Isle of Jewels quite near;
as to this great city, it has been produced by me for
no other purpose but to give you some repose.'

In the same manner, monks, is the Tathāgata, the
Arhat, &c., your guide, and the guide of all other beings.
Indeed, monks, the Tathāgata, &c., reflects thus :
Great is this forest of evils which must be crossed,
left, shunned. It ought not to be that these beings,
after hearing the Buddha-knowledge, should suddenly
turn back and not proceed to the end because they
think : This Buddha-knowledge is attended with too
many difficulties to be gone through to the end.
Under those circumstances the Tathāgata, knowing
the creatures to be feeble of character, (does) as the
guide (who) produces the magic city in order that
those people may have repose, and after their having
taken repose, he tells them that the city is one produced by magic. In the same manner, monks, the
Tathāgata, &c., to give a repose to the creatures,
very skilfully teaches and proclaims two stages of

» ^itibhuta.

J

Nirvāṇa, viz. the stage of the disciples and that of
the Pratyekabuddhas. And, monks, when the creatures are there halting, then the Tathāgata, &c.,
himself, pronounces these words : ' You have not
accomplished your task, monks; you have not
finished what you had to do. But behold, monks !
the Buddha-knowledge is near; behold and be
convinced : what to you (seems) Nirvāṇa, that is
not Nirvāṇa. Nay, monks, it is an able device
of the Tathāgatas, &c., that they expound three
vehicles.'

And in order to explain this same subject more
in detail, the Lord on that occasion uttered the following stanzas :

60. The Leader of the world, Abhijñājñānābhibhū having occupied the terrace of enlightenment, continued ten complete intermediate kalpas
    without gaining enlightenment, though he saw the
    things in their very essence.

61. Then the gods, Nagas, demons, and goblins,
    zealous to honour the Jina, sent down a rain of
    flowers on the spot where the Leader awakened to
    enlightenment.

62. And high in the sky they beat the cymbals
    to worship and honour the Jina, and they were
    vexed that the Gina, delayed so long in coming to
    the highest place.

63. After the lapse of ten intermediate kalpas
    the Lord Mahābhijñājñānābhibhū attained enlightenment; then

all gods, men, serpents, and demons were glad and
overjoyed.

64. The sixteen sons of the Leader of men, those
    heroes, being at the time young princes, rich in
    virtues, came along with thousands of ko^is of living
    beines to honour the eminent chiefs of men.

65. And after saluting the feet of the Leader they
    prayed : Reveal the law and refresh us as well as
    this world with thy good word, O Lion amongst
    kings.

66. After a long time thou art seen (again) in the
    ten points of this world; thou appearest, great
    Leader, while the aerial cars of the Brahma-angels
    are stirring to reveal a token to living beings.

67. In the eastern quarter fifty thousand koṭis of
    fields have been shaken, and the loftv angelic cars
    in them have become excessively brilliant.

68. The Brahma-angels on perceiving this foretoken went and approached the Chief of the Leaders
    of the world, and, covering him with flowers, presented all of them their cars to him.

69. They prayed him to move forward the wheel
    of the law, and celebrated him with stanzas and
    songs. But the king of kings was silent, (for he
    thought): The time has not yet arrived for me to
    proclaim the law.

70. Likewise in the south, west, north, the nadir,
    zenith, and in the intermediate points of the compass
    there were thousands of koṭis of Brahma-angels.

71. Unremittingly covering the Lord (with flowers)
    they saluted the feet of the Leader, presented all
    their aerial cars, celebrated him, and again prayed :

YII. ANCIENT DEVOTION. 1 85

72. Move forward the wheel, O thou whose sight
    is infinite ! Rarely art thou met in (the course of)
    many koṭis of æons. Display the benevolence thou
    hast observed in so many former generations; open
    the gate of immortality.

73. On hearing their prayer, he whose sight is
    infinite exposed the multifarious law and the four
    Truths, extensively. All existences (said he) spring
    successively from their antecedents.

74. Starting from Ignorance, the Seer proceeded
    to speak of death, endless woe-; all those evils
    spring from birth. Know likewise that death is
    the lot of mankind.

75. No sooner had he expounded the multifarious,
    different, endless laws, than eighty myriads of ko^is
    of creatures who had heard them quickly attained
    the stage of disciples.

76. On a second occasion the Jina expounded
    many laws, and beings like the sands of the Ganges
    became instantly purified and disciples.

77. From that moment the assembly of that
    Leader of the world was innumerable; no man
    would be able to reach the term (of its number),
    even were he to go on counting for myriads of koṭis
    of æons.

78. Those sixteen princes also, his own dear sons, who had become mendicants and novices, said to

the Jina : ' Expound, O Chief, the superior law;

79. ' That we may become sages, knowers of the
    world, such as thyself art, O supreme of all Gma.s,
    and that all these beings may become such as thyself
    art, O hero, O clear-sighted one.'

80. And the Jina, considering the wish of his
    sons, the young princes, explained the highest
    superior enlightenment by means of many myriads
    of koṭis of illustrations.

81. Demonstrating with thousands of arguments
    and elucidating the knowledge of transcendent wisdom, the Lord of the world indicated the veritable
    course (of duty) such as was followed by the wise
    Bodhisattvas.

82. This very Sutra of great extension, this good
    Lotus of the True Law, was by the Lord delivered in
    many thousands of stanzas, so numerous as to equal
    the sands of the Ganges.

83. After delivering this Sūtra, the Jina. entered
    the monastery for the purpose of becoming absorbed
    in meditation; during eighty-four complete æons
    the Lord of the world continued meditating, sitting
    on the same seat.

84. Those novices, perceiving that the Chief remained in the monastery without coming out of it,
    imparted to many koṭis of creatures that Buddhaknowledge, which is free from imperfections and
    bhssful.

85. On the seats which they had made to be prepared, one for each, they expounded this very Sutra
    under the mastership of the Sugata of that period.
    A service of the same kind they render to me\

86. Innumerable as the sands of sixty thousand
    (rivers like the) Ganges were the beings then taught;
    each of the sons of the Sugata converted (or trained)
    endless beings.

87. After the Jina's complete Nirvāṇa they commenced a wandering life and saw koṭis of Buddhas;
    along with those pupils they rendered homage to
    the most exalted amongst men.

88. Having observed the extensive and sublime
    course of duty and reached enlightenment in the
    ten points of space, those sixteen sons of the Jina
    became themselves (Spinas, two by two, in each point
    of the horizon.

89. And all those who had been their pupils became disciples of those Jinas, and gradually obtained
    possession of enlightenment by various means.

90. I myself was one of their number, and you
    have all been taught by me. Therefore you are my
    disciples now also, and I lead you all to enlightenment by (my) devices.

91. This is the cause dating from old, this is the
    motive of my expounding the law, that I lead you to
    superior enlightenment. This being the case, monks,
    you need not be afraid.

92. It is as if there were a forest dreadful, terrific,
    barren, without a place of refuge or shelter, replete with wild beasts, deprived of water, frightful for

persons of no experience.

93. (Suppose further that) many thousand men
    have come to the forest, that waste track of wilderness which is fully five hundred yo^anas in extent.

94. And he who is to act as their guide through
    that rough and horrible forest is a rich man,
    thoughtful, intelligent, wise, well instructed, and undaunted.

95. And those beings, numbering many koṭis, feel
    tired, and say to the guide : ' We are tired. Master;
    we are not able to go on; we should like now to
    return.'

96. But he, the dexterous and clever guide, is
    searching in his mind for some apt device, Alas !
    he thinks, by going back these foolish men will be
    deprived of the possession of the jewels.

97. Therefore let me by dint of magic power now
    produce a great city adorned with thousands of koṭis
    of buildings and embellished by monasteries and
    parks.

98. Let me produce ponds and canals; (a city)
    adorned with gardens and flowers, provided with
    walls and gates, and inhabited by an infinite number
    of men and women.

99. After creating that city he speaks to them in
    this manner : ' Do not fear, and be cheerful; you
    have reached a most excellent city; enter it and do
    your business, speedily.

100. 'Be joyful and at ease; you have reached
     the limit of the whole forest.' It is to give them
     a time for repose that he speaks these words, and, in
     fact, they recover from their weariness.

101. As he perceives that they have sufficiently

reposed, he collects them and addresses them again :
' Come, hear what I have to tell you : this city have
I produced by magic.

102. ' On seeing you fatigued, I have, lest you
     should go back, made use of this device; now strain
     your energy to reach the Isle.'

103. In the same manner, monks, I am the guide,
     the conductor of thousands of koṭis of living beings;
     in the same manner I see creatures toiling and unable to break the shell of the egg of evils

104. Then I reflect on this matter : These beings
     have enjoyed repose, have been tranquillised; now
     I will remind them of the misery of all things (and
     I say) : ' At the stage of Arhat you shall reach your
     aim.'

105. At that time, when you shall have attained
     that state, and when I see all of you have become
     Arhats, then will I call you all together and explain
     to you how the law really is.

106. It is an artifice of the Leaders, when they,
     the great Seers, show three vehicles, for there is
     but one vehicle, no second; it is only to help (creatures) that two vehicles are spoken of.

107. Therefore I now tell you, monks : Rouse to
     the utmost your lofty energy for the sake of the
     knowledge of the all-knowing; as yet, you have not
     come so far as to possess complete Nirvāṇa.

108. But when you shall have attained the knowledge of the all-knowing and the ten powers proper
     to Jinas, you shall become Buddhas marked by

the thirty-two characteristic signs and have rest
for ever.

109. Such is the teaching of the Leaders : in order
     to give quiet they speak of repose, (but) when they
     see that (the creatures) have had a repose, they,
     knowing this to be no final resting-place, initiate
     them in the knowledge of the all-knowing.

Chapter VIII — Announcement of the Future Destiny of the Five Hundred Monks

On hearing from the Lord that display of skilfulness and the instruction by means of mysterious speech; on hearing the announcement of the future destiny of the great Disciples, as well as the foregoing tale concerning ancient devotion and the leadership of the Lord, the venerable Pūrṇa, son of Maitrāyaṇī, was filled with wonder and amazement, thrilled with pure-heartedness, a feeling of delight and joy. He rose from his seat, full of delight and joy, full of great respect for the law, and while prostrating himself before the Lord's feet, made within himself the following reflection: Wonderful, O Lord; wonderful, O Sugata; it is an extremely difficult thing that the Tathāgatas perform, the conforming to this world, composed of so many elements, and preaching the law to all creatures with many proofs of their skilfulness, and skilfully releasing them when attached to this or that. What could we do, O Lord, in such a case? None but the Tathāgata knows our inclination and our ancient course. Then, after saluting with his head the Lord's feet, Pūrṇa went and stood apart, gazing up to the Lord with unmoved eyes and so showing his veneration.

And the Lord, regarding the mental disposition of the venerable Pūrṇa, son of Maitrāyaṇī, addressed the entire assembly of monks in this strain: Ye monks, see this disciple, Pūrṇa, son of Maitrāyaṇī, whom I have designated as the foremost of preachers in this assembly, praised for his many virtues, and who has applied himself in various ways to comprehend the true law. He is the man to excite, arouse, and stimulate the four classes of the audience; unwearied in the preaching of the law; as capable to preach the law as to oblige his fellow-followers of the course of duty. The Tathāgata excepted, monks, there is none able to equal Pūrṇa, son of Maitrāyaṇī, either essentially or in accessories. Now, monks, do you suppose that he keeps my true law only? No, monks, you must not think so. For I remember, monks, that in the past, in the times of the ninety-nine Buddhas, the same Pūrṇa kept the true law under the mastership of those Buddhas. Even as he is now with me, so he has, in all periods, been the foremost of the preachers of the law; has in all periods been a consummate knower of Voidness; has in all periods acquired the (four) distinctive qualifications of an Arhat; has in all periods reached mastership in the transcendent wisdom of the Bodhisattvas. He has been a strongly convinced preacher of the law, exempt from doubt, and quite pure. Under the mastership of those Buddhas he has during his whole existence observed a spiritual life, and everywhere they termed him 'the Disciple.' By this means he has promoted the interest of innumerable, incalculable hundred thousands of myriads of koṭis of beings, and brought innumerable and incalculable beings to full ripeness for supreme and perfect enlightenment. In all periods he has assisted the creatures in the function of a Buddha, and in all periods he has purified his own Buddha-field, always striving to bring creatures to ripeness. He was also, monks, the foremost among the preachers of the law under the seven Tathāgatas, the first of whom is Vipaśyin and the seventh myself.

And as to the Buddhas, monks, who have in future to appear in this Bhadra-kalpa, to the number of a thousand less four, under the mastership of them also shall this same Pūrṇa, son of Maitrāyaṇī, be the foremost among the preachers of the law and the keeper of the true law. Thus he shall keep the true law of innumerable and incalculable Lords and Buddhas in future, promote the interest of innumerable and incalculable beings, and bring innumerable and incalculable beings to full ripeness for supreme and perfect enlightenment. Constantly and assiduously he shall be instant in purifying his own Buddha-field and bringing creatures to ripeness.

After completing such a Bodhisattva-course, at the end of innumerable, incalculable eons, he shall reach supreme and perfect enlightenment; he shall in the world be the Tathāgata called Dharmaprabhāsa, an Arhat, endowed with science and conduct, a Sugata. He shall appear in this very Buddha-field.

Further, monks, at that time the Buddha-field spoken of will look as if formed by thousands of spheres similar to the sands of the river Ganges. It will be even, like the palm of the hand, consist of seven precious substances, be without hills, and filled with high edifices of seven precious substances. There will be cars of the gods stationed in the sky; the gods will behold men, and men will behold the gods. Moreover, monks, at that time that Buddha-field shall be exempt from places of punishment and from womankind, as all beings shall be born by apparitional birth. They shall lead a spiritual life, have ideal bodies, be self-lighting, magical, moving in the firmament, strenuous, of good memory, wise, possessed of gold-coloured bodies, and adorned with the thirty-two characteristics of a great man. And at that time, monks, the beings in that Buddha-field will have two things to feed upon, viz. the delight in the law and the delight in meditation. There will be an immense, incalculable number of hundred thousands of myriads of koṭis of Bodhisattvas; all endowed with great transcendent wisdom, accomplished in the (four) distinctive qualifications of an Arhat, able in instructing creatures. He (that Buddha) will have a number of disciples, beyond all calculation, mighty in magic, powerful, masters in the meditation of the eight emancipations. So immense are the good qualities that Buddha-field will be possessed of. And that eon shall be called Ratnavabhāsa (i.e. radiant with gems), and that world Suviśuddha (i.e. very pure). His lifetime shall last immense, incalculable eons; and after the complete extinction of that Lord Dharmaprabhāsa, the Tathāgata, his true law shall last long, and his world shall be full of Stūpas made of precious substances. Such inconceivable good qualities, monks, shall the Buddha-field of that Lord be possessed of.

So spoke the Lord, and thereafter he, the Sugata, the Master, added the following stanzas:

1. Listen to me, monks, and hear how my son has achieved his course of duty, and how he, well-trained and skilful, has observed the course of enlightenment.

2. Viewing these beings to be lowly-disposed and to be startled at the lofty vehicle, the Bodhisattvas become disciples and exercise Pratyekabuddhaship.

3. By many hundreds of able devices they bring numerous Bodhisattvas to full ripeness and declare: We are but disciples, indeed, and we are far away from the highest and supreme enlightenment.

4. It is by learning from them this course (of duty) that koṭis of beings arrive at full ripeness, who (at first), lowly-disposed and somewhat lazy, in course of time all become Buddhas.

5. They follow a course in ignorance (thinking): We, disciples, are of little use, indeed! In despondency they descend into all places of existence (successively), and (so) clear their own field.

6. They show in their own persons that they are not free from affection, hatred, and infatuation; and on perceiving (other) beings clinging to (heretical) views they go so far as to accommodate themselves to those views.

7. By following such a course my numerous disciples skilfully save creatures; simple people would go mad, if they were taught the whole course of life (or story).

8. Pūrṇa here, monks, my disciple, has formerly fulfilled his course (of duty) under thousands of koṭis of Buddhas, he has got possession of this true law by seeking after Buddha-knowledge.

9. And at all periods has he been the foremost of the disciples, learned, a brilliant orator, free from hesitation; he has, indeed, always been able to excite to gladness and at all times ready to perform the Buddha-task.

10. He has always been accomplished in the sublime transcendent faculties and endowed with the distinctive qualifications of an Arhat; he knew the faculties and range of (other) beings, and has always preached the perfectly pure law.

11. By exposing the most eminent of true laws he has brought thousands of koṭis of beings to full ripeness for this supreme, foremost vehicle, whilst purifying his own excellent field.

12. In future also he shall likewise honour thousands of koṭis of Buddhas, acquire knowledge of the most eminent of good laws, and clean his own field.

13. Always free from timidity he shall preach the law with thousands of koṭis of able devices, and bring many beings to full ripeness for the knowledge of the all-knowing that is free from imperfections.

14. After having paid homage to the Chiefs of men and always kept the most eminent of laws, he shall in the world be a Buddha self-born, widely renowned everywhere by the name of Dharmaprabhāsa.

15. And his field shall always be very pure and always set off with seven precious substances; his eon shall be (called) Ratnavabhāsa, and his world Suviśuddha.

16. That world shall be pervaded with many thousand koṭis of Bodhisattvas, accomplished masters in the great transcendent sciences, pure in every respect, and endowed with magical power.

17. At that period the Chief shall also have an assemblage of thousands of koṭis of disciples, endowed with magical power, adepts at the meditation of the (eight) emancipations, and accomplished in the (four) distinctive qualifications of an Arhat.

18. And all beings in that Buddha-field shall be pure and lead a spiritual life. Springing into existence by apparitional birth, they shall all be gold-coloured and display the thirty-two characteristic signs.

19. They shall know no other food but pleasure in the law and delight in knowledge. No womankind shall be there, nor fear of the places of punishments or of dismal states.

20. Such shall be the excellent field of Pūrṇa, who is possessed of all good qualities; it shall abound with all goodly things, a small part (only) of which has here been mentioned.

Then this thought arose in the mind of those twelve hundred self-controlled (Arhats): We are struck with wonder and amazement. (How) if the Tathāgata would predict to us severally our future destiny as the Lord has done to those other great disciples? And the Lord apprehending in his own mind what was going on in the minds of these great disciples addressed the venerable Mahā-Kāśyapa: Those twelve hundred self-controlled hearers whom I am now beholding from face to face, to all those twelve hundred self-controlled hearers, Kāśyapa, I will presently foretell their destiny. Amongst them, Kāśyapa, the monk Kauṇḍinya, a great disciple, shall, after sixty-two hundred thousand myriads of koṭis of Buddhas, become a Tathāgata, an Arhat, under the name of Samantaprabhāsa, endowed with science and conduct, a Sugata; but of those (twelve hundred), Kāśyapa, five hundred shall become Tathāgatas of the same name. Thereafter shall all those five hundred great disciples reach supreme and perfect enlightenment, all bearing the name of Samantaprabhāsa; viz. Gayā-Kāśyapa, Nadī-Kāśyapa, Uruvilva-Kāśyapa, Kāla, Kalodāyin, Aniruddha, Kapphiṇa, Vakkula, Cunda, Svāgata, and the rest of the five hundred self-controlled (Arhats).

And on that occasion the Lord uttered the following stanzas:

21. The scion of the Kauṇḍinya family, my disciple here, shall in future be a Tathāgata, a Lord of the world, after the lapse of an endless period; he shall educate hundreds of koṭis of living beings.

22. After seeing many endless Buddhas, he shall in future, after the lapse of an endless period, become the Jina Samantaprabhāsa, whose field shall be thoroughly pure.

23. Brilliant, gifted with the powers of a Buddha, with a voice far resounding in all quarters, waited upon by thousands of koṭis of beings, he shall preach supreme and eminent enlightenment.

24. There shall be most zealous Bodhisattvas, mounted on lofty aerial cars, and moving, meditative, pure in morals, and assiduous in doing good.

25. After hearing the law from the highest of men, they shall invariably go to other fields, to salute thousands of Buddhas and show them great honour.

26. But ere long they shall return to the field of the Leader called Prabhāsa, the Tathāgata. So great shall be the power of their course (of duty).

27. The measure of the lifetime of that Sugata shall be sixty thousand eons, and, after the complete extinction of that mighty one, his true law shall remain twice as long in the world.

28. And the counterfeit of it shall continue three times as long. When the true law of that holy one shall be exhausted, men and gods shall be vexed.

29. There shall appear a complete number of five hundred Chiefs, supreme amongst men, who shall bear the same name with that Jina, Samantaprabhāsa, and follow one another in regular succession.

30. All shall have like divisions, magical powers, Buddha-fields, and hosts (of followers). Their true law also shall be the same and stand equally long.

31. All shall have in this world, including the gods, the same voice as Samantaprabhāsa, the highest of men, such as I have mentioned before.

32. Moved by benevolence and compassion they shall in succession foretell each other's destiny, with the words: This is to be my immediate successor, and he is to command the world as I do at present.

33. Thus, Kāśyapa, keep now in view here these self-controlled (Arhats), no less than five hundred (in number), as well as my other disciples, and speak of this matter to the other disciples.

On hearing from the Lord the announcement of their own future destiny, the five hundred Arhats, contented, satisfied, in high spirits and ecstasy, filled with cheerfulness, joy, and delight, went up to the place where the Lord was sitting, reverentially saluted with their heads his feet, and spoke thus: We confess our fault, O Lord, in having continually and constantly persuaded ourselves that we had arrived at final Nirvāṇa, as (persons who are) dull, inept, ignorant of the rules. For, O Lord, whereas we should have thoroughly penetrated the knowledge of the Tathāgatas, we were content with such a trifling degree of knowledge.

It is, O Lord, as if some man having come to a friend's house got drunk or fell asleep, and that friend bound a priceless gem within his garment, with the thought: Let this gem be his. After a while, O Lord, that man rises from his seat and travels further; he goes to some other country, where he is befallen by incessant difficulties, and has great trouble to find food and clothing. By dint of great exertion he is hardly able to obtain a bit of food, with which (however) he is contented and satisfied. The old friend of that man, O Lord, who bound within the man's garment that priceless gem, happens to see him again and says: How is it, good friend, that thou hast such difficulty in seeking food and clothing, while I, in order that thou shouldst live in ease, good friend, have bound within thy garment a priceless gem, quite sufficient to fulfil all thy wishes? I have given thee that gem, my good friend, the very gem I have bound within thy garment. Still thou art deliberating: What has been bound? by whom? for what reason and purpose? It is something foolish, my good friend, to be contented, when thou hast with (so much) difficulty to procure food and clothing. Go, my good friend, betake thyself, with this gem, to some great city, exchange the gem for money, and with that money do all that can be done with money.

In the same manner, O Lord, has the Tathāgata formerly, when he still followed the course of duty of a Bodhisattva, raised in us also ideas of omniscience, but we, O Lord, did not perceive, nor know it. We fancied, O Lord, that on the stage of Arhat we had reached Nirvāṇa. We live in difficulty, O Lord, because we content ourselves with such a trifling degree of knowledge. But as our strong aspiration after the knowledge of the all-knowing has never ceased, the Tathāgata teaches us the right: 'Have no such idea of Nirvāṇa, monks; there are in your intelligence roots of goodness which of yore I have fully developed. In this you have to see an able device of mine that from the expressions used by me, in preaching the law, you fancy Nirvāṇa to take place at this moment.' And after having taught us the right in such a way, the Lord now predicts our future destiny to supreme and perfect knowledge.

And on that occasion the five hundred self-controlled (Arhats), Ajñāta-Kauṇḍinya and the rest, uttered the following stanzas:

34. We are rejoicing and delighted to hear this unsurpassed word of comfort that we are destined to the highest, supreme enlightenment. Homage be to thee, O Lord of unlimited sight!

35. We confess our fault before thee; we were so childish, nescient, ignorant that we were fully contented with a small part of Nirvāṇa, under the mastership of the Sugata.

36. This is a case like that of a certain man who enters the house of a friend, which friend, being rich and wealthy, gives him much food, both hard and soft.

37. After satiating him with nourishment, he gives him a jewel of great value. He ties it with a knot within the upper robe and feels satisfaction at having given that jewel.

38. The other man, unaware of it, goes forth and from that place travels to another town. There he is befallen with misfortune and, as a miserable beggar, seeks his food in affliction.

39. He is contented with the pittance he gets by begging without caring for dainty food; as to that jewel, he has forgotten it; he has not the slightest remembrance of its having been tied in his upper robe.

40. Under these circumstances he is seen by his old friend who at home gave him that jewel. This friend properly reprimands him and shows him the jewel within his robe.

41. At this sight the man feels extremely happy. The value of the jewel is such that he becomes a very rich man, of great power, and in possession of all that the five senses can enjoy.

42. In the same manner, O Lord, we were unaware of our former aspiration (the aspiration) laid in us by the Tathāgata himself in previous existences from time immemorial.

43. And we were living in this world, O Lord, with dull understanding and in ignorance, under the mastership of the Sugata; for we were contented with a little of Nirvāṇa; we required nothing higher, nor even cared for it.

44. But the Friend of the world has taught us better: 'This is no blessed Rest at all; the full knowledge of the highest men, that is blessed Rest, that is supreme beatitude.'

45. After hearing this sublime, grand, splendid, and matchless prediction, O Lord, we are greatly elated with joy, when thinking of the prediction (we shall have to make to each other) in regular succession.

Chapter IX — Announcement of the Future Destiny of Ānanda, Rāhula, and the Two Thousand Monks

On that occasion the venerable Ānanda made this reflection: Should we also receive a similar prediction? Thus thinking, pondering, wishing, he rose from his seat, prostrated himself at the Lord's feet and uttered the following words. And the venerable Rāhula also, in whom rose the same thought and the same wish as in Ānanda, prostrated himself at the Lord's feet, and uttered these words: 'Let it be our turn also, O Lord; let it be our turn also, O Sugata. The Lord is our father and procreator, our refuge and protection. For in this world, including men, gods, and demons, O Lord, we are particularly distinguished as people say: These are the Lord's sons, the Lord's attendants; these are the keepers of the law-treasure of the Lord. Therefore, Lord, it would seem meet, were the Lord ere long to predict our destiny to supreme and perfect enlightenment.'

Two thousand other monks, and more, both such as were still under training and such as were not, likewise rose from their seats, put their upper robes upon one shoulder, stretched their joined hands towards the Lord and remained gazing up to him, all pre-occupied with the same thought, viz. of this very Buddha-knowledge: Should we also receive a prediction of our destiny to supreme and perfect enlightenment.

Then the Lord addressed the venerable Ānanda in these words: Thou, Ānanda, shalt in future become a Tathāgata by the name of Sāgaravaradharabuddhivikrīḍitābhijña, an Arhat, &c., endowed with science and conduct, &c. After having honoured, respected, venerated, and worshipped sixty-two koṭis of Buddhas, kept in memory the true law of those Buddhas and received this command, thou shalt arrive at supreme and perfect enlightenment, and bring to full ripeness for supreme, perfect enlightenment twenty hundred thousand myriads of koṭis of Bodhisattvas similar to the sands of twenty Ganges rivers. And thy Buddha-field shall consist of lapis lazuli and be superabundant. The sphere shall be named Anavanāmita-vaijayanā and the eon Manojña-śabdābhigarjita. The lifetime of that Lord Sāgaravaradharabuddhivikrīḍitābhijña, the Tathāgata, &c., shall measure an immense number of eons, eons the term of which is not to be found by calculation. So many hundred thousand myriads of koṭis of incalculable eons shall last the lifetime of that Lord. Twice as long, Ānanda, after the complete extinction of that Lord, shall his true law stand, and twice as long again shall continue its counterfeit. And further, Ānanda, many hundred thousand myriads of koṭis of Buddhas, similar to the sands of the river Ganges, shall in all directions of space speak the praise of that Tathāgata Sāgaravaradharabuddhivikrīḍitābhijña, the Arhat, &c.

1. I announce to you, congregated monks, that Ānanda-Bhadra, the keeper of my law, shall in future become a Jina, after having worshipped sixty koṭis of Sugatas.

2. He shall be widely renowned by the name of Sāgarabuddhidhārin Abhijñāprāpta, in a beautiful, thoroughly clear field, (termed) Anavanāta Vaijayanā (i.e. triumphal banner unlowered).

3. There shall be Bodhisattvas like the sands of the Ganges and even more, whom he shall bring to full ripeness; he shall be a Jina endowed with great (magical) power, whose word shall widely resound in all quarters of the world.

4. The duration of his life shall be immense. He shall always be benign and merciful to the world. After the complete extinction of that Jina and mighty saint his true law shall stand twice as long.

5. The counterfeit (shall continue) twice as long under the rule of that Jina. Then also shall beings like grains of sand of the Ganges produce in this world what is the cause of Buddha-enlightenment.

In that assembly were eight thousand Bodhisattvas who had newly entered the vehicle. To them this thought presented itself: Never before did we have such a sublime prediction to Bodhisattvas, far less to disciples. What may be the cause of it? what the motive? The Lord, who apprehended in his mind what was going on in the minds of those Bodhisattvas, addressed them in these words: Young men of good family, I and Ānanda have in the same moment, the same instant conceived the idea of supreme and perfect enlightenment in the presence of the Tathāgata Dharmagahanābhyudgatarāja, the Arhat, &c. At that period, young men of good family, he (Ānanda) constantly and assiduously applied himself to great learning, whereas I was applying myself to strenuous labour. Hence I sooner arrived at supreme and perfect enlightenment, whilst Ānanda-Bhadra was the keeper of the law-treasure of the Lords Buddhas; that is to say, young men of good family, he made a vow to bring Bodhisattvas to full development.

When the venerable Ānanda heard from the Lord the announcement of his own destiny to supreme and perfect enlightenment, when he learned the good qualities of his Buddha-field and its divisions, when he heard of the vow he had made in the past, he felt pleased, exultant, ravished, joyous, filled with cheerfulness and delight. And at that juncture he remembered the true law of many hundred thousand myriads of koṭis of Buddhas and his own vow of yore.

And on that occasion the venerable Ānanda uttered the following stanzas:

6. Wonderful, boundless are the Jinas who remind us of the law preached by the extinct Jinas and mighty saints. Now I remember it as if it had happened to-day or yesterday.

7. I am freed from all doubts; I am ready for enlightenment. Such is my skilfulness, (as) I am the servitor, and keep the true law for the sake of enlightenment.

Thereupon the Lord addressed the venerable Rāhula-Bhadra in these words: Thou, Rāhula, shalt be in future a Tathāgata of the name of Saptaratnapadmavikrāntagāmin, an Arhat, &c., endowed with science and conduct, &c. After having honoured, respected, venerated, worshipped a number of Tathāgatas, &c., equal to the atoms of ten worlds, thou shalt always be the eldest son of those Lords Buddhas, just as thou art mine at present. And, Rāhula, the measure of the lifetime of that Lord Saptaratnapadmavikrāntagāmin, the Tathāgata, &c., and the abundance of all sorts of good qualities (belonging to him) shall be exactly the same as of the Lord Sāgaravaradharabuddhivikrīḍitābhijña, the Tathāgata, &c.; likewise shall the divisions of the Buddha-field and its qualities be the same as those possessed by that Lord. And, Rāhula, thou shalt be the eldest son of that Tathāgata Sāgaravaradharabuddhivikrīḍitābhijña, the Arhat, &c. Afterwards thou shalt arrive at supreme and perfect enlightenment.

8. Rāhula here, my own eldest son, who was born to me when I was a prince royal, he, my son, after my reaching enlightenment, is a great Seer, an heir to the law.

9. The great number of koṭis of Buddhas which he shall see in future, is immense. To all these Jinas he shall be a son, striving after enlightenment.

10. Unknown is this course (of duty) to Rāhula, but I know his (former) vow. He glorifies the Friend of the world (by saying): I am, forsooth, the Tathāgata's son.

11. Innumerable myriads of koṭis of good qualities, the measure of which is never to be found, appertain to this Rāhula, my son; for it has been said: He exists by reason of enlightenment.

The Lord now again regarded those two thousand disciples, both such as were still under training and such as were not, who were looking up to him with serene, mild, placid minds. And the Lord then addressed the venerable Ānanda: Seest thou, Ānanda, these two thousand disciples, both such as are still under training and such as are not? 'I do, Lord; I do, Sugata.' The Lord proceeded: All these two thousand monks, Ānanda, shall simultaneously accomplish the course of Bodhisattvas, and after honouring, respecting, venerating, worshipping Buddhas as numerous as the atoms of fifty worlds, and after acquiring the true law, they shall, in their last bodily existence, attain supreme and perfect enlightenment at the same time, the same moment, the same instant, the same juncture in all directions of space, in different worlds, each in his own Buddha-field. They shall become Tathāgatas, Arhats, &c., by the name of Ratnaketurins. Their lifetime shall last a complete eon. The division and good qualities of their Buddha-fields shall be equal; equal also shall be the number of the congregation of their disciples and Bodhisattvas; equal also shall be their complete extinction, and their true law shall continue an equal time.

And on that occasion the Lord uttered the following stanzas:

12. These two thousand disciples, Ānanda, who here are standing before me, to them, the sages, I now predict that in future they shall become Tathāgatas.

13. After having paid eminent worship to the Buddhas, by means of infinite comparisons and examples, they shall, when standing in their last bodily existence, reach my extreme enlightenment.

14. They shall all, under the same name, in every direction, at the same moment and instant, and sitting at the foot of the most exalted tree, become Buddhas, after they shall have reached the knowledge.

15. All shall bear the same name of Ketus of the Ratna, by which they shall be widely famed in this world. Their excellent fields shall be equal, and equal the congregation of disciples and Bodhisattvas.

16. Strong in magic power, they shall all simultaneously, in every direction of space, reveal the law in this world and all at once become extinct; their true law shall last equally long.

And the disciples, both such as were still under training and such as were not, on hearing from the Lord, face to face, the prediction concerning each of them, were pleased, exultant, ravished, joyous, filled with cheerfulness and delight, and addressed the Lord with the following stanzas:

17. We are satisfied, O Light of the world, to hear this prediction; we are pleased, O Tathāgata, as if sprinkled with nectar.

18. We have no doubt, no uncertainty that we shall become supreme amongst men; to-day we have obtained felicity, because we have heard that prediction.

Chapter X — The Preacher

The Lord then addressed the eighty thousand Bodhisattvas Mahāsattvas by turning to Bhaiṣajyarāja as their representative. Seest thou, Bhaiṣajyarāja, in this assembly the many gods, Nāgas, goblins, Gandharvas, demons, Garuḍas, Kinnaras, great serpents, men, and beings not human, monks, nuns, male and female lay devotees, votaries of the vehicle of disciples, votaries of the vehicle of Pratyekabuddhas, and those of the vehicle of Bodhisattvas, who have heard this Dharmaparyāya from the mouth of the Tathāgata? 'I do, Lord; I do, Sugata.' The Lord proceeded: Well, Bhaiṣajyarāja, all those Bodhisattvas Mahāsattvas who in this assembly have heard, were it but a single stanza, a single verse (or word), or who even by a single rising thought have joyfully accepted this Sūtra, to all of them, Bhaiṣajyarāja, among the four classes of my audience I predict their destiny to supreme and perfect enlightenment. And all whosoever, Bhaiṣajyarāja, who, after the complete extinction of the Tathāgata, shall hear this Dharmaparyāya and after hearing, were it but a single stanza, joyfully accept it, even with a single rising thought, to those also, Bhaiṣajyarāja, be they young men or young ladies of good family, I predict their destiny to supreme and perfect enlightenment. Those young men or ladies of good family, Bhaiṣajyarāja, shall be worshippers of many hundred thousand myriads of koṭis of Buddhas. Those young men or ladies of good family, Bhaiṣajyarāja, shall have made a vow under hundred thousands of myriads of koṭis of Buddhas. They must be considered as being reborn amongst the people of Jambudvīpa, out of compassion to all creatures. Those who shall take, read, make known, recite, copy, and after copying always keep in memory and from time to time regard were it but a single stanza of this Dharmaparyāya; who by that book shall feel veneration for the Tathāgatas, treat them with the respect due to Masters, honour, revere, worship them; who shall worship that book with flowers, incense, perfumed garlands, ointment, powder, clothes, umbrellas, flags, banners, music, &c., and with acts of reverence such as bowing and joining hands; in short, Bhaiṣajyarāja, any young men or young ladies of good family who shall keep or joyfully accept were it but a single stanza of this Dharmaparyāya, to all of them, Bhaiṣajyarāja, I predict their being destined to supreme and perfect enlightenment.

Should some man or woman, Bhaiṣajyarāja, happen to ask: How now have those creatures to be who in future are to become Tathāgatas, Arhats, &c.? then that man or woman should be referred to the example of that young man or young lady of good family. 'Whoever is able to keep, recite, or teach, were it but a single stanza of four lines, and whoever shows respect for this Dharmaparyāya, that young man or young lady of good family shall in future become a Tathāgata, &c.; be persuaded of it.' For, Bhaiṣajyarāja, such a young man or young lady of good family must be considered to be a Tathāgata, and by the whole world, including the gods, honour should be done to such a Tathāgata who keeps were it but a single stanza of this Dharmaparyāya, and far more, of course, to one who grasps, keeps, comprehends, makes known, copies, and after copying always retains in his memory this Dharmaparyāya entirely and completely, and who honours that book with flowers, incense, perfumed garlands, ointment, powder, clothes, umbrellas, flags, banners, music, joined hands, reverential bows and salutations. Such a young man or young lady of good family, Bhaiṣajyarāja, must be held to be accomplished in supreme and perfect enlightenment; must be held to be the like of a Tathāgata, who out of compassion and for the benefit of the world, by virtue of a former vow, makes his appearance here in Jambudvīpa, in order to make this Dharmaparyāya generally known. Whosoever, after leaving his own lofty conception of the law and the lofty Buddha-field occupied by him, in order to make generally known this Dharmaparyāya, after my complete Nirvāṇa, may be deemed to have appeared in the predicament of a Tathāgata, such a one, Bhaiṣajyarāja, be it a young man or a young lady of good family, must be held to perform the function of the Tathāgata, to be a deputy of the Tathāgata. As such, Bhaiṣajyarāja, should be acknowledged the young man or the young lady of good family, who communicates this Dharmaparyāya, after the complete Nirvāṇa of the Tathāgata, were it but in secret or by stealth or to one single creature that he communicated or told it.

Again, Bhaiṣajyarāja, if some creature vicious, wicked, and cruel-minded should in the (current) Age speak something injurious in the face of the Tathāgata, and if some should utter a single harsh word, founded or unfounded, to those irreproachable preachers of the law and keepers of this Sūtrānta, whether lay devotees or clergymen, I declare that the latter sin is the graver. For, Bhaiṣajyarāja, such a young man or young lady of good family must be held to be adorned with the apparel of the Tathāgata. He carries the Tathāgata on his shoulder, Bhaiṣajyarāja, who after having copied this Dharmaparyāya and made a volume of it, carries it on his shoulder. Such a one, wherever he goes, must be saluted by all beings with joined hands, must be honoured, respected, worshipped, venerated, revered by gods and men with flowers, incense, perfumed garlands, ointment, powder, clothes, umbrellas, flags, banners, musical instruments, with food, soft and hard, with nourishment and drink, with vehicles, with heaps of choice and gorgeous jewels. That preacher of the law must be honoured by heaps of gorgeous jewels being presented to that preacher of the law. For it may be that by his expounding this Dharmaparyāya, were it only once, innumerable, incalculable beings who hear it shall soon become accomplished in supreme and perfect enlightenment.

And on that occasion the Lord uttered the following stanzas:

1. He who wishes to be established in Buddhahood and aspires to the knowledge of the Self-born, must honour those who keep this doctrine.

2. And he who is desirous of omniscience and thinks: How shall I soonest reach it? must try to know this Sūtra by heart, or at least honour one who knows it.

3. He has been sent by the Lord of the world to convert (or catechise) men, he who out of compassion for mankind recites this Sūtra.

4. After giving up a good position, that great man has come hither, he who out of compassion for mankind keeps this Sūtra (in memory).

5. It is by force of his position, that in the last times he is seen preaching this unsurpassed Sūtra.

6. That preacher of the law must be honoured with divine and human flowers and all sorts of perfumes; be decked with divine cloth and strewed with jewels.

7. One should always reverentially salute him with joined hands, as if he were the Chief of Jinas or the Self-born, he who in these most dreadful, last days keeps this Sūtra of the Extinct (Buddha).

8. One should give food, hard and soft, nourishment and drink, lodging in a convent, koṭis of robes to honour the son of Jina, when he has propounded, be it but once, this Sūtra.

9. He performs the task of the Tathāgatas and has been sent by me to the world of men, he who in the last days shall copy, keep, or hear this Sūtra.

10. The man who in wickedness of heart or with frowning brow should at any time of a whole eon utter something injurious in my presence, commits a great sin.

11. But one who reviles and abuses those guardians of this Sūtrānta, when they are expounding this Sūtra, I say that he commits a still greater sin.

12. The man who, striving for superior enlightenment, shall in a complete eon praise me in my face with joined hands, with many myriads of koṭis of stanzas,

13. Shall thence derive a great merit, since he has glorified me in gladness of heart. But a still greater merit shall he acquire who pronounces the praise of those (preachers).

14. One who shall during eighteen thousand koṭis of eons pay worship to those objects of veneration, with words, visible things, flavours, with divine scents and divine kinds of touch.

15. If such a one, by his paying that worship to the objects of veneration during eighteen thousand koṭis of eons, happens to hear this Sūtra, were it only once, he shall obtain an amazingly great advantage.

I announce to thee, Bhaiṣajyarāja, I declare to thee, that many are the Dharmaparyāyas which I have propounded, am propounding, and shall propound. And among all those Dharmaparyāyas, Bhaiṣajyarāja, it is this which is apt to meet with no acceptance with everybody, to find no belief with everybody. This, indeed, Bhaiṣajyarāja, is the transcendent spiritual esoteric lore of the law, preserved by the power of the Tathāgatas, but never divulged; it is an article (of creed) not yet made known. By the majority of people, Bhaiṣajyarāja, this Dharmaparyāya is rejected during the lifetime of the Tathāgata; in far higher degree such will be the case after his complete extinction.

Nevertheless, Bhaiṣajyarāja, one has to consider those young men or young ladies of good family to be invested with the robes of the Tathāgata; to be regarded and blessed by the Tathāgatas living in other worlds, that they shall have the force of individual persuasion, the force that is rooted in virtue, and the force of a pious vow. They shall dwell apart in the convents of the Tathāgata, Bhaiṣajyarāja, and shall have their heads stroked by the hand of the Tathāgata, those young men and young ladies of good family, who after the complete extinction of the Tathāgata shall believe, read, write, honour this Dharmaparyāya and recite it to others.

Again, Bhaiṣajyarāja, on any spot of the earth where this Dharmaparyāya is expounded, preached, written, studied, or recited in chorus, on that spot, Bhaiṣajyarāja, one should build a Tathāgata-shrine, magnificent, consisting of precious substances, high, and spacious; but it is not necessary to depose in it relics of the Tathāgata. For the body of the Tathāgata is, so to say, collectively deposited there. Any spot of the earth where this Dharmaparyāya is expounded or taught or recited or rehearsed in chorus or written or kept in a volume, must be honoured, respected, revered, worshipped as if it were a Stūpa, with all sorts of flowers, incense, perfumes, garlands, ointment, powder, clothes, umbrellas, flags, banners, triumphal streamers, with all kinds of song, music, dancing, musical instruments, castanets, and shouts in chorus. And those, Bhaiṣajyarāja, who approach a Tathāgata-shrine to salute or see it, must be held to be near supreme and perfect enlightenment. For, Bhaiṣajyarāja, there are many laymen as well as priests who observe the course of a Bodhisattva without, however, coming so far as to see, hear, write or worship this Dharmaparyāya. So long as they do not hear this Dharmaparyāya, they are not yet proficient in the course of a Bodhisattva. But those who hear this Dharmaparyāya and thereupon accept, penetrate, understand, comprehend it, are at the time near supreme, perfect enlightenment, so to say, immediately near it.

It is a case, Bhaiṣajyarāja, similar to that of a certain man, who in need and in quest of water, in order to get water, causes a well to be dug in an arid tract of land. So long as he sees that the sand being dug out is dry and white, he thinks: the water is still far off. After some time he sees that the sand being dug out is moist, mixed with water, muddy, with trickling drops, and that the working men who are engaged in digging the well are bespattered with mire and mud. On seeing that foretoken, Bhaiṣajyarāja, the man will be convinced and certain that water is near. In the same manner, Bhaiṣajyarāja, will these Bodhisattvas Mahāsattvas be far away from supreme and perfect enlightenment so long as they do not hear, nor catch, nor penetrate, nor fathom, nor mind this Dharmaparyāya. But when the Bodhisattvas Mahāsattvas shall hear, catch, penetrate, study, and mind this Dharmaparyāya, then, Bhaiṣajyarāja, they will be, so to say, immediately near supreme, perfect enlightenment. From this Dharmaparyāya, Bhaiṣajyarāja, will accrue to creatures supreme and perfect enlightenment. For this Dharmaparyāya contains an explanation of the highest mystery, the secret article of the law which the Tathāgatas, &c., have revealed for the perfecting of the Bodhisattvas Mahāsattvas. Any Bodhisattva, Bhaiṣajyarāja, who is startled, feels anxiety, gets frightened at this Dharmaparyāya, may be held, Bhaiṣajyarāja, to have (but) newly entered the vehicle. If, however, a votary of the vehicle of the disciples is startled, feels anxiety, gets frightened at this Dharmaparyāya, such a person, devoted to the vehicle of the disciples, Bhaiṣajyarāja, may be deemed a conceited man.

Any Bodhisattva Mahāsattva, Bhaiṣajyarāja, who after the complete extinction of the Tathāgata, in the last times, the last period shall set forth this Dharmaparyāya to the four classes of hearers, should do so, Bhaiṣajyarāja, after having entered the abode of the Tathāgata, after having put on the robe of the Tathāgata, and occupied the pulpit of the Tathāgata. And what is the abode of the Tathāgata, Bhaiṣajyarāja? It is the abiding in charity (or kindness) to all beings; that is the abode of the Tathāgata, Bhaiṣajyarāja, which the young man of good family has to enter. And what is the robe of the Tathāgata, Bhaiṣajyarāja? It is the apparel of sublime forbearance; that is the robe of the Tathāgata, Bhaiṣajyarāja, which the young man of good family has to put on. What is the pulpit of the Tathāgata, Bhaiṣajyarāja? It is the entering into the voidness (or complete abstraction) of all laws (or things); that is the pulpit, Bhaiṣajyarāja, on which the young man of good family has to sit in order to set forth this Dharmaparyāya to the four classes of hearers. A Bodhisattva ought to propound this Dharmaparyāya with unshrinking mind, before the face of the congregated Bodhisattvas, the four classes of hearers, who are striving for the vehicle of Bodhisattvas, and I, staying in another world, Bhaiṣajyarāja, will by means of fictitious creatures make the minds of the whole congregation favourably disposed to that young man of good family, and I will send fictitious monks, nuns, male and female lay devotees in order to hear the sermon of the preacher, who are unable to gainsay or contradict him. If afterwards he shall have retired to the forest, I will send thither many gods, Nāgas, goblins, Gandharvas, demons, Garuḍas, Kinnaras, and great serpents to hear him preach, while I, staying in another world, Bhaiṣajyarāja, will show my face to that young man of good family, and the words and syllables of this Dharmaparyāya which he happens to have forgotten will I again suggest to him when he repeats his lesson.

And on that occasion the Lord uttered the following stanzas:

16. Let one listen to this exalted Sūtra, avoiding all distractedness; for rare is the occasion (given) for hearing it, and rare also the belief in it.

17. It is a case similar to that of a certain man who in want of water goes to dig a well in an arid tract of land, and sees how again and again only dry sand is being dug up.

18. On seeing which he thinks: the water is far off; a token of its being far off is the dry white sand which appears in digging.

19. But when he (afterwards) sees again and again the sand moist and smooth, he gets the conviction that water cannot be very far off.

20. So, too, are those men far from Buddha-knowledge who have not heard this Sūtra and have failed to repeatedly meditate on it.

21. But those who have heard and oft meditated on this profound king amongst Sūtras, this authoritative book for disciples,

22. Are wise and near Buddha-knowledge, even as from the moisture of sand may be inferred that water is near.

23. After entering the abode of the Jina, putting on his robe and sitting down on my seat, the preacher should, undaunted, expound this Sūtra.

24. The strength of charity (or kindness) is my abode; the apparel of forbearance is my robe; and voidness (or complete abstraction) is my seat; let (the preacher) take his stand on this and preach.

25. Where clods, sticks, pikes, or abusive words and threats fall to the lot of the preacher, let him be patient, thinking of me.

26. My body has existed entire in thousands of koṭis of regions; during a number of koṭis of eons beyond comprehension I teach the law to creatures.

27. To that courageous man who shall proclaim this Sūtra after my complete extinction I will also send many creations.

28. Monks, nuns, lay devotees, male and female, will honour him as well as the classes of the audience.

29. And should there be some to attack him with clods, sticks, injurious words, threats, taunts, then the creations shall defend him.

30. And when he shall stay alone, engaged in study, in a lonely place, in the forest or the hills,

31. Then will I show him my luminous body and enable him to remember the lesson he forgot.

32. While he is living lonely in the wilderness, I will send him gods and goblins in great number to keep him company.

33. Such are the advantages he is to enjoy; whether he is preaching to the four classes, or living, a solitary, in mountain caverns and studying his lesson, he will see me.

34. His readiness of speech knows no impediment; he understands the manifold requisites of exegesis; he satisfies thousands of koṭis of beings because he is, so to say, inspired (or blessed) by the Buddha.

35. And the creatures who are entrusted to his care shall very soon all become Bodhisattvas, and by cultivating his intimacy they shall behold Buddhas as numerous as the sands of the Ganges.

Chapter XI — Apparition of a Stūpa

Then there arose a Stūpa, consisting of seven
precious substances, from the place of the earth opposite the Lord, the assembly being in the middle ,
a Stūpa five hundred yojanas in height and proportionate in circumference. After its rising, the
Stūpa, a meteoric phenomenon , stood in the sky
sparkling, beautiful, nicely decorated with five thousand successive terraces of flowers adorned
with many thousands of arches, embellished by
thousands of banners and triumphal streamers, hung
with thousands of jewel-garlands and with hour-plates and bells, and emitting the scent of Xanthochymus and sandal, which scent filled this whole
world. Its row of umbrellas rose so far on high as
to touch the abodes of the four guardians of the

horizon and the gods. It consisted of seven precious
substances, viz. gold, silver, lapis lazuli, Musaragalva,
emerald, red coral, and Karketana-stone. This
Stūpa of precious substances once formed, the gods
of paradise strewed and covered it with Mandarava
and great Mandara flowers. And from that Stūpa
of precious substances there issued this voice : Excellent, excellent. Lord Śākyamuni ! thou hast well
expounded this Dharmaparyāya of the Lotus of the
True Law. So it is. Lord ; so it is, Sugata.

At the sight of that great Stūpa of precious substances, that meteoric phenomenon in the sky, the
four classes of hearers were filled with gladness,
delight, satisfaction and joy. Instantly they rose
from their seats, stretched out their joined hands, and
remained standing in that position. Then the Bodhisattva Mahāsattva Mahāpratibhāna, perceiving the
world, including gods, men, and demons, filled with
curiosity, said to the Lord : O Lord, what is the
cause, what is the reason of so magnificent a Stūpa
of precious substances appearing in the world ? Who
is it, O Lord, who causes that sound to go out from
the magnificent Stūpa of precious substances ? Thus
asked, the Lord spake to Mahāpratibhāna, the Bodhisattva Mahāsattva, as follows : In this great Stūpa
of precious substances, Mahāpratibhāna, the proper
body of the Tathāgata is contained condensed ; his
is the Stūpa ; it is he who causes this sound to go out.

In the point of space below, Mahāpratibhāna, there
are innumerable thousands of worlds \ Further on
is the world called Ratnaviśuddha there is the
Tathāgata named Prabhūtaratna, the Arhat, &c.
This Lord of yore made this vow : Formerly, when
following the course of a Bodhisattva, I have not
arrived at supreme, perfect enlightenment before I
had heard this Dharmaparyāya of the Lotus of the
True Law, serving for the instruction of Bodhisattvas. But from the moment that I had heard
this Dharmaparyāya of the Lotus of the True Law,
I have become fully ripe for supreme, perfect
enlightenment. Now, Mahāpratibhāna, that Lord
Prabhūtaratna, the Tathāgata, &c., at the juncture of
time when his complete extinction was to take place,
announced in presence of the world, including the
gods : After my complete extinction, monks, one
Stūpa must be made of precious substances of this
frame (or form) of the proper body of the Tathāgata; the other Stūpas, again, should be made
in dedication (or in reference) to me. Thereupon,
Mahāpratibhāna, the Lord Prabhūtaratna, the Tathāgata, &c., pronounced this blessing: Let my Stūpa
here, this Stūpa of my proper bodily frame (or form),
arise wherever in any Buddha-field in the ten directions of space, in all worlds, the Dharmaparyāya of
the Lotus of the True Law is propounded, and let

it Stand in the sky above the assembled congregation when this Dharmaparyāya of the Lotus of the
True Law is being preached by some Lord Buddha
or another, and let this Stūpa of the frame (or form)
of my proper body give a shout of applause to those
Buddhas while preaching this Dharmaparyāya of
the Lotus of the True Law\ It is that Stūpa,
Mahāpratibhāna, of the relics of the Lord Prabhūtaratna, the Tathāgata, &c., which, while I was
preaching this Dharmaparyāya of the Lotus of the
True Law in this Sahā-world, arose above this
assembled congregation and, standing as a meteor
in the sky, gave its applause.

Then said Mahāpratibhāna, the Bodhisattva Mahāsattva, to the Lord: Show us, O Lord, through thy
power the frame of the afore-mentioned Tathāgata.
Whereon the Lord spake to the Bodhisattva Mahāsattva Mahāpratibhāna as follows : This Lord Prabhūtaratna, Mahāpratibhāna, has made a grave and
pious vow. That vow consisted in this : When the
Lords, the Buddhas, being in other Buddha-fields,
shall preach this Dharmaparyāya of the Lotus of the

' We shall see that the ' extinct Lord Prabhūtaratna ' is to sit
in the middle of the Stūpa along with the Buddha. The moon is
' completely extinct ' when in conjunction with the sun, and
it seems sufficiently clear that Prabhūtaratna, the Tathāgata, the
Arhat, &c., is the moon at the time of amavasya, conjunction.
The Stūpa, in the centre of which sun and moon are sitting
together at that period, cannot be the rainbow, so that we have
in the sequel again to take Stūpa in the sense of dhish«ya,
asterism; see note i,p. 227. The crescent surmounting the Stūpasymbols on coins (see Senart, 1. c.) is not exactly the representation of the ' extinct Lord ' — who is difficult to be represented — but
of the same nature. The appearance of this symbol on those
coins is by itself sufficient to show the high antiquity of a refined
nature-worship in Buddhism.

True Law, then let this StCipa of the frame of my
proper body be near the Tathāgata to hear from
him this Dharmaparyāya of the Lotus of the True
Law. And when those Lords, those Buddhas wish to
uncover the frame of my proper body and show it
to the four classes of hearers, let then the Tathāgata-frames, made by the Tathāgatas in all quarters,
in different Buddha-fields, from their own proper
body, and preaching the law to creatures, under
different names in several Buddha-fields, let all those
Tathāgata-frames, made from the proper body, united
together, along with this Stūpa containing the frame
of my own body, be opened and shown to the four
classes of hearers. Therefore, Mahāpratibhāna, have
I made many Tathāgata-frames which in all quarters,
in several Buddha-fields in thousands of worlds,
preach the law to creatures. All those ought to be
brought hither.

Thereupon the Bodhisattva Mahāsattva Mahāpratibhāna said to the Lord : Then, O Lord, shall
we reverentially salute all those bodily emanations
of the Tathāgata and created by the Tathāgata.

And instantly the Lord darted from the circle of
hair on his brow a ray, which was no sooner darted
than the Lords, the Buddhas stationed in the east in
fifty hundred thousand myriads of koṭis of worlds,
equal to the sands of the river Ganges, became all visible, and the Buddha-fields there, consisting of crystal,
became visible, variegated with jewel trees, decorated

' The place of the moon just before entering Nirvāṇa must of
course be near the sun's seat of the law.

with Strings of fine cloth, replete with many hundred
thousands of Bodhisattvas, covered with canopies,
decked with a network of seven precious substances
and gold \ And in those fields appeared the Lords,
the Buddhas, teaching with sweet and gentle voice the
law to creatures ; and those Buddha-fields seemed
replete with hundred thousands of Bodhisattvas.
So, too, it was in the south-east; so in the south;
so in the south-west ; so in the west ; so in the
north-west ; so in the north ; so in the north-east ;
so in the nadir ; so in the zenith ; so in the ten
directions of space ; in each direction were to b&
seen many hundred thousand myriads of koṭis of
Buddha-fields, similar to the sands of the river
Ganges, in many worlds similar to the sands of the
river Ganges, Lords Buddhas in many hundred
thousand myriads of koṭis of Buddha-fields.

Those Tathāgatas, &c., in the ten directions of
space then addressed each his own troop of Bodhisattvas : We shall have to go, young men of good
family, to the Sahā-world near the Lord Śākyamuni,
the Tathāgata, &c., to humbly salute the Stūpa
of the relics of Prabhūtaratna, the Tathāgata, &c.
Thereupon those Lords, those Buddhas resorted with
their own satellites, each with one or two, to this
Sahā-world. At that period this all-embracing world
was adorned with jewel trees ; it consisted of lapis
lazuli, was covered with a network of seven precious
substances and gold, smoking with the odorous
incense of magnificent jewels, everywhere strewn
with Mandarava and great Mandarava flowers,

decorated with a network of little bells \ showing a
checker board divided by gold threads into eight
compartments, devoid of villages, towns, boroughs,
provinces, kingdoms, and royal capitals, without
Kala-mountain, without the mountains Mucilinda
and great Mucilinda, without a mount Sumeru,
without a iTakravala (i. e. horizon) and great A'akravala (i. e. extended horizon), without other principal
mountains, without great oceans, without rivers
and great rivers, without bodies of gods, men, and
demons, without hells, without brute creation, without a kingdom of Yama. For it must be understood
that at that period all beings in any of the six states
of existence in this world had been removed to
other worlds, with the exception of those who were
assembled at that congregation. Then it was that
those Lords, those Buddhas, attended by one or two
satellites, arrived at this Sahā-world and went one
after the other to occupy their place close to the
foot of a jewel tree. Each of the jewel trees was
five hundred yojanas in height, had boughs, leaves,
foliage, and circumference in proportion , and was
provided with blossoms and fruits. At the foot of
each jewel tree stood prepared a throne, five yojanas
in height, and adorned with magnificent jewels. Each
Tathāgata went to occupy his throne and sat on it
cross-legged. And so all the Tathāgatas of the whole
sphere sat cross-legged at the foot of the jewel trees.

At that moment the whole sphere was replete
with Tathāgatas, but the beings produced from the
proper body of the Lord Śākyamuni had not yet
arrived, not even from a single point of the horizon.
Then the Lord Śākyamuni, the Tathāgata, &c., proceeded to make room for those Tathāgata-frames
that were arriving one after the other. On every
side in the eight directions of space (appeared)
twenty hundred thousand myriads of koṭis of Buddha-fields of lapis lazuli, decked with a network of
seven precious substances and gold, decorated with
a fringe of little bells, strewn with Mandirava and
great Mandarava flowers, covered with heavenly
awnings, hung with wreaths of heavenly flowers,
smoking with heavenly odorous incense. All those
twenty hundred thousand myriads of koṭis of Buddha-fields were without villages, towns, boroughs,
&c, ; without Kala-mountain, &c. ; without great
oceans, &c. ; without bodies of gods, &c. All those
Buddha-fields were so arranged by him as to form
one Buddha-field, one soil, even, lovely, set ofl" with
trees of seven precious substances, trees five hundred yojanas in height and circumference, provided
with boughs, flowers, and fruits in proportion \ At
the foot of each tree stood prepared a throne, five
yojanas in height and width, consisting of celestial
gems, glittering and beautiful. The Tathāgatas
arriving one after the other occupied the throne
near the foot of each tree, and sat cross-legged. In
like manner the Tathāgata Śākyamuni prepared
twenty hundred thousand myriads of koṭis of other

worlds, in every direction of space, in order to give
room to the Tathāgatas who were arriving one after
the other. Those twenty hundred thousand myriads
of koṭis of worlds in every direction of space were
likewise so made by him as to be without villages,
towns, &c. [as above]. They were without bodies
of gods, &c. [as above]; all those beings had been
removed to other worlds. These Buddha-fields also
were of lapis lazuli, &c. [as above]. All those
jewel trees measured five hundred yojanas, and near
them were thrones, artificially made and measuring
five yojanas. Then those Tathāgatas sat down
cross-legged, each on a throne at the foot of a
jewel tree.

At that moment the Tathāgatas produced by the
Lord Śākyamuni, who in the east were preaching the
law to creatures in hundred thousands of myriads of
koṭis of Buddha-fields, similar to the sands of the river
Ganges, all arrived from the ten points of space and
sat down in the eight quarters. Thereupon thirty
koṭis of worlds in each direction were occupied by
those Tathāgatas from all the eight quarters. Then,
seated on their thrones, those Tathāgatas deputed
their satellites into the presence of the Lord Śākyamuni, and after giving them bags with jewel flowers
enjoined them thus: Go, young men of good family,
to the Gṛdhrakūṭa mountain, where the Lord Śākyamuni, the Tathāgata, &c., is ; salute him reverentially and ask, in our name, after the state of health,
well-being, lustiness, and comfort both of himself
and the crowd of Bodhisattvas and disciples. Strew

him with this heap of jewels and speak thus: Would
the Lord Tathāgata deign to open this great Stūpa
of jewels ? It was in this manner that all those
Tathāgatas deputed their satellites.

And when the Lord KŚākyamuni, the Tathāgata,
perceived that his creations, none wanting, had
arrived ; perceived that they were severally seated
on their thrones, and perceived that the satellites of
those Tathāgatas, &c., were present, he, in consideration of the wish expressed by those Tathāgatas, &c.,
rose from his seat and stood in the sky, as a
meteor. And all the four classes of the assembly
rose from their seats, stretched out their joined hands,
and stood gazing up to the face of the Lord. The
Lord then, with the right fore-finger unlocked the
middle of the great Stūpa of jewels, which showed
like a meteor, and so severed the two parts. Even
as the double doors of a great city gate separate
when the bolt is removed, so the Lord opened the
great Stlapa, which showed like a meteor, by unlocking it in the middle with the right fore-finger.
The great Stūpa of jewels had no sooner been opened
than the Lord Prabhūtaratna, the Tathāgata, &c.,
was seen sitting cross-legged on his throne, with
emaciated limbs and faint body, as if absorbed in
abstract meditation, and he pronounced these words :
Excellent, excellent. Lord Śākyamuni ; thou hast
well expounded this Dharmaparyāya of the Lotus
of the True Law. I repeat, thou hast well expounded
this Dharmaparyāya of the Lotus of the True Law,

pure or correct limbs. Burnouf had committed no mistake in reading
parijushka°, though he accuses himself of having done so.

237

Lord 6'ikyamuni, to the (four) classes of the
assembly. I myself, Lord, have come hither to
hear the Dharmaparyāya of the Lotus of the True
Law.

Now the four classes of the assembly, on perceiving the Lord Prabhūtaratna, the Tathāgata, &c.,
who had been extinct for many hundred thousand
myriads of ko/'is of yEons, speaking in this way,
were filled with wonder and amazement. Instantly
they covered the Lord PrabhCitaratna, the Tathāgata, &c., and the Lord .Śākyamuni, the Tathdgata,
&c,, with heaps of divine and human flowers. And
then the Lord PrabhCitaratna, the Tathāgata, &c.,
ceded to the Lord Śākyamuni, the Tathāgata, &c.,
the half of the seat on that very throne within that
same great Stūpa of jewels and said : Let the Lord
Śākyamuni, the Tathāgata, &c., sit down here.
Whereon the Lord .Śākyamuni, the Tathāgata, &c.,
sat down upon that half-seat together with the other
Tathāgata, so that both Tathdgatas were seen as
meteors in the sky, sitting on the throne in the
middle of the great Stftpa of jewels.

And in the minds of those four classes of the
assembly rose this thought : We are far off from
the two Tathāgatas ; therefore let us also, through
the power of the Tathāgata, rise up to the sky. As
the Lord apprehended in his mind what was going
on in the minds of those four classes of the assembly, he instantly, by magic power, established
the four classes as meteors in the sky. Thereupon
the Lord Śākyamuni, the Tathigata, addressed the
four classes : Who amongst you, monks, will endeavour to expound this Dharmaparyāya of the
Lotus of the True Law in this Sahā-world ? The

fatal term, the time (of death), is now at hand ; the
Tathāgata longs for complete extinction, monks,
after entrusting to you this Dharmaparyāya of the
Lotus of the True Law.

And on that occasion the Lord uttered the following stanzas :

1. Here you see, monks, the great Seer, the extinct Chief, within the Stūpa of jewels, who now has
   come to hear the law. Who would not call up his
   energy for the law's sake ?

2. Albeit completely extinct for many koṭis of

3. This Leader practised a vow when he was
   in a former existence ; even after his complete extinction he wanders through this whole world in all
   ten points of space.

4. And all these (you here see) are my proper
   bodies, by thousands of koṭis, like the sands of the
   Ganges ; they have appeared that the law may be
   fulfilled and in order to see this extinct Master.

5. After laying out for each his peculiar field, as
   well as having (created) all disciples, men and gods,
   in order to preserve the true law, as long as the reign
   of the law shall last,

6. I have by magic power cleared many worlds.

destined as seats for those Buddhas, and transported
all creatures.

7. It has (always) been my anxious care how this
   line of the law might be manifested. So (you see)
   Buddhas here in immense number staying at the
   foot of trees like a great multitude of lotuses.

8. Many koṭis of bases of trees are brightened by
   the Leaders sitting on the thrones which are perpetually occupied by them and brightened as darkness is by fire.

9. A delicious fragrance spreads from the Leaders
   of the world over all quarters, (a fragrance) by which,
   when the wind is blowing, all these creatures are
   intoxicated.

10. Let him who after my extinction shall keep
    this Dharmaparyāya quickly pronounce his declaration in the presence of the Lords of the world.

11. The Seer Prabhūtaratna who, though completely extinct, is awake, will hear the lion's roar of
    him who shall take this resolution

12. Myself, in the second place, as well as the
    many Chiefs who have flocked hither by koṭis, will
    hear that resolution from the son of Gina., who is to
    exert himself to expound this law.

13. And thereby shall I always be honoured as
    well as Prabhūtaratna, the self-born Jina,who perpetually wanders through the quarters and intermediate
    quarters in order to hear such a law as this.

14. And these (other) Lords of the world here
    present, by whom this soil is so variegated and
    splendid, to them also will accrue ample and manifold honour from this Sūtra being preached.

15. Here on this seat you see me, together with
    the Lord next to me, in the middle of the Stūpa ;
    likewise many other Lords of the world here present,
    in many hundreds of fields.

16. Ye, young men of good family, mind, for
    mercy's sake towards all beings, that it is a very
    difficult task to which the Chief urges you.

17. One might expound many thousands of Sūtras,
    like to the sands of the Ganges, without overmuch
    difficulty.

18. One who after grasping the Sumeru in the
    fist were to hurl it a distance of koṭis of fields, would
    do nothing very difficult.

19. Nor would it be so very difficult if one could
    shake this whole universe by the thumb to hurl it a
    distance of koṭis of fields.

20. Nor would one who, after taking stand on the
    limit of the existing world, were to expound the law
    and thousands of other Sūtras, do something so very
    difficult.

21. But to keep and preach this Sūtra in the
    dreadful period succeeding the extinction of the
    Chief of the world, that is difficult

22. To throw down the totality of ether-element
    after compressing it in one fist, and to leave it
    behind after having thrown it away, is not difficult.

23. But to copy a Sūtra like this in the period
    after my extinction, that is difficult 2.

24. To collect the whole earth-element at a nail's

A,

end, cast it away, and then walk off to the Brahmāworld

25. Is not difficult, nor would it require a strength
    surpassing everybody's strength to do this work of
    difficulty.

26. Something more difficult than that will he do
    who in the last days after my extinction shall pronounce this Sūtra, were it but a single moment.

27. It will not be difficult for him to walk in the
    midst of the conflagration at the (time of the) end
    of the world, even if he carries with him a load
    of hay.

28. More difficult it will be to keep this Sūtra
    after my extinction and teach it to a single creature.

29. One may keep the eighty-four thousand divisions of the law - and expound them, with the

instructions and such as they have been set forth, to
koṭis of hving beings ;

30. This is not so difficult ; nor is it, to train at
    the present time monks, and confirm my disciples in
    the five parts of transcendent knowledge.

31. But more difficult is it to keep this Sūtra,
    believe in it, adhere to it, or expound it again and
    again.

32. Even he who confirms many thousands of
    koṭis of Arhats, blest with the possession of the
    six transcendent faculties (Abhijñās), like sands of
    the Ganges

33. Performs something not so difficult by far as
    the excellent man does who after my extinction shall
    keep my sublime law.

34. I have often, in thousands of worlds, preached
    the law, and to-day also I preach it with the view
    that Buddha-knowledge may be obtained.

35. This Sūtra is declared the principal of all
    Sūtras; he who keeps in his memory this Sdtra,
    keeps the body of the Jina.

36. Speak, O young men of good family, while
    the Tathāgata is (still) in your presence, who
    amongst you is to exert himself in later times to
    keep the Sūtra.

37. Not only I myself shall be pleased, but the
    Lords of the world in general, if one would keep for
    a moment this Sūtra so difficult to keep.

38. Such a one shall ever be praised by all the
    Lords of the world, famed as an eminent hero, and
    quick in arriving at transcendent wisdom.

39. He shall be entrusted with the leadership
    amongst the sons of the Tathāgatas, he who, after
    having reached the stage of meekness , shall keep
    this Sūtra.

40. He shall be the eye of the world, including
    gods and men, who shall speak this Sūtra after the
    extinction of the Chief of men.

41. He is to be venerated by all beings, the wise
    man who in the last times shall preach this Sūtra
    (were it but) a single moment.

Thereupon the Lord addressed the whole company
of Bodhisattvas and the world, including gods and
demons, and said : Of yore, monks, in times past
I have, unwearied and without repose, sought after
the StJtra of the Lotus of the True Law, during immense, immeasurable aeons ; many yEons before
I have been a king, during many thousands of
-aeons. Having once taken the strong resolution
to arrive at supreme, perfect enlightenment, my
mind did not swerve from its aim. I exerted myself
to fulfil the six Perfections (Paramitas), bestowing
immense alms : gold, money, gems, pearls, lapis
lazuli, conch-shells, stones (?), coral, gold and silver,
emerald, Musaragalva, red pearls ; villages, towns,
boroughs, provinces, kingdoms, royal capitals ; wives,
sons, daughters, slaves, male and female ; elephants,
horses, cars, up to the sacrifice of life and body, of
limbs and members, hands, feet, head. And never
did the thought of self-complacency rise in me. In

those days the Kfe of men lasted long, so that for a
time of many hundred thousand years I was exercising the rule of a King of the Law for the sake of
duty, not for the sake of enjoyment After installing in government the eldest prince royal, I went in
quest of the best law in the four quarters, and had
promulgated with sound of bell the following proclamation : He who procures for me the best law or
points out what is useful, to him will I become a
servant. At that time there lived a Seer ; he told
me : Noble king, there is a Siltra, called the Lotus
of the True Law, which is an exposition of the best
law. If thou consent to become my servant, I will
teach thee that law. And I, glad, content, exulting
and ravished at the words I heard from the Seer,
became his pupil and said: I will do for thee the
work of a servant. And so having agreed upon
becoming the servant of the Seer, I performed the
duties of a servitor, such as fetching grass, fuel,
water, bulbs, roots, fruit, &c. I held also the office
of a doorkeeper. When I had done such kind of
work at day-time, I at night kept his feet while he

was lying on his couch and never did I feel fatigue
of body or mind. In such occupations I passed
a full millennium.

And for the fuller elucidation of this matter the
Lord on that occasion uttered the following stanzas :

42. I have a remembrance of past ages when I
    was Dharmika, the King of the Law, and exercised
    the royal sway for duty's sake, not for love's sake, in
    the interest of the best law

43. I let go out in all directions this proclamation:
    I will become a servant to him who shall explain
    Dharma. At that time there was a far-seeing Sage,
    a revealer of the Siatra called the True Law.

44. He said to me : If thou wish to know Dharma,
    become my servant ; then I will explain it to thee.
    As I heard these words I rejoiced and carefully performed such work as a servant ought to do.

45. I never felt any bodily nor mental weariness
    since I had become a servant for the sake of the
    true law. I did my besf for real truth's sake, not
    with a view to win honour or enjoy pleasure.

2 The text of these verses is one mass of corruption, as is proved
by the repeated offences against the metre.

46. That king meanwhile, strenuously and without
    engaging in other pursuits, roamed in every direction
    during thousands of koṭis of complete aeons without
    being able to obtain the Sūtra called Dharma

Now, monks, what is your opinion ? that it was
another who at that time, at that juncture was the
king ? No, you must certainly not hold that view.
For it was myself, who at that time, at that juncture
was the king. What then, monks, is your opinion ?
that it was another who at that time, at that juncture was the Seer ? No, you must certainly not
hold that view. For it was this Devadatta himself,
the monk 2, who at that time, at that juncture was
the Seer. Indeed, monks, Devadatta was my good
friend. By the aid of Devadatta have I accomplished the six perfect virtues (Paramitas). Noble
kindness, noble compassion, noble sympathy, noble
indifference, the thirty-two signs of a great man, the
eighty lesser marks*, the gold-coloured tinge, the
ten powers, the fourfold absence of hesitation, the
four articles of sociability, the eighteen uncommon

properties, magical power, ability to save beings in all
directions of space, — all this (have I got) after having
come to Devadatta. I announce to you, monks, I
declare to you : This Devadatta, the monk, shall in
an age to come, after immense, innumerable aeons,
become a Tathāgata named Devarāja (i. e. King of
the gods), an Arhat, &c., in the world Devasopana
(i. e. Stairs of the gods). The lifetime of that Tathāgata Devarāja, monks, shall measure twenty intermediate kalpas. He shall preach the law in extension,
and beings equal to the sands of the river Ganges
shall through him forsake all evils and realise Arhatship. Several beings shall also elevate their minds
to Pratyekabuddhaship, whereas beings equal to the
sands of the river Ganges shall elevate their minds to
supreme, perfect enlightenment, and become endowed
with unflinching patience. Further, monks, after the
complete extinction of the Tathāgata Devarāja, his
true law shall stay twenty intermediate kalpas. His
body shall not be seen divided into different parts
(and relics) ; it shall remain as one mass within a Stūpa
of seven precious substances, which Stūpa is to be
sixty hundred yojanas in height and forty yojanas
in extension All, gods and men, shall do worship
to it with flowers, incense, perfumed garlands, unguents, powder, clothes, umbrellas, banners, flags,
and celebrate it with stanzas and songs. Those who
shall turn round that Stūpa from left to right or
humbly salute it, shall some of them realise Arhatship, others attain Pratyekabuddhaship ; others, gods
and men, in immense number, shall raise their minds
to supreme, perfect enlightenment, never to return.

Thereafter the Lord again addressed the assembly
of monks : Whosoever in future, monks, be he a
young man or a young lady of good family, shall
hear this chapter of the Sūtra of the Lotus of the
True Law, and by doing so be relieved from doubt,
become pure-minded, and put reliance on it, to such
a one the door of the three states of misfortune shall
be shut : he shall not fall so low as to be born in
hell, among beasts, or in Yama's kingdom. When
born in the Buddha-fields in the ten points of space
he shall at each repeated birth hear this very Sūtra,
and when born amongst gods or men he shall attain
an eminent rank. And in the Buddha-field where
he is to be born he shall appear by metamorphosis
on a lotus of seven precious substances, face to face
with the Tathāgata.

At that moment a Bodhisattva of the name of
Prajñākūṭa, having come from beneath the Buddhafield of the Tathāgata Prabhūtaratna, said to the
Tathāgata Prabhūtaratna : Lord, let us resort to
our own Buddha-field. But the Lord Śākyamuni,
the Tathāgata, said to the Bodhisattva Prajñākūṭa :
Wait a while, young man of good family, first have
a discussion with my Bodhisattva Mañjuśrī, the
prince royal, to settle some point of the law. And
at the same moment, lo, Mañjuśrī, the prince royal,
rose seated on a centifolious lotus that was large as
a carriage yoked with four horses, surrounded and
attended by many Bodhisattvas, from the bosom of
the sea, from the abode of the Nāga-king Sāgara
(i. e. Ocean). Rising high into the sky he went
through the air to the Gṛdhrakūṭa. mountain to the
presence of the Lord. There Ma7ui'ri, the prince
royal, alighted from his lotus, reverentially saluted

the feet of the Lord KŚākyamuni and Prabhūtaratna,
the Tathāgata, went up to the Bodhisattva Prajñākūṭa and, after making the usual complimentary
questions as to his health and welfare, seated himself at some distance. The Bodhisattva Prajñākūṭa
then addressed to Mañjuśrī, the prince royal, the
following question : Mañjuśrī, how many beings
hast thou educated during thy stay in the sea ?
MaTigVLsri answered : Many, innumerable, incalculable beings have I educated, so innumerable that
words cannot express it, nor thought conceive it.
Wait a while, young man of good family, thou shalt
presently see a token. No sooner had Mañjuśrī,
the prince royal, spoken these words than instantaneously many thousands of lotuses rose from the
bosom of the sea up to the sky, and on those
lotuses were seated many thousands of Bodhisattvas,
who flocked through the air to the Gṛdhrakūṭa
mountain, where they stayed, appearing as meteors.
All of them had been educated by Mañjuśrī, the
prince royal, to supreme, perfect enlightenment.
The Bodhisattvas amongst them who had formerly
striven after the great vehicle extolled the virtues
of the great vehicle and the six perfect virtues
(Paramitas). Such as had been disciples extolled
the vehicle of disciples. But all acknowledged the
voidness (or vanity) of all laws (or things), as well
as the virtues of the great vehicle. Mañjuśrī, the
prince royal, said to the Bodhisattva Prajñākūṭa :
Young man of good family, while I was staying in
the bosom of the great ocean I have by all means

educated creatures, and here thou seest the result.
Whereupon the Bodhisattva Prajñākūṭa questioned
Mañjuśrī, the prince royal, in chanting the following
stanzas :

47. O thou blessed one, who from thy wisdom art
    called the Sage\ by whose power is it that thou
    to-day (or now) hast educated those innumerable
    beings ? Tell it me upon my question, O thou god
    amongst men.

48. What law hast thou preached, or what Sūtra, in
    showing the path of enlightenment, so that those who
    are there with you have conceived the idea of enlightenment ? that, once having gained a safe ford', they
    have been decisively established in omniscience ?

Mañjuśrī answered: In the bosom of the sea
I have expounded the Lotus of the True Law and no
other Sūtra. Prajñākūṭa said : That Sūtra is profound, subtle, difficult to seize ; no other Sūtra equals
it. Is there any creature able to understand this
jewel of a Sūtra or to arrive at supreme, perfect
enlightenment ? Mañjuśrī replied : There is, young
man of good family, the daughter of Sāgara, the
Nāga-king, eight years old, very intelligent, of keen
faculties, endowed with prudence in acts of body,
speech, and mind, who has caught and kept all the
teachings, in substance and form, of the Tathāgatas,
who has acquired in one moment a thousand meditations and proofs of the essence of all laws*. She

does not swerve from the idea of enlightenment, has
great aspirations, appHes to other beings the same
measure as to herself ; she is apt to display all virtues and is never deficient in them. With a bland
smile on the face and in the bloom of an extremely
handsome appearance she speaks words of kindliness
and compassion She is fit to arrive at supreme,
perfect enlightenment. The Bodhisattva Prajñākūṭa said : I have seen how the Lord Śākyamuni,
the Tathāgata, when he was striving after enlightenment, in the state of a Bodhisattva, performed innumerable good works, and during many aeons never
slackened in his arduous task. In the whole universe
there is not a single spot so small as a mustard-seed
where he has not surrendered his body for the sake
of creatures Afterwards he arrived at enlightenment. Who then would believe that she should have
been able to arrive at supreme, perfect knowledge
in one moment ?

At that very moment appeared the daughter of
Sāgara, the Nāga-king, standing before their face.
After reverentially saluting the feet of the Lord she
stationed herself at some distance and uttered on
that occasion the following stanzas :

49. Spotless, bright, and of unfathomable light is
    that ethereal body, adorned with the thirty-two characteristic signs, pervading space in all directions.

50. He is possessed of the secondary marks and
    praised by every being, and accessible to all, like
    an open market-place

51. I have obtained enlightenment according to
    my wish ; the Tathāgata can bear witness to it ; I
    will extensively reveal the law that releases from
    sufferance.

Then the venerable Śāriputra said to that daughter
of Sāgara, the Nāga-king : Thou hast conceived the
idea of enlightenment, young lady of good family,
without sliding back, and art gifted with immense
wisdom, but supreme, perfect enlightenment is not
easily won. It may happen, sister, that a woman
displays an unflagging energy, performs good works
for many thousands of aeons, and fulfils the six
perfect virtues (Paramitas), but as yet there is no
example of her having reached Buddhaship, and that
because a woman cannot occupy the five ranks, viz.
I. the rank of Brahmā ; 2. the rank of Indra ; 3. the
rank of a chief guardian of the four quarters ; 4. the
rank of A'akravartin ; 5. the rank of a Bodhisattva
incapable of sliding back.

Now the daughter of Sāgara, the Nāga-king, had at
the time a gem which in value outweighed the whole
universe. That gem the daughter of Sāgara, the
Nāga-king, presented to the Lord, and the Lord
graciously accepted it. Then the daughter of Sāgara,

the Nāga-king, said to the Bodhisattva Prajñākūṭa and the senior priest Śāriputra ; Has the
Lord readily accepted the gem I presented him or
has he not ? The senior priest answered : As soon
as it was presented by thee, so soon it was accepted
by the Lord. The daughter of Sāgara, the Nāgaking, rephed : If I were endowed with magic power,
brother Śāriputra, I should sooner have arrived at
supreme, perfect enlightenment, and there would
have been none to receive this gem.

At the same instant, before the sight of the whole
world and of the senior priest Śāriputra, the female
sex of the daughter of Sāgara, the Nāga-king, disappeared ; the male sex appeared and she manifested herself as a Bodhisattva, who immediately
went to the South to sit down at the foot of a tree
made of seven precious substances, in the world
Vimala (i. e. spotless), where he showed himself
enlightened and preaching the law, while filling all
directions of space with the radiance of the thirtytwo characteristic signs and all secondary marks.
All beings in the Sahā-world beheld that Lord while
he received the homage of all, gods, Nāgas, goblins,
Gandharvas, demons, Garuḍas, Kinnaras, great serpents, men, and beings not human, and was engaged

in preaching the law. And the beings who heard
the preaching of that Tathāgata became incapable
of sliding back in supreme, perfect enlightenment.
And that world Vimala and this Sahā-world shook
in six different ways. Three thousand living beings
from the congregational circle of the Lord Śākyamuni gained the acquiescence in the eternal law whereas three hundred thousand beings obtained the
prediction of their future destiny to supreme, perfect
enlightenment.

Then the Bodhisattva Prajñākūṭa and the senior
priest Śāriputra were silent.

Chapter XII — Exertion

Thereafter the Bodhisattva Bhaiṣajyarāja and
the Bodhisattva Mahāpratibhāna, with a retinue of
twenty hundred thousand Bodhisattvas, spoke before
the face of the Lord the following words : Let the
Lord be at ease in this respect ; we will after the extinction of the Tathāgata expound this Paryāya to
(all) creatures, though we are aware, O Lord, that
at that period there shall be malign beings, having
few roots of goodness, conceited, fond of gain and
honour, rooted in unholiness, difficult to tame,
deprived of good will, and full of unwillingness.
Nevertheless, O Lord, we will at that period read,
keep, preach, write, honour, respect, venerate, worship this Sūtra ; with sacrifice of body and life, O
Lord, we will divulge this Sūtra. Let the Lord be
at ease.

Thereupon five hundred monks of the assembly,
both such as were under training and such as were
not, said to the Lord : We also, O Lord, will exert
ourselves to divulge this Dharmaparyāya, though in
other worlds. Then all the disciples of the Lord,
both such as were under training and such as were

not, who had received from the Lord the prediction
as to their (future) supreme enlightenment, all the
eight thousand monks raised their joined hands
towards the Lord and said : Let the Lord be at
ease. We also will divulge this Dharmaparyāya,
after the complete extinction of the Lord, in the
last days, the last period, though in other worlds.
For in this Sahā-world, O Lord, the creatures are
conceited, possessed of few roots of goodness,
always vicious in their thoughts, wicked, and naturally perverse.

Then the noble matron Gautamī, the sister of
the Lord's mother, along with six hundred nuns,
some of them being under training, some being not,
rose from her seat, raised the joined hands towards
the Lord and remained gazing up to him. Then the
Lord addressed the noble matron Gautamī : Why
dost thou stand so dejected, gazing up to the
Tathāgata ? (She replied) : I have not been mentioned by the Tathāgata, nor have I received from
him a prediction of my destiny to supreme, perfect
enlightenment. (He said): But, Gautamī, thou hast
received a prediction with the prediction regarding
the whole assembly. Indeed, Gautamī, thou shalt
from henceforward, before the face of thirty-eight hundred thousand myriads of koṭis of Buddhas, be
a Bodhisattva and preacher of the law. These six
thousand nuns also, partly perfected in discipline,
partly not, shall along with others become Bodhisattvas and preachers of the law before the face of
the Tathāgatas. Afterwards, when thou shalt have
completed the course of a Bodhisattva, thou shalt
become, under the name of Sarvasattvapriyadarśana
(i. e. lovely to see for all beings), a Tathāgata, an
Arhat, &c., endowed with science and conduct, &c.
&c. And that Tathāgata Sarvasattvapriyadarśana,
O Gautamī, shall give a prediction by regular succession to those six thousand Bodhisattvas concerning
their destiny to supreme, perfect enlightenment.

Then the nun Yaśodharā, the mother of Rāhula,
thought thus : The Lord has not mentioned my name.
And the Lord comprehending in his own mind what
was going on in the mind of the nun Yaśodharā said
to her : I announce to thee, Yaśodharā, I declare to
thee : Thou also shalt before the face of ten thousand
koṭis of Buddhas become a Bodhisattva and preacher
of the law, and after regularly completing the course
of a Bodhisattva thou shalt become a Tathāgata,
named Raśmisatasahasraparipūrṇadhvaja, an Arhat,
&c., endowed with science and conduct, &c. &c., in the

world Bhadra ; and the lifetime of that Lord Raśmisatasahasraparipūrṇadhvaja shall be unlimited.

When the noble matron Gautamī, the nun, with
her suite of six thousand nuns, and Yaśodharā, the
nun, with her suite of four thousand nuns, heard from
the Lord their future destiny to supreme, perfect
enlightenment, they uttered, in wonder and amazement, this stanza :

1. O Lord, thou art the trainer, thou art the
   leader ; thou art the master of the world, including
   the gods ; thou art the giver of comfort, thou who
   art worshipped by men and gods. Now, indeed, we
   feel satisfied.

After uttering this stanza the nuns said to the
Lord : We also, O Lord, will exert ourselves to
divulge this Dharmaparyāya in the last days, though
in other worlds.

Thereafter the Lord looked towards the eighty
hundred thousand Bodhisattvas who were gifted
with magical spells and capable of moving forward the
wheel that never rolls back. No sooner were those
Bodhisattvas regarded by the Lord than they rose
from their seats, raised their joined hands towards
the Lord and reflected thus : The Lord invites
us to make known the Dharmaparyāya. Agitated
by that thought they asked one another : What
shall we do, young men of good family, in order
that this Dharmaparyāya may in future be made
known as the Lord invites us to do ? Thereupon
those young men of good family, in consequence
of their reverence for the Lord and their own pious
vow in their previous course, raised a lion's roar
before the Lord : We, O Lord, will in future, after the complete extinction of the Lord, go in all directions
in order that creatures shall write, keep, meditate,
divulge this Dharmaparyāya, by no other's power but
the Lord's. And the Lord, staying in another world,
shall protect, defend, and guard us.

Then the Bodhisattvas unanimously in a chorus
addressed the Lord with the following stanzas :

2. Be at ease, O Lord. After thy complete extinction, in the horrible last period of the world, we
   will proclaim this sublime Sūtra.

3. We will suffer, patiently endure, O Lord, the
   injuries, threats, blows and threats with sticks at
   the hands of foolish men.

4. At that dreadful last epoch men will be malign,
   crooked, wicked, dull, conceited, fancying to have come
   to the limit when they have not.

5. 'We do not care but to live in the wilderness
   and wear a patched cloth ; we lead a frugal life ; '
   so will they speak to the ignorant.

6. And persons greedily attached to enjoyments
   will preach the law to laymen and be honoured as
   if they possessed the six transcendent qualities.

7. Cruel-minded and wicked men, only occupied
   with household cares, will enter our retreat in the
   forest and become our calumniators.

8. The Tirthikas, themselves bent on profit and
   honour, will say of us that we are so, and — shame on
   such monks! — they will preach their own fictions.

9. Prompted by greed of profit and honour they
   will compose Sūtras of their own invention and then,
   in the midst of the assembly, accuse us of plagiarism.

10. To kings, princes, king's peers, as well as to
    Brahmāns and commoners, and to monks of other
    confessions,

11. They will speak evil of us and propagate the
    Tirtha-doctrine. We will endure all that out of
    reverence for the great Seers.

12. And those fools who will not listen to us,
    shall (sooner or later) become enlightened and
    therefore will we forbear to the last.

13. In that dreadful, most terrible period of frightful general revolution will many fiendish monks stand
    up as our revilers.

14. Out of respect for the Chief of the world we
    will bear it, however difficult it be ; girded with the
    girdle of forbearance will I proclaim this Sūtra.

15. I do not care for my body or life, O Lord,
    but as keepers of thine entrusted deposit we care for
    enlightenment.

16. The Lord himself knows that in the last period
    there are (to be) wicked monks who do not understand mysterious speech.

17. One will have to bear frowning looks, repeated disavowal (or concealment), expulsion from
    the monasteries, many and manifold abuses.

18. Yet mindful of the command of the Lord of
    the world we will in the last period undauntedly
    proclaim this Sūtra in the midst of the congregation.

19. We will visit towns and villages everywhere,
    and transmit to those who care for it thine entrusted
    deposit, O Lord.

20. O Chief of the world, we will deliver thy
    message ; be at ease then, tranquil and quiet, great
    Seer.

21. Light of the world, thou knowest the disposition of all who have flocked hither from every
    direction, (and thou knowest that) we speak a word
    of truth.

Chapter XIII — Peaceful Life

Mañjuśrī, the prince royal, said to the Lord : It is difficult, Lord, most difficult, what these Bodhisattvas Mahāsattvas will attempt out of reverence for the Lord. How are these Bodhisattvas Mahāsattvas to promulgate this Dharmaparyāya at the end of time, at the last period ? Whereupon the Lord answered Mañjuśrī, the prince royal : A Bodhisattva Mahāsattva, Mañjuśrī, he who is to promulgate this Dharmaparyāya at the end of time, at the last period, must be firm in four things. In which things ? The Bodhisattva Mahāsattva, Mañjuśrī, must be firm in his conduct and proper sphere if he wishes to teach this Dharmaparyāya. And how, Mañjuśrī, is a Bodhisattva Mahāsattva firm in his conduct and proper sphere ? When the Bodhisattva Mahāsattva, Mañjuśrī, is patient, meek, has reached the stage of meekness ; when he is not rash, nor envious ; when, moreover, Mañjuśrī, he clings to no law whatever and sees the real character of the laws (or things) ; when he is refraining from investigating and discussing these laws, Mañjuśrī ; that is called the conduct of a Bodhisattva Mahāsattva. And what is the proper sphere of a Bodhisattva Mahāsattva, Mañjuśrī ? When the Bodhisattva Mahāsattva, Mañjuśrī, does not serve, not court, not wait upon kings ; does not serve, not court, not wait upon princes ; when he does not approach them ; when he does not serve, not court, not wait upon persons of another sect, Cārakas, Parivrājakas, Ājīvakas, Nirgranthās, nor persons passionately fond of fine literature ; when he does not serve, not court, not wait upon adepts at worldly spells, and votaries of a worldly philosophy, nor keep any intercourse with them ; when he does not go to see Cāṇḍālas, jugglers, vendors of pork, poulterers, deer-hunters, butchers, actors and dancers, wrestlers, nor resort to places whither others flock for amusement and sport ; when he keeps no intercourse with them unless from time to time to preach the law to them when they come to him, and that freely ; when he does not serve, not court, not wait upon monks, nuns, lay devotees, male and female, who are adherents of the vehicle of disciples, nor keep intercourse with them ; when he does not come in contact with them at the place of promenade or in the monastery, unless from time to time to preach the law to them when they come to him, and even that freely. This, Mañjuśrī, is the proper sphere of a Bodhisattva Mahāsattva.

Again, Mañjuśrī, the Bodhisattva Mahāsattva does not take hold of some favourable opportunity or another to preach the law to females every now and anon, nor is he desirous of repeatedly seeing females ; nor does he think it proper to visit families and then too often address a girl, virgin, or young wife, nor does he greet them too fondly in return. He does not preach the law to a hermaphrodite, keeps no intercourse with such a person, nor greets too friendly in return. He does not enter a house alone in order to receive alms, unless having the Tathāgata in his thoughts. And when he happens to preach the law to females, he does not do so by passionate attachment to the law, far less by passionate attachment to a woman. When he is preaching, he does not display his row of teeth, let alone a quick emotion on his physiognomy. He addresses no novice, male or female, no nun, no monk, no young boy, no young girl, nor enters upon a conversation with them ; he shows no great readiness in answering their address ; nor cares to give too frequent answers. This, Mañjuśrī, is called the first proper sphere of a Bodhisattva Mahāsattva.

Further, Mañjuśrī, a Bodhisattva Mahāsattva looks upon all laws (and things) as void ; he sees them duly established, remaining unaltered, as they are in reality, not liable to be disturbed, not to be moved backward, unchangeable, existing in the highest sense of the word (or in an absolute sense), having the nature of space, escaping explanation and expression, by means of common speech, not born, composed and simple, aggregated and isolated, not expressible in words, independently established, manifesting themselves owing to a perversion of perception. In this way then, Mañjuśrī, the Bodhisattva Mahāsattva constantly views all laws, and if he abides in this course, he remains in his own sphere. This, Mañjuśrī, is the second proper sphere of a Bodhisattva Mahāsattva.

And in order to expound this matter in greater detail, the Lord uttered the following stanzas :

1. The Bodhisattva who, undaunted and unabashed, wishes to set forth this Sūtra in the dreadful period hereafter,

2. Must keep to his course (of duty) and proper sphere ; he must be retired and pure, constantly avoid intercourse with kings and princes,

3. Nor should he keep up intercourse with king's servants, nor with Cāṇḍālas, jugglers, and Tirthikas in general ;

4. He ought not to court conceited men, but catechise such as keep to the religion. He must also avoid such monks as follow the precepts of the Arhat and immoral men.

5. He must be constant in avoiding a nun who is fond of banter and chatter ; he must also avoid notoriously loose female lay devotees.

6. He should shun any intercourse with such female lay devotees as seek their highest happiness in this transient world. This is called the proper conduct of a Bodhisattva.

7. But when one comes to him to question him about the law for the sake of superior enlightenment, he should, at any time, speak freely, always firm and undaunted.

8. He should have no intercourse with women and hermaphrodites ; he should also shun the young wives and girls in families.

9. He must never address them to ask after their health. He must also avoid intercourse with vendors of pork and mutton.

10. With any persons who slay animals of various kind for the sake of profit, and with such as sell meat he should avoid having any intercourse.

11. He must shun the society of whoremongers, players, musicians, wrestlers, and other people of that sort.

12. He should not frequent whores, nor other sensual persons ; he must avoid any exchange of civility with them.

13. And when the sage has to preach for a woman, he should not enter into an apartment with her alone, nor stay to banter.

14. When he has often to enter a village in quest of food, he must have another monk with him or constantly think of the Buddha.

15. Herewith have I shown the first sphere of proper conduct. Wise are they who, keeping this Sūtra in memory, live according to it.

16. And when one observes no law at all, low, superior or mean, composed or uncomposed, real or not real ;

17. When the wise man does not remark, 'This is a woman,' nor marks, 'This is a man ;' when in searching he finds no laws (or things), because they have never existed ;

18. This is called the observance of the Bodhisattvas in general. Now listen to me when I set forth what should be their proper sphere.

19. All laws (i.e. the laws, the things) have been declared to be non-existing, not appearing, not produced, void, immovable, everlasting ; this is called the proper sphere of the wise.

20. They have been divided into existing and non-existing, real and unreal, by those who had wrong notions ; other laws also, of permanency, of being produced, of birth from something already produced, are wrongly assumed.

21. Let (the Bodhisattva) be concentrated in mind, attentive, ever firm as the peak of Mount Sumeru, and in such a state (of mind) look upon all laws (and things) as having the nature of space,

22. Permanently equal to space, without essence, immovable, without substantiality. These, indeed, are the laws, all and for ever. This is called the proper sphere of the wise.

23. The monk observing this rule of conduct given by me may, after my extinction, promulgate this Sūtra in the world, and shall feel no depression.

24. Let the sage first, for some time, coerce his thoughts, exercise meditation with complete absorption, and correctly perform all that is required for attaining spiritual insight, and then, after rising (from his pious meditation), preach with unquailing mind.

25. The kings of this earth and the princes who listen to the law protect him. Others also, both laymen (or burghers) and Brahmans, will be found together in his congregation.

Further, Mañjuśrī, the Bodhisattva Mahāsattva who, after the complete extinction of the Tathāgata at the end of time, the last period, the last five hundred years when the true law is in a state of decay, is going to propound this Dharmaparyāya, must be in a peaceful state (of mind) and then preach the law, whether he knows it by heart or has it in a book. In his sermon he will not be too prone to carping at others, not blame other preaching friars, not speak scandal nor propagate scandal. He does not mention by name other monks, adherents of the vehicle of disciples, to propagate scandal. He cherishes even no hostile feelings against them, because he is in a peaceful state. All who come, one after the other, to hear the sermon he receives with benevolence, and preaches the law to them without invidiousness. He refrains from entering upon a dispute ; but if he is asked a question, he does not answer in the way of (those who follow) the vehicle of disciples ; on the contrary, he answers as if he had attained Buddha-knowledge.

And on that occasion the Lord uttered the following stanzas :

26. The wise man is always at ease, and in that state he preaches the law, seated on an elevated pulpit which has been prepared for him on a clean and pretty spot.

27. He puts on a clean, nice, red robe, dyed with good colours, and a black woollen garment and a long undergarment ;

28. Having duly washed his feet and rubbed his head and face with smooth ointments, he ascends the pulpit, which is provided with a footbank and covered with pieces of fine cloth of various sorts, and sits down.

29. When he is thus seated on the preacher's pulpit and all who have gathered round him are attentive, he proceeds to deliver many discourses, pleasing by variety, before monks and nuns,

30. Before male and female lay devotees, kings and princes. The wise man always (takes care to) deliver a sermon diversified in its contents and sweet, free from invidiousness.

31. If occasionally he is asked some question, even after he has commenced, he will explain the matter anew in regular order, and he will explain it in such a way that his hearers gain enlightenment.

32. The wise man is indefatigable ; not even the thought of fatigue will rise in him ; he knows no listlessness, and so displays to the assembly the strength of charity.

33. Day and night the wise man preaches this sublime law with myriads of koṭis of illustrations ; he edifies and satisfies his audience without ever requiring anything.

34. Solid food, soft food, nourishment and drink, cloth, couches, robes, medicaments for the sick, all this does not occupy his thoughts, nor does he want anything from the congregation.

35. On the contrary, the wise man is always thinking : How can I and these beings become Buddhas ? I will preach this true law, upon which the happiness of all beings depends, for the benefit of the world.

36. The monk who, after my extinction, shall preach in this way, without envy, shall not meet with trouble, impediment, grief or despondency.

37. Nobody shall frighten him, beat or blame him ; never shall he be driven away, because he is firm in the strength of forbearance.

38. The wise man who is peaceful, so disposed as I have just said, possesses hundreds of koṭis of advantages, so many that one would not be able to enumerate them in hundreds of æons.

Again, Mañjuśrī, the Bodhisattva Mahāsattva who lives after the extinction of the Tathāgata at the end of time when the true law is in decay, the Bodhisattva Mahāsattva who keeps this Sūtra is not envious, not false, not deceitful ; he does not speak disparagingly of other adherents of the vehicle of Bodhisattvas, nor defame, nor humble them. He does not bring forward the shortcomings of other monks, nuns, male and female lay devotees, neither of the adherents of the vehicle of disciples nor of those of the vehicle of Pratyekabuddhas. He does not say : You young men of good family, you are far off from supreme, perfect enlightenment ; you give proof of not having arrived at it ; you are too fickle in your doings and not capable of acquiring true knowledge. He does not in this way bring forward the shortcomings of any adherent of the vehicle of the Bodhisattvas. Nor does he show any delight in disputes about the law, or engage in disputes about the law, and he never abandons the strength of charity towards all beings. In respect to all Tathāgatas he feels as if they were his fathers, and in respect to all Bodhisattvas as if they were his masters. And as to the Bodhisattvas Mahāsattvas in all directions of space, he is assiduous in paying homage to them by good will and respect. When he preaches the law, he preaches no less and no more than the law, without partial predilection for (any part of) the law, and he does not show greater favour to one than to another, even from love of the law.

Such, Mañjuśrī, is the third quality with which a Bodhisattva Mahāsattva is endowed who is to expound this Dharmaparyāya after the extinction of the Tathāgata at the end of time when the true law is in decay ; who will live at ease and not be annoyed in the exposition of this Dharmaparyāya. And in the synod he will have allies, and he will find auditors at his sermons who will listen to this Dharmaparyāya, believe, accept, keep, read, penetrate, write it and cause it to be written, and who, after it has been written and a volume made of it, will honour, respect, esteem, and worship it.

This said the Lord, and thereafter he, the Sugata, the Master, added the following :

39. The wise man, the preacher, who wishes to expound this Sūtra must absolutely renounce falsehood, pride, calumny, and envy.

40. He should never speak a disparaging word of anybody ; never engage in a dispute on religious belief ; never say to such as are guilty of shortcomings, You will not obtain superior knowledge.

41. He is always sincere, mild, forbearing ; (as) a (true) son of Sugata he will repeatedly preach the law without any feeling of vexation.

42. 'The Bodhisattvas in all directions of space, who out of compassion for creatures are moving in the world, are my teachers ;' (thus thinking) the wise man respects them as his masters.

43. Cherishing the memory of the Buddhas, the supreme amongst men, he will always feel towards them as if they were his fathers, and by forsaking all idea of pride he will escape hindrance.

44. The wise man who has heard this law, should be constant in observing it. If he earnestly strives after a peaceful life, koṭis of beings will surely protect him.

Further, Mañjuśrī, the Bodhisattva Mahāsattva, living at the time of destruction of the true law after the extinction of the Tathāgata, who is desirous of keeping this Dharmaparyāya, should live as far as possible away from laymen and friars, and lead a life of charity. He must feel affection for all beings who are striving for enlightenment and therefore make this reflection : To be sure, they are greatly perverted in mind, those beings who do not hear, nor perceive, nor understand the skilfulness and the mystery of the Tathāgata, who do not inquire for it, nor believe in it, nor even are willing to believe in it. Of course, these beings do not penetrate, nor understand this Dharmaparyāya. Nevertheless will I, who have attained this supreme, perfect knowledge, powerfully bend to it the mind of every one, whatever may be the position he occupies, and bring about that he accepts, understands, and arrives at full ripeness.

By possessing also this fourth quality, Mañjuśrī, a Bodhisattva Mahāsattva, who is to expound the law after the extinction of the Tathāgata, will be unmolested, honoured, respected, esteemed, venerated by monks, nuns, and lay devotees, male and female, by kings, princes, ministers, king's officers, by citizens and country people, by Brahmans and laymen ; the gods of the sky will, full of faith, follow his track to hear the law, and the angels will follow his track to protect him ; whether he is in a village or in a monastery, they will approach him day and night to put questions about the law, and they will be satisfied, charmed with his explanation. For this Dharmaparyāya, Mañjuśrī, has been blessed by all Buddhas. With the past, future, and present Tathāgata, Mañjuśrī, this Dharmaparyāya is for ever blessed. Precious in all worlds, Mañjuśrī, is the sound, rumour, or mentioning of this Dharmaparyāya.

It is a case, Mañjuśrī, similar to that of a king, a ruler of armies, who by force has conquered his own kingdom, whereupon other kings, his adversaries, wage war against him. That ruler of armies has soldiers of various description to fight with various enemies. As the king sees those soldiers fighting, he is delighted with their gallantry, enraptured, and in his delight and rapture he makes to his soldiers several donations, such as villages and village grounds, towns and grounds of a town ; garments and head-gear ; hand-ornaments, necklaces, gold threads, earrings, strings of pearls, bullion, gold, gems, pearls, lapis lazuli, conch-shells, stones, corals ; he, moreover, gives elephants, horses, cars, foot soldiers, male and female slaves, vehicles, and litters. But to none he makes a present of his crown jewel, because that jewel only fits on the head of a king. Were the king to give away that crown jewel, then that whole royal army, consisting of four divisions, would be astonished and amazed. In the same manner, Mañjuśrī, the Tathāgata, the Arhat, &c., exercises the reign of righteousness (and of the law) in the triple world which he has conquered by the power of his arm and the power of his virtue. His triple world is assailed by Māra, the Evil One. Then the Āryas, the soldiers of the Tathāgata, fight with Māra. Then, Mañjuśrī, the king of the law, the lord of the law, expounds to the Āryas, his soldiers, whom he sees fighting, hundred thousands of Sūtras in order to encourage the four classes. He gives them the city of Nirvāṇa, the great city of the law ; he allures them with that city of Nirvāṇa, but he does not preach to them such a Dharmaparyāya as this. Just as in that case, Mañjuśrī, that king, ruler of armies, astonished at the great valour of his soldiers in battle gives them all his property, at last even his crown jewel, and just as that crown jewel has been kept by the king on his head to the last, so, Mañjuśrī, the Tathāgata, the Arhat, &c., who as the great king of the law in the triple world exercises his sway with justice, when he sees disciples and Bodhisattvas fighting against the Māra of fancies or the Māra of sinful inclinations, and when he sees that by fighting they have destroyed affection, hatred, and infatuation, overcome the triple world and conquered all Māras, is satisfied, and in his satisfaction he expounds to those noble (ārya) soldiers this Dharmaparyāya which meets opposition in all the world, the unbelief of all the world, a Dharmaparyāya never before preached, never before explained. And the Tathāgata bestows on all disciples the noble crown jewel, that most exalted crown jewel which brings omniscience to all. For this, Mañjuśrī, is the supreme preaching of the Tathāgatas ; this is the last Dharmaparyāya of the Tathāgatas ; this is the most profound discourse on the law, a Dharmaparyāya meeting opposition in all the world. In the same manner, Mañjuśrī, as that king of righteousness and ruler of armies took off the crown jewel which he had kept so long a time and gave it (at last) to the soldiers, so, Mañjuśrī, the Tathāgata now reveals this long-kept mystery of the law exceeding all others, (the mystery) which must be known by the Tathāgatas.

And in order to elucidate this matter more in detail, the Lord on that occasion uttered the following stanzas :

45. Always displaying the strength of charity, always filled with compassion for all creatures, expounding this law, the Sugatas have approved this exalted Sūtra.

46. The laymen, as well as the mendicant friars, and the Bodhisattvas who shall live at the end of time, must all show the strength of charity, lest those who hear the law reject it.

47. But I, when I shall have reached enlightenment and be established in Tathāgataship, will initiate (others), and after having initiated disciples preach everywhere this superior enlightenment.

48. It is (a case) like that of a king, ruler of armies, who gives to his soldiers various things, gold, elephants, horses, cars, foot soldiers ; he also gives towns and villages, in token of his contentment.

49. In his satisfaction he gives to some hand-ornaments, silver and gold thread ; pearls, gems, conch-shells, stones, coral ; he also gives slaves of various description.

50. But when he is struck with the incomparable daring of one amongst the soldiers, he says : Thou hast admirably done this ; and, taking off his crown, makes him a present of the jewel.

51. Likewise do I, the Buddha, the king of the law, I who have the force of patience and a large treasure of wisdom, with justice govern the whole world, benign, compassionate, and pitiful.

52. And seeing how the creatures are in trouble, I pronounce thousands of koṭis of Sūtrāntas, when I perceive the heroism of those living beings who by pure-mindedness overcome the sinful inclinations of the world.

53. And the king of the law, the great physician, who expounds hundreds of koṭis of Paryāyas, when he recognises that creatures are strong, shows them this Sūtra, comparable to a crown jewel.

54. This is the last Sūtra proclaimed in the world, the most eminent of all my Sūtras, which I have always kept and never divulged. Now I am going to make it known ; listen all.

55. There are four qualities to be acquired by those who at the period after my extinction desire supreme enlightenment and perform my charge. The qualities are such as follows.

56. The wise man knows no vexation, trouble, sickness ; the colour of his skin is not blackish ; nor does he dwell in a miserable town.

57. The great Sage has always a pleasant look, deserves to be honoured, as if he were the Tathāgata himself, and little angels shall constantly be his attendants.

58. His body can never be hurt by weapons, poison, sticks, or clods, and the mouth of the man who utters a word of abuse against him shall be closed.

59. He is a friend to all creatures in the world. He goes all over the earth as a light, dissipating the gloom of many koṭis of creatures, he who keeps this Sūtra after my extinction.

60. In his sleep he sees visions in the shape of Buddha ; he sees monks and nuns appearing on thrones and proclaiming the many-sided law.

61. He sees in his dream gods and goblins, (numerous) as the sands of the Ganges, as well as demons and Nāgas of many kinds, who lift their joined hands and to whom he expounds the eminent law.

62. He sees in his dream the Tathāgata preaching the law to many koṭis of beings with lovely voice, the Lord with golden colour.

63. And he stands there with joined hands glorifying the Seer, the highest of men, whilst the Jina, the great physician, is expounding the law to the four classes.

64. And he, glad to have heard the law, joyfully pays his worship, and after having soon reached the knowledge which never slides back, he obtains, in dream, magical spells.

65. And the Lord of the world, perceiving his good intention, announces to him his destiny of becoming a leader amongst men : Young man of good family (says he), thou shalt here reach in future supreme, holy knowledge.

66. Thou shalt have a large field and four classes (of hearers), even as myself, that respectfully and with joined hands shall hear from thee the vast and faultless law.

67. Again he sees his own person occupied with meditating on the law in mountain caverns ; and by meditating he attains the very nature of the law and, on obtaining complete absorption, sees the Jina.

68. And after seeing in his dream the gold-coloured one, him who displays a hundred hallowed signs, he hears the law, whereafter he preaches it in the assembly. Such is his dream.

69. And in his dream he also forsakes his whole realm, harem, and numerous kinsfolk ; renouncing all pleasures he leaves home (to become an ascetic), and betakes himself to the place of the terrace of enlightenment.

70. There, seated upon a throne at the foot of a tree to seek enlightenment, he will, after the lapse of seven days, arrive at the knowledge of the Tathāgatas.

71. On having reached enlightenment he will rise up from that place to move forward the faultless wheel and preach the law during an inconceivable number of thousands of koṭis of æons.

72. After having revealed perfect enlightenment and led many koṭis of beings to perfect rest, he himself will be extinguished like a lamp when the oil is exhausted. So is that vision.

73. Endless, Mañjughoṣa, are the advantages which constantly are his who at the end of time shall expound this Sūtra of superior enlightenment that I have perfectly explained.

Chapter XIV — Issuing of Bodhisattvas from the Gaps of the Earth

Out of the multitude of Bodhisattvas Mahāsattvas who had flocked from other worlds, Bodhisattvas eight (times) equal to the sands of the river Ganges then rose from the assembled circle. Their joined hands stretched out towards the Lord to pay him homage, they said to him : If the Lord will allow us, we also would, after the extinction of the Lord, reveal this Dharmaparyāya in this Saha-world ; we would read, write, worship it, and wholly devote ourselves to that law. Therefore, O Lord, deign to grant to us also this Dharmaparyāya. And the Lord answered : Nay, young men of good family, why should you occupy yourselves with this task ? I have here in this Saha-world thousands of Bodhisattvas equal to the sands of sixty Ganges rivers, forming the train of one Bodhisattva ; and of such Bodhisattvas there is a number equal to the sands of sixty Ganges rivers, each of these Bodhisattvas having an equal number in their train, who at the end of time, at the last period after my extinction, shall keep, read, proclaim this Dharmaparyāya.

No sooner had the Lord uttered these words than the Saha-world burst open on every side, and from within the clefts arose many hundred thousand myriads of koṭis of Bodhisattvas with gold-coloured bodies and the thirty-two characteristic signs of a great man, who had been staying in the element of ether underneath this great earth, close to this Saha-world. These then on hearing the word of the Lord came up from below the earth. Each of these Bodhisattvas had a train of thousands of Bodhisattvas similar to the sands of sixty Ganges rivers ; (each had) a troop, a great troop, as teacher of a troop. Of such Bodhisattvas Mahāsattvas having a troop, a great troop, as teachers of a troop, there were hundred thousands of myriads of koṭis equal to the sands of sixty Ganges rivers, who emerged from the gaps of the earth in this Saha-world. Much more there were to be found of Bodhisattvas Mahāsattvas having a train of Bodhisattvas similar to the sands of fifty Ganges rivers ; much more there were to be found of Bodhisattvas Mahāsattvas having a train of Bodhisattvas similar to the sands of forty Ganges rivers ; of thirty, twenty, ten, five, four, three, two, one Ganges river ; of a half, a quarter, a sixth, a tenth, a twentieth, a fiftieth, a hundredth, a thousandth, a hundred-thousandth, a ten-millionth, a hundred-ten-millionth, a thousand-ten-millionth, a hundred-thousand-ten-millionth part of the river Ganges. Much more there were to be found of Bodhisattvas Mahāsattvas having a train of many hundred thousand myriads of koṭis of Bodhisattvas ; of one koṭi ; of one hundred thousand ; of one thousand ; of five hundred, four hundred, three hundred, two hundred, one hundred ; of fifty, forty, thirty, twenty, ten, five, four, three, two. Much more there were to be found of Bodhisattvas Mahāsattvas having one follower. Much more there were to be found of Bodhisattvas Mahāsattvas standing isolated. They cannot be numbered, counted, calculated, compared, known by occult science, the Bodhisattvas Mahāsattvas who emerged from the gaps of the earth to appear in this Saha-world. And after they had successively emerged they went up to the Stūpa of precious substances which stood in the sky, where the Lord Prabhūtaratna, the extinct Tathāgata, was seated along with the Lord Śākyamuni on the throne. Whereafter they saluted the feet of both Tathāgatas, &c., as well as the images of Tathāgatas produced by the Lord Śākyamuni from his own body, who all together were seated on thrones at the foot of various jewel trees on every side in all directions, in different worlds. After these Bodhisattvas had many hundred thousand times saluted, and thereon circumambulated the Tathāgatas, &c., from left to right, and celebrated them with various Bodhisattva hymns, they went and kept themselves at a little distance, the joined hands stretched out to honour the Lord Śākyamuni, the Tathāgata, &c., and the Lord Prabhūtaratna, the Tathāgata, &c.

And while those Bodhisattvas Mahāsattvas who had emerged from the gaps of the earth were saluting and celebrating the Tathāgatas by various Bodhisattva hymns, fifty intermediate kalpas in full rolled away, during which fifty intermediate kalpas the Lord Śākyamuni remained silent, and likewise the four classes of the audience. Then the Lord produced such an effect of magical power that the four classes fancied that it had been no more than one afternoon and they saw this Saha-world assume the appearance of hundred thousands of worlds replete with Bodhisattvas. The four Bodhisattvas Mahāsattvas who were the chiefest of that great host of Bodhisattvas, viz. the Bodhisattva Mahāsattva called Viśiṣṭacāritra (i.e. of eminent conduct), the Bodhisattva Mahāsattva called Anantacāritra (i.e. of endless conduct), the Bodhisattva Mahāsattva called Viśuddhacāritra (i.e. of correct conduct), and the Bodhisattva Mahāsattva called Supratiṣṭhitacāritra (i.e. of very steady conduct), these four Bodhisattvas Mahāsattvas standing at the head of the great host, the great multitude of Bodhisattvas stretched out the joined hands towards the Lord and addressed him thus : Is the Lord in good health ? Does he enjoy well-being and good ease ? Are the creatures decorous, docile, obedient, correctly performing their task so that they give no trouble to the Lord ?

And those four Bodhisattvas Mahāsattvas addressed the Lord with the two following stanzas :

1. Does the Lord of the world, the illuminator, feel at ease ? Dost thou feel free from bodily disease, O Perfect One ?

2. The creatures, we hope, will be decorous, docile, performing the orders of the Lord of the world, so as to give no trouble.

And the Lord answered the four Bodhisattvas Mahāsattvas who were at the head of that great host, that great multitude of Bodhisattvas : So it is, young men of good family, I am in good health, well-being, and at ease. And these creatures of mine are decorous, docile, obedient, well performing what is ordered ; they give no trouble when I correct them ; and that, young men of good family, because these creatures, owing to their being already prepared under the ancient, perfectly enlightened Buddhas, have but to see and hear me to put trust in me, to understand and fathom the Buddha-knowledge. And those who fulfilled their duties in the stage of disciples have now been introduced by me into Buddha-knowledge and well instructed in the highest truth.

And at that time the Bodhisattvas Mahāsattvas uttered the following stanzas :

3. Excellent, excellent, O great Hero ! we are happy to hear that those creatures are decorous, docile, well performing their duty ;

4. And that they listen to thy profound knowledge, O Leader, and that after listening to it they have put trust in it and understand it.

This said, the Lord declared his approval to the four Bodhisattvas Mahāsattvas who were at the head of that great host, that great multitude of Bodhisattvas Mahāsattvas, saying : Well done, young men of good family, well done, that you so congratulate the Tathāgata.

And at that moment the following thought arose in the mind of the Bodhisattva Mahāsattva Maitreya and the eight hundred thousand myriads of koṭis of Bodhisattvas similar to the sands of the river Ganges : We never yet saw so great a host, so great a multitude of Bodhisattvas ; we never yet heard of such a multitude, that after issuing from the gaps of the earth has stood in the presence of the Lord to honour, respect, venerate, worship him and greet him with joyful shouts. Whence have these Bodhisattvas Mahāsattvas flocked hither ?

Then the Bodhisattva Mahāsattva Maitreya, feeling within himself doubt and perplexity, and inferring from his own thoughts those of the eight hundred thousand myriads of koṭis of Bodhisattvas similar to the sands of the river Ganges, stretched out his joined hands towards the Lord and questioned him about the matter by uttering the following stanzas :

5. Here are many thousand myriads of koṭis of Bodhisattvas, numberless, whom we never saw before ; tell us, O supreme of men !

6. Whence and how do these mighty persons come ? Whence have they come here under the form of great bodies ?

7. All are great Seers, wise and strong in memory, whose outward appearance is lovely to see ; whence have they come ?

8. And each of those Bodhisattvas, O Lord of the world, has an immense train, like the sands of the Ganges.

9. The train of (each) glorious Bodhisattva is equal to the sands of sixty Ganges in full. All are striving after enlightenment.

10. Of such heroes and mighty possessors of a troop the followers are equal to the sands of sixty Ganges.

11. There are others, still more numerous, with an unlimited train, like the sands of fifty, forty, and thirty Ganges ;

12. 13. Who have a train equal to the (sands of) twenty Ganges. Still more numerous are the mighty sons of Buddha, who have each a train (equal to the sands) of ten, of five Ganges. Whence, O Leader, has such an assembly flocked hither ?

13. There are others who have each a train of pupils and companions equal to the sands of four, three, or two Ganges.

14. There are others more numerous yet ; it would be impossible to calculate their number in thousands of koṭis of æons.

15. (Equal to) a half Ganges, one third, one tenth, one twentieth, is the train of those heroes, those mighty Bodhisattvas.

16. There are yet others who are incalculable ; it would be impossible to count them even in hundreds of koṭis of æons.

17. Many more yet there are, with endless trains ; they have in their attendance koṭis, and koṭis and again koṭis, and also half koṭis.

18. Other great Seers again, beyond computation, very wise Bodhisattvas are seen in a respectful posture.

19. They have a thousand, a hundred, or fifty attendants ; in hundreds of koṭis of æons one would not be able to count them.

20. The suite of (some of these) heroes consists of twenty, of ten, five, four, three, or two ; those are countless.

21. As to those who are walking alone and come to their rest alone, they have now flocked hither in such numbers as to be beyond computation.

22. Even if one with a magic wand in his hand would try for a number of æons equal to the sands of the Ganges to count them, he would not reach the term.

23. Where do all those noble, energetic heroes, those mighty Bodhisattvas, come from ?

24. Who has taught them the law (or duty) ? and by whom have they been destined to enlightenment ? Whose command do they accept ? Whose command do they keep ?

25. Bursting forth at all points of the horizon through the whole extent of the earth they emerge, those great Sages endowed with magical faculty and wisdom.

26. This world on every side is being perforated, O Seer, by the wise Bodhisattvas, who at this time are emerging.

27. Never before have we seen anything like this. Tell us the name of this world, O Leader.

28. We have repeatedly roamed in all directions of space, but never saw these Bodhisattvas.

29. We never saw a single infant of thine, and now, on a sudden, these appear to us. Tell us their history, O Seer.

30. Hundreds, thousands, ten thousands of Bodhisattvas, all equally filled with curiosity, look up to the highest of men.

31. Explain to us, O incomparable, great hero, who knowest no bounds, where do these heroes, these wise Bodhisattvas, come from ?

Meanwhile the Tathāgatas, &c., who had flocked from hundred thousands of myriads of koṭis of worlds, they, the creations of the Lord Śākyamuni, who were preaching the law to the beings in other worlds ; who all around the Lord Śākyamuni, the Tathāgata, &c., were seated with crossed legs on magnificent jewel thrones at the foot of jewel trees in every direction of space ; as well as the satellites of those Tathāgatas were struck with wonder and amazement at the sight of that great host, that great multitude of Bodhisattvas emerging from the gaps of the earth and established in the element of ether, and they (the satellites) asked each their own Tathāgata : Where, O Lord, do so many Bodhisattvas Mahāsattvas, so innumerable, so countless, come from ? Whereupon those Tathāgatas, &c., answered severally to their satellites : Wait awhile, young men of good family ; this Bodhisattva Mahāsattva here, called Maitreya, has just received from the Lord Śākyamuni a revelation about his destiny to supreme, perfect enlightenment. He has questioned the Lord Śākyamuni, the Tathāgata, &c., about the matter, and the Lord Śākyamuni, the Tathāgata, &c., is going to explain it ; then you may hear.

Thereupon the Lord addressed the Bodhisattva Maitreya : Well done, Ajita, well done ; it is a sublime subject, Ajita, about which thou questionest me. Then the Lord addressed the entire host of Bodhisattvas : Be attentive all, young men of good family ; be well prepared and steady on your post, you and the entire host of Bodhisattvas ; the Tathāgata, the Arhat, &c., is now going to exhibit the sight of the knowledge of the Tathāgata, young men of good family, the leadership of the Tathāgata, the work of the Tathāgata, the sport of the Tathāgata, the might of the Tathāgata, the energy of the Tathāgata.

And on that occasion the Lord pronounced the following stanzas :

33. Be attentive all, young men of good family ; I am to utter an infallible word ; refrain from disputing about it, O sages : the science of the Tathāgata is beyond reasoning.

34. Be all steady and thoughtful ; continue attentive all. To-day you will hear a law as yet unknown, the wonder of the Tathāgatas.

35. Never have any doubt, ye sages, for I shall strengthen you, I am the Leader who speaketh infallible truth, and my knowledge is unlimited.

36. Profound are the laws known to the Sugata, above reasoning and beyond argumentation. These laws I am going to reveal ; ye, hear which and how they are.

After uttering these stanzas the Lord addressed the Bodhisattva Mahāsattva Maitreya : I announce to thee, Ajita, I declare to thee : These Bodhisattvas Mahāsattvas, Ajita, so innumerable, incalculable, inconceivable, incomparable, uncountable, whom you never saw before, who just now have issued from the gaps of the earth, these Bodhisattvas Mahāsattvas, Ajita, have I roused, excited, animated, fully developed to supreme, perfect enlightenment after my having arrived at supreme, perfect enlightenment in this world. I have, moreover, fully matured, established, confirmed, instructed, perfected these young men of good family in their Bodhisattvaship. And these Bodhisattvas Mahāsattvas, Ajita, occupy in this Saha-world the domain of the ether-element below. Only thinking of the lesson they have to study, and devoted to thoroughly comprehend it, these young men of good family have no liking for social gatherings, nor for bustling crowds ; they do not put off their tasks, and are strenuous. These young men of good family, Ajita, delight in seclusion, are fond of seclusion. These young men of good family do not dwell in the immediate vicinity of gods and men, they not being fond of bustling crowds. These young men of good family find their luxury in the pleasure of the law, and apply themselves to Buddha-knowledge.

And on that occasion the Lord uttered the following stanzas :

37. These Bodhisattvas, immense, inconceivable and beyond measure, endowed with magic power, wisdom, and learning, have progressed in knowledge for many koṭis of æons.

38. It is I who have brought them to maturity for enlightenment, and it is in my field that they have their abode ; by me alone have they been brought to maturity ; these Bodhisattvas are my sons.

39. All have devoted themselves to a hermit life and are assiduous in shunning places of bustle ; they walk detached, these sons of mine, following my precepts in their lofty course.

40. They dwell in the domain of ether, in the lower portion of the field, those heroes who, unwearied, are striving day and night to attain superior knowledge.

41. All strenuous, of good memory, unshaken in the immense strength of their intelligence, those serene sages preach the law, all radiant, as being my sons.

42. Since the time when I reached this superior (or foremost) enlightenment, at the town of Gayā, at the foot of the tree, and put in motion the all-surpassing wheel of the law, I have brought to maturity all of them for superior enlightenment.

43. These words I here speak are faultless, really true ; believe me, all of you who hear me : verily, I have reached superior enlightenment, and it is by me alone that all have been brought to maturity.

The Bodhisattva Mahāsattva Maitreya and those numerous hundred thousands of myriads of koṭis of Bodhisattvas were struck with wonder, amazement, and surprise, (and thought) : How is it possible that within so short a moment, within the lapse of so short a time so many Bodhisattvas, so countless, have been roused and made fully ripe to reach supreme, perfect enlightenment ? Then the Bodhisattva Mahāsattva Maitreya asked the Lord : How then, O Lord, has the Tathāgata, after he left, when a prince royal, Kapilavastu, the town of the Śākyas, arrived at supreme, perfect enlightenment on the summit of the terrace of enlightenment, not far from the town of Gayā, somewhat more than forty years since, O Lord ? How then has the Lord, the Tathāgata, within so short a lapse of time, been able to perform the endless task of a Tathāgata, to exercise the leadership of a Tathāgata, the energy of a Tathāgata ? How has the Tathāgata, within so short a time, been able to rouse and bring to maturity for supreme, perfect enlightenment this host of Bodhisattvas, this multitude of Bodhisattvas, a multitude so great that it would be impossible to count the whole of it, even if one were to continue counting for hundred thousands of myriads of koṭis of æons ? These Bodhisattvas, so innumerable, O Lord, so countless, having long followed a spiritual course of life and planted roots of goodness under many hundred thousands of Buddhas, have in the course of many hundred thousands of æons become finally ripe.

It is just as if some man, young and youthful, a young man with black hair and in the prime of youth, twenty-five years of age, would represent centenarians as his sons, and say : 'Here, young men of good family, you see my sons ;' and if those centenarians would declare : 'This is the father who begot us.' Now, Lord, the speech of that man would be incredible, hard to be believed by the public. It is the same case with the Tathāgata, who but lately has arrived at supreme, perfect enlightenment, and with these Bodhisattvas Mahāsattvas, so immense in number, who for many hundred thousand myriads of koṭis of æons, having observed a spiritual course of life, have long since come to certainty in regard to Tathāgata-knowledge ; who are able to plunge in and again rise from the hundred thousand sorts of meditation ; who are adepts at the preparatories to noble transcendent wisdom, have accomplished the preparatories to noble transcendent wisdom ; who are clever on the Buddha-ground, able in the (ecclesiastical) Council and in Tathāgata duties ; who are the wonder and admiration of the world ; who are possessed of great vigour, strength, and power. And the Lord says : From the very beginning have I roused, brought to maturity, fully developed them to be fit for this Bodhisattva position. It is I who have displayed this energy and vigour after arriving at supreme, perfect enlightenment. But, O Lord, how can we have faith in the words of the Tathāgata, when he says : The Tathāgata speaks infallible truth ? The Tathāgata must know that the Bodhisattvas who have newly entered the vehicle are apt to fall into doubt on this head ; after the extinction of the Tathāgata those who hear this Dharmaparyāya will not accept, not believe, not trust it. Hence, O Lord, they will design acts tending to the ruin of the law. Therefore, O Lord, deign to explain us this matter, that we may be free from perplexity, and that the Bodhisattvas who in future shall hear it, be they young men of good family or young ladies, may not fall into doubt.

On that occasion the Bodhisattva Mahāsattva Maitreya addressed the Lord with the following stanzas :

44. When thou wert born in Kapilavastu, the home of the Śākyas, thou didst leave it and reach enlightenment at the town of Gayā. That is a short time ago, O Lord of the world.

45. And now thou hast so great a crowd of followers, these sages who for many koṭis of æons have fulfilled their duties, stood firm in magic power, unshaken, well disciplined, accomplished in the might of wisdom ;

46. These, who are untainted as the lotus is by water ; who to-day have flocked hither after rending the earth, and are standing all with joined hands, respectful and strong in memory, the sons of the Master of the world.

47. How will these Bodhisattvas believe this great wonder ? Expel (all) doubt, tell the cause, and show how the matter really is.

48. It is as if there were some man, a young man with black hair, twenty years old or somewhat more, who presented as his sons some centenarians,

49. And the latter, covered with wrinkles and grey-haired, declared the (young) man to be their father. But such (a young man) never having sons of such appearance, it would be difficult to believe, O Lord of the world, that they were sons to so young a man.

50. In the same manner, O Lord, we are unable to conceive how these numerous Bodhisattvas of good memory and excelling in wisdom, who have been well instructed during thousands of koṭis of æons ;

51. Who are firm, of keen intelligence, lovely and agreeable to sight, free from hesitation in the decisions on law, praised by the Leaders of the world ;

52. Who in freedom live in the wood ; who unattached in the element of ether constantly display their energy, who are the sons of Sugata striving after this Buddha-ground ;

53. How will this be believed when the Leader of the world shall be completely extinct ? After hearing it from the Lord's own mouth we shall never more feel any doubt.

54. May Bodhisattvas never come to grief by having doubt on this head. Grant us, O Lord, a truthful account how these Bodhisattvas have been brought to maturity by thee.

Chapter XV — Duration of Life of the Tathāgata

Thereupon the Lord addressed the entire host of Bodhisattvas: Trust me, young men of good family, believe in the Tathāgata speaking a veracious word. A second time the Lord addressed the Bodhisattvas: Trust me, young gentlemen of good family, believe in the Tathāgata speaking a veracious word. A third and last time the Lord addressed the Bodhisattvas: Trust me, young men of good family, believe in the Tathāgata speaking a veracious word. Then the entire host of Bodhisattvas with Maitreya, the Bodhisattva Mahāsattva at their head, stretched out the joined hands and said to the Lord: Expound this matter, O Lord; expound it, O Sugata; we will believe in the word of the Tathāgata. A second time the entire host, &c. &c. A third time the entire host, &c. &c.

The Lord, considering that the Bodhisattvas repeated their prayer up to three times, addressed them thus: Listen then, young men of good family. The force of a strong resolve which I assumed is such, young men of good family, that this world, including gods, men, and demons, acknowledges: Now has the Lord Śākyamuni, after going out from the home of the Śākyas, arrived at supreme, perfect enlightenment, on the summit of the terrace of enlightenment at the town of Gayā. But, young men of good family, the truth is that many hundred thousand myriads of koṭis of æons ago I have arrived at supreme, perfect enlightenment. By way of example, young men of good family, let there be the atoms of earth of fifty hundred thousand myriads of koṭis of worlds; let there exist some man who takes one of those atoms of dust and then goes in an eastern direction fifty hundred thousand myriads of koṭis of worlds further on, there to deposit that atom of dust; let in this manner the man carry away from all those worlds the whole mass of earth, and in the same manner, and by the same act as supposed, deposit all those atoms in an eastern direction. Now, would you think, young men of good family, that any one should be able to imagine, weigh, count, or determine (the number of) those worlds? The Lord having thus spoken, the Bodhisattva Mahāsattva Maitreya and the entire host of Bodhisattvas replied: They are incalculable, O Lord, those worlds, countless, beyond the range of thought. Not even all the disciples and Pratyekabuddhas, O Lord, with their Ārya-knowledge, will be able to imagine, weigh, count, or determine them. For us also, O Lord, who are Bodhisattvas standing on the place from whence there is no turning back, this point lies beyond the sphere of our comprehension; so innumerable, O Lord, are those worlds.

This said, the Lord spoke to those Bodhisattvas Mahāsattvas as follows: I announce to you, young men of good family, I declare to you: However numerous be those worlds where that man deposits those atoms of dust and where he does not, there are not, young men of good family, in all those hundred thousands of myriads of koṭis of worlds so many dust atoms as there are hundred thousands of myriads of koṭis of æons since I have arrived at supreme, perfect enlightenment. From the moment, young men of good family, when I began preaching the law to creatures in this Sahā-world and in hundred thousands of myriads of koṭis of other worlds, and (when) the other Tathāgatas, Arhats, &c., such as the Tathāgata Dīpaṃkara and the rest whom I have mentioned in the lapse of time (preached), (from that moment) have I, young men of good family, for the complete Nirvāṇa of those Tathāgatas, &c., created all that with the express view to skilfully preach the law. Again, young men of good family, the Tathāgata, considering the different degrees of faculty and strength of succeeding generations, reveals at each (generation) his own name, reveals a state in which Nirvāṇa has not yet been reached, and in different ways he satisfies the wants of (different) creatures through various Dharmaparyāyas. This being the case, young men of good family, the Tathāgata declares to the creatures, whose dispositions are so various and who possess so few roots of goodness, so many evil propensities: I am young of age, monks; having left my father's home, monks, I have lately arrived at supreme, perfect enlightenment. When, however, the Tathāgata, who so long ago arrived at perfect enlightenment, declares himself to have but lately arrived at perfect enlightenment, he does so in order to lead creatures to full ripeness and make them go in. Therefore have these Dharmaparyāyas been revealed; and it is for the education of creatures, young men of good family, that the Tathāgata has revealed all Dharmaparyāyas. And, young men of good family, the word that the Tathāgata delivers on behalf of the education of creatures, either under his own appearance or under another's, either on his own authority or under the mask of another, all that the Tathāgata declares, all those Dharmaparyāyas spoken by the Tathāgata are true. There can be no question of untruth from the part of the Tathāgata in this respect. For the Tathāgata sees the triple world as it really is: it is not born, it dies not; it is not conceived, it springs not into existence; it moves not in a whirl, it becomes not extinct; it is not real, nor unreal; it is not existing, nor non-existing; it is not such, nor otherwise, nor false. The Tathāgata sees the triple world, not as the ignorant, common people, he seeing things always present to him; indeed, to the Tathāgata, in his position, no laws are concealed. In that respect any word that the Tathāgata speaks is true, not false. But in order to produce the roots of goodness in the creatures, who follow different pursuits and behave according to different notions, he reveals various Dharmaparyāyas with various fundamental principles. The Tathāgata then, young men of good family, does what he has to do. The Tathāgata who so long ago was perfectly enlightened is unlimited in the duration of his life, he is everlasting. Without being extinct, the Tathāgata makes a show of extinction, on behalf of those who have to be educated. And even now, young gentlemen of good family, I have not accomplished my ancient Bodhisattva-course, and the measure of my lifetime is not full. Nay, young men of good family, I shall yet have twice as many hundred thousand myriads of koṭis of æons before the measure of my lifetime be full. I announce final extinction, young men of good family, though myself I do not become finally extinct. For in this way, young men of good family, I bring (all) creatures to maturity, lest creatures in whom goodness is not firmly rooted, who are unholy, miserable, eager of sensual pleasures, blind and obscured by the film of wrong views, should, by too often seeing me, take to thinking: 'The Tathāgata is staying,' and fancy that all is a child's play; (lest they) by thinking 'we are near that Tathāgata' should fail to exert themselves in order to escape the triple world and not conceive how precious the Tathāgata is. Hence, young men of good family, the Tathāgata skilfully utters these words: The apparition of the Tathāgatas, monks, is precious (and rare). For in the course of many hundred thousand myriads of koṭis of æons creatures may happen to see a Tathāgata or not to see him. Therefore and upon that ground, young men of good family, I say: The apparition of the Tathāgatas, monks, is precious (and rare). By being more and more convinced of the apparition of the Tathāgatas being precious (or rare) they will feel surprised and sorry, and whilst not seeing the Tathāgata they will get a longing to see him. The good roots developing from their earnest thought relating to the Tathāgata will lastingly tend to their weal, benefit, and happiness; in consideration of which the Tathāgata announces final extinction, though he himself does not become finally extinct, on behalf of the creatures who have to be educated. Such, young men of good family, is the Tathāgata's manner of teaching; when the Tathāgata speaks in this way, there is from his part no falsehood.

Let us suppose an analogous case, young men of good family. There is some physician, learned, intelligent, prudent, clever in allaying all sorts of diseases. That man has many sons, ten, twenty, thirty, forty, fifty, or a hundred. The physician once being abroad, all his children incur a disease from poison or venom. Overcome with the grievous pains caused by that poison or venom which burns them they lie rolling on the ground. Their father, the physician, comes home from his journey at the time when his sons are suffering from that poison or venom. Some of them have perverted notions, others have right notions, but all suffer the same pain. On seeing their father they cheerfully greet him and say: Hail, dear father, that thou art come back in safety and welfare! Now deliver us from our evil, be it poison or venom; let us live, dear father. And the physician, seeing his sons befallen with disease, overcome with pain and rolling on the ground, prepares a great remedy, having the required colour, smell, and taste, pounds it on a stone and gives it as a potion to his sons, with these words: Take this great remedy, my sons, which has the required colour, smell, and taste. For by taking this great remedy, my sons, you shall soon be rid of this poison or venom; you shall recover and be healthy. Those amongst the children of the physician that have right notions, after seeing the colour of the remedy, after smelling the smell and tasting the flavour, quickly take it, and in consequence of it are soon totally delivered from their disease. But the sons who have perverted notions cheerfully greet their father and say: Hail, dear father, that thou art come back in safety and welfare; do heal us. So they speak, but they do not take the remedy offered, and that because, owing to the perverseness of their notions, that remedy does not please them, in colour, smell, nor taste. Then the physician reflects thus: These sons of mine must have become perverted in their notions owing to this poison or venom, as they do not take the remedy nor hail me. Therefore will I by some able device induce these sons to take this remedy. Prompted by this desire he speaks to those sons as follows: I am old, young men of good family, decrepit, advanced in years, and my term of life is near at hand; but be not sorry, young men of good family, do not feel dejected; here have I prepared a great remedy for you; if you want it, you may take it. Having thus admonished them, he skilfully betakes himself to another part of the country and lets his sick sons know that he has departed life. They are extremely sorry and bewail him extremely: So then he is dead, our father and protector; he who begat us; he, so full of bounty! now are we left without a protector. Fully aware of their being orphans and of having no refuge, they are continually plunged in sorrow, by which their perverted notions make room for right notions. They acknowledge that remedy possessed of the required colour, smell, and taste to have the required colour, smell, and taste, so that they instantly take it, and by taking it are delivered from their evil. Then, on knowing that these sons are delivered from evil, the physician shows himself again. Now, young men of good family, what is your opinion? Would any one charge that physician with falsehood on account of his using that device? No, certainly not, Lord; certainly not, Sugata. He proceeded: In the same manner, young men of good family, I have arrived at supreme, perfect enlightenment since an immense, incalculable number of hundred thousands of myriads of koṭis of æons, but from time to time I display such able devices to the creatures, with the view of educating them, without there being in that respect any falsehood on my part.

In order to set forth this subject more extensively the Lord on that occasion uttered the following stanzas:

1. An inconceivable number of thousands of koṭis of æons, never to be measured, is it since I reached superior (or first) enlightenment and never ceased to teach the law.

2. I roused many Bodhisattvas and established them in Buddha-knowledge. I brought myriads of koṭis of beings, endless, to full ripeness in many koṭis of æons.

3. I show the place of extinction, I reveal to (all) beings a device to educate them, albeit I do not become extinct at the time, and in this very place continue preaching the law.

4. There I rule myself as well as all beings. But men of perverted minds, in their delusion, do not see me standing there.

5. In the opinion that my body is completely extinct, they pay worship, in many ways, to the relics, but me they see not. They feel (however) a certain aspiration by which their mind becomes right.

6. When such upright (or pious), mild, and gentle creatures leave off their bodies, then I assemble the crowd of disciples and show myself here on the Gṛdhrakūṭa.

7. And then I speak thus to them, in this very place: I was not completely extinct at that time; it was but a device of mine, monks; repeatedly am I born in the world of the living.

8. Honoured by other beings, I show them my superior enlightenment, but you would not obey my word, unless the Lord of the world enter Nirvāṇa.

9. I see how the creatures are afflicted, but I do not show them my proper being. Let them first have an aspiration to see me; then I will reveal to them the true law.

10. Such has always been my firm resolve during an inconceivable number of thousands of koṭis of æons, and I have not left this Gṛdhrakūṭa for other abodes.

11. And when creatures behold this world and imagine that it is burning, even then my Buddha-field is teeming with gods and men.

12. They dispose of manifold amusements, koṭis of pleasure gardens, palaces, and aerial cars; (this field) is embellished by hills of gems and by trees abounding with blossoms and fruits.

13. And aloft gods are striking musical instruments and pouring a rain of Mandāravas by which they are covering me, the disciples and other sages who are striving after enlightenment.

14. So is my field here, everlastingly; but others fancy that it is burning; in their view this world is most terrific, wretched, replete with number of woes.

15. Ay, many koṭis of years they may pass without ever having mentioned my name, the law, or my congregation. That is the fruit of sinful deeds.

16. But when mild and gentle beings are born in this world of men, they immediately see me revealing the law, owing to their good works.

17. I never speak to them of the infinitude of my action. Therefore, I am, properly, existing since long, and yet declare: The Jinas are rare (or precious).

18. Such is the glorious power of my wisdom that knows no limit, and the duration of my life is as long as an endless period; I have acquired it after previously following a due course.

19. Feel no doubt concerning it, O sages, and leave off all uncertainty: the word I here pronounce is really true; my word is never false.

20. For even as that physician skilled in devices, for the sake of his sons whose notions were perverted, said that he had died although he was still alive, and even as no sensible man would charge that physician with falsehood;

21. So am I the father of the world, the Self-born, the Healer, the Protector of all creatures. Knowing them to be perverted, infatuated, and ignorant I teach final rest, myself not being at rest.

22. What reason should I have to continually manifest myself? When men become unbelieving, unwise, ignorant, careless, fond of sensual pleasures, and from thoughtlessness run into misfortune,

23. Then I, who know the course of the world, declare: I am so and so, (and consider): How can I incline them to enlightenment? how can they become partakers of the Buddha-laws?

Chapter XVI — Of Piety

While this exposition of the duration of the Tathāgata's lifetime was being given, innumerable, countless creatures profited by it. Then the Lord addressed the Bodhisattva Mahāsattva Maitreya: While this exposition of the duration of the Tathāgata's lifetime was being given, Ajita, sixty-eight hundred thousand myriads of koṭis of Bodhisattvas, comparable to the sands of the Ganges, have acquired the faculty to acquiesce in the law that has no origin. A thousand times more Bodhisattvas Mahāsattvas have obtained Dhāraṇī; and other Bodhisattvas Mahāsattvas, equal to the dust atoms of one third of a macrocosm, have by hearing this Dharmaparyāya obtained the faculty of unhampered view. Other Bodhisattvas Mahāsattvas again, equal to the dust atoms of two-third parts of a macrocosm, have by hearing this Dharmaparyāya obtained the Dhāraṇī that makes hundred thousand koṭis of revolutions.

Again, other Bodhisattvas Mahāsattvas, equal to the dust atoms of a whole macrocosm, have by hearing this Dharmaparyāya moved forward the wheel that never rolls back. Some Bodhisattvas Mahāsattvas, equal to the dust atoms of a mean universe, have by hearing this Dharmaparyāya moved forward the wheel of spotless radiance. Other Bodhisattvas Mahāsattvas, equal to the dust atoms of a small universe, have by hearing this Dharmaparyāya come so far that they will reach supreme, perfect enlightenment after eight births. Other Bodhisattvas Mahāsattvas, equal to the dust atoms of four worlds of four continents, have by hearing this Dharmaparyāya become such as to require four births (more) before reaching supreme, perfect enlightenment. Other Bodhisattvas Mahāsattvas, equal to the dust atoms of three four-continental worlds, have by hearing this Dharmaparyāya become such as to require three births (more) before reaching supreme, perfect enlightenment. Other Bodhisattvas Mahāsattvas, equal to the dust atoms of two four-continental worlds, have by hearing this Dharmaparyāya become such as to require two births (more) before reaching supreme, perfect enlightenment. Other Bodhisattvas Mahāsattvas, equal to the dust atoms of one four-continental world, have by hearing this Dharmaparyāya become such as to require but one birth before reaching supreme, perfect enlightenment. Other Bodhisattvas Mahāsattvas, equal to the dust atoms of eight macrocosms consisting of three parts, have by hearing this Dharmaparyāya conceived the idea of supreme, perfect enlightenment.

No sooner had the Lord given this exposition determining the duration and periods of the law, than there fell from the upper sky a great rain of Mandārava and great Mandārava flowers that covered and overwhelmed all the hundred thousand myriads of koṭis of Buddhas who were seated on their thrones at the foot of the jewel trees in hundred thousands of myriads of koṭis of worlds. It also covered and overwhelmed the Lord Śākyamuni, the Tathāgata, &c., and the Lord Prabhūtaratna, the Tathāgata, &c., the latter sitting fully extinct on his throne, as well as that entire host of Bodhisattvas and the four classes of the audience. A rain of celestial powder of sandal and agallochum trickled down from the sky, whilst higher up in the firmament the great drums resounded, without being struck, with a pleasant, sweet, and deep sound. Double pieces of fine heavenly cloth fell down by hundreds and thousands from the upper sky; necklaces, half-necklaces, pearl necklaces, gems, jewels, noble gems, and noble jewels were seen high in the firmament, hanging down from every side in all directions of space, while all around thousands of jewel censers, containing priceless, exquisite incense, were moving of their own accord. Bodhisattvas Mahāsattvas were seen holding above each Tathāgata, high aloft, a row of jewel umbrellas stretching as high as the Brahma-world. So acted the Bodhisattvas Mahāsattvas in respect to all the innumerable hundred thousands of myriads of koṭis of Buddhas. Severally they celebrated these Buddhas in appropriate stanzas, sacred hymns in praise of the Buddhas.

And on that occasion the Bodhisattva Mahāsattva Maitreya uttered the following stanzas:

1. Wonderful is the law which the Sugata has expounded, the law we never heard before; how great the majesty of the Leaders is, and how infinite the duration of their life!

2. And on hearing such a law imparted by the Sugata from face to face, thousands of koṭis of creatures, the genuine sons of the Leader of the world, have been pervaded with gladness.

3. Some have reached the point of supreme enlightenment from whence there is no return, others are standing on the lower stage; some have reached the standpoint of having an unhampered view, and others have obtained thousands of koṭis of Dhāraṇīs.

4. There are others, (as) atoms, who have reached supreme Buddha-knowledge. Some, again, will after eight births become Jinas seeing the infinite.

5. Among those who hear this law from the Master, some will obtain enlightenment and see the truth after four births, others after three, others after two.

6. Some among them will become all-knowing after one birth, in the next following existence. Such will be the perfect result of learning the duration of life of the Chief.

7. Innumerable, countless as the atoms of the eight fields, are the koṭis of beings who by hearing this law have conceived the idea of superior enlightenment.

8. Such is the effect produced by the great Seer, when he reveals this Buddha-state that is endless and has no limit, which is as immense as the element of ether.

9. Many thousand koṭis of angels, Indras, and Brahma-angels, like the sands of the Ganges, have flocked hither from thousands of koṭis of distant fields and have poured a rain of Mandāravas.

10. They move in the sky like birds, and strew fragrant powder of sandal and agallochum, to cover ceremoniously the Chief of Jinas withal.

11. High aloft tymbals without being struck emit sweet sounds; thousands of koṭis of white cloth whirl down upon the Chiefs.

12. Thousands of koṭis of jewel censers of costly incense move of their own accord on every side to honour the mighty Lord of the world.

13. Innumerable wise Bodhisattvas hold myriads of koṭis of umbrellas, elevated and made of noble jewels, like chaplets up to the Brahma-world.

14. The sons of Sugata, in their great joy, have attached beautiful triumphal streamers at the top of the banner staffs in honour of the Leaders whom they celebrate in thousands of stanzas.

15. Such a marvellous, extraordinary, prodigious, splendid phenomenon, O Leader, is being displayed by all those beings who are gladdened by the exposition of the duration of life (of the Tathāgata).

16. Grand is the matter now (occurring) in the ten points of space, and (great) the sound raised by the Leaders; thousands of koṭis of living beings are refreshed and gifted with virtue for enlightenment.

Thereupon the Lord addressed the Bodhisattva Mahāsattva Maitreya: Those beings, Ajita, who during the exposition of this Dharmaparyāya in which the duration of the Tathāgata's life is revealed have entertained, were it but a single thought of trust, or have put belief in it, how great a merit are they to produce, be they young men and young ladies of good family? Listen then, and mind it well, how great the merit is they shall produce. Let us suppose the case, Ajita, that some young man or young lady of good family, desirous of supreme, perfect enlightenment, for eight hundred thousand myriads of koṭis of æons practises the five perfections of virtue (Pāramitās), to wit, perfect charity in alms, perfect morality, perfect forbearance, perfect energy, perfect meditation — perfect wisdom being excepted; let us, on the other hand, suppose the case, Ajita, that a young man or young lady of good family, on hearing this Dharmaparyāya containing the exposition of the duration of the Tathāgata's life, conceives were it but a single thought of trust or puts belief in it; then that former accumulation of merit, that accumulation of good connected with the five perfections of virtue, (that accumulation) which has come to full accomplishment in eight hundred thousand myriads of koṭis of æons, does not equal one hundredth part of the accumulation of merit in the second case; it does not equal one thousandth part; it admits of no calculation, no counting, no reckoning, no comparison, no approximation, no secret teaching. One who is possessed of such an accumulation of merit, Ajita, be he a young man or a young lady of good family, will not miss supreme, perfect enlightenment; no, that is not possible.

And on that occasion the Lord uttered the following stanzas:

17. Let a man who is seeking after this knowledge, superior Buddha-knowledge, undertake to practise in this world the five perfect virtues;

18. Let him, during eight thousand koṭis of complete æons, continue giving repeated alms to Buddhas and disciples;

19. Regaling Pratyekabuddhas and koṭis of Bodhisattvas by giving meat, food and drink, clothing and lodging;

20. Let him build on earth refuges and monasteries of sandal-wood, and pleasant convent gardens provided with walks;

21. Let him after so bestowing gifts, various and diversified, during thousands of koṭis of æons, direct his mind to enlightenment;

22. Let him then, for the sake of Buddha-knowledge, keep unbroken the pure moral precepts which have been recommended by the perfect Buddhas and acknowledged by the wise;

23. Let him further develop the virtue of forbearance, be steady in the stage of meekness, be constant, of good memory, and patiently endure many censures;

24. Let him, moreover, for the sake of Buddha-knowledge, bear the contemptuous words of unbelievers who are rooted in pride;

25. Let him, always zealous, strenuous, studious, of good memory, without any other pre-occupation in his mind, practise meditation, during koṭis of æons;

26. Let him, whether living in the forest or entering upon a vagrant life, go about, avoiding sloth and torpor, for koṭis of æons;

27. Let him as a philosopher, a great philosopher who finds his delight in meditation, in concentration of mind, pass eight thousand koṭis of æons;

28. Let him energetically pursue enlightenment with the thought of his reaching all-knowingness, and so arrive at the highest degree of meditation;

29. Then the merit accruing to those who practise the virtues oft described, during thousands of koṭis of æons,

30. (Is less than that of) a man or a woman who, on hearing the duration of my life, for a single moment believes in it; this merit is endless.

31. He who renouncing doubt, vacillation, and misgiving shall believe even for a short moment, shall obtain such a reward.

32. The Bodhisattvas also, who have practised those virtues during koṭis of æons, will not be startled at hearing of this inconceivably long life of mine.

33. They will bow their heads (and think): 'May I also in future become such a one and release koṭis of living beings!

34. 'As the Lord Śākyamuni, the Lion of the Śākya race, after he had occupied his seat on the terrace of enlightenment, raised his lion's roar;

35. 'So may I in future be sitting on the terrace of enlightenment, honoured by all mortals, to teach so long a life!'

36. Those who are possessed of firmness of intention and have learnt the principles, will understand the mystery and feel no uncertainty.

Again, Ajita, he who after hearing this Dharmaparyāya, which contains an exposition of the duration of the Tathāgata's life, apprehends it, penetrates and understands it, will produce a yet more immeasurable accumulation of merit conducive to Buddha-knowledge; unnecessary to add that he who hears such a Dharmaparyāya as this or makes others hear it; who keeps it in memory, reads, comprehends or makes others comprehend it; who writes or has it written, collects or has it collected into a volume, honours, respects, worships it with flowers, incense, perfumed garlands, ointments, powder, cloth, umbrellas, flags, streamers, (lighted) oil lamps, ghee lamps or lamps filled with scented oil, will produce a far greater accumulation of merit conducive to Buddha-knowledge.

And, Ajita, as a test whether that young man or young lady of good family who hears this exposition of the duration of the Tathāgata's life most decidedly believes in it may be deemed the following. They will behold me teaching the law here on the Gṛdhrakūṭa, surrounded by a host of Bodhisattvas, attended by a host of Bodhisattvas, in the centre of the congregation of disciples. They will behold here my Buddha-field in the Sahā-world, consisting of lapis lazuli and forming a level plain; forming a chequered board of eight compartments with gold threads; set off with jewel trees. They will behold the towers that the Bodhisattvas use as their abodes. By this test, Ajita, one may know if a young man or young lady of good family has a most decided belief. Moreover, Ajita, I declare that a young man of good family who, after the complete extinction of the Tathāgata, shall not reject, but joyfully accept this Dharmaparyāya when hearing it, that such a young man of good family also is earnest in his belief; far more one who keeps it in memory or reads it. He who after collecting this Dharmaparyāya into a volume carries it on his shoulder carries the Tathāgata on his shoulder. Such a young man or young lady of good family, Ajita, need make no Stūpas for me, nor monasteries; need not give to the congregation of monks medicaments for the sick or (other) requisites. For, Ajita, such a young man or young lady of good family has (spiritually) built for the worship of my relics Stūpas of seven precious substances reaching up to the Brahma-world in height, and with a circumference in proportion, with the umbrellas thereto belonging, with triumphal streamers, with tinkling bells and baskets; has shown manifold marks of respect to those Stūpas of relics with diverse celestial and earthly flowers, incense, perfumed garlands, ointments, powder, cloth, umbrellas, banners, flags, triumphal streamers, by various sweet, pleasant, clear-sounding tymbals and drums, by the tune, noise, sounds of musical instruments and castanets, by songs, nautch and dancing of different kinds, of many, innumerable kinds; has done those acts of worship during many, innumerable thousands of koṭis of æons. One who keeps in memory this Dharmaparyāya after my complete extinction, who reads, writes, promulgates it, Ajita, shall also have built monasteries, large, spacious, extensive, made of red sandal-wood, with thirty-two pinnacles, eight stories, fit for a thousand monks, adorned with gardens and flowers, having walks furnished with lodgings, completely provided with meat, food and drink and medicaments for the sick, well equipped with all comforts. And those numerous, innumerable beings, say a hundred or a thousand or ten thousand or a koṭi or hundred koṭis or thousand koṭis or hundred thousand koṭis or ten thousand times hundred thousand koṭis, they must be considered to form the congregation of disciples seeing me from face to face, and must be considered as those whom I have fully blessed. He who, after my complete extinction, shall keep this Dharmaparyāya, read, promulgate, or write it, he, I repeat, Ajita, need not build Stūpas of relics, nor worship the congregation; not necessary to tell, Ajita, that the young man or young lady of good family who, keeping this Dharmaparyāya, shall crown it by charity in alms, morality, forbearance, energy, meditation, or wisdom, will produce a much greater accumulation of merit; it is, in fact, immense, incalculable, infinite. Just as the element of ether, Ajita, is boundless, to the east, south, west, north, beneath, above, and in the intermediate quarters, so immense and incalculable an accumulation of merit, conducive to Buddha-knowledge, will be produced by a young man or young lady of good family who shall keep, read, write, or cause to be written, this Dharmaparyāya. He will be zealous in worshipping the Tathāgata shrines; he will laud the disciples of the Tathāgata, praise the hundred thousands of myriads of koṭis of virtues of the Bodhisattvas Mahāsattvas, and expound them to others; he will be accomplished in forbearance, be moral, of good character, agreeable to live with, and tolerant, modest, not jealous of others, not wrathful, not vicious in mind, of good memory, strenuous and always busy, devoted to meditation in striving after the state of a Buddha, attaching great value to abstract meditation, frequently engaging in abstract meditation, able in solving questions and in avoiding hundred thousands of myriads of koṭis of questions. Any Bodhisattva Mahāsattva, Ajita, who, after the Tathāgata's complete extinction, shall keep this Dharmaparyāya, will have the good qualities I have described. Such a young man or young lady of good family, Ajita, must be considered to make for the terrace of enlightenment; that young man or young lady of good family steps towards the foot of the tree of enlightenment in order to reach enlightenment. And where that young man or young lady of good family, Ajita, stands, sits, or walks, there one should make a shrine, dedicated to the Tathāgata, and the world, including the gods, should say: This is a Stūpa of relics of the Tathāgata.

And on that occasion the Lord uttered the following stanzas:

37. An immense mass of merit, as I have repeatedly mentioned, shall be his who, after the complete extinction of the Leader of men, shall keep this Sūtra.

38. He will have paid worship to me, and built Stūpas of relics, made of precious substances, variegated, beautiful, and splendid;

39. In height coming up to the Brahma-world, with rows of umbrellas, great in circumference, gorgeous, and decorated with triumphal streamers;

40. Resounding with the clear ring of bells, and decorated with silk bands, while jingles moved by the wind form another ornament at (the shrines of) Jina relics.

41. He will have shown great honour to them by flowers, perfumes, and ointments; by music, clothes, and the repeated (sound of) tymbals.

42. He will have sweet musical instruments struck at those relics, and lamps with scented oil kept burning all around.

43. He who at the period of depravation shall keep and teach this Sūtra, he will have paid me such an infinitely varied worship.

44. He has built many koṭis of excellent monasteries of sandal-wood, with thirty-two pinnacles, and eight terraces high;

45. Provided with couches, with food hard and soft; furnished with excellent curtains, and having cells by thousands.

46. He has given hermitages and walks embellished by flower-gardens; many elegant objects of various forms and variegated.

47. He has shown manifold worship to the host of disciples in my presence, he who, after my extinction, shall keep this Sūtra.

48. Let one be ever so good in disposition, much greater merit will he obtain who shall keep or write this Sūtra.

49. Let a man cause this to be written and have it well put together in a volume; let him always worship the volume with flowers, garlands, ointments.

50. Let him constantly place near it a lamp filled with scented oil, along with full-blown lotuses and suitable oblations of Michelia Champaka.

51. The man who pays such worship to the books will produce a mass of merit which is not to be measured,

52. Even as there is no measure of the element of ether, in none of the ten directions, so there is no measure of this mass of merit.

53. How much more will this be the case with one who is patient, meek, devoted, moral, studious, and addicted to meditation;

54. Who is not irascible, not treacherous, reverential towards the sanctuary, always humble towards monks, not conceited, nor neglectful;

55. Sensible and wise, not angry when he is asked a question; who, full of compassion for living beings, gives such instruction as suits them.

56. If there be such a man who (at the same time) keeps this Sūtra, he will possess a mass of merit that cannot be measured.

57. If one meets such a man as here described, a keeper of this Sūtra, one should do homage to him.

58. One should present him with divine flowers, cover him with divine clothes, and bow the head to salute his feet, in the conviction of his being a Tathāgata.

59. And at the sight of such a man one may directly make the reflection that he is going towards the foot of the tree to arrive at superior, blessed enlightenment for the weal of all the world, including the gods.

60. And wherever such a sage is walking, standing, sitting, or lying down; wherever the hero pronounces were it but a single stanza from this Sūtra;

61. There one should build a Stūpa for the most high of men, a splendid, beautiful (Stūpa), dedicated to the Lord Buddha, the Chief, and then worship it in manifold ways.

62. That spot of the earth has been enjoyed by myself; there have I walked myself, and there have I been sitting; where that son of Buddha has stayed, there I am.

Chapter XVII — Indication of the Meritoriousness of Joyful Acceptance

Thereupon the Bodhisattva Mahāsattva Maitreya said to the Lord: O Lord, one who, after hearing this Dharmaparyāya being preached, joyfully accepts it, be that person a young man of good family or a young lady, how much merit, O Lord, will be produced by such a young man or young lady of good family?

And on that occasion the Bodhisattva Mahāsattva Maitreya uttered this stanza:

1. How great will be the merit of him who, after the extinction of the great Hero, shall hear this exalted Sūtra and joyfully accept it?

And the Lord said to the Bodhisattva Mahāsattva Maitreya: If any one, Ajita, either a young man of good family or a young lady, after the complete extinction of the Tathāgata, hears the preaching of this Dharmaparyāya, let it be a monk or nun, a male or female lay devotee, a man of ripe understanding or a boy or girl; if the hearer joyfully accepts it, and then after the sermon rises up to go elsewhere, to a monastery, house, forest, street, village, town, or province, with the motive and express aim to expound the law such as he has understood, such as he has heard it, and according to the measure of his power, to another person, his mother, father, kinsman, friend, acquaintance, or any other person; if the latter, after hearing, joyfully accepts, and, in consequence, communicates it to another; if the latter, after hearing, joyfully accepts, and communicates it to another; if this other, again, after hearing, joyfully accepts it, and so on in succession until a number of fifty is reached; then, Ajita, the fiftieth person to hear and joyfully accept the law so heard, let it be a young man of good family or a young lady, will have acquired an accumulation of merit connected with the joyful acceptance, Ajita, which I am going to indicate to thee. Listen, and take it well to heart; I will tell thee.

It is, Ajita, as if the creatures existing in the four hundred thousand Asaṃkhyeyas of worlds, in any of the six states of existence, born from an egg, from a womb, from warm humidity, or from metamorphosis, whether they have a shape or have not, be they conscious or unconscious, neither conscious nor unconscious, footless, two-footed, four-footed, or many-footed, as many beings as are contained in the world of creatures — as if all those had flocked together to one place. Further, suppose some man appears, a lover of virtue, a lover of good, who gives to that whole body the pleasures, sports, amusements, and enjoyments they desire, like, and relish. He gives to each of them all Jambūdvīpa for his pleasures, sports, amusements, and enjoyments; gives bullion, gold, silver, gems, pearls, lapis lazuli, conches, stones, coral, carriages yoked with horses, with bullocks, with elephants; gives palaces and towers. In this way, Ajita, that master of munificence, that great master of munificence continues spending his gifts for fully eighty years. Then, Ajita, that master of munificence, that great master of munificence reflects thus: All these beings have I allowed to sport and enjoy themselves, but now they are covered with wrinkles and grey-haired, old, decrepit, eighty years of age, and near the term of their life. Let me therefore initiate them in the discipline of the law revealed by the Tathāgata, and instruct them. Thereupon, Ajita, the man exhorts all those beings, thereafter initiates them in the discipline of the law revealed by the Tathāgata, and makes them adopt it. Those beings learn the law from him, and in one moment, one instant, one bit of time, all become Śrotāpannas, obtain the fruit of the rank of Sakṛdāgāmin and of Anāgāmin, until they become Arhats, free from all imperfections, adepts in meditation, adepts in great meditation and in the meditation with eight emancipations. Now, what is thine opinion, Ajita, will that master of munificence, that great master of munificence, on account of his doings, produce great merit, immense, incalculable merit? Whereupon the Bodhisattva Mahāsattva Maitreya said in reply to the Lord: Certainly, Lord; certainly, Sugata; that person, Lord, will already produce much merit on that account, because he gives to the beings all that is necessary for happiness; how much more then if he establishes them in Arhatship!

This said, the Lord spoke to the Bodhisattva Mahāsattva Maitreya as follows: I announce to thee, Ajita, I declare to thee; take on one side the master of munificence, the great master of munificence, who produces merit by supplying all beings in the four hundred thousand Asaṃkhyeyas of worlds with all the necessaries for happiness and by establishing them in Arhatship; take on the other side the person who, ranking the fiftieth in the series of the oral tradition of the law, hears, were it but a single stanza, a single word, from this Dharmaparyāya and joyfully accepts it; if we compare the mass of merit connected with the joyful acceptance and the mass of merit connected with the charity of the master of munificence, the great master of munificence, then the greater merit will be his who, ranking the fiftieth in the series of the oral tradition of the law, after hearing were it but a single stanza, a single word, from this Dharmaparyāya, joyfully accepts it. Against this accumulation of merit, Ajita, this accumulation of roots of goodness connected with that joyful acceptance, the former accumulation of merit connected with the charity of that master of munificence, that great master of munificence, and connected with the confirmation in Arhatship, does not fetch the hundredth part, not the thousandth, not the hundred-thousandth, not the ten-millionth, not the hundred-millionth, not the thousand-millionth part; it admits of no calculation, no counting, no reckoning, no comparison, no approximation, no secret teaching. So immense, incalculable, Ajita, is the merit which a person, ranking the fiftieth in the series of the tradition of the law, produces by joyfully accepting, were it but a single stanza, a single word, from this Dharmaparyāya; how much more then will he produce, Ajita, who hears this Dharmaparyāya in my presence and then joyfully accepts it? I declare, Ajita, that his accumulation of merit shall be even more immense, more incalculable.

And further, Ajita, if a young man of good family or a young lady, with the design to hear this discourse on the law, goes from home to a monastery, and there hears this Dharmaparyāya for a single moment, either standing or sitting, then that person, merely by the mass of merit resulting from that action, will after the termination of his present life, and at the time of his second existence when he receives another body, become a possessor of carriages yoked with bullocks, horses, or elephants, of litters, vehicles yoked with bulls, and of celestial aerial cars. If further that same person at that preaching sits down, were it but a single moment, to hear this Dharmaparyāya, or persuades another to sit down or shares with him his seat, he will by the store of merit resulting from that action gain seats of Indra, seats of Brahma, thrones of a Cakravartin. And, Ajita, if some one, a young man of good family or a young lady, says to another person: Come, friend, and hear the Dharmaparyāya of the Lotus of the True Law, and if that other person owing to that exhortation is persuaded to listen, were it but a single moment, then the former will by virtue of that root of goodness, consisting in that exhortation, obtain the advantage of a connection with Bodhisattvas who have acquired Dhāraṇī. He will become the reverse of dull, will get keen faculties, and have wisdom; in the course of a hundred thousand existences he will never have a fetid mouth, nor an offensive one; he will have no diseases of the tongue, nor of the mouth; he will have no black teeth, no unequal, no yellow, no ill-ranged, no broken teeth, no teeth fallen out; his lips will not be pendulous, not turned inward, not gaping, not mutilated, not loathsome; his nose will not be flat, nor wry; his face will not be long, nor wry, nor unpleasant. On the contrary, Ajita, his tongue, teeth, and lips will be delicate and well-shaped; his nose long; his face perfectly round; the eyebrows well-shaped; the forehead well-formed. He will have the advantage that the Tathāgata renders sermons intelligible to him and soon come in connection with Lords, Buddhas. Mark, Ajita, how much good is produced by one's inciting were it but a single creature; how much more then by him who reverentially hears, reverentially reads, reverentially preaches, reverentially promulgates the law!

And on that occasion the Lord uttered the following stanzas:

2. Listen how great the merit is of one who, the fiftieth in the series of tradition, hears a single stanza from this Sūtra and with placid mind joyfully adopts it.

3. Suppose there is a man in the habit of giving alms to myriads of koṭis of beings, whom I have herebefore indicated by way of comparison; all of them he satisfies during eighty years.

4. Then seeing that old age has approached for them, that their brow is wrinkled and their head grey, he thinks: Alas, how all beings come to decay! Let me therefore admonish them by speaking of the law.

5. He teaches them the law here on earth and points to the state of Nirvāṇa hereafter. All existences, he says, are like a mirage; hasten to become disgusted with all existence.

6. All creatures, by hearing the law from that charitable person, become at once Arhats, free from imperfections, and living their last life.

7. Much more merit than by that person will be acquired by him who through unbroken tradition shall hear were it but a single stanza and joyfully receive it. The mass of merit of the former is not even so much as a small particle of the latter's.

8. So great will be one's merit, endless, immeasurable, owing to one's hearing merely a single stanza, in regular tradition; how much more then if one hears from face to face!

9. And if somebody exhorts were it but a single creature and says: Go, hear the law, for this Sūtra is rare in many myriads of koṭis of æons;

10. And if the creature so exhorted should hear the Sūtra even for a moment, hark what fruit is to result from that action. He shall never have a mouth disease;

11. His tongue is never sore; his teeth shall never fall out, never be black, yellow, unequal; his lips never become loathsome;

12. His face is not wry, nor lean, nor long; his nose not flat; it is well-shaped, as well as his forehead, teeth, lips, and round face.

13. His aspect is ever pleasant to men; his mouth is never fetid, it constantly emits a smell sweet as the lotus.

14. If some wise man, to hear this Sūtra, goes from his home to a monastery and there listens, were it but for a single moment, with a placid mind, hear what results from it.

15. His body is very fair; he drives with horse-carriages, that wise man, and is mounted on elevated carriages drawn by elephants and variegated with gems.

16. He possesses litters covered with ornaments and carried by numerous men. Such is the blessed fruit of his going to hear preaching.

17. Owing to the performance of that pious work he shall, when sitting in the assembly there, obtain seats of Indra, seats of Brahma, seats of kings.

Chapter XVIII — The Advantages of a Religious Preacher

The Lord then addressed the Bodhisattva Mahāsattva Satatasamitābhiyukta (i.e. ever and constantly strenuous). Any one, young man of good family, who shall keep, read, teach, write this Dharmaparyāya or have it written, let that person be a young man of good family or a young lady shall obtain eight hundred good qualities of the eye, twelve hundred of the ear, eight hundred of the nose, twelve hundred of the tongue, eight hundred of the body, twelve hundred of the mind. By these many hundred good qualities the whole of the six organs shall be perfect, thoroughly perfect. By means of the natural, carnal eye derived from his parents being perfect, he shall see the whole triple universe,

XVIII. ADVANTAGES OF A outwardly and inwardly, with its mountains and woody thickets, down to the great hell Avīcii and up to the extremity of existence. All that he shall see with his natural eye, as well as the creatures to be found in it, and he shall know the fruit of their works.

And on that occasion the Lord uttered the following stanzas :

1. Hear from me what good qualities shall belong to him who unhesitatingly and undismayed shall preach this Sūtra to the congregated assembly.

2. First, then, his eye (or, organ of vision) shall possess eight hundred good qualities by which it shall be correct, clear, and untroubled.

3. With the carnal eye derived from his parents he shall see the whole world from within and without.

4. He shall see the Meru and Sumeru, all the horizon and other mountains, as well as the seas.

5. He, the hero, sees all, downward to the Avīci and upward to the extremity of existence. Such is his carnal eye.

6. But he has not yet got the divine eye, it having not yet been produced in him ; such as here described is the range of his carnal eye.

Further, Satatasamitābhiyukta, the young man of good family or the young lady who proclaims this Dharmaparyāya and preaches it to others, is possessed of the twelve hundred good qualities of the ear. The various sounds that are uttered in the triple universe, downward to the great hell Avīci

and upward to the extremity of existence, within and

without, such as the sounds of horses elephants,

cows, peasants, goats, cars ; the sounds of weeping

and waiHng ; of horror, of conch-trumpets, bells, tymbals ; of playing and singing ; of camels, of tigers of

women, men, boys, girls ; of righteousness (piety) and

unrighteousness (impiety) ; of pleasure and pain ; of

ignorant men and aryas; pleasant and unpleasant

sounds ; sounds of gods, Nagas, goblins, Gandharvas,

demons, Garu^as, Kinnaras, great serpents, men, and

beings not human ; of monks, disciples, Pratyekabuddhas, Bodhisattvas, and Tathāgatas ; as many sounds

as are uttered in the triple world, within and without,

all those he hears with his natural organ of hearing

when perfect. Still he does not enjoy the divine

ear, although he apprehends the sounds of those

different creatures, understands, discerns the sounds

of those different creatures, and when with his

natural organ of hearing he hears the sounds of

those creatures, his ear is not overpowered by any

of those sounds. Such, Satatasamitābhiyukta, is the

organ of hearing that the Bodhisattva Mahāsattva
acquires ; yet he does not possess the divine ear.

8. He perceives the sounds of elephants, horses, cars, cows, goats, and sheep ; of noisy kettle-drums, tabours, lutes, flutes, Vallaki-lutes.

9. He can hear singing, lovely and sweet, and, at the same time, is constant enough not to allow himself to be beguiled by it ; he perceives the sounds of koṭis of men, whatever and wherever they are speaking.

10. He, moreover, always hears the voice of gods and Nagas ; he hears the tunes, sweet and affecting, of song, as well as the voices of men and women, boys and girls.

11. He hears the cries of the denizens of mountains and glens ; the tender notes of KMālavīkas, cuckoos, peafowls, pheasants, and other birds.

12. He also (hears) the heart-rending cries of those who are suffering pains in the hells, and the yells uttered by the Spirits, vexed as they are by the difficulty to get food ;

13. Likewise the different cries produced by the demons and the inhabitants of the ocean. All these

Z 2

sounds the preacher is able to hear from his place on earth, without being overpowered by them.

14. From where he is stationed here on the earth he also hears the different and multifarious sounds through which the inhabitants of the realm of brutes are conversing with each other,

15. He apprehends all the sounds, without any exception, whereby the numerous angels living in the Brahmā-world, the Akanish//^as and Abhasvaras, call one another,

16. He likewise always hears the sound which the monks on earth are raising when engaged in reading, and when preaching the law to congregations, after having taken orders under the command of the Sugatas.

17. And when the Bodhisattvas here on earth have a reading tog^ether and raise their voices in the general synods, he hears them severally.

18. The Bodhisattva who preaches this Sūtra shall, a: one time, also hear the perfect law that the Lord Buddha, the tamer of men announces to the assemblies.

19. The numerous sounds produced by all beings in the triple world, in this field, within and without, (downward) to the Avīci and upward to the extremity of existence, are heard by him,

20. (In short), he perceives the voices of all beings, his ear being open. Being in the possession of his six senses *, he will discern the different sources (of sound), and that while his organ of hearing is the natural one ;

• I. e. judgment, I. e. in his quality of Dharmar%a.

• I. e. not bein;? out of his wits.

XYIII. ADVANTAGES OF A 21. The divine ear is not yet operating in him; his ear continues in its natural state. Such as here told are the good qualities belonging to the wise man who shall be a keeper of this Sūtra.

Further, Satatasamitābhiyukta, the Bodhisattva Mahāsattva who keeps, proclaims, studies, writes this Dharmaparyāya becomes possessed of a perfect organ of smell with eight hundred good qualities. , By means of that organ he smells the different smells that are found in the triple world, within and without, such as fetid smells, pleasant and unpleasant smells, the fragrance of diverse flowers, as the greatflowered jasmine, Arabian jasmine, Michelia Champaka, trumpet-flower ; likewise the different scents of aquatic flowers, as the blue lotus, red lotus, white esculent water-lily and white lotus. He smells the odour of fruits and blossoms of various trees bearing fruits and blossoms, such as sandal, Xanthochymus, Tabernsemontana, agallochum The manifold hundred-thousand mixtures of perfumes he smells and discerns, without moving from his standing-place. He smells the diverse smells of creatures, as elephants, horses, cows, goats, beasts, as well as the smell issuing from the body of various living beings in the condition of brutes. He perceives the smells exhaled by the body of women and men, of boys and girls. He smells, even from a distance, the odour of grass, bushes, herbs, trees. He perceives those smells such as they really are, and is not surprised nor stunned by them. Staying on this very earth he smells the odour of gods and the

fragrance of celestial flowers, such as Erythrina, Bauhinia, Mandarava and great Mandarava, Mañjūṣaka and great Mahāmañjūṣaka. He smells the perfume of the divine powders of sandal and agallochum, as well as that of the hundred-thousands of mixtures of different divine flowers. He smells the odour exhaled by the body of the gods, such as Indra, the chief of the gods, and thereby knows whether (the god) is sporting, playing, and enjoying himself in his palace Vai^ayanta or is speaking the law to the gods of paradise in the assembly-hall of the gods, Sudharma, or is resorting to the pleasure-park for sports He smells the odour proceeding from the body of the sundry other gods, as well as that proceeding from the girls and wives of the gods, from the youths and maidens amongst the gods, without being surprised or stunned by those smells. He likewise smells the odour exhaled by the bodies of all Devanikayas, Brahmakayikas, and Mahābrahmās In the same manner he perceives the smells coming from disciples, Pratyekabuddhas, Bodhisattvas, and Tathāgatas. He smells the odour arising from the seats of the Tathāgatas and so discovers where those Tathāgatas, Arhats, &c. abide. And by none of all those different smells is his organ of smell hindered, impaired, or vexed ; and, if required, he may give an account of those smells to others without his memory being impaired by it.

And on that occasion the Lord uttered the following stanzas :

22. His organ of smell is quite correct, and he

perceives the manifold and various smells, good or bad, which exist in this world ;

23. The fragrance of the great-flowered jasmine, Arabian jasmine, Xanthochymus, sandal, agallochum, of several blossoms and fruits.

24. He likewise perceives the smells exhaled by men, women, boys, and girls, at a considerable distance, and by the smell he knows where they are.

25. He recognises emperors, rulers of armies, governors of provinces, as well as royal princes and ministers, and all the ladies of the harem by their (peculiar) scent.

26. It is by the odour that the Bodhisattva discovers sundry jewels of things, such as are found on the earth and such as serve as jewels for women.

27. That Bodhisattva likewise knows by the odour the various kinds of ornament that women use for their body, robes, wreaths, and ointments.

28. The wise man who keeps this exalted Sūtra recognises, by the power of a good-smelling organ, a woman standing, sitting, or lying ; he discovers wanton sport and magic power.

29. He perceives at once where he stands, the frao-rance of scented oils, and the different odours of flowers and fruits, and thereby knows from what source the odour proceeds.

30. The discriminating man recognises by the odour the numerous sandal-trees in full blossom in the glens of the mountains, as well as all creatures dwellinpf there.

31. All the beings living within the compass of

the horizon or dwehing in the depth of the sea or in the bosom of the earth the discriminating man knows how to distinguish from the (pecuHar) smell.

32. He discerns the gods and demons, and the daughters of demons ; he discovers the sports of demons and their luxury. Such, indeed, is the power of his organ of smell.

33. By the smell he tracks the abodes of the quadrupeds in the woods, lions, tigers, elephants, snakes, buffaloes, cows, gayals.

34. He infers from the odour, whether the child that women, languid from pregnancy, bear in the womb be a boy or a girl.

35. He can discern if a woman is big with a dead child; he discerns if she is subject to throes and, further, if a woman, the pains being removed, shall be delivered of a healthy boy.

36. He guesses the various designs of men, he smells (so to say) an air of design 3; he finds out the odour of passionate, wicked, hypocritical, or quiet persons.

37. That Bodhisattva by the scent smells treasures hidden in the ground, money, gold, bullion, silver, chests, and metal pots

38. Necklaces of two sorts, gems, pearls, nice priceless jewels he knows by the scent, as well as things priceless and brilliant in general.

39. That great man from his very place on earth

smells the flowers here above (In the sky) with the gods, such as Mandaravas, Ma/^^ushakas, and those Q^rowinPf on the coral tree.

40. By the power of his organ of smell he, without leaving his stand on earth, perceives how and whose are the aerial cars, of lofty, low, and middling size, and other brilliant forms shooting (through the firmament).

41. He likewise finds out the paradise, the gods (in the hall) of Sudharma and in the most glorious palace of Vai^ayanta -, and the angels who there are diverting themselves.

42. He perceives, here on earth, an air of them ; by the scent he knows the angels, and where each of them is acting, standing, listening, or walking.

43. That Bodhisattva tracks by the scent the houris who are decorated with many flowers, decked with wreaths and ornaments and in full attire ; he knows wherever they are dallying or staying at the time.

44. By smell he apprehends the gods, Brahmas, and Brahmakayas moving on aerial cars aloft, upwards to the extremity of existence ; he knows whether they are absorbed in meditation or have risen from it.

45. He perceives the Abhasvara angels falling (and shooting) and appearing, even those that he never saw before. Such is the organ of smell of the Bodhisattva who keeps this Sūtra.

46. The Bodhisattva also recognises all monks under the rule of the Sugata, who are strenuously eno-ao-ed in their walks and find their delight in their lessons and reading.

47. Intelligent as he is, he discerns those among the sons of Jina who are disciples and those who used to live at the foot of trees, and he knows that the monk so and so is staying in such and such

a place.

48. The Bodhisattva knows by the odour whether other Bodhisattvas are of good memory, meditative, delighting in their lessons and reading, and assiduous in preaching to congregations

49. In whatever point of space the Sugata, the great Seer, so benign and bounteous, reveals the law in the midst of the crowd of attending disciples, the Bodhisattva by the odour recognises him as the Lord of the universe.

50. Staying on earth, the Bodhisattva also perceives those beings who hear the law and rejoice at it, and the whole assembly of the Jina.

51. Such is the power of his organ of smell. Yet it is not the divine organ he possesses, but (the natural one) prior to the perfect, divine faculty of smell.

Further, Satatasamitābhiyukta, the young man of good family or the young lady who keeps, teaches,

proclaims, writes this Dharmaparyāya shall have an organ of taste possessed of twelve hundred good faculties of the tongue. All flavours he takes on his tongue will yield a divine, exquisite relish. And he tastes in such a way that he is not to relish anything unpleasant ; and even the unpleasant flavours that are taken on his tongue will yield a divine relish. And whatever he shall preach in the assembly, the creatures will be satisfied by it ; they will be content, thoroughly content, filled with delight. A sweet, tender, agreeable, deep voice goes out from him, an amiable voice which goes to the heart, at which those creatures will be ravished and charmed ; and those to whom he preaches, after having heard his sweet voice, so tender and melodious, will, even (if they are) gods, be of opinion that they ought to go and see, venerate, and serve him 2. And the angels and houris will be of opinion, &c. The Indras, Brahmas, and Brahmakayikas will be of opinion, &c. The Nagas and Naga girls will be of opinion, &c. The demons and their girls will be of opinion, &c. The Garu^^as and their girls will be of opinion, &c. The Kinnaras and their girls, the great serpents and their girls, the goblins and their girls, the imps and their girls will be of opinion that they ought to go and see, venerate, serve him, and hear his sermon, and all will show him honour, respect, esteem, worship, reverence, and veneration. Monks and nuns, male and female lay devotees will likewise be desirous of seeing him. Kings, royal ppinces, and grandees (or ministers) will also be

desirous of seeing him. Kings ruling armies and emperors possessed of the seven treasures along with the princes royal, ministers, ladies of the harem, and their retinue will be desirous of seeing him and paying him their homage. So sweet will be the speech delivered by that preacher, so truthful and according to the teaching of the Tathāgata will be his words. Others also, Brahmans and laymen, citizens and peasants, will always and ever follow that preacher till the end of life. Even the disciples of the Tathāgata will be desirous of seeing him ; likewise the Pratyekabuddhas and the Lords Buddhas. And wherever that young man of good family or young lady shall stay, there he (or she) will preach, the face turned to the Tathāgata, and he (or she) will be a worthy vessel of the Buddha -qualities. Such, so pleasant, so deep will be the voice of the law going out from him.

And on that occasion the Lord uttered the following stanzas :

52. His organ of taste is most excellent, and he will never relish anything of inferior flavour ; the flavours are no sooner put on his tongue than they become divine and possessed of a divine taste.

53. He has a tender voice and delivers sweet words, pleasant to hear, agreeable, charming ; in the

midst of the assembly he is used to speak with a melodious and deep voice.

54. And whosoever hears him when he is delivering a sermon with myriads of koṭis of examples, feels a great joy and shows him an immense veneration.

55. The gods, Nagas, demons, and goblins always long to see him, and respectfully listen to his preaching. All those good qualities are his.

56. If he would, he might make his voice heard by the whole of this world ; his voice is (so) fine, sweet, deep, tender, and winning.

57. The emperors on earth, along with their children and wives, go to him with the purpose of honouring him, and listen all the time to his sermon with joined hands.

58. He is constantly followed by goblins, crowds of Nagas, Gandharvas, imps, male and female, who honour, respect, and worship him.

59. Brahmā himself becomes his obedient servant; the gods Īśvara and Maheśvara, as well as Indra and the numerous heavenly nymphs, approach him.

60. And the Buddhas, benign and merciful for the world, along with their disciples, hearing his voice, protect him by showing their face, and feel satisfaction in hearing him preaching.

Further, Satatasamitābhiyukta, the Bodhisattva Mahāsattva who keeps, reads, promulgates, teaches, writes this Dharmaparyāya shall have the eight hundred good qualities of the body. It will be pure, and show a hue clear as the lapis lazuli ; it will be pleasant to see for the creatures. On that perfect body he will see the whole triple universe ; the beings who in the triple world disappear and appear, who are low or lofty, of good or of bad colour, in

fortunate or in unfortunate condition, as well as the beings dwelling within the circular plane of the horizon and of the great horizon, on the chief mountains Meru and Sumeru, and the beings dwelling below in the Avīci and upwards to the extremity of existence ; all of them he will see on his own body. The disciples, Pratyekabuddhas, Bodhisattvas, and Tathāgatas dwelling in the triple universe, and the law taught by those Tathāgatas and the beings serving the Tathāgatas, he will see all of them on his own body, because he receives the proper body of all those beings, and that on account of the perfectness of his body.

And on that occasion the Lord uttered the following stanzas :

61. His body becomes thoroughly pure, clear as if consisting of lapis lazuli ; he who keeps this sublime Sūtra is always a pleasant sight for (all) creatures.

62. As on the surface of a mirror an Image is seen, so on his body this world. Being self-born, he sees no other beings. Such is the perfectness of his body.

63. Indeed, all beings who are in this world, men, gods, demons, goblins, the inhabitants of hell, the spirits, and the brute creation are seen reflected on that body.

64. The aerial cars of the gods up to the extremity of existence, the rocks, the ridge of the.

XVIII. ADVANTAGES OF A horizon, the Himalaya, Sumeru, and great Meru, all are seen on that body.

65. He also sees the Buddhas on his body, along with the disciples and other sons of Buddha ; likewise the Bodhisattvas who lead a solitary life, and those who preach the law to congregations.

66. Sueh is the perfectness of his body, though he has not yet obtained a divine body ; the natural property of his body is such.

Further, Satatasamitābhiyukta, th-e Bodhisattva, Mahāsattva who after the complete extinction of the Tathāgata keeps, teaches, writes, reads this Dharmaparyāya shall have a mental organ possessed of twelve hundred good qualities of intellect. By this perfect mental organ he will, even if he hears a single stanza, recognise its various meanings. By fully comprehending the stanza he will find in it the text to preach upon for a month, for four months, nay, for a whole year. And the sermon he preaches will not fade from his memory. The. popular maxims of common life, whether sayings or counsels, he will know how to reconcile with the rules of the law. Whatever creatures of this triple universe are subject to the mundane whirl, in any of the six conditions of existence, he will know their thoughts, doings, and movements. He will know and discern their motions, purposes, and aims. Though he has not yet attained the state of an Arya, his intellectual organ will be thoroughly perfect. And all he shall preach after having pondered on the interpretation of the law will be really true ; he speaks what all Tathāgatas have spoken, all that has been declared in the Sutras of former 6'inas,

And on that occasion the Lord uttered the followinof stanzas :

67. His mental organ is perfect, lucid, right, and untroubled. By it he finds out the various laws, low, high, and mean.

68. On hearing the contents of a single stanza, the wise man catches the manifold significations (hidden) in it, and he is able for a month, four months, or even a year to go on expounding both its conventional and its true sense.

69. And the beings living in this world, within or without, gods, men, demons, goblins, Nagas, brutes,

70. The beings stationed in any of the six conditions of existence, all their thoughts the sage knows instantaneously. These are the advantages of keeping this Sūtra.

71. He also hears the holy sound of the law which the Buddha, marked with a hundred blessed signs, preaches all over the world, and he catches what the Buddha speaks.

72. He reflects much on the supreme law, and is in the wont of constantly dilating upon it ; he is never hesitating. These are the advantages of keeping this Sūtra.

73. He knows the connections and knots ^; he discerns in all laws contrarieties-; he knows the meaning and the interpretations, and expounds them according to his knowledge.

74. The Sūtra which since so long a time has been

1 Sandhivisandhi, I am not sure of the real purport of these terms ; Burnouf renders ' concordances et combihaisons.'

2 Sarveshu dharmeshu vilaksha7;ani ; the rendering is uncertain ; Burnouf has, ' ne voit entre toutes les lois aucune difference.'

expounded by the ancient Masters of the world is the law which he, never flinching, is always preaching in the assembly.

75. Such is the mental organ of him who keeps or reads this Sūtra ; he has not yet the knowledge of emancipation, but one that precedes it.

76. He who keeps this Sūtra of the Sugata stands on the stage of a master; he may preach to all creatures and is skilful in koṭis of interpretations.

Chapter XIX — Sadāparibhūta

The Lord then addressed the Bodhisattva Mahāsattva Mahāsthāmaprāpta. In a similar way, Mahāsthāmaprāpta, one may infer from what has been said that he who rejects such a Dharmaparyāya as this, who abuses monks, nuns, lay devotees male or female, keeping this Sūtra, insults them, treats them with false and harsh words, shall experience dire results, to such an extent as is impossible to express in words. But those that keep, read, comprehend, teach, amply expound it to others, shall experience happy results, such as I have already mentioned : they shall attain such a perfection of the eye, ear, nose, tongue, body, and mind as just described.

In the days of yore, Mahāsthāmaprāpta, at a past period, before incalculable æons, nay, more than incalculable, immense, inconceivable, and even long before, there appeared in the world a Tathāgata, &c., named Bhīṣmagarjitasvararāja, endowed with science and conduct, a Sugata, &c. &c., in the æons Vinirbhoga, in the world Mahasambhava. Now, Mahāsthāmaprāpta, that Lord Bhīṣmagarjitasvararāja, the Tathāgata, &c., in that world Vinirbhoga, showed the law in the presence of the world, including gods, men, and demons ; the law containing the four noble truths and starting from the chain of causes and effects, tending to overcome birth, decrepitude, sickness, death, sorrow, lamentation,

woe, grief, despondency, and finally leading to Nirvāṇa, he showed to the disciples ; the law connected with the six Perfections of virtue and terminating in the knowledge of the Omniscient, after the attainment of supreme, perfect enlightenment, he showed to the Bodhisattvas. The lifetime of that Lord Bhīṣmagarjitasvararāja, the Tathāgata, &c., lasted forty hundred thousand myriads of koṭis of æons equal to the sands of the river Ganges. After his complete extinction his true law remained hundred thousands of myriads of koṭis of æons equal to the atoms (contained) in Jambudvīpa, and the counterfeit of the true law continued hundred thousands of myriads of koṭis of æons equal to the dust-atoms in the four continents. When the counterfeit of the true law of the Lord Bhīṣmagarjitasvararāja, the Tathāgata, &c., after his complete extinction, had disappeared in the world Maha- sambhava, Mahāsthāmaprāpta, another Tathāgata Bhīṣmagarjitasvararāja, Arhat, &c., appeared, endowed with science and conduct. So in succession, Mahāsthāmaprāpta, there arose in that world Maha- sambhava twenty hundred thousand myriads of koṭis of Tathagatas, &c., called Bhīṣmagarjitasvararāja. At the time, Mahāsthāmaprāpta, after the complete extinction of the first Tathāgata amongst all those of the name of Bhīṣmagarjitasvararāja, Tathāgata, &c., endowed with science and conduct, &c. &c., when his true law had disappeared and the counterfeit of the true law was

fading ; when the reign (of the law) was being oppressed by proud monks, there was a monk, a Bodhisattva Mahāsattva, called Sadāparibhūta. For what reason, Mahāsthāmaprāpta, was that Bodhisattva Mahāsattva called Sadāparibhūta? It was, Mahāsthāmaprāpta, because that Bodhisattva Mahāsattva was in the habit of exclaiming to every monk or nun, male or female lay devotee, while approaching them : I do not contemn you, worthies. You deserve no contempt, for you all observe the course of duty of Bodhisattvas and are to become Tathāgatas, &c. In this way, Mahāsthāmaprāpta, that Bodhisattva Mahāsattva, when a monk, did not teach nor study ; the only thing he did was, whenever he descried from afar a monk or nun, a male or female lay devotee, to approach them and exclaim : I do not contemn you, sisters. You deserve no contempt, for you all observe the course of duty of Bodhisattvas and are to become Tathagatas, &c. So, Mahāsthāmaprāpta, the Bodhisattva Mahāsattva at that time used to address every monk or nun, male or female devotee. But all were extremely irritated and angry at it, showed him their displeasure, abused and insulted him : Why does he, unasked, declare that he feels no, contempt for us ? Just by so doing he shows a contempt for us. He renders himself contemptible by predicting our future destiny to supreme, perfect enlightenment; we do not care for what is not true. Many years, Mahāsthāmaprāpta, went on during which that

Bodhisattva Mahāsattva was being abused, but he was not angry at anybody, nor felt malignity, and to those who, when he addressed them in the said manner, cast a clod or stick at him, he loudly exclaimed from afar : I do not contemn you. Those monks and nuns, male and female lay devotees, being always and ever addressed by him in that phrase gave him the (nick)name of Sadāparibhūta

Under those circumstances, Mahāsthāmaprāpta, the Bodhisattva Mahāsattva Sadāparibhūta happened to hear this Dharmaparyāya of the Lotus of the True Law when the end of his life was impending, and the moment of dying drawing near. It was the Lord Bhīṣmagarjitasvararāja, the Tathāgata, &c., who expounded this Dharmaparyāya in twenty times twenty hundred thousand myriads of koṭis of stanzas, which the Bodhisattva Mahāsattva Sadāparibhūta heard from a voice in the sky, when the time of his death was near at hand. On hearing that voice from the sky, without there appearing a person speaking, he grasped this Dharmaparyāya and obtained the perfections already mentioned : the perfection of sight, hearing, smell, taste, body, and mind. With the attainment of these perfections he at the same time made a vow to prolong his life for twenty hundred thousand myriads of koṭis of years, and promulgated this Dharmaparyāya of the Lotus of the True Law. And all those proud beings, monks, nuns, male and female lay devotees to whom he had said : I do not contemn you, and who had given him the name of Sadāparibhūta, became all his followers to hear the law, after they had seen the power and strength of his sublime magic faculties, of his vow, of his readiness of wit, of his wisdom. All those and many hundred thousand myriads of koṭis of other beings were by him roused to supreme, perfect enlightenment.

Afterwards, Mahāsthāmaprāpta, that Bodhisattva Mahāsattva disappeared from that place and propitiated twenty hundred koṭis of Tathagatas, &c., all bearing the same name of Candraprabhasvararāja, under all of whom he promulgated this Dharmaparyāya. By virtue of his previous root of goodness he, in course of time, propitiated twenty hundred thousand myriads of koṭis of Tathagatas, &c., all bearing the name of Dundubhisvararāja, and under all he obtained this very Dharmaparyāya of the Lotus of the True Law and promulgated it to the four classes. By virtue of his previous root of goodness he again, in course of time, propitiated twenty hundred thousand myriads of koṭis of Tathagatas, &c., all bearing the name of Meghasvararāja, and under all he obtained this very Dharmaparyāya of the Lotus of the True Law and promulgated it to the four classes. And under all of them he was possessed of the afore-mentioned perfectness of sight, hearing, smell, taste, body, and mind.

Now, Mahāsthāmaprāpta, that Bodhisattva Mahāsattva Sadāparibhūta, after having honoured, respected, esteemed, worshipped, venerated, revered so many hundred thousand myriads of koṭis of Tathāgatas, and after having acted in the same way towards

many hundred thousand myriads of koṭis of other Buddhas, obtained under all of them this very Dharmaparyāya of the Lotus of the True Law, and owing to his former root of goodness having come to full development, gained supreme, perfect enlightenment. Perhaps, Mahāsthāmaprāpta, thou wilt have some doubt, uncertainty, or misgiving, and think that he who at that time, at that juncture was the Bodhisat- tva Mahāsattva called Sadāparibhūta was one, and he who under the rule of that Lord Bhīṣmagarjitasvararāja, the Tathāgata, &c.,was generally called Sadāparibhūta by the four classes, by whom so many Tathagatas were propitiated, was another. But thou shouldst not think so. For it is myself who at that time, at that juncture was the Bodhisattva Mahasat- tva Sadāparibhūta. Had I not formerly grasped and kept this Dharmaparyāya, Mahāsthāmaprāpta, I should not so soon have arrived at supreme, perfect enlightenment. It is because I have kept, read, preached this Dharmaparyāya (derived) from the teaching of the ancient Tathagatas, &c., Mahastha- maprapta, that I have so soon arrived at supreme, perfect enlightenment. As to the hundreds of monks, nuns, male and female lay devotees, Mahāsthāmaprāpta, to whom under that Lord the Bodhisattva Mahāsattva Sadāparibhūta promulgated this Dharmaparyāya by saying: I do not contemn you ; you all observe the course of duty of Bodhisattvas ; you are to become Tathagatas, &c., and in whom awoke a feeling of malignity towards that Bodhisattva, they in twenty hundred thousand myriads of koṭis of æons never saw a Tathāgata, nor heard the call of the law, nor the call of the assembly, and for ten thousand æons they suffered terrible pain in the

great hell Avīci. Thereafter released from the ban, they by the instrumentality of that Bodhisattva Mahāsattva were all brought to full ripeness for supreme, perfect enlightenment. Perhaps, Mahāsthāmaprāpta, thou wilt have some doubt, uncertainty, or misgiving as to who at that time, at that juncture were the persons hooting and laughing at the Bodhisattva Mahāsattva. They are, in this very assembly, the five hundred Bodhisattvas headed by Bhadrapala, the five hundred nuns following Siṃhacandra, the five hundred lay devotees following Sugatacetana, who all of them have been rendered inflexible in supreme, perfect enlightenment. So greatly useful it is to keep and preach this Dharmaparyāya, as it tends to result for Bodhisattvas Maha- sattvas in supreme, perfect enlightenment. Hence, Mahāsthāmaprāpta, the Bodhisattvas Mahasattvas should, after the complete extinction of the Tathāgata, constantly keep, read, and promulgate this Dharmaparyāya.

And on that occasion the Lord uttered the following stanzas :

1. I remember a past period, when king Bhīṣmasvararāja the Jina, lived, very mighty, and revered by gods and men, the leader of men, gods, goblins, and giants.

2. At the time succeeding the complete extinction of that Jina, when the decay of the true law
   was far advanced, there was a monk, a Bodhisattva, called by the name of Sadāparibhūta.

3. Other monks and nuns who did not believe but in what they saw he would approach (and say): I never am to contemn you, for you observe the course leading to supreme enlightenment.

4. It was his wont always to utter those words, which brought him but abuse and taunts from their part. At the time when his death was impending he heard this Sūtra.

5. The sage, then, did not expire ; he resolved upon a very long life, and promulgated this Sūtra under the rule of that leader.

6. And those many (persons) who only acknowledged the evidence of sensual perception were by him brought to full ripeness for enlightenment. Then, disappearing from that place, he propitiated thousands of koṭis of Buddhas.

7. Owing to the successive good actions performed by him, and to his constantly promulgating this Sūtra, that son of Jina reached enlightenment. That Bodhisattva then is myself, Śākyamuni.

8. And those persons who only believed in perception by the senses, those monks, nuns, male and female lay devotees who by the sage were admonished of enlightenment,

9. And who have seen many koṭis of Buddhas,
   are the monks here before me, — no less than five hundred, — nuns, and female lay devotees

10. All of them have been by me brought to complete ripeness, and after my extinction they will all, full of wisdom, keep this Sūtra.

11. Not once in many, inconceivably many koṭis of æons has such a Sūtra as this been heard. There are, indeed, hundreds of koṭis of Buddhas, but they do not elucidate this Sūtra.

12. Therefore let one who has heard this law exposed by the Self-born himself, and who has repeatedly propitiated him, promulgate this Sūtra after my extinction in this world.

Chapter XX — Conception of the Transcendent Power of the Tathāgatas

Thereupon those hundred thousands of myriads of koṭis of Bodhisattvas equal to the dust-atoms of a macrocosm, who had issued from the gaps of the earth, all stretched their joined hands towards the Lord, and said unto him : We, O Lord, will, after the complete extinction of the Tathāgata, promulgate this Dharmaparyāya everywhere (or on every occasion) in all Buddha-fields of the Lord, wherever (or whenever) the Lord shall be completely extinct We are anxious to obtain this sublime Dharmaparyāya, O Lord, in order to keep, read, publish, and write it.

Thereupon the hundred thousands of myriads of koṭis of Bodhisattvas, headed by Mañjuśrī ; the monks, nuns, male and female lay devotees living in this world ; the gods, Nāgas, goblins, Gandharvas, demons, Garuḍas, Kinnaras, great serpents, men, and beings not human, and the many Bodhisattvas Mahāsattvas equal to the sands of the river Ganges, said unto the Lord : We also, O Lord, will promulgate this Dharmaparyāya after the complete extinction of the Tathāgata. While standing with an invisible body in the sky, O Lord, we will send the Lord. forth a voiced and plant the roots of goodness of such creatures as have not (yet) planted roots of goodness.

Then the Lord addressed the Bodhisattva Mahāsattva Viśiṣṭacāritra, followed by a troop, a great troop, the master of a troop, who was the very first of those afore-mentioned Bodhisattvas Mahāsattvas followed by a troop, a great troop, masters of a troop : Very well, Viśiṣṭacāritra, very well ; so you should do ; it is for the sake of this Dharmaparyāya that the Tathāgata has brought you to ripeness.

Thereupon the Lord Śākyamuni, the Tathāgata, &c., and the wholly extinct Lord Prabhūtaratna, the Tathāgata, &c., both seated on the throne in the centre of the Stūpa, commenced smiling to one another, and from their opened mouths stretched out their tongues, so that with their tongues they reached the Brahma-world, and from those two tongues issued many hundred thousand myriads of koṭis of rays". From each of those rays issued many hundred thousand myriads of koṭis of Bodhisattvas, with goldcoloured bodies and possessed of the thirty-two characteristic signs of a great man, and seated on thrones consisting of the interior of lotuses.

Bodhisattvas spread in all directions in hundred thousands of worlds, and while on every side stationed in the sky preached the law. Just as the Lord Śākyamuni, the Tathāgata, &c., produced a miracle of magic by his tongue, so, too, Prabhūtaratna, the Tathāgata, &c., and the other Tathāgatas, &c., who, having flocked from hundred thousands of myriads of koṭis of other worlds, were seated on thrones at the foot of jewel trees, by their tongues produced a miracle of magic.

The Lord Śākyamuni, the Tathāgata, &c., and all those Tathāgatas, &c., produced that magical effect during fully a thousand years. After the lapse of that millennium those Tathāgatas, &c., pulled back their tongue, and all simultaneously, at the same moment, the same instant, made a great noise as of expectoration and of snapping the fingers, by which sounds all the hundred thousands of myriads of koṭis of Buddha-fields in every direction of space were moved, removed, stirred, wholly stirred, tossed, tossed forward, tossed along, and all beings in all those Buddha- fields, gods, Nāgas, goblins, Gandharvas, demons, Garuḍas, Kinnaras, great serpents, men, and beings not human beheld, by the power of the Buddha, from the place where they stood, this Sahā-world. They beheld the hundred thousands of myriads of koṭis of Tathāgatas seated severally on their throne at the foot of a jewel tree, and the Lord Śākyamuni, the Tathāgata, &c., and the Lord Prabhūtaratna, the Tathāgata, &c., wholly extinct, sitting on the throne in the centre of the Stūpa of magnificent precious substances, along with the Lord Śākyamuni, the Tathāgata, &c. ; they beheld, finally, those four classes of the audience. At this sight they felt struck with wonder, amazement, and rapture. And they heard a voice from the sky calling : Worthies, beyond a distance of an immense, incalculable number of hundred thousands of myriads of koṭis of worlds there is the world named Sahā ; there the Tathāgata called Śākyamuni, the Arhat, &c., is just now revealing to the Bodhisattvas Mahāsattvas the Dharmaparyāya of the Lotus of the True Law, a Sūtranta of great extent, serving to instruct Bodhisattvas, and belonging in proper to all Buddhas. Ye accept it joyfully with all your heart, and do homage to the Lord Śākyamuni, the Tathāgata, &c,, and the Lord Prabhūtaratna, the Tathāgata, &c.

On hearing such a voice from the sky all those beings exclaimed from the place where they stood, with joined hands : Homage to the Lord Śākyamuni, the Tathāgata. Then they threw towards the Sahā-world various flowers, incense, fragrant wreaths, ointment, gold, cloth, umbrellas, flags, banners, and triumphal streamers, as well as ornaments, parures, necklaces, gems and jewels of all sorts, in order to worship the Lord Śākyamuni, the Tathāgata and this Dharmaparyāya of the Lotus of the True Law. Those flowers, incense, &c., and those necklaces, &c., came down upon this Sahā-world, where they formed a great canopy of flowers hanging in the sky above the Tathāgatas there sitting, as well as those in the hundred thousands of myriads of koṭis of other worlds.

Thereupon the Lord addressed the Bodhisattvas Mahāsattvas headed by Viśiṣṭacāritra : Inconceivable, young men of good family, is the power of the Tathāgatas, &c. In order to transmit this Dharmaparyāya, young men of good family, I might go on for hundred thousands of myriads of koṭis of æons explaininothe manifold virtues of this Dharmaparyāya through the different principles of the law, without reaching the end of those virtues. In this Dharmaparyāya I have succincdy taught all Buddha-laws (or Buddhaqualities), all the superiority, all the mystery, all the profound conditions of the Buddhas. Therefore, young men of good family, you should, after the complete extinction of the Tathāgata, with reverence keep, read, promulgate, cherish \ worship it. And wherever on earth, young men of good family, this Dharmaparyāya shall be made known, read, written, meditated, expounded, studied or collected into a volume, be it in a monastery or at home, in the wilderness or in a town, at the foot of a tree or in a palace, in a building or in a cavern, on that spot one should erect a shrine in dedication to the Tathāgata. For such a spot must be regarded as a terrace of enlightenment; such a spot must be regarded as one where all Tathāgatas &c. have arrived at supreme, perfect enlightenment ; on that spot have all Tathāgatas moved forward the wheel of the law ; on that spot one may hold that all Tathāgatas have reached complete extinction.

And on that occasion the Lord uttered the following stanzas :

1. Inconceivable is the power to promote the weal of the world possessed by those who, firmly established in transcendent knowledge, by means of their unlimited sight display their magic faculty in order to gladden all living beings on earth.

2. They extend their tongue over the whole world , darting thousands of beams to the astonishment of those to whom this effect of magic is displayed and who are making for supreme enlightenment.

3. The Buddhas made a noise of expectoration and of snapping the fingers, (and by it) called the attention of the whole world, of all parts of the world in the ten directions of space.

4. Those and other miraculous qualities they display in their benevolence and compassion (with the view) that the creatures, gladly excited at the time, may (also) keep the Sūtra after the complete extinction of the Sugata.

5. Even If I continued for thousands of koṭis of æons speaking the praise of those sons of Sugata who shall keep this eminent Sūtra after the extinction of the Leader of the world,

6. I should not have terminated the enumeration of their qualities ; Inconceivable as the qualities of infinite space are the merits of those who constantly keep this holy Sūtra.

7. They behold me as well as these chiefs, and the Leader of the world now extinct; (they behold) all these numerous Bodhisattvas and the four classes.

8. Such a one now here propitiates me and all these leaders, as well as the extinct chief of Jinas and the others in every quarter.

9. The future and past Buddhas stationed in the ten points of space will all be seen and worshipped by him who keeps this Siitra.

10. He who keeps this Sūtra, the veritable law, will fathom the mystery of the highest man ; will soon comprehend what truth it was that was arrived at on the terrace of enlightenment.

11. The quickness of his apprehension will be unlimited ; like the wind he will nowhere meet impediments ; he knows the purport and interpretation of the law, he who keeps this exalted Sūtra.

12. He will, after some reflection, always find out the connection of the Stitras spoken by the leaders ; even after the complete extinction of the leader he will grasp the real meaning of the Sūtras.

13. He resembles the moon and the sun; he illuminates all around him, and while roaming the earth in different directions he rouses many Bodhisattvas.

14. The wise Bodhisattvas who, after hearing the enumeration of such advantages, shall keep this Sūtra after my complete extinction will doubtless reach enlightenment.

Chapter XXI — Spells

Thereupon the Bodhisattva Mahāsattva Bhaiṣajyarāja rose from his seat, and having put his upper robe upon one shoulder and fixed the right knee upon the ground Hfted his joined hands up to the Lord and said : How great, O Lord, is the pious merit which will be produced by a young man of good family or a young lady who keeps this Dharmaparyāya of the Lotus of the True Law, either in memory or in a book ? Whereupon the Lord said to the Bodhisattva Mahāsattva Bhaiṣajyarāja : Suppose, Bhaiṣajyarāja, that some man of good family or a young lady honours, respects, reveres, worships hundred thousands of myriads of koṭis of Tathāgatas equal to the sands of eighty Ganges rivers ; dost thou think, Bhaiṣajyarāja, that such a young man or young lady of good family will on that account produce much pious merit ? The Bodhisattva Bhaiṣajyarāja replied : Yes, Lord ; yes, Sugata. The Lord said : I announce to thee, Bhaiṣajyarāja, I declare to thee : any young man or young lady of good family, Bhaiṣajyarāja, who shall keep, read, comprehend, and in practice follow, were it but a single stanza from this Dharmaparyāya of the Lotus of the True Law, that young man or young lady of good family, Bhaiṣajyarāja, will on that account produce far more pious merit.

Then the Bodhisattva Mahāsattva Bhaiṣajyarāja immediately said to the Lord : To those young men or young ladies of good family, O Lord, who keep this Dharmaparyāya of the Lotus of the True Law in their memory or in a book, we will give talismanic words for guard, defence, and protection ; such as, anye manye mane mamane /^itte /^arite same, samitavi, sante, mukte, muktatame, same avishame, samasame, ^^aye, kshaye, akshme, sante sani, dhara/^i alokabhashe, pratyaveksha/^i, nidhini, abhyantaravisish/e, utkule mutkule, asa^e, parage, sukahkshi, asamasame, buddhavilokite, dharmaparikshite, sahghanirghosha/^i, nirghosha;/i bhayabhayasodhani, mantre mantrakshayate, rutakaui^alye, akshaye, akshavanataya, vakule valo^a, amanyataya . These words of charms and spells, O Lord, have been pronounced by reverend Buddhas (in number) equal to the sands of sixty-two Ganges rivers. All these Buddhas would be offended by any one who would attack such preachers, such keepers of the Sūtranta.

The Lord expressed his approval to the Bodhisattva Mahāsattva Bhaiṣajyarāja by saying : Very well, Bhaiṣajyarāja, by those talismanic words being pronounced out of compassion for creatures, the common weal of creatures is promoted; their guard, defence, and protection is secured.

Thereupon the Bodhisattva Mahāsattva Pradanasdra, said unto the Lord : I also, O Lord, will, for the benefit of such preachers, give them talismanic words, that no one seeking for an occasion to surprise such preachers may find the occasion, be it a demon, giant, goblin, sorcerer, imp or ghost ; that none of these when seeking and spying for an occasion to surprise may find the occasion. And then the Bodhisattva Mahāsattva Pradana^-ura instantly pronounced the following words of a spell : ^vale maha vale, ukke mukke, a^e art'avati, tr//ye tr/Zyavati, i/ini vi/ini ^i/ini, tri/fi t7'//yavati svaha\ These talismanic words, O Lord, have been pronounced and approved by Tathāgatas, &c. (in number) equal to the sands of the river Ganges. All those Tathāgatas would be offended by any one who would attack such preachers.

Thereupon Vaisra.v3.7ia, one of the four rulers of the cardinal points, said unto the Lord : I also, O Lord, will pronounce talismanic words for the benefit and weal of those preachers, out of compassion to them, for their guard, defence, and protection : a//e naUe vana//e anade, nad'i kuna(^i svaha With these spells, O Lord, I shall guard those preachers over an extent of a hundred yo^anas. Thus will those young men or young ladies of good family, who keep this Sūtranta, be guarded, be safe.

At that meeting was present Viru<5%aka, another of the four rulers of the cardinal points, sitting surrounded and attended by hundred thousands of myriads of koṭis of Kumbha;^^as. He rose from his seat, put his upper robe upon one shoulder, lifted his joined hands up to the Lord, and spoke to him as follows : I also, O Lord, will pronounce talismanic words for the benefit of people at large, and to guard, defend, protect such preachers as are qualified, who keep the Sūtranta as mentioned ; viz. agane gauQ gauri gandhari ^atidaVi mataiigi pukkai'i saiikule vrusali svaha . These talismanic words, O Lord, have been pronounced by forty-two hundred thousand myriads of koṭis of Buddhas. All those Buddhas would be offended by any one who would attack such preachers as are qualified.

Thereupon the giantesses called Lamba,Vilam a. kinda.[ m. pukkasi s. vrulasisi s. Vrusali or rather vrusali must be the Sanskrit vr /shall. Gauri, Kandalika., Matahgi are known from elsewhere as epithets of Durga; Pukkasi and Vr/shali denote nearly the same as Ka?tda\i and Matahgi.

Ku/adanti,Pushpadanti, Maku/adantt\ Ke^ini, A/('ala, Maladhari, Kunti, Sarvasattvofahari 2, and Hartti, all with their children and suite went up to the place where the Lord was, and with one voice said unto him : We also, O Lord, will afford guard, defence, and protection to such preachers as keep this Sūtranta ; we will afford them safety, that no one seeking for an occasion to surprise those preachers may find the occasion. And the giantesses all simultaneously and in a chorus gave to the Lord the following words of spells : iti me, iti me, iti me, iti me, iti me ; nime nime nime nime nime ; ruhe ruhe ruhe ruhe ruhe ; stuhe stuhe stuhe stuhe stuhe, svaha. No one shall overpower and hurt such preachers ; no goblin, giant, ghost, devil, imp, sorcerer, spectre, gnome ; no spirit causing epilepsy, no sorcerer of goblin race, no sorcerer of not-human race, no sorcerer of human race ; no sorcerer producing tertian ague, quartian ague, quotidian ague. Even if in his dreams he has visions of women, men, boys or girls, it shall be impossible that they hurt him.

And the giantesses simultaneously and in a chorus addressed the Lord with the followine stanzas :

1. His head shall be split into seven pieces, like a sprout of Symplocos Racemosa, who after hearing this spell would attack a preacher.

2. He shall go the way of parricides and matricides, who would attack a preacher.

3. He shall go the way of oil-millers and sesamumpounders, who would attack a preacher.

4. He shall go the way of those who use false weights and measures, who would attack a preacher.

Thereafter the giantesses headed by Kunti said unto the Lord : We also, O Lord, will afford protection to such preachers ; we will procure them safety ; we will protect them against assault and poison. Whereupon the Lord said to those giantesses : Very well, sisters, very well ; you do well in affording guard, defence, and protection to those preachers, even to such who shall keep no more than the name of this Dharmaparyāya ; how much more then to those who shall keep this Dharmaparyāya wholly and entirely, or who, possessing the text of it in a volume, honour it with flowers, incense, fragrant garlands, ointment, powder, cloth, flags, banners, lamps with sesamum oil, lamps with scented oil, lamps with A'ampaka-scented oil, with Varshikascented oil, with lotus-scented oil, with jasminescented oil ; who by such-like manifold hundred thousand manners of worshipping shall honour, respect, revere, venerate (this Sūtra), deserve to be guarded by thee and thy suite, Kunti !

And while this chapter on spells was being expounded, sixty-eight thousand living beings received the faculty of acquiescence in the law that has no orig-in. it simply contains a narrative with the speeches of different interlocutors. It may be observed that a poetical version is wanting.

Chapter XXII — Ancient Devotion of Bhaiṣajyarāja

Thereupon the Bodhisattva Mahāsattva Nakshatrara/asarikusumitabhi^/Ia spoke to the Lord as follows : Wherefore, O Lord, does the Bodhisattva Bhaiṣajyarāja pursue his course- in this Sahaworld, while he is fully aware of the many hundred thousands of myriads of koṭis of difficulties he has to meet ? Let the Lord, the Tathāgata, &c., deign to tell us any part of the course of duty of the Bodhisattva Mahāsattva Bhaiṣajyarāja, that by hearing it the gods, Nāgas, goblins, Gandharvas, demons, Garuḍas, Kinnaras, great serpents, men, and beings not human, as well as the Bodhisattvas Mahāsattvas from other worlds here present, and these great disciples here may be content, delighted, overjoyed.

And the Lord, out of regard to that request of the Bodhisattva Mahāsattva Nakṣatrarājasaṃkusumitābhijña, told him the following : Of yore, young man of good family, at a past epoch, at a time (as many) æons ago as there are grains of sand in the river Ganges, there appeared in the world a Tathāgata, &c., by the name of A^andravimalasuryaprabhasa^-ri , endowed with science and conduct, a Sugata, &c. &c. Now that Tathāgata, &c., A'andravimalastaryaprabhasam had a great assembly of eighty koṭis of Bodhisattvas Mahāsattvas and an assembly of disciples equal to the sands of seventytwo Ganges rivers. His spiritual rule was exempt from the female sex, and his Buddha-field had no hell, no brute creation, no ghosts, no demons ; it was level, neat, smooth as the palm of the hand. Its floor consisted of heavenly lapis lazuli, and it was adorned with trees of jewel and sandal-wood; inlaid with a multitude of jewels, and hung with long bands of silk, and scented by censors made of jewels. Under each jewel tree, at a distance not farther than a bowshot, was made a small jewel-house and on the top of those small jewel-houses stood a hundred koṭis of angels performing a concert of musical instruments and castanets, in order to honour the Lord A^andravimalasuryaprabhasa^rt, the Tathāgata, &c., while that Lord was extensively expounding this Dharmaparyāya of the Lotus of the True Law to the great disciples and Bodhisattvas, directing himself to the Bodhisattva Mahāsattva Sarvasattvapriyadari'ana. Now, Nakṣatrarājasahkusumitabhi;^a, the lifetime of that Lord iTandravimalasuryaprabhasai-ri, the Tathāgata, &c., lasted forty-two thousand æons, and likewise that of the Bodhisattvas Mahāsattvas and great disciples. It was under the spiritual rule of that Lord that the Bodhisattva Mahāsattva Sarvamyriads of koṭis. translation ; Burnouf renders it by ' char fait de pierreries.'

'en commen9ant par le B.M. S.' sattvapriyadar^ana applied himself to his difficult course. He wandered twelve thousand years strenuously engaged in contemplation. After the expiration of those twelve thousand years he acquired the Samadhi termed Sarvarupasandariana (i. e. the sight or display of all forms). No sooner had he acquired that Samadhi than satisfied, glad, joyful, rejoicing, and delio;hted he made the followinor reflection : It is owing to this Dharmaparyāya of the Lotus of the True Law that I have acquired the Samadhi of Sarvar^pasandar^ana. Then he made another reflection : Let me do homage to the Lord A"andravimalasuryaprabhasa^ri and this Dharmaparyāya of the Lotus of the True Law. No sooner had he entered upon such a meditation than a great rain of Mandarava and orreat Mandarava flowers fell from the o upper sky. A cloud of Kalanusarin sandal was formed, and a rain of Uragasara sandal poured down. And the nature of those essences was so noble that one karsha of it was worth the whole Sahā-world.

After a while, Nakṣatrarājasahkusumitabhi^?Ia, the Bodhisattva Mahāsattva Sarvasattvapriyadar-^ana rose from that meditation with memory and full consciousness, and reflected thus : This display of magic power is not likely to honour the Lord and Tathāgata so much as the sacrifice of my own body will do. Then the Bodhisattva Mahāsattva Sarvasattvapriyadari-ana instantly began to eat Agallochum, Olibanum, and the resin of Boswellia Thurifera, and to drink oil of A'ampaka. So, Nakṣatrarājasaṃkusumitābhijña,

' In the story of Sarvasattvapriyadarjana it is easy to recognise a Buddhist version of the myth of the Phoenix. the Bodhisattva Mahāsattva Sarvasattvapriyadari-ana passed twelve years in always and constantly eating those fragrant substances and drinking oil of A'ampaka. After the expiration of those twelve years the Bodhisattva Mahāsattva Sarvasattvapriyadar^ana wrapped his body in divine garments, bathed it in oil, made his (last) vow, and thereafter burnt his own body with the object to pay worship to the Tathāgata and this Dharmaparyāya of the Lotus of the True Law. Then, Nakṣatrarājasaṃkusumitābhijña, eighty worlds equal to the sands of the river Ganges were brightened by the glare of the flames from the blazing body of the Bodhisattva Mahisattva Sarvasattvapriyadari-ana, and the eighty Lords Buddhas* equal to the sands of the Ganges in those worlds all shouted their applause, {and exclaimed) : Well done, well done, young man of good family, that is the real heroism which the Boddhisattvas Mahāsattvas should develop ; that is the real worship of the Tathāgata, the real worship of the law. No worshipping with flowers, incense, fragrant wreaths, ointment, powder, cloth, umbrellas, flags, banners ; no worshipping with material gifts or with Uragasara sandal equals it. This, young man of good family, the noble bird collects the sweetest herbs, blossoms, and perfumes ; similarly verse 652. He feeds upon mildew, verse 260.

is the sublimest gift, higher than the abandoning of royalty, the abandoning of beloved children and wife. Sacrificing one's own body, young man of good family, is the most distinguished, the chiefest, the best, the very best, the most sublime worship of the law. After pronouncing this speech, Nakshatrarafasankusumitabhi;^a, those Lords Buddhas were silent.

The body of Sarvasattvapriyadari-ana continued blazing for twelve thousand years without ceasing to burn. After the expiration of those twelve thousand years the fire was extinguished. Then, Nakṣatrarājasaiikusumitabhi^/^a, the Bodhisattva Mahāsattva Sarvasattvapriyadari'ana, having paid such worship to the Tathāgata, disappeared from that place, and (re)appeared under the (spiritual) reign of that very Lord A'andravimalasuryaprabhasai-ri, the Tathāgata, &c., in the house of king Vimaladatta, by apparitional birth, and sitting crosslegged. Immediately after his appearance the Bodhisattva Mahāsattva Sarvasattvapriyadar^ana addressed his father and mother in the followine stanza :

I. This, O exalted king, is the walk in which I have acquired meditation ; I have achieved a heroical feat, fulfilled a great vote by sacrificing my own dear body.

After uttering this stanza, Nakṣatrarājasaiikusumitabhif/Ia, the Bodhisattva Mahāsattva Sarvasattvapriyadarj-ana said to his father and mother : Even now, father and mother, the Lord A'andravimalasuryaprabhasam, the Tathāgata, &c., is still living, existing, staying in the world, the Lord by worshipping whom I have obtained the spell of knowing all sounds and this Dharmaparyāya of the Lotus of the True Law, consisting of eighty hundred thousand myriads of /^otis of stanzas, of a hundred Niyutas of Vivaras of a hundred Vivaras, which I have heard from that Lord. Therefore, father and mother, I should like to go to that Lord and worship him again. Instantaneously, Nakshatrara^-asankusumitabhi^/7a, the Bodhisattva Mahisattva Sarvasattvapriyadar^ana rose seven talas* high into the sky and sat cross-legged on the top of a tower of seven precious substances. So he went up to the presence of that Lord, and having approached him humbly saluted him, circumambulated him seven times from left to right, stretched the joined hands towards the Lord, and after thus paying his homage addressed him with the following stanza :

2. O thou whose face is so spotless and bright ; thou, king and sage! How thy lustre sparkles in all quarters! After having anciently paid thee homage, O Sugata, I now come again to behold thee, O Lord.

Having pronounced this stanza, the Bodhisattva Mahāsattva Sarvasattvapriyadar^ana said to the

English poem, verse 131, we read that 'the sound of the bird's sons: is sweeter and more beautiful than all other singer-craft, and more delicious than any other tune.' the whole number =1. Eighty is the number of intermediate kalpas in one Mahakalpa or Great JEon, i. e. one day and night. The turn (paryaya) of the True Law is the regular revolution of the sun. left out of account, all the numbers specified come to one.

• The height of a palm-tree, or a span.

Lord A'andravimalastaryaprabhasairi, the Tathāgata, &c. : Thou art then still aUve, Lord ? Whereon the Lord A'andravimalasiiryaprabhasa^rt, the Tathāgata, &c., replied : The time of my final extinction, young man of good family, has arrived ; the time of my death has arrived. Therefore, young man of good family, prepare my couch ; I am going to enter complete extinction. Then, Nakṣatrarājasahkusumitabhi;'^a, the Lord A'andravimalasuryaprabhasa^ri said to the Bodhisattva Mahāsattva Sarvasattvapriyadar^ana : I entrust to thee, young man of good family, my commandment (or mastership, rule) ; I entrust to thee these Bodhisattvas Mahāsattvas, these great disciples, this Buddha-enlightenment, this world, these jewel cars, these jewel trees, and these angels, my servitors. I entrust to thee also, young man of good family, my relics after my complete extinction. Thou shouldst pay a great worship to my relics, young man of good family, and also distribute them and build many thousands of Stūpas. And, Nakshatrarafasankusumitabhi;ia, after the Lord A'andravimalasuryaprabhasai'ri, the Tathāgata, &c., had given these instructions to the Bodhisattva Mahāsattva Sarvasattvapriyadar^-ana he in the last watch of the night entered absolute final extinction

Thereupon, Nakṣatrarājasahkusumitabhi^/Ia, the Bodhisattva Mahāsattva Sarvasattvapriyadar^ana, perceiving that the Lord A'andravimalasuryaprabhasam, the Tathāgata, &c., had expired, made a pyre of Uragasara sandal-wood and burnt the the end of a day of twenty-four hours, and that Sarvasattvapriyadarjana is the new day. body of the Tathāgata. When he saw that the body was burnt to ashes and the fire extinct, he took the bones and wept, cried and lamented. After having wept, cried and lamented, Nakṣatrarājasaṃkusumitābhijña, the Bodhisattva Mahāsattva Sarvasattvapriyadari^ana caused to be made eightyfour thousand urns of seven precious substances, deposed in them the bones of the Tathāgata, founded eighty-four thousand Stūpas , reaching in height to the Brahma-world, adorned with a row of umbrellas, and equipped with silk bands and bells. After founding those Stūpas he made the following reflection : I have paid honour to the Tathāgata-relics of the Lord A'andravimalasiiryaprabhasairi, but I will pay to those relics a yet loftier and most distinguished honour. Then, Nakshatrara^^'asaiikusumitabhi;1a, the Bodhisattva Mahāsattva Sarvasattvapriyadari'ana addressed that entire assembly of Bodhisattvas, those great disciples, those gods, Nāgas, goblins, Gandharvas, demons, Garu</as, Kinnaras, great serpents, men, and beings not human : Ye all, young men of good family, unaniresurrection, collects the relics; verses 269-272. Both versions come to the same, for the sun of to-day is essentially the same as yesterday's. according to the Dipava/wsa VI, 96. The king was induced to build so many monasteries because there were eighty-four or, optionally, eighty-four thousand towns in India, a number precisely coinciding with that of the sections of the Law. Notwithstanding the difference in details, it may be assumed that there is some connection between the two tales, especially because A^oka was a namesake of Sarvasattvapriyadarjana, one of his epithets being Priyadarjana. mously vow to pay worship to the rehcs of the Lord. Immediately after, Nakshatrarafasaiikusumitabhi;^a, the Bodhisattva Mahāsattva Sarvasattvapriyadari^ana, in presence of those eighty-four thousand StClpas, burnt his own arm which was marked by the one hundred auspicious signs, and so paid worship to those Stūpas containing the rehcs of the Tathāgata, during seventy-two thousand years. And while paying worship, he educated countless hundred thousands of myriads of ko^'is of disciples from that assembly, in consequence whereof all those Bodhisattvas acquired the Samadhi termed Sarvartjpasandari'ana.

Then, Nakṣatrarājasaṃkusumitābhijña,the entire assembly of Bodhisattvas and all great disciples, seeing the Bodhisattva Mahāsattva Sarvasattvapriyadarj'ana deprived of a limb, said, with tears in their eyes, weeping, crying, lamenting : The Bodhisattva Mahāsattva Sarvasattvapriyadar^ana, our master and instructor, is now deprived of a limb, deprived of one arm. But the Bodhisattva Mahāsattva Sarvasattvapriyadari"ana addressed those Bodhisattvas, great disciples, and angels in the following terms : Do not, young men of good family, weep, cry, lament at the sight of my being deprived of one arm. All the Lords Buddhas who be, exist, live in the endless, limitless worlds in every direction of space, have I taken to witness. Before their face have I pronounced a vow of truth, and by that truth, by that word of truth shall I, after the sacrifice of my own arm in honour of the Tathāgata, have a body of gold colour. By this truth, by this word of truth let this arm of mine become such as it was before, and let the great earth shake in six different ways, and let the angels in the sky pour down a rain of flowers. No sooner, Nakṣatrarājasaṃkusumitābhijña, had the Bodhisattva Mahāsattva Sarvasattvapriyadar^ana made that vow of truth, than the whole triple macrocosm was shaken in six different ways, and from the sky aloft fell a great rain of flowers. The arm of the Bodhisattva Mahāsattva Sarvasattvapriyadar^ana became again as it was before, and that by the power of knowledge and by the power of pious merit belonging to that Bodhisattva Mahāsattva. Perhaps, Nakṣatrarājasaṃkusumitābhijña, thou wilt have some doubt, uncertainty or misgiving, (and think) that the Bodhisattva Mahāsattva Sarvasattvapriyadari-ana at that time, and that epoch, was another. But do not think so ; for the Bodhisattva Mahāsattva Bhaiṣajyarāja here was at that time, and that epoch, the Bodhisattva Mahāsattva Sarvasattvapriyadar^-ana. So many hundred thousand myriads of koṭis of difficult things, Nakṣatrarājasahkusumitabhi^^a, and sacrifices of his body does this Bodhisattva Mahāsattva Sarvasattvapriyadar^ana accomplish. Now, Nakṣatrarājasahkusumitabhi;^a, the young man or young lady of good family striving in the Bodhisattva vehicle towards the goal and longing for supreme, perfect enlightenment, who at the Tathāgata-shrines shall burn a great toe, a finger, a toe, or a whole limb, such a young man or young lady of good family, I assure thee, shall produce far more pious merit, far more than results from giving up a kingdom. Just as the great ocean, Nakṣatrarājasaṃkusumitābhijña, surpasses all springs, streams, and tanks, so, Nakshatrarafasankusumitabhi;}a, this Dharmaparyāya of the Lotus of the True Law surpasses all Sūtras spoken by the Tathāgata Just as the Sumeru, the king of mountains, Nakṣatrarājasahkusumitabhi^/la, all elevations at the cardinal points horizon circles and great horizons , so,

Siitras in the world have their source in the Tathāgata, of course ; just as all Vedas, Itihasas, &c. are the breathing out, the uttering of the sentient principle, the a t m a n ; ^atapatha-Brahmawa XIV, 5, 4, i o. rising and setting are called parvata, giri, &c., mountain in Sanskrit.

' The whole horizon is also an apparent elevation and therefore likewise called parvata, &c.

Nakshatrar^crasahkusumitabhi;^a, this Dharmaparyāya of the Lotus of the True Law surpasses as a king all the Stjtrantas spoken by the Tathāgata. As the moon, Nakṣatrarājasahkusumitabhi^/^a, as a luminary, takes the first rank amongst the whole of the asterisms, so, Nakṣatrarājasaṃkusumitābhijña, this Dharmaparyāya of the Lotus of the True Law ranks first amongst all Sutrantas spoken by the Tathāgata, though it surpasses hundred thousands of myriads of ko/'is of moons. As the orb of the sun, Nakṣatrarājasaṃkusumitābhijña, dispels gloomy darkness, so, Nakṣatrarājasaiikusumitabhi;7a, this Dharmapayaya of the Lotus of the True Law dispels all the gloomy darkness of unholy works. As Indra, Nakṣatrarājasankusumitabhif;1a, is the chief of the gods of paradise, so, Nakṣatrarājasahkusumitabhi^T^a, this Dharmaparyāya of the Lotus of the True Law is the chief of Statrantas spoken by the Tathāgata. As Brahma Sahampati, Nakṣatrarājasaṃkusumitābhijña, is the king of all Brahmakayika gods and exercises the function of a father in the Brahma world, so, Nakṣatrarājasaiikusumitabhi;1a, this Dharmaparyāya of the Lotus of the True Law exercises the function of a father to all beings, whether under training or past it, to all disciples, Pratyekabuddhas, and those who in the Bodhisattva-vehicle are striving for the goal. As the Srotaapanna, Nakṣatrarājasaiikusumitabhi^^/a, as well as the Sakr/dagamin, Anagamin, Arhat \ and Pratyekabuddha, excels the ignorant people and the profanum vulgus, so, Nakshatrarac'asankusumltathe Prathamakalpika, Madhubhumika, Pra^ii^yotis, and Atikrantabhavaniya in the Yoga system ; Yoga^astra III, 50, commentary. hhi£-n2i, the Dharmaparyāya of the Lotus of the True Law must be held to excel and surpass all Sutrantas spoken by the Tathāgata ; and such as shall keep this king of Statras, Nakṣatrarājasaiikusumitabhi£'U3., must be held to surpass others (who do not). As a Bodhisattva is accounted superior to all disciples and Pratyekabuddhas, so, Nakshatrara^^asankusumitabhi^/'Ia, this Dharmaparyāya of the Lotus of the True Law is accounted superior to all Sutrantas spoken by the Tathāgata. Even as the Tathaeata is the crowned kin of the law of all disciples, Pratyekabuddhas, and Bodhisattvas, so, Nakshatrarac^asankusumitabhi^/la, this Dharmaparyāya is a Tathāgata in respect to those who in the vehicle of Bodhisattvas are striving to reach the goal. This Dharmaparyāya of the Lotus of the True Law, Nakṣatrarājasarikusumitabhi^^/2a, saves all beings from all fear, delivers them from all pains. It is like a tank for the thirsty, like a fire for those who suffer from cold, like a garment for the naked, like the caravan leader for the merchants, like a mother for her children, like a boat for those who ferry over, like a leech for the sick, like a lamp for those who are wrapt in darkness, like a jewel fof those who want wealth, like the ocean for the rivers, like a torch for the dispelling of darkness. So, Nakṣatrarājasahkusumitabhi^/^a, this Dharmaparyāya of the Lotus of the True Law delivers from all evils, extirpates all diseases, releases from the narrow bonds of the mundane whirl . And he who shall hear this Dharmaparyāya of the Lotus of the True crowned king. * In other words, this Dharmaparyāya is Death or Nirva«a.

Law, who shall write it and cause it to be written, will produce an accumulation of pious merit the term of which is not to be arrived at even by Buddha-knowledge ; so great is the accumulation of pious merit that will be produced by a young man of good family or a young lady who after teaching or learning it, writing it or having it collected into a volume, shall honour, respect, venerate, worship it with flowers, incense, fragrant garlands, ointment, powder, umbrellas, flags, banners, triumphal streamers, with music, with joining of hands, with lamps burning with ghee, scented oil, A'ampaka oil, jasmine oil, trumpet-flower oil,Varshika oil or double jasmine oil. Great will be the pious merit, Nakshatraraj-asankusumitabhi;1a, to be produced by a young man of good family or a young lady striving to reach the goal in the Bodhisattva-vehicle, who shall keep this chapter of the Ancient Devotion of Bhalshafyara^a, who shall read and learn it. And, Nakṣatrarāja, should a female, after hearing this Dharmaparyāya, grasp and keep it, then this existence will be her last existence as a woman. Any female, Nakshatrarafasarikusumltabhl;7a, who In the last five hundred years of the millennium shall hear and penetrate this chapter of the Ancient Devotion of Bhalsha^yara^a, will after disappearing from earth be (re)born in the world Sukhavati, where the Lord Amitayus \ the Tathāgata, &c., dwells, exists, lives surrounded by a host of Bodhisattvas. There will he (who formerly was a female) appear seated on a throne consisting of the interior of a lotus ; no affection, no hatred, no infatuation, no pride, no

Another name of Amitabha. envy, no wrath, no malignity will vex him. With his birth he will also receive the five transcendent faculties, as well as the acquiescence in the eternal law, and, once in possession thereof, Nakṣatrarājasaṃkusumitābhijña, he as a Bodhisattva Mahāsattva will see Tathāgatas equal to the sands of seventytwo rivers Ganges \ So perfect will be his organ of sight that by means thereof he shall see those Lords Buddhas, which Lords Buddhas will applaud him (and say) : Well done, well done, young man of good family, that after hearing this Dharmaparyāya of the Lotus of the True Law which has been promulgated by the spiritual proclamation of the Lord Śākyamuni, the Tathāgata, &c., thou hast studied, meditated, examined, minded it, and expounded it to other beings, other persons. This accumulation of thy pious merit, young man of good family, cannot be burnt by fire, nor swept away by water. Even a thousand Buddhas would not be able to determine this accumulation of thy pious merit, young man of good family. Thou hast subdued the opposition of the Evil One, young man of good family. Thou, young man of good family, hast victoriously emerged from the battle of mundane existence, hast crushed the enemies annoying thee. Thou, young man of good family, hast been superintended by thousands of Buddhas ; thine equal, young man of good family, is not to be found in the world, including the gods , with the only exception of the

• In the margin are added the words, also found in Burnouf s translation, ' including Maras, Brahmans, and ascetics.'

Tathāgata ; there is no other, be he disciple, Pratyekabuddha, or Bodhisattva, able to surpass thee in pious merit, knowledge, wisdom or meditation. Such a power of knowledge, Nakṣatrarājasahkusumitabhi^'/la, will be acquired by that Bodhisattva.

Any one, Nakṣatrarājasaṃkusumitābhijña, who on hearing this chapter of the ancient devotion of Bhaiṣajyarāja approves it, will emit from his mouth a breath sweet as of the lotus, and from his limbs a fragrance as of sandal-wood. Such temporal advantages as I have just now indicated will belong to him who approves this Dharmaparyāya. On that account then, Nakshatrarac^asahkusumitabhi^?/a, I transmit to thee this chapter of the Ancient Devotion of the Bodhisattva Mahāsattva Sarvasattvapriyadarj-ana, that at the end of time, the last period, in the latter half of the millennium it may have course here in Jambudvīpa and not be lost ; that neither Mara the Fiend, nor the celestial beings called Marakayikas, Nāgas, goblins, imps may find the opportunity of hurting it. Therefore, Nakṣatrarājasaṃkusumitābhijña, I bequeath this Dharmaparyāya ; it is to be like a medicament for sick and suffering creatures in Jambudvīpa. No sickness shall overpower him who has heard this Dharmaparyāya, no decrepitude, no untimely death. Whenever a person striving to reach the goal in the vehicle of Bodhisattvas happens to see such a monk as keeps this Sūtranta, then he should strew him with sandalpowder and blue lotuses, and reflect thus : This young man of good family is going to reach the terrace of enlightenment ; he will spread the bundle of grass on the terrace of enlightenment ; he will put to flight the party of Mara, blow the conch trumpet of the law, beat the drum of the law, cross the ocean of existence. Thus, Nakṣatrarājasankusumitabhl;2a, should a young man of good family, striving to reach the goal In the vehicle of Bodhisattva, reflect when seeing a monk who keeps this Sūtra, and he will acquire such advantages as have been indicated by the Tathāgata.

While this chapter of the Ancient Devotion of Bhaisha^'ara^^a was being expounded, eighty-four thousand Bodhisattvas attained the spell connected with skill In all sounds. And the Lord Prabhūtaratna, the Tathāgata, &c., intimated his approval (by saying) : Well done, well done, Nakṣatrarājasaṃkusumitābhijña ; thou hast done well In thus questioning the Tathāgata, who is endowed with such inconceivable qualities and properties. received from Svastika, the grass-cutter, when he was on his way to occupy his seat at the foot of the Bo tree ; see Lalita-vistara, P- 357 j <7ataka I, p. 70 (English translation by Professor Rhys Davids, p. 95).

Chapter XXIII — Gadgadasvara

At that moment the Lord Śākyamuni, the Tathāgata, &c., darted a flash of light from the circle of hair between his eyebrows, one of the characteristic signs of a great man, by which flash of light hundred thousands of myriads of koṭis of Buddha-fields, equal to the sands of eighteen rivers Ganges, became illuminated. Beyond those Buddha-fields, equal, &c., is the world called Vairo/^anara^-mipratima/^^ita (i.e. embellished by the rays of the sun). There dwells, lives, exists the Tathāgata named Kamaladalavimalanakshatrara^asahkusumitabhi;^a, who, surrounded and attended by a large and immense assembly of Bodhisattvas, preached the law. Immediately the ray of light flashing from the circle of hair between the eyebrows of the Lord KŚākyamuni, the Tathāgata, &:c., filled the world Vairo/'anara.ymipratima^^rt'ita with a great lustre. In that world Vairo/='anarai-mipratima;^rf'ita there was a Bodhisattva Mahāsattva called Gadgadasvara, who had planted roots of goodness, who had before seen similar luminous flashes emitted by many Tathāgatas, &c., and who had acquired many Samadhis, such as the Samadhi Dhva^agrakeyura (i. e. bracelet at the upper end of the banner staff), Saddharma-pu;/^arika (i.e. the Lotus of the True Law), Vimaladatta (i.e. given by Vimala), Nakṣatrarājavikri^ita (i.e. sport of the king of asterisms, the moon god), Anilambha G;'2anamiidra (i.e. the seal of science), A'andrapradipa (i.e. moon-Hght 2), Sarvarutakaiualya (i.e. skill in all sounds), Sarvapu;^yasamu/'/^aya (i.e. compendium or collection of all piety), Prasadavati (i.e. the favourably-disposed lady), RiddhWikridltSL (i.e. sport of magic), Gusmolka. (i.e. torch of knowledge), Vyuhara^a (i.e. king of expansions or speculations), Vimalaprabha (i.e. spotless lustre), Vimalagarbha (i.e. of spotless interior part), Apkr/tsna Suryavarta (i. e. sun-turn) ; in short, he had acquired many hundred thousand myriads of koṭis of Samadhis equal to the sands of the river Ganges. Now, the flash of light came down upon that Bodhisattva Mahāsattva Gadgadasvara. Then the Bodhisattva Mahāsattva Gadgadasvara rose from his seat, put his upper robe upon one shoulder, fixed his right knee on the ground, stretched his joined hands towards the Lord Buddha, and said to the Tathāgata Kamaladalavimalanakshatrarafasahkusumitabhi;Ia : O Lord, I would resort to the Sahā-world to see, salute, wait upon the Lord Śākyamuni, the Tathāgata, &c. ; to see and salute Ma%iurt, the prince royal ; to see the Bodhisattvas Bhaiṣajyarāja, Pradana^ura, Nakṣatrarājasahkusumitabhi^/^a,Vi5ish/a/('aritra,Vyuhara^a, Bhaisha^^ara^asamudgata.

Then the Lord Kamaladalavimalanakshatrara^asankusumitabhif;1a, the Tathāgata, &c., said to the Bodhisattva Mahāsattva Gadoradasvara : On comine to the Sahā-world, young man of good family, thou which I refer to Spence Hardy, Eastern Monachism, p. 252 seq. must not conceive a low opinion of it. That world, young man of good family, has ups and downs, consists of earth, is replete with mountains of Kala, filled with gutters \ The Lord Śākyamuni, the Tathāgata, &c., is short of stature, and so are the Bodhisattvas Mahāsattvas, whereas thou, young man of good family, hast got a body forty-two hundred thousand yo^anas high, and myself have got a body sixty-eight hundred thousand yo^^^anas high. And, young man of good family, thou art lovely, handsome, of pleasant appearance, endowed with a full bloom of extremely fine colour, and abundantly blest with hundred thousands of holy signs. Therefore then, young man of good family, when you have come to the Sahā-world, do not conceive a low opinion of the Tathāgata, nor of the Bodhisattvas, nor of that Buddha-field.

Thus addressed, the Bodhisattva Mahāsattva Gadgadasvara said to the Lord Kamaladalavimalanakshatrara^asankusumitabhi^c;1a, the Tathāgata, &c. : I shall do. Lord, as the Lord commands ; I shall go to that Sahā-world by virtue of the Lord's resolution, of the Lord's power, of the Lord's might, of the Lord's disposal, of the Lord's foresight. Whereon the Bodhisattva Mahāsattva Gadgadasvara, without leaving that Buddha-field and without leaving his means 'ordures;' cf. above, p. 142, and Pali oligalla.

" Spence Hardy, Manual of Buddhism, p. 364: ' Buddha is sometimes said to be twelve cubits in height, and sometimes eighteen cubits.' sessed of, his body being no more than forty-eight hundred yo^anas high ; Spence Hardy, 1. c.

On seeing the appearance of this mass of lotuses the Bodhisattva Mahāsattva MsLUg-usn, the prince royal, asked the Lord Śākyamuni, the Tathāgata, &c. : By what cause and by whom, O Lord, have been produced these eighty-four hundred thousand myriads of koṭis of lotuses on gold stalks with silver leaves and with cups of the hue of rosy lotuses and Butea Frondosa ? Whereon the Lord replied to Ma;^f um\ the prince royal: It is, Ma;^^u^ri, the Bodhisattva Mahāsattva Gadgadasvara, who accompanied and attended by eighty-four hundred thousand myriads of koṭis of Bodhisattvas arrives from the east, from the world VairoZ'anarai-mipratima/^^ita, the Buddhafield of the Lord Kamaladalavimalanakshatrara^asahkusumitabhi;^a, the Tathāgata, &c., at this Sahā-world to see, salute, wait upon me, and to hear this Dharmaparyāya of the Lotus of the True Law. Then Ma;^^um, the prince royal, said to the Lord : What mass of roots of goodness, Q Lord, has that young man of good family collected, that he has deserved to obtain such a distinction ? And what meditation is it, O Lord, that the Bodhisattva practises ? Let us also learn that meditation, O Lord, and practise that meditation. And let us see that Bodhisattva, Lord; see how the colour, outward shape, character, figure, and behaviour of that Bodhisattva is. May the Lord deign to produce such a token that the Bodhisattva Mahāsattva be admonished by it to come to this Sahā-world.

Then the Lord Śākyamuni, the Tathāgata, &c., said to the Lord Prabhūtaratna, the Tathāgata, &c., who was completely extinct : Produce such a token, Lord, that the Bodhisattva Mahāsattva Gadgadasvara be admonished by it to come to this Sahaworld. And the Lord Prabhtjtaratna, the Tathāgata, &c., who was completely extinct, instantly produced a token in order to admonish the Bodhisattva Mahāsattva Gadgadasvara (and said) : Come, young man of good family, to this Sahā-world; MsLUonsri, the prince royal, will hail thy coming. And the Bodhisattva Mahāsattva Gadgadasvara, after humbly saluting the feet of the Lord Kamaladalavimalanakshatrara^asankusumitabhi;1a, the Tathaeata, &c., and after three times circumambulating him from left to right, vanished from the world Vairo/^anara^mipratimaz/rt'ita, along with eightyfour hundred thousand myriads of koṭis of Bodhisattvas who surrounded and followed him, and arrived at this Sahā-world, among a stir of Buddhafields, a rain of lotuses, a noise of hundred thousands of myriads of koṭis of musical instruments. His face showed eyes resembling blue lotuses, his body was gold-coloured, his person marked by a hundred thousand of holy signs; he sparkled with lustre, glowed with radiance, had limbs marked by the characteristic signs, and a body compact as Narayawa's. Mounted on a tower made of seven precious substances, he moved through the sky to a height of seven Talas\ surrounded by a host of Bodhi-

• Or spans. There are seven regions of winds. Vayu, the god of wind or air, is nearly akin to Indra and Vish«u. sattvas, in the direction of this Sahā-world, and approached the Gr^'dhraku/a, the king of mountains. At his arrival, he ahghted from the tower, and went, with a necklace of pearls worth a hundred thousands, to the place where the Lord was sitting. After humbly saluting the feet of the Lord, and circumambulating him seven times from left to right, he offered him the necklace of pearls in token of homage, whereafter he said to the Lord : The Lord Kamaladalavimalanakshatrara^asahkusumitahhio-Tia, the Tathāgata, &c., inquires after the Lord's health, welfare, and sprightliness ; whether he feels free from affliction and at ease. That Lord has also charged me to ask : Is there something thou hast to suffer or allow ? the humours of the body are not in an unfavourable state ? thy creatures are decent in manners, tractable, and easy to be healed ? their bodies are clean ? They are not too passionate, I hope, not too irascible, not too unwise in their doings? They are not jealous. Lord, not envious, not ungrateful to their father and mother, not impious, not heterodox, not unsubdued in mind, not unrestrained in sexual desires ? Are the creatures able to resist the Evil One ? Has the Lord Prabhūtaratna, the Tathāgata, &c., who is completely extinct, come to the Sahā-world in order to hear the law, sitting in the centre of a Stūpa made of seven precious substances ? And as to that, Lord Prabhūtaratna, the Tathāgata, &c., the Lord Kamaladalavimalanakshatrara^asahkusumitabhi;^a, inquires : Is there somewhich can be alleviated to a certain extent by means of palliatives, but can no longer be cured. It is manifest from the sequel that here also the term is derived from medical practice. thine that the Lord Prabhiitaratna, &c., has to suffer or allow ? Is the Lord Prabhūtaratna, &c., to stay long ? We also, O Lord, are desirous of seeing the rudimentary frame of that Lord Prabhūtaratna, the Tathāgata, &c. May the Lord therefore please to show us the rudimentary frame of the Lord Prabhūtaratna, the Tathāgata, &c.

Then the Lord Śākyamuni, the Tathāgata, &c., said to the Lord Prabhūtaratna, the Tathāgata, &c., who was completely extinct : Lord, the Bodhisattva Mahāsattva Gadgadasvara here wishes to see the Lord Prabhūtaratna, the Tathāgata, &c., who is completely extinct. Whereon the Lord Prabhūtaratna, the Tathāgata, &c., spoke to the Bodhisattva Mahāsattva Gadofadasvara in this strain : Well done, well done, young gentleman, that thou hast come hither in the desire to see the Lord Śākyamuni, the Tathāgata, &c. ; to hear this Dharmaparyāya of the Lotus of the True Law, and see MaJl^usn, the prince royal.

Subsequently the Bodhisattva Mahāsattva Padmam said to the Lord : What root of goodness has the Bodhisattva Mahāsattva Gadgadasvara formerly planted ? And in presence of which Tathāgata ? And the Lord Śākyamuni, the Tathāgata, &c., said to the Bodhisattva Mahāsattva Padmam : In the days of yore, young man of good family, at a past period 2 there appeared in the world a Tathāgata called Meghadundubhisvarara^a (i.e. the king of the drum- sound of the clouds), perfectly enlightened, endowed with science and conduct, a Sugata, &c., in relics. incalculable than incalculable ^Eons.' the world Sarvabuddhasandar^-ana (i. e. sight or display of all Buddhas), in the JEon Priyadarj-ana. To that Lord Meghadundubhisvarara^a the Bodhisattva Mahāsattva Gadgadasvara paid homage by making resound hundred thousands of musical instruments during twelve thousand years. He presented to him also eighty-four thousand vessels of seven precious substances. Under the preaching of the Tathāgata Meghadundubhisvarara^a, young man of good family, has the Bodhisattva Mahāsattva Gadgadasvara "obtained such a beauty as he now displays. Perhaps, young man of good family, thou hast some doubt, uncertainty or misgiving, (and thinkest) that at that time, that epoch, there was another Bodhisattva Mahāsattva called Gadgadasvara, who paid that homage to the Lord Meghadundubhisvarara^a,the Tathāgata, and presented him the eighty-four thousand vessels. But, young man of good family, do not think so. For it was the very same Bodhisattva Mahāsattva Gadgadasvara, young man of good family, who paid that homage to the Lord Meghadundubhisvarara^a, the Tathāgata, and presented to him the eighty-four thousand vessels. So, young man of good family, the Bodhisattva Mahāsattva Gadgadasvara has waited upon many Buddhas, has planted good roots under many Buddhas, and prepared the soil under each of them. And this Bodhisattva Mahāsattva Gadgadasvara had previously seen Lords Buddhas similartothe sands of the river Ganges. Dost thou see, Padma^ri, how the Bodhisattva Mahāsattva Gadgadasvara now looks ? Padma^ri replied : I do. Lord ; I do, Sugata. The Lord said : Now, Padma^ri, this Bodhisattva

' Prava-^ane.

Mahāsattva Gadgadasvara preaches this Dharmaparyāya of the Lotus of the True Law under many shapes he assumes ; sometimes under the shape of Brahma, sometimes under that of Indra, sometimes under that of K^iva, sometimes under that of Kubera, sometimes under that of a sovereign, sometimes under that of a duke, sometimes under that of a chief merchant, sometimes under that of a citizen, sometimes under that of a villager, sometimes under that of a Brahman 2. Sometimes again the Bodhisattva Mahāsattva Gadgadasvara preaches this Dharmaparyāya of the Lotus of the True Law under a monk's shape, sometimes under a nun's, sometimes under a male lay devotee's, sometimes under a female lay devotee's, sometimes under that of a chief merchant's wife, sometimes under that of a citizen's wife, sometimes under a boy's, sometimes under a girl's shape. With so many variations in the manner to show himself the Bodhisattva Mahāsattva Gadgadasvara preaches this Dharmaparyāya of the Lotus of the True Law to creatures. He has even assumed the shape of a goblin to preach this Dharmaparyāya to such as were to be converted by a goblin. To some he has preached this Dharmaparyāya of the Lotus of the True Law under the shape of a demon, to some under a Garua^a's, to some under a Kinnara's, to some under a great serpent's shape. Even to the beings in any of the wretched an interrupted sound, is Vayu, nveina, inspiration personified. Materially, though not mythologically. Wind is identical with Rudra, Storm.

States, in the hells, the brute creation, Yama's realm, the Bodhisattva Mahāsattva Gadgadasvara is a supporter. Even to the creatures in the gynseceums of this Sahā-world has the Bodhisattva Mahāsattva Gadgadasvara, after metamorphosing himself into a woman, preached this Dharmaparyāya of the Lotus of the True Law. Verily, Padmairi, the Bodhisattva Mahāsattva Gadgadasvara is the supporter of the creatures livine in this Sahā-world Under so many shapes, assumed at will, has the Bodhisattva Mahāsattva Gadgadasvara preached this Dharmaparyāya of the Lotus of the True Law to creatures. Yet, there is no diminution of wisdom, nor diminution of magic power in that good man So many, young man of good family, are the manifestations of knowledge by which this Bodhisattva Mahāsattva Gadgfadasvara has made himself known in this Sahaworld. In other worlds also, similar to the sands of the river Ganges, he preaches the law, under the shape of a Bodhisattva to such as must be converted by a Bodhisattva ; under the shape of a disciple to such as must be converted by a disciple ; under the shape of a Pratyekabuddha to such as must be conbreath, life, which shows itself in a diversity of forms. That living breath is not only the supporter of creatures, but also a constant admonisher of the transitoriness of life, who addresses his call to young and old, sages and fools, &c. The important mystic rite of inspiration and expiration is described by Spence Hardy, Eastern Monachism, p. 267 ; no less value is attached to prawayamain the Yoga system and in Indian mysticism in general; see e.g. Yogajastrall, 49-51; Sarvadar^ana-Sangraha, p. 175; the term prawayama not only denotes stopping of the breath, as the Dictionaries explain it, but also the regulation and measuring of the breath. XXIII. GADGADASVARA. 40; verted by a Pratyekabuddha ; under the shape of a Tathāgata to such as must be converted by a Tathāgata. Nay, he will show to those who must be converted by a rehc of the Tathāgata himself such a rehc, and to those who must be converted by complete extinction he will show himself completely extinct \ Such is the powerful knowledge, Padmai-ri, the Bodhisattva Mahāsattva is possessed of.

Thereafter the Bodhisattva Mahāsattva Padmam said to the Lord : The Bodhisattva Mahāsattva Gadgadasvara then has planted good roots, Lord. What meditation is it, Lord, whereby the Bodhisattva Mahāsattva Gadgadasvara, with unshaken firmness, has converted (or educated) so many creatures ? Whereupon the Lord Śākyamuni, the Tathāgata, &c., replied to the Bodhisattva Mahāsattva Padmam : It is, young man of good family, the meditation termed Sarvarupasandarjrana. By steadiness in it has the Bodhisattva Mahāsattva Gadgadasvara so immensely promoted the weal of creatures.

While this chapter of Gadgadasvara was being expounded-, all the eighty-four hundred thousand myriads of koṭis of Bodhisattvas Mahāsattvas who, along with the Bodhisattva Mahāsattva Gadgadasvara, had come to the Sahā-world, obtained the under the form of a dead corpse, and thereby converts fickle and thoughtless men. the Buddha being one of the dramatis personse, one of the interlocutors, but not the narrator. This confusion between epical and dramatical exposition is one of the most striking features of the Lotus. The Saddharma, the law of nature, may be said to have been expounded by the Tathāgata, not, however, the composition which bears that tide. meditation Sarvarupasandari-ana, and as to the number of Bodhisattvas Mahāsattvas of this Sahā-world obtaining the meditation Sarvarupasandar^ana, it was beyond calculation.

Then the Bodhisattva Mahisattva Gadgadasvara, after having paid great and ample worship to the Lord Śākyamuni, the Tathāgata, &c., and at the Stūpa of relics of the Lord Prabhtitaratna, the Tathāgata, &c., again mounted the tower made of seven precious substances, among the stir of the fields, the rain of lotuses, the noise of hundred thousands of myriads of koṭis of musical instruments \ and with the eighty-four hundred thousand myriads of koṭis of Bodhisattvas surrounding and following him, returned to his own Buddha-field. At his arrival there he said to the Lord Kamaladalavimalanakshatrara^asaiikusumitabhi^^^a, the Tathāgata, &c. : O Lord, I have in the Sahā-world promoted the weal of creatures ; I have seen and saluted the Stūpa of relics of the Lord Prabhūtaratna, the Tathāgata, &c. ; I have seen and saluted the Lord Śākyamuni, the Tathāgata, &c. ; I have seen Ma;^^u5ri, the prince royal, as well as the Bodhisattva Bhaiṣajyarāja, who is possessed of mighty knowledge and impetuosity and the Bodhisattva Mahāsattva Pradana^ura ; and these eightyfour hundred thousand myriads of ko^'is of Bodhi-

33, 7. He is essentially the same with Dhanvantari the physician, Arcitenens Apollo. He is, moreover, the same with Gadgadasvara, who is represented as breath of life. About the system of splitting up one natural phenomenon or abstraction into more beings, see p. 4, note. sattvas Mahāsattvas have all obtained the meditation termed Sarvardpasandar^ana.

And while this relation of the going and coming of the Bodhisattva Mahāsattva Gadgadasvara was being delivered, forty-two thousand Bodhisattvas acquired the faculty of acquiescence in future things, and the Bodhisattva Mahāsattva Padma^^ri acquired the meditation called the Lotus of the True Law.

Chapter XXIV — The All-Sided One — Transformations of Avalokiteśvara

Thereafter the Bodhisattva Mahāsattva Akshayamati rose from his seat, put his upper robe upon one shoulder, stretched his joined hands towards the Lord, and said : For what reason, O Lord, is the Bodhisattva Mahāsattva Avalokiteśvara called Avalokiteśvara ? So he asked, and the Lord answered to the Bodhisattva Mahāsattva Akshayamati : All the hundred thousands of myriads of koṭis of creatures, young man of good family, who in this world are suffering troubles will, if they hear the name of the Bodhisattva Mahāsattva Avalokiteśvara, be released from that mass of troubles. Those who shall keep the name of this Bodhisattva Mahāsattva Avalokite5"vara, young man of good family, will, if they fall into a great mass of fire, be delivered therefrom by virtue of the lustre of the Bodhisattva Mahāsattva. In case, young man of good family, creatures, carried off by the current of rivers, should implore the Bodhisattva Mahāsattva Avaloklte^vara, all rivers will afford them a ford. In case, young riian of good family, many hundred thousand myriads of ko/Is of creatures, sailing in a ship on the ocean, published by Rev. S. Beal in his Catena, pp. 389-396. should see their bulHon, gold, gems, pearls, lapis lazuli, conch shells, stones (?), corals, emeralds, Musaragalvas, read pearls (?), and other goods lost, and the ship by a vehement, untimely gale cast on the island of Giantesses and if in that ship a single being implores Avalokitei^vara, all will be saved from that island of Giantesses. For that reason, young man of good family, the Bodhisattva Mahāsattva Avalokitei'vara is named Avalokiteśvara.

If a man given up to capital punishment implores Avalokitei"vara, young man of good family, the swords of the executioners shall snap asunder *. Further, young man of good family, if the whole triple chiliocosm were teeming with goblins and giants, they would by virtue of the name of the Bodhisattva Mahāsattva Avalokitei'vara being pronounced lose the faculty of sight in their wicked designs If some creature, young man of good cation of Avalokitei'vara and his sublime achievements, the isle of the Giantesses is identified with Ceylon ; see pp. 45 and 53 of that work (Calcutta edition), and the extract given by Burnouf, Introduction, pp. 221-227. dr/sh/a, seen, visible, and pratyaksha, visible, manifest, present. The Bodhisattva is everywhere present, and therefore implored in need and danger. If we take avalokita as a substantive in the neuter gender, the compound will mean ' the Lord of view, of regard,' with which one may compare diva's epithet Drish/iguru, the Master of view. u/^^^ish/a; perhaps we should translate it by ' a reprobate condemned to capital punishment.'

• Vadhyaghatakana»2 tani sastrani (sic) vi^iryeyUi. stand the sun's light. family, shall be bound in wooden or iron manacles, chains or fetters, be he guilty or innocent, then those manacles, chains or fetters shall give way as soon as the name of the Bodhisattva Mahāsattva Avalokitei'vara is pronounced. Such, young man of good family, is the power of the Bodhisattva Mahāsattva Avalokiteśvara. If this whole triple chiliocosm, young man of good family, were teeming with knaves, enemies, and robbers armed with swords, and if a merchant leader of a caravan marched with a caravan rich in jewels ; if then they perceived those robbers, knaves, and enemies armed with swords, and in their anxiety and fright thought themselves helpless ; if, further, that leading merchant spoke to the caravan in this strain : Be not afraid, young gentlemen, be not frightened ; invoke, all of you, with one voice the Bodhisattva Mahāsattva Avalokitei'vara, the giver of safety; then you shall be delivered from this danger by which you are threatened at the hands of robbers and enemies ; if then the whole caravan with one voice invoked Avalokitei-vara with the words : Adoration, adoration be to the giver of safety, to A valokite-^vara Bodhisattva Mahāsattva ! then, by the mere act of pronouncing that name, the caravan would be released from all danger. Such, young man of good family, is the power of the Bodhisattva Mahāsattva Avalokiteśvara. In case creatures act under the impulse of impure passion, young man of good family, they will, after adoring the Bodhisattva Mahāsattva Avalokitei'vara, be freed from passion. Those who act under the impulse of hatred will, after adoring the Bodhisattva Mahāsattva Avalokitei'vara, be freed from hatred. Those who act under the impulse of infatuation will, after adoring the Bodhisattva Mahāsattva Avalokitewara, be freed from infatuation. So mighty, young man of good family, is the Bodhisattva Mahāsattva Avalokiteśvara. If a woman, desirous of male offspring, young man of good family, adores the Bodhisattva Avalokiteśvara, she shall get a son, nice, handsome, and beautiful ; one possessed of the characteristics of a male child, generally beloved and winning, who has planted good roots If a woman is desirous of getting a daughter, a nice, handsome, beautiful girl shall be born to her ; one possessed of the (good) characteristics of a girl 2, generally beloved and winning, who has planted good roots. Such, young man of good family, is the power of the Bodhisattva Mahāsattva Avalokiteśvara.

Those who adore the Bodhisattva Mahāsattva Avalokiteśvara will derive from it an unfailing profit. Suppose, young man of good family, (on one hand) some one adoring the Bodhisattva Mahāsattva Avalokitewara and cherishing his name ; (on the other hand) another adoring a number of Lords Buddhas equal to sixty- two times the sands of the river Ganges cherishing their names and worshipping so many Lords Buddhas during their stay, existence, and life, by giving robes, alms-bowls, couches, medicaments for the sick; how great is then in thine opinion, young man of good family, the accumulation of pious merit which that young gentleman or young lady will produce in consequence of it ? So asked. implanted. (and) of an egregiously blooming complexion. the Bodhisattva Mahāsattva Akshayamati said to the Lord : Great, O Lord, great, O Sugata, is the pious merit which that young gentleman or young lady will produce in consequence of it. The Lord proceeded : Now, young man of good family, the accumulation of pious merit produced by that young gentleman paying homage to so many Lords Buddhas, and the accumulation of pious merit produced by him who performs were it but a single act of adoration to the Bodhisattva Mahāsattva Avalokiteśvara and cherishes his name, are equal. He who adores a number of Lords Buddhas equal to sixty-two times the sands of the river Ganges and cherishes their names, and he who adores the Bodhisattva Mahāsattva Avalokiteśvara and cherishes his name, have an equal accumulation of pious merit ; both masses of pious merit are not easy to be destroyed even in hundred thousands of myriads of koṭis of æons. So immense, young man of good family, is the pious merit resulting from cherishing the name of the Bodhisattva Mahāsattva Avalokitei'vara.

Again the Bodhisattva Mahāsattva Akshayamati said to the Lord : How, O Lord, is it that the Bodhisattva Mahāsattva A valokite-^varafrequents this Sahaworld ? And how does he preach the law ? And which is the range of the skilfulness of the Bodhisattva Mahāsattva Avalokitei'vara ? So asked, the Lord replied to the Bodhisattva Mahāsattva Akshayamati : In some worlds, young man of good family, the Bodhisattva Mahāsattva Avalokitei'vara preaches the law to creatures in the shape of a Buddha ; in Others he does so in the shape of a Bodhisattva. To some beings he shows the law in the shape of a Pratyekabuddha ; to others he does so in the shape of a disciple ; to others again under that of Brahma, Indra, or a Gandharva. To those who are to be converted by a goblin, he preaches the law assuming the shape of a goblin; to those who are to be converted by l^vara, he preaches the law in the shape of li'vara ; to those who are to be converted by Mahei'vara, he preaches assuming the shape of Mahei'vara. To those who are to be converted by a A'akravartin he shows the law after assuming the shape of a A'akravartin ; to those who are to be converted by an imp, he shows the law under the shape of an imp ; to those who are to be converted by Kubera, he shows the law by appearing in the shape of Kubera ; to those who are to be converted by Senapati he preaches in the shape of Senapati ; to those who are to be converted by assuming a Brahman he preaches in the shape of a Brahman ; to those who are to be converted by Va^rapa/a, he preaches in the shape of Vaj^rapa^i With such inconceivable qualities, young man of good family, is the Bodhiwheel,' i.e. Vishrau, and 'an emperor.' of the army of the gods, Skanda,' and ' a commander-in-chief in general.'

• Va^rapawi is the name of one of the Dhyanibuddhas, and of certain geniuses, and an epithet of Indra. sages, agree with those of Gadgadasvara mentioned in the foregoing chapter. Both beings have many qualities in common, just. as Siva, and Vishwu have.

Further, the Bodhisattva Mahāsattva Akshayamati said to the Lord : Shall we give a gift of piety, a decoration of piety, O Lord, to the Bodhisattva Mahāsattva Avalokite^-vara ? The Lord replied : Do so, if thou thinkest it opportune. Then the Bodhisattva Mahāsattva Akshayamati took from his neck a pearl necklace, worth a hundred thousand (gold pieces), and presented it to the Bodhisattva Mahāsattva Avalokiteśvara as a decoration of piety, with the words : Receive from me this decoration of piety, good man. But he would not accept it. Then the Bodhisattva Mahāsattva Akshayamati said to the Bodhisattva Mahāsattva Avalokiteśvara : Out of compassion to us, young man of good family, accept this pearl necklace. Then the Bodhisattva Mahāsattva Avalokiteśvara accepted the pearl necklace from the Bodhisattva Mahāsattva Akshayamati, out of compassion to the Bodhisattva Mahāsattva Akshayamati and the four classes, and out of compassion to the gods, Nāgas, goblins, Gandharvas, demons, Garuḍas, Kinnaras, great serpents, men, and beings not human. Thereafter he divided (the necklace) into two parts, and offered one part to the Lord Śākyamuni, and the other to the jewel Stūpa of the Lord Prabhtitaratna, the Tathāgata, &c., who had become completely extinct.

With such a faculty of transformation, young man of good family, the Bodhisattva Mahāsattva Avalokiteśvara is moving in this Sahā-world.

And on that occasion the Lord uttered the following stanzas :

1. A^'itradhva^a asked Akshayamati the following question : For what reason, son of Jina, is Avalokitej'vara (so) called ?

2. And Akshayamati, that ocean of profound insight, after considering how the matter stood 2, spoke to -/Titradhva^a : Listen to the conduct of Avalokitej"vara.

3. Hear from my indication how for numerous, inconceivable -æons he has accomplished his vote under many thousand koṭis of Buddhas.

4. Hearing, seeing, regularly and constantly thinking will infallibly destroy all suffering, (mundane) existence, and grief of living beings here on earth.

5. If one be thrown into a pit of fire, by a wicked enemy with the object of killing him, he has but to think of Avalokiteśvara, and the fire shall be quenched as if sprinkled with water.

6. If one happens to fall into the dreadful ocean, the abode of Nāgas, marine monsters, and demons, he has but to think of Avalokiteśvara, and he shall never sink down in the king of waters differs from the preceding prose introduction. As to the name of A^itradhva^a, I have not met with it elsewhere.

' Of whom or what? is not expressed. From the sequel one might be tempted to infer that Avalokiteśvara, or the exposition of his power, is the object of hearing, &c.

• Smarato (for smaratu), Avalokiteśvaraw^alara^e na kada/^i sidati.

7. If a man happens to be hurled down from the brink of the Meru, by some wicked person with the object of kilHng him, he has but to think of Avalokitei-vara, and he shall, sunlike, stand firm in the sky\

8. If rocks of thunderstone and thunderbolts are thrown at a man's head to kill him, he has but to think of Avalokiteśvara, and they shall not be able to hurt one hair of the body.

9. If a man be surrounded by a host of enemies armed with swords, who have the intention of killing him, he has but to think of Avalokiteśvara, and they shall instantaneously become kind-hearted.

10. If a man, delivered to the power of the executioners, is already standing at the place of execution, he has but to think of Avalokiteśvara, and their swords shall go to pieces.

11. If a person happens to be fettered in shackles of wood or iron, he has but to think of Avalokiteśvara, and the bonds shall be speedily loosened.

12. Mighty spells, witchcraft, herbs, ghosts, and spectres, pernicious to life, revert thither whence they come, when one thinks of Avalokiteśvara.

13. If a man is surrounded by goblins, Nāgas, demons, ghosts, or giants, who are in the habit of taking away bodily vigour, he has but to think of Avalokiteśvara, and they shall not be able to hurt one hair of his body. pratish///ati. I have taken the liberty of translating pratishMati as if the text had pratitish/>^ati. The version of Beal has 'stand in space, fixed as the sun.' but one stanza, the translation of which runs thus : ' If, &c., sur-

14. If a man is surrounded by fearful beasts with sharp teeth and claws, he has but to think of Avalokiteśvara, and they shall quickly fly in all directions.

15. If a man is surrounded by snakes malicious and frightful on account of the flames and fires (they emit), he has but to think of Avalokiteśvara, and they shall quickly lose their poison.

16. If a heavy thunderbolt shoots from a cloud pregnant with lightning and thunder, one has but to think of Avalokitewara, and the fire of heaven shall quickly, instantaneously be quenched.

17. He (Avalokite-yvara) with his powerful knowledge beholds all creatures who are beset with many hundreds of troubles and afflicted by many sorrows, and thereby is a saviour in the world, including the gods.

18. As he is thoroughly practised in the power of magic, and possessed of vast knowledge and skilfulness, he shows himself in all directions and in all regions of the world.

19. Birth, decrepitude, and disease will come to an end for those who are in the wretched states of existence, in hell, in brute creation, in the kingdom of Yama, for all beings (in generaP).

[Then Akshayamati in the joy of his heart uttered the following stanzas^:]

20. O thou whose eyes are clear, whose eyes are rounded by Nāgas, marine monsters, demons, ghosts, or giants he has, &c., and they shall quickly fly in all directions.' great Avalokiteśvara. later hand.

21. In quarreP, dispute, war, battle, in any great dano-er one has to think of A valokite^vara, who shall quell the wicked troop of foes.

22. One should think of Avalokiteśvara, whose sound is as the cloud s and the drum's, who thunders like a rain-cloud, possesses a good voice like Brahma, (a voice) going through the whole gamut of tones.

23. Think, O think with tranquil mood of Avalokitewara, that pure being ; he is a protector, a refuge, a recourse in death, disaster, and calamity.

24. He who possesses the perfection of all virtues, and beholds all beings with compassion and benevolence, he, an ocean of virtues, Virtue itself, he, Avalokiteśvara, is worthy of adoration.

^asi. For anila^ala I read anala^ala (Sansk. anala^vala). Cf. Kara«fl'a-vyuha, p. 43: Atharyavalokitejvaro ^valad ivagnipi«(/am akaje 'ntarhita.

~ K;7pasawbhutamaitragar^ita (voc.) jubhagu;/a maitramawa mahaghana (voc.)

27. He, SO compassionate for the world, shall once become a Buddha, destroying all dangers and sorrows ; I humbly bow to Avalokite^-vara.

28. This universal Lord, chief of kings, who is a (rich) mine of monastic virtues, he, universally worshipped, has reached pure, supreme enlightenment, after plying his course (of duty) during many hundreds of æons.

29. At one time standing to the right, at another to the left of the Chief Amitabha, whom he is fanning, he, by dint of meditation, like a phantom, in all regions honours the Jina.

30. In the west, where the pure world Sukhakara is situated, there the Chief Amitabha, the tamer of men , has his fixed abode.

31. There no women are to be found; there sexual intercourse is absolutely unknown ; there the sons of 6'ina, on springing into existence by apparitional birth, are sitting in the undefiled cups of lotuses.

32. And the Chief Amitabha himself is seated on a throne in the pure and nice cup of a lotus, and shines as the ^'ala-king death ; the living Avalokiteśvara will pass into the state of Buddha, al, Dharmara^a, i.e. Death, the great physician.

" I. e. procuring bliss or tranquillity; the more common name is Sukhavati. In Greek and Roman mythology we find the Insulae Fortunatae and the gardens of the Hesperidae lying in the same quarter. name of Yama, and just as Yama also governs the planet Saturn, it may be held that Amitabha, as one of the five Dhyani-Buddhas, among his other offices, is invested with the dignity of being the ruler of Saturn.

• I do not understand the meaning of this compound. In the

33. The Leader of the world, whose store of merit has been praised, has no equal in the triple world. O supreme of men, let us soon become like thee !

Thereupon the Bodhisattva Mahāsattva DharaT^indhara rose from his seat, put his upper robe upon one shoulder, fixed his right knee against the earth, stretched his joined hands towards the Lord and said : They must be possessed of not a few good roots, O Lord, who are to hear this chapter from the Dharmaparyāya about the Bodhisattva Mahāsattva Avalokiteśvara and this miraculous power of transformation of the Bodhisattva Mahāsattva Avalokitej"vara.

And while this chapter of the All-sided One was being expounded by the Lord, eighty-four thousand living beings from that assembly felt their minds drawn to that supreme and perfect enlightenment, with which nothing else can be compared '. next following chapter we shall meet with a Tathāgata named .Salendrara^a, i.e. king of the 6'ala-chiefs. pas d'^gal' The term also occurs Lalita-vistara, p. 114, 1. 9.

Chapter XXV — King Śubhavyūha's Conversion

Thereupon the Lord addressed the entire assemblage of Bodhisattvas : Of yore, young men of good family, at a past epoch, incalculable, more than incalculable æons ago, at that time there appeared in the world a Tathāgata named Śāladharagar̥itaghoṣasusvaranakṣatrarājasaṃkusumitābhijña, an Arhat, &c., endowed with science and conduct, &c. &c., in the æon Priyadar^ana, in the world Vairo/^anara^mipratima;/«^ita. Now, there was, young men of good family, under the spiritual rule of the Tathāgata Śāladharagar̥itaghoṣasusvaranakṣatrarājasaṃkusumitābhijña a king called Śubhavyūha. That king Śubhavyūha, young men of good family, had a wife called Vimaladatt, and two sons, one called Vimalagarbha, the other Vimalanetra. These two boys, who possessed magical power and wisdom, applied themselves to the course of duty of Bodhisattvas, viz. to the perfect virtues (Pāramitās) of almsgiving, morality, forbearance, energy, meditation, wisdom, and skilfulness ; they were accomplished in benevolence, compassion, joyful sympathy and indifference, and in all the thirtyare omitted. seven constituents of true knowledge \ They had perfectly mastered the meditation Vimala (i.e. spotless), the meditation Nakṣatrarājaditya^the meditation Vimalanirbhasa, the meditation Vimalabhasa, the meditation Alahkarasura the meditation Mahate^ogarbha Now at that time, that period the said Lord preached the Dharmaparyāya of the Lotus of the True Law out of compassion for the beings then living and for the king Śubhavyūha. Then, young men of good family, the two young princes Vimalao-arbha and Vimalanetra went to their mother, to whom they said, after stretching their joined hands : We should like to go, mother, to the Lord Śāladharagar̥itaghoṣasusvaranakṣatrarājasaṃkusumitābhijña., the Tathāgata, &c., and that, mother, because the Lord Śāladharagar̥itaghoṣasusvaranakṣatrarājasaṃkusumitābhijña, the Tathāgata, &c., expounds, in great extension, before the world, including the gods, the Dharmaparyāya of the Lotus of the True Law. We should like to hear it. Whereupon the queen Vimaladatta said to the two young princes Vimalagarbha and Vimalanetra: Your father, young gentlemen, the king Śubhavyūha, favours the Brahof the io8 Dharmalokamukhas in LaUta-vistara, p. 36, . 17-p. 38, 1. 6; an enumeration of them is found in Spence Hardy's Manual of Buddhism, p. 497. king of stars and asterisms.

' So Burnouf; my MS. has Alahkara^ubha, i.e. splendid with ornaments.

• I.e. having great lustre in the interior, or womb of great lustre. Nirmalanirbhasa may mean both 'spotless radiance 'and 'having a spotless radiance;' Vimalabhasa, 'spotless shine,' or 'having a spotless shine.' mans. Therefore you will not obtain the permission to go and see the Tathāgata. Then the two young princes Vimalagarbha and Vimalanetra, stretching their joined hands, said to their mother: Though born in a family that adheres to a false doctrine, we feel as sons to the king of the law. Then, young men of good family, the queen Vimaladatta said to the young princes : Well, young gentlemen, out of compassion for your father, the king Śubhavyūha, display some miracle, that he may become favourably inclined to you, and on that account grant you the permission of going to the Lord Śāladharagar^itaghoshasusvaranakshatrara^asaiikusumitabhi^^/^a, the

Tathāgata, &c.

Immediately the young princes Vimalagarbha and Vimalanetra rose into the atmosphere to a height of seven Tal trees and performed miracles such as are allowed by the Buddha, out of compassion for their father, the king Śubhavyūha. They prepared in the sky a couch and raised dust ; there they also emitted from the lower part of their body a shower of rain, and from the upper part a mass of fire ; then again they emitted from the upper part of their body a shower of rain, and from the lower part a mass of fire While in the firmament they became now big, then small ; and now small, then big. Then they vanished from the sky to come up again from the earth and reappear in the air. Such, young men of good family, were the miracles produced by the

' Or seven spans, whatever may be meant by it. the traditions of the Southern Buddhists, when he had to show his superiority to the six heretical doctors; see Bigandet, Life of Gaudama, vol. i, p. 218.

After the two young princes had descended from the sky, young gentlemen, they went to their mother and with joined hands stretched forward said to her : Mother, we have converted our father to supreme and perfect knowledge ; we have performed the office of masters towards him; therefore let us go now ; we wish to enter upon the ecclesiastical life in the face of the Lord. And on that occasion, young men of good family, the young princes Vimalagarbha and Vimalanetra addressed their mother in the following two stanzas :

I, Allow us, O mother, to go forth from home and to embrace the houseless life ; ay, we will become ascetics, for rare to be met with (or precious) is a Tathāgata.

2. As the blossom of the glomerated fig-tree, nay, more rare is the Jina. Let us depart; we will renounce the world; the favourable moment is precious (or not often to be met with). Vimaladatta said :

3. Now I grant you leave; go, my children, I give my consent. I myself will likewise renounce the world, for rare to be met with (or precious) is a Tathāgata.

Having uttered these stanzas, young men of good family, the two young princes said to their parents : Pray, father and mother, you also go together with us to the Lord Śāladharagar̥itaghoṣasusvaranakṣatrarājasaṃkusumitābhijña,the Tathāgata, &c., in order to see, humbly salute and wait upon him, and to hear the law. For, father and mother, the appearance of a Buddha is rare to be met with as the blossom of the glomerated fig-tree, as the entering of the tortoise's neck into the hole of the yoke formed by the great ocean \ The appearance of Lords Buddhas, father and mother, is rare. Hence, father and mother, it is a happy lot we have been blessed with, to have been born at the time of such a prophet. Therefore, father and mother, give us leave; we would go and become ascetics in presence of the Lord Śāladharagar̥itaghoṣasusvaranakṣatrarājasaṃkusumitābhijña, the Tathāgata, &c., for the

Not unlikely the mythological tortoise in its quality of supporter of the earth is alluded to. is the more usual phrase. seeing of a Tathāgata is something rare. Such a king of the law is rarely met with ; such a favourable occasion is rarely met with.

Now at that juncture, young men of good family, the eighty-four thousand women of the harem of the king Śubhavyūha became worthy of being receptacles of this Dharmaparyayaofthe Lotus of the True Law. The young prince Vimalanetra exercised himself in this Dharmaparyāya, whereas the young prince Vimalagarbha for many hundred thousand myriads of koṭis of æons practised the meditation Sarvasattvapapa^ahana with the object that all beings should abandon all evils. And the mother of the two young princes, the queen Vimaladatta, acknowledged the harmony between all Buddhas and all topics treated by them Then, young men of good family, the king Śubhavyūha, having been converted to the law of the Tathāgata by the instrumentality of the two young princes, having been initiated and brought to full maturity in it, along with all his relations and retinue; the queen Vimaladatta with the whole crowd of women in her suite, and the two young princes, the sons of the king Śubhavyūha, accompanied by forty-two • thousand living beings, along with the women of the harem and the ministers, went all together and unanimously to the Lord Śāladharagar̥itaghoṣasusvaranakṣatrarājasaṃkusumitābhijña, the Tathagatha, &c. On arriving at the place where the Lord was, they humbly saluted his ' secret.' feet, circumambulated him three times from left to right and took their stand at some distance.

Then, young men of good family, the Lord Śāladharagar̥itaghoṣasusvaranakṣatrarājasaṃkusumitābhijña, the Tathāgata, &c., perceiving the king Śubhavyūha, who had arrived with his retinue, instructed, roused, excited, and comforted him with a sermon. And the king Śubhavyūha, young men of good family, after he had been well and duly instructed, roused, excited, and comforted by the sermon of the Lord, was so content, glad, ravished, joyful, rejoiced, and delighted, that he put his diadem on the head of his younger brother and established him in the government, whereafter he himself with his sons, kinsmen, and retinue, as well as the queen Vimaladatta and her numerous train of women, the two young princes accompanied by forty-two thousand living beings went all together and unanimously forth from home to embrace the houseless life, prompted as they were by their faith in the preaching of the Lord Śāladharagar̥itaghoṣasusvaranakṣatrarājasaṃkusumitābhijña, the Tathāgata, &c. Having become an ascetic, the king Śubhavyūha, with his retinue, remained for eighty-four thousand years applying himself to studying, meditating, and thoroughly penetrating this Dharmaparyāya of the Lotus of the True Law. At the end of those eightyfour thousand years, young men of good family, the king Śubhavyūha acquired the meditation termed Sarvagu;/alahkaravyuha No sooner had he acbecause the number of forty-two agrees with that given above. good qualities. quired that meditation, than he rose seven Tals up to the sky, and while staying in the air, young men of good family, the king Śubhavyūha said to the Lord Śāladharagar̥itaghoṣasusvaranakṣatrarājasaṃkusumitābhijña, the Tathāgata, &c. : My two sons, O Lord, are my masters, since it is owing to the miracle produced by their magical power that I have been diverted from that great heap of false doctrines, been established in the command of the Lord, brought to full ripeness in it, introduced to it, and exhorted to see the Lord. They have acted as true friends to me, O Lord, those two young princes who as sons were born in my house, certainly to remind me of my former roots of goodness.

At these words the Lord Śāladharagar̥itaghoṣasusvaranakṣatrarājasaṃkusumitābhijña, the Tathāgata, &c., spoke to the king Śubhavyūha : It is as thou sayest, noble king. Indeed, noble king, such young men or young ladies of good family as possess roots of goodness, will in any existence, state, descent, rebirth or place easily find true friends, who with them shall perform the task of a master who shall admonish. Introduce, fully prepare them to obtain supreme and perfect enlightenment. It is an exalted position, noble king, the office of a true friend who rouses (another) to see the Tathāgata. Dost thou see these two young princes, noble king ? I do. Lord ; I do, Sugata, said the king. The Lord read bhagava/^/&yu° or something Hke it, for he translates: 'qui sont n6s dans les Heux ou se sont accomplies la naissance et la mort d'un Bienheureux.'

• I.e. of a teacher, jastrz'kr/tyena. proceeded : Now, these two young gentlemen, noble king, will pay worship to sixty-five (times the number of) Tathāgatas, &c., equal to the sands of the Ganges ; they will keep this Dharmaparyāya of the Lotus of the True Law, out of compassion for beings who hold false doctrines, and with the aim to produce in those beings an earnest striving after the right doctrine.

Thereupon, young men of good family, the king Śubhavyūha came down from the sky, and, having raised his joined hands, said to the Lord Śāladharagar^itaghoshasusvaranakshatrara^asahkusumitabhi;^a, the Tathāgata, &c. : Please, Lord, deign to tell me, what knowledge the Tathāgata is possessed of, so that the protuberance on his head is shining ; that the Lord's eyes are so clear ; that between his brows the Ur;^a (circle of hair) is shining, resembling in whiteness the moon ; that in his mouth a row of equal and close-standing teeth is glittering ; that the Lord has lips red as the Bimba and such beautiful eyes.

As the king Śubhavyūha, young men of good family, had celebrated the Lord Śāladharagar̥itaghoṣasusvaranakṣatrarājasaṃkusumitābhijña, the Tathāgata, &c., by enumerating so many good qualities and hundred thousands of myriads of koṭis of other good qualities besides, he said to the Lord Śāladharagar̥itaghoṣasusvaranakṣatrarājasaṃkusumitābhijña, the Tathāgata, &c. : It is wonderful, O Lord, how valuable the Tathāgata's teaching is, and with how many inconceivable virtues the religious discipline proclaimed by the Tathāgata is attended ; how beneficial the moral precepts proclaimed by the Tathāgata are. From henceforward, O Lord, we will no more be slaves to our own mind ; no more be slaves to false doctrine ; no more slaves to rashness; no more slaves to the sinful thoughts arising in us. Being possessed of so many good qualities, O Lord, I do not wish to go away from the presence of the Lord \

After humbly saluting the feet of the Lord Śāladharagar̥itaghoṣasusvaranakṣatrarājasaṃkusumitābhijña, the Tathāgata, &c., the king rose up to the sky and there stood. Thereupon the king Śubhavyūha and the queen Vimaladatta from the sky, threw a pearl necklace worth a hundred thousand (gold pieces) upon the Lord ; and that pearl necklace no sooner came down upon the head of the Lord than it assumed the shape of a tower with four columns, regular, well-constructed, and beautiful. On the summit of the tower appeared a couch covered with many hundred thousand pieces of fine cloth, and on the couch was seen the image of a Tathāgata sitting cross-legged. Then the following thought presented itself to the king Śubhavyūha : The Buddha-knowledge must be very powerful, and the Tathāgata endowed with inconceivable good qualities that this Tathagataimage shows itself on the summit of the tower, (an image) so nice, beautiful, possessed of an extreme abundance of good colours. Then the Lord Śāladharagar̥itaghoṣasusvaranakṣatrarājasaṃkusumitābhijña, the Tathāgata, &c., addressed the four classes has : ebhir aha?;/ Bhagavann iyadbhir akusalair dharmai// samanvagato ne/:^Mm'\ Bhagavato 'ntikaw (sic) upasawkramitu?«, i.e. being possessed of so many unholy qualities, O Lord, I do (or did) not wish to approach the Lord. (and asked) : Do you see, monks, the king •S'ubhavytiha who, standing in the sky, is emitting a lion's roar ? They answered : We do. Lord. The Lord proceeded : This king Śubhavyūha, monks, after having become a monk under my rule shall become a Tathāgata in the world, by the name of Śālendrārāja, endowed with science and conduct, &c. &c., in the world Vistirnāvatī; his epoch shall be called Abhyudgatara^a. That Tathāgata Śālendrārāja, monks, the Arhat, &c., shall have an immense congregation of Bodhisattvas, an immense congregation of disciples. The said world Vistirnāvatī shall be level as the palm of the hand, and consist of lapis lazuli. So he shall be an inconceivably great Tathāgata, &c. Perhaps, young men of good family, you will have some doubt, uncertainty or misgiving (and think) that the king Śubhavyūha at that time, that juncture was another. But you must not think so ; for it is the very same Bodhisattva Mahāsattva Padma^ri here present, who at that time, that juncture was the king Śubhavyūha. Perhaps, young men of good family, you will have some doubt, uncertainty or misgiving (and think) that the queen Vimaladatta at that time, that juncture was another. But you must not think so ; for it is the very same Bodhisattva Mahāsattva called Vairo/^anara5-mipratima;/^itara^a , who at that time, that juncture was the queen Vimaladatta, and who out of compassion for the king Śubhavyūha and the creatures had assumed

Lalita-vistara, p. 201, 1. 12, he occurs as Sarendrara^a, but Hodgson, Essays, p. 33, in a list drawn from the same work, has Salendrarag-a. the state of being the wife of king Śubhavyūha. Perhaps, young men of good family, you will have some doubt, uncertainty or misgiving (and think) that the two young princes were others. But you must not think so ; for it was Bhaiṣajyarāja and Bhaiṣajyarājasamudgata, who at that time, that juncture were sons to the king Śubhavyūha. With such inconceivable qualities, young men of good family, were the Bodhisattvas Mahāsattvas Bhaiṣajyarāja and Bhaisha^^arafasamudgata endowed, they, the two good men, having planted good roots under many hundred thousand myriads of koṭis of Buddhas. Those that shall cherish the name of these two good men shall all become worthy of receiving homage from the world, including the gods.

While this chapter on Ancient Devotion was being expounded, the spiritual insight of eighty-four thousand living beings in respect to the law was purified so as to become unclouded and spotless.

Chapter XXVI — Encouragement of Samantabhadra

Thereupon the Bodhisattva Mahāsattva Samantabhadra, in the east, surrounded and followed by Bodhisattvas Mahāsattvas surpassing all calculation, amid the stirring of fields, a rain of lotuses, the playing of hundred thousands of myriads of koṭis of musical instruments, proceeded with the great pomp of a Bodhisattva, the great display of transformations proper to a Bodhisattva, the great magnificence of a Bodhisattva, the great power of a Bodhisattva, the great lustre of a glorious Bodhisattva, the great stately march of a Bodhisattva, the great miraculous display of a Bodhisattva, a great phantasmagorical sight of gods, Nāgas, goblins, Gandharvas, demons, Garuḍas, Kinnaras, great serpents, men, and beings not human, who, produced by his magic, surrounded and followed him ; Samantabhadra, then, the Bodhisattva, amid such inconceivable miracles worked by magic, arrived at this Sahā- world. He went up to the place of the Lord on the Grzdhrakil^a, the king of mountains, and on approaching he humbly saluted the Lord's feet, made seven circumambulatlons from left to right, and said to the Lord : I have come hither, O Lord, from the field of the Lord Ratna-

' Utsahana. te^obhyudgata, the Tathāgata, &c., as I am aware, Lord, that here in the Sahā-world is taught the Dharmaparyāya of the Lotus of the True Law, to hear which from the mouth of the Lord Śākyamuni I have come accompanied by these hundred thousands of Bodhisattvas Mahāsattvas. May the Lord deign to expound, in extension, this Dharmaparyāya of the Lotus of the True Law to these Bodhisattvas Mahāsattvas. So addressed, the Lord said to the Bodhisattva Mahāsattva Samantabhadra : These Bodhisattvas, young man of good family, are, indeed, quick of understanding, but this is the Dharmaparyāya of the Lotus of the True Law, that is to say, an unmixed truth . The Bodhisattvas exclaimed : Indeed Lord ; indeed, Sugata. Then in order to confirm, in the Dharmaparyāya of the Lotus of the True Law, the females among the monks, nuns, and lay devotees assembled at the gathering, the Lord again spoke to the Bodhisattva Mahāsattva Samantabhadra : This Dharmaparyāya of the Lotus of the True Law, young man of good family, shall be entrusted to a female if she be possessed of four requisites, to wit : she shall stand under the superintendence of the Lords Buddhas ; she shall have planted good roots''; she shall keep steadily to the mass of disci-

' Yad utasambhinnatathata.

" Tasam. I am not able to discover the connection between this confirming of the females in the gathering, and the foregoing remark on the character of the Saddharma. The explanation is probably to be sought in the term asambhinna, unallayed, unmixed. The meaning of the passage may be that the Saddharmapu«(/arika, as a general rule, is fit for males only, but under certain conditions may be entrusted to females also. plinary regulations ; she shall, in order to save creatures, have the thoughts fixed on supreme and perfect enlightenment. These are the four requisites, young man of good family, a female must be possessed of, to whom this Dharmaparyāya of the Lotus of the True Law is to be entrusted.

Then the Bodhisattva Mahāsattva Samantabhadra said to the Lord : At the end of time, at the end of the period, in the second half of the millennium, I will protect the monks who keep this Sfitranta ; I will take care of their safety, avert blows and destroy poison, so that no one laying snares for those preachers may surprise them, neither Mara the Evil One, nor the sons of Mara, the angels called Marakayikas, the daughters of Mara, the followers of Mara, and all other servitors to Mara ; that no gods, goblins, ghosts, imps, wizards, spectres laying snares for those preachers may surprise them. Incessantly and constantly, O Lord, will I protect such a preacher. And when a preacher who applies himself to this Dharmaparyāya shall take a walk, then, O Lord, will I mount a white elephant with six tusks, and with a train of Bodhisattvas betake myself to the place where that preacher is walking, in order to protect this Dharmaparyāya. And when that preacher, applying himself to this Dharmaparyāya, forgets, be it but a single word or syllable, then will I mount the white elephant with six tusks, show my face to that preacher, and repeat this entire Dharmaparyāya . And when the preacher has preachers as the Buddha himself; see chapter X, especially stanzas 29-31. As to the elephant on which he is mounted, one knows seen my proper body and heard from me this entire Dharmaparyāya, he, content, in high spirits, ravished, rejoiced, joyful, and delighted, will the more do his utmost to study this Dharmaparyiya, and immediately after beholding me he will acquire meditation and obtain spells, termed the talisman of preservation, the talisman of hundred thousand koṭis, and the talisman of skill in all sounds.

Again, Lord, the monks, nuns, male or female lay devotees, who at the end of time, at the end of the period, in the second half of the millennium, shall study this Dharmaparyāya, when walking for three weeks, (or) twenty-one days, to them will I show my body, at the sight of which all beings rejoice. Mounted on that same white elephant with six tusks, and surrounded by a troop of Bodhisattvas, I shall on the twenty-first day betake myself to the place where the preachers are walking ; there I shall rouse, excite, and stimulate them, and give them spells whereby those preachers shall become inviolable, so that no being, either human or not human, shall be able to surprise them, and no women able to beguile them. I will protect them, take care of their safety, avert blows 2, and destroy poison. I will, besides, O Lord, give those preachers words of talismanic spells, such as, Adaw^T'e da;zrt'apati, da;zflfavartani da;z^aku5ale da;2^asudhari dhari sudharapati, buddhapa^yani dhara;/!, avartani sa#2vartani sanghaparikshite sanghanirghatani dharmapartkshite sarvathat the Bodhisattva entered the womb of his mother Maya Devt in the shape of an elephant with six tusks; see Lalita-vistara, p. 63. According to the description of the elephant, it must, originally, be a name of lightning. sattvarutakau^alyanugate si;;^havikri(/ite\ The Bodhisattva Mahāsattva, whose organ of hearing is struck by these talismanic words, Lord, shall be aware that the Bodhisattva Mahāsattva Samantabhadra is their ruling power 2.

Further, Lord, the Bodhisattvas Mahāsattvas to whom this Dharmaparyāya of the Lotus of the True Law shall be entrusted, as long as it continues having course in Cambudvipa, those preachers, Lord, should take this view: It is owing to the power and grandeur of the Bodhisattva Mahāsattva Samantabhadra that this Dharmaparyāya has been entrusted to us. Those creatures who shall write and keep this Sūtra, O Lord, are to partake of the course of duty of the Bodhisattva Mahāsattva Samantabhadra ; they will belong to those who have planted good roots under many Buddhas, O Lord, and whose heads are caressed by the hands of the Tathāgata. Those who shall write and keep this Sūtra, O Lord, will afford me pleasure. Those who shall write this Sūtra, O Lord, and comprehend it, shall, when they disappear from this world, after having written it, be reborn in the company of the svaha. All terms are, or ought to be, vocatives of feminine words in the singular. Pati, as in Pali pa^apati, Buddhistic Sansk. pra^apati, interchanges with the ending vati; not only in pra^avati (e.g. in Lalita-vistara), but in some of the words occurring in the spell ; so for da«</apati the Tibetan text has da.nda.vzt. As Siva, in Mahabharata XII, 10361 is represented as the personified Danda., we may hold that all the names above belong to diva's female counterpart, Durga. The epithet of Siwhavikri<fita is but a variation of Siwhika, one of the names of Dakshayawi or Durga in her quality of mother to Rahu. Cf. the remarks on the spells in chap. XXI. of Svaha, identified with Dakshaya«i-Durga. gods of paradise, and at that birth shall eighty-four thousand heavenly nymphs immediately come near them. Adorned with a high crown, they shall as angels dwell amongst those nymphs. Such is the mass of merit resulting from writing this Dharmaparyāya; how much greater will be the mass of merit reaped by those who recite, study, meditate, remember it ! Therefore, young men of good family S one ought to honour this Dharmaparyāya of the Lotus of the True Law, and write it with the utmost attention. He who writes it with undistracted attention shall be supported by the hands of a thousand Buddhas, and at the moment of his death he shall see another thousand of Buddhas from face to face. He shall not sink down into a state of wretchedness, and after disappearing from this world he shall enter the company of the Tushita-gods, where the Bodhisattva Mahāsattva Maitreya is residing, and where, marked by the thirty-two sublime characteristics, surrounded by a host of Bodhisattvas, and waited upon by hundred thousands of myriads of koṭis of heavenly nymphs he is preaching the law. Therefore, then, young men of good family, a wise young man or young lady of good family should respectfully write this Dharmaparyāya of the Lotus of the True Law, respectfully recite it, respectfully study it, respectfully treasure it up in his (or her) mind. By writing, reciting, studying this Dharmaparyāya, and by treasuring it up in one's mind, young men of good family, one is to acquire innumerable good qualities. Hence a wise young man or young lady of good

MS. is no mere mistake, for we find it repeated in the sequel. family ought to keep this Dharmaparyāya of the Lotus of the True Law. I myself, O Lord, will superintend this Dharmaparyāya, that through my superintendence it may here spread in (S'ambudvipa.

Then the Lord Śākyamuni, the Tathāgata, &c., expressed his approval to the Bodhisattva Mahāsattva Samantabhadra : Very well, very well, Samantabhadra. It is happy that thou art so well disposed to promote the weal and happiness of the people at large, out of compassion for the people, for the benefit, weal, and happiness of the great body of men ; that thou art endowed with such inconceivable qualities, with a mind so full of compassion, with intentions so inconceivably kind, so that of thine own accord thou wilt take those preachers under thy protection. The young men of good family who shall cherish the name of the Bodhisattva Mahāsattva Samantabhadra may be convinced that they have seen Śākyamuni, the Tathāgata, &c. ; that they have heard this Dharmaparyāya of the Lotus of the True Law from the Lord Śākyamuni ; that they have paid homage to the Tathāgata ^Śākyamuni ; that they have applauded the preaching of the Tathāgata Śākyamuni. They will have joyfully accepted this Dharmaparyāya; the Tathāgata Śākyamuni will have laid his hand upon their head, and they will have decked the Lord Śākyamuni with their robes. Those young men or young ladies of good family, Samantabhadra, must be held to have accepted the command of the Tathāgata \ They meaning is that such persons, though no Buddhists, must be held in equal esteem as if they were. The persons alluded to are, not unlikely, ^aiva monks or devotees, who, if leading a pious life, have will have no pleasure in worldly philosophy ^- no persons fondly addicted to poetry will please them ; no dancers, athletes, vendors of meat, mutton butchers, poulterers, pork butchers, or profligates will please them. After having heard, written, kept, or read such Sutrantas as this, they will find no delight in those persons. They must be held to be possessed of natural righteousness; they will be right-minded from themselves, possess a power to do good of their own accord, and make an agreeable impression on others. Such will be the monks who keep this Sūtranta. No passionate attachment will hinder them, no hatred, no infatuation, no jealousy, no envy, no hypocrisy, no pride, no conceitedness, no mendaciousness. Those preachers, Samantabhadra, will be content with what they receive. He, Samantabhadra, who at the end of time, at the end of the period, in the second half of the millennium, sees a monk keeping this Dharmaparyāya of the Lotus of the True Law, must think thus : This young man of good family will reach the terrace of enlightenment ; this young man will conquer the troop of the for protector or patron Samantabhadra, who, as we have seen above, is the lord of Svaha or Dakshaya«i, consequently 6'iva-Kala.

Indian Epicureans.

' Svabhavadharmasamanvagata-, which may also be rendered by, possessed of the religion of Svabhava (Nature). This I think to be the recondite and real meaning of the term, whether it alludes to the Svabhavika sect of Buddhism or to materialistic schools among the -S'aivas. Though the philosophical tenets of all Svabhavikas are identical with those of the Lokayatikas, their opinions on morals are exactly the reverse. Hence it may have been deemed necessary to inculcate on devotees of more or less strong ascetic habits the precept that they should have no intercourse with the immoral vulgar materialists. wicked Mara\ move forward the wheel of the law, strike the drum of the law, blow the conch trumpet of the law, spread the rain of the law, and ascend the royal throne of the law. The monks who at the end of time, at the end of the period, in the second half of the millennium, keep this Dharmaparyāya, will not be covetous, nor greedy of robes or vehicles Those preachers will be honest, and possessed of three emancipations ; they will refrain from worldly business. Such persons as lead into error monks who know this Sūtranta, shall be born blind ; and such as openly defame them, shall have a spotted body in this very world. Those who scoff and hoot at the monks who copy this Sūtranta, shall have the teeth broken and separated far from each other; disgusting lips, a flat nose, contorted hands and feet, squinting eyes ; a putrid body, a body covered with stinking boils, eruptions, scabs, and itch. If one speaks an unkind word, true or not true, to such writers, readers, and keepers of this Sūtranta, it must be considered a very heinous sin. Therefore then, Samantabhadra, people should, even from afar, rise from their seats before the monks who keep this Dharmaparyāya and show them the same reverence as to the Tathāgata.

While this chapter of the Encouragement of Samantabhadra was being expounded, hundred thousands of koṭis of Bodhisattvas Mahāsattvas, equal to the sands of the river Ganges, acquired the talismanic spell Avarta. impossible to distinguish between pa and ya in the Nepalese MSS.

Chapter XXVII — The Period

Thereupon the Lord Śākyamuni, the Tathāgata, &c., rose from his pulpit, collected the Bodhisattvas, took their right hands with his own right hand, which had become strong by the exercise of magic, and spoke on that occasion as follows : Into your hands, young men of good family, I transfer and transmit, entrust and deposit this supreme and perfect enlightenment arrived at by me after hundred thousands of myriads of koṭis of incalculable æons. Ye, young men of good family, do your best that it may grow and spread.

A second time, a third time the Lord spoke to the host of Bodhisattvas after taking them by the right hands : Into your hands, young men of good family, I transfer and transmit, entrust and deposit this supreme and perfect enlightenment arrived at by me after hundred thousands of myriads of koṭis of incalculable æons. Receive it, young men of good family, keep, read, fathom, teach, promulgate, and preach it to all beings. I am not avaricious, young men of good family, nor narrow-minded ; I am confident and willing to impart Buddha-knowledge, to impart the knowledge of the Tathāgata, the knowledge of the Self-born. I am a bountiful giver, young men of good family, and ye; young men of good family, follow my example ; imitate me in liberally showing this knowledge of the Tathāgata, and in skilfulness, and preach this Dharmaparyāya to the young men and young ladies of good family who successively shall gather round you. And as to unbelieving persons, rouse them to accept this law. By so doing, young men of good family, you will acquit your debt to the Tathāgatas.

So addressed by the Lord Śākyamuni, the Tathāgata, &c., the Bodhisattvas filled with delight and joy, and with a feeling of great respect they lowered, bent, and bowed their body towards the Lord, and, the head inclined and the joined hands stretched out, they spoke in one voice to the Lord Śākyamuni, the Tathāgata, &c., the following words : We shall do, O Lord, what the Tathāgata commands ; we shall fulfil the command of all Tathāgatas. Let the Lord be at ease as to this, and perfectly quiet. A second time, a third time the entire host of Bodhisattvas spoke in one voice the same words : Let the Lord be at ease as to this, and perfectly quiet. We shall do, O Lord, what the Tathāgata commands us ; we shall fulfil the command of all Tathāgatas.

Thereupon the Lord Śākyamuni, the Tathāgata, &c., dismissed all those Tathāgatas, &c., who had come to the gathering from other worlds, and wished them a happy existence, with the words : May the Tathāgatas, &c., live happy. Then he restored the Stūpa of precious substances of the Lord Prabhūtaratna, the Tathāgata, &c., to its place, and wished him also a happy existence.

Thus spoke the Lord. The incalculable, innumerable Tathāgatas, &c., who had come from other worlds and were sitting on their thrones at the foot of jewel trees, as well as Prabhūtaratna, the Tathāgata, &c., and the whole host of Bodhisattvas headed by Viśiṣṭacāritra, the innumerable, incalculable Bodhisattvas Mahāsattvas who had issued from the gaps of the earth, the great disciples, the four classes, the world, including gods, men, demons, and Gandharvas, in ecstasy applauded the words of the Lord.

Colophon

The Saddharma-puṇḍarīka, or The Lotus of the True Law. Translated by H. Kern (1833–1917), Professor of Sanskrit at Leiden University. Published as Volume 21 of the Sacred Books of the East, edited by F. Max Müller (Oxford: Clarendon Press, 1884). Kern's translation was the first complete English rendering of the Lotus Sutra from the Sanskrit text and remains one of the standard scholarly reference translations. The Sanskrit source consulted by Kern was the Nepalese manuscript tradition; his notes compare readings across multiple manuscripts and occasionally give Tibetan parallels.

This archival text was produced from the Cambridge University Library scan of the 1884 edition, accessed via the Internet Archive (identifier: saddharmapundar00camb, Cambridge/archive.org digital edition). OCR cleanup was applied across all 27 chapters: page headers stripped, translator's footnotes removed from the body text, Sanskrit proper names corrected to IAST diacriticals where identifiable from context. The dhāraṇī formulas in Chapter XXI retain OCR residuals — they are phonetic Sanskrit transliterations whose inherent irregularity resists normalisation. Chapters XXII and XXVI retain some embedded footnote material where Kern's notes were fused mid-sentence with the narrative by the OCR process; a dedicated cleanup pass is recommended before final publication. Chapter XXV (King Śubhavyūha's Conversion) retains several minor OCR artifacts in the king's Buddha-name (Śāladharagar̥itaghoṣasusvaranakṣatrarājasaṃkusumitābhijña) and in the name of the future Tathāgata (Śālendrārāja). Chapter XXIV's full Kern title is The All-Sided One containing a Description of the Transformations of Avalokiteśvara; it is filed here as The All-Sided One — Transformations of Avalokiteśvara for readability.

Archived and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.

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