When the noble matron Gautamt, the nun, with her suite of six thousand nuns, and Yasodharé, 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 Dharmapary4ya 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 Dharmaparydya. Agitated by that thought they asked one another: What shall we do, young men of good family, in order that this Dharmaparyaya 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
? One might say, a cry of martial exultation.
xi. EXERTION. 259 complete extinction of the Lord, go in all directions in order that creatures shall write, keep, meditate, — divulge this Dharmaparyd4ya, 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 Satra.
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‘.
* Danda-udgirana, for which I think we have to read dandaudgfraza,
? Durmatin.
* Dissenters, as the foremost of whom generally appear the Gainas, from the Buddhist point of view.
* Danda-udgirana, for which I think we have to read dandaudgfraza,
? Durmatin.
* Dissenters, as the foremost of whom generally appear the Gainas, from the Buddhist point of view.
‘ Tirthika vat’ ime bhikshf svani kAvy4ni desayu#. Here
S 2
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9. Prompted by greed of profit and honour they will compose Sfitras 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 Brahmans 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 Satra.
15. I§ do not care for my body or life, O Lord, we have the interjection vata (bata) in the sense of a nind4, reproach, contempt. The Buddhists are fond of denouncing schismatics or heretics as impostors, and their works as forgeries ; a model of such an accusation brought forward by the orthodox against the ‘wicked’ monks, the Vaggiputtakas, is to be found in Dipavamsa V, 30 seqq.
1 Or, perhaps, speak slander of us. The term used, anuku//ana, is unknown to me from other passages, so that I have had recourse to etymology: anu, after, ku//an4, stamping.
® These passages are not very explicit, but this much is clear that the Tirthikas are somehow akin to the Buddhists, and distinguished from monks of other confession, who are wholly out of the pale of Bauddha sects. The whole history of the church in India is one of family quarrels, at least down to the days of Hiouen Thsang.
5 Or, Buddhas, i.e. will sooner or later die.
* Prak4saye, a singular which I do not feel at liberty to render by a plural.
® Again a singular, anarthiko’smi.
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but as keepers of thine entrusted deposit we care for enlightenment.
16. The Lord himself knows that in the last pericd 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 Sftra 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.
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,
* Sandhabh4shya, here rather ‘conciliatory speech ;’ this is the meaning which sandhaya sambh4shaza has in Sanskrit.
* The rendering of the last words bahuku//t bahfvidh4z is conjectural. Burnouf has, ‘emprisonner et frapper de diverses maniéres,’ but hereby two meanings are assigned to ku//f.
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CHAPTER XIII. PEACEFUL LIFE.
Mazgusri, the prince royal, said to the Lord: It is difficult, Lord, most difficult, what these Bodhisattvas Mahdsattvas will attempt out of reverence for the Lord. How are these Bodhisattvas Mahdsattvas to promulgate this Dharmapary4ya at the end of time, at the last period? Whereupon the Lord answered Maggusri, the prince royal: A Bodhisattva Mahasattva, Maggusri, he who is to promulgate this Dharmapary4ya at the end of time, at the last period, must be firm in four things. In which things? The Bodhisattva Mah4sattva, Mazgusrt, must be firm in his conduct and proper sphere if he wishes to teach this Dharmaparyaya. And how, Mazgusri, is a Bodhisattva Mahdsattva firm in his conduct and proper sphere? When the Bodhisattva Mahdsattva, Maz#gusri, is patient, meek, has reached the stage of meekness; when he is not rash, nor envious; when, moreover, Maggusri, 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, Maggusri; that is called the conduct of a Bodhisattva Mahdsattva. And what is the proper sphere of a Bodhisattva Mahdsattva, Mazgusrt ? When the Bodhisattva Mahdsattva, Mazgusrt, 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
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And what is the proper sphere of a Bodhisattva Mahdsattva, Mazgusrt ? When the Bodhisattva Mahdsattva, Mazgusrt, 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 notp. 263 serve, not court, not wait upon persons of another sect, Karakas, Parivragakas, Agtvakas’, Nirgranthas*, 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 K4zdalas, 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, Mazgusrt, is the proper sphere of a Bodhisattva Mahdasattva.
Again, Mazgusri, the Bodhisattva Mahdsattva 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 doesp. 264 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 Tathagata 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, Ma#gust, is called the first proper sphere of a Bodhisattva Mahdsattva.
1 Three kinds of mendicant friars not belonging to the Buddhist, nor to the Gaina persuasion.
2 Gaina monks.
5 Lokaéyatamantradhfraka.
* Lokayatikas, the Sadducees or Epicureans of India.
This, Ma#gust, is called the first proper sphere of a Bodhisattva Mahdsattva.
Further, Maggusrt, a Bodhisattva MahAsattva 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 them-
1 Pratisamlapanaguruka, literally ‘making much of returning (one’s) addressing.’
3 Yathavatpratish/Aitan, aviparitasthAyino yath4bhatan, &c. Burnouf adds, ‘ privées de toute essence,’ ie. nirdtmak4n.
* In the rendering of the last four terms I have followed Burnouf, as the reading in the Camb. MS. is evidently corrupt: asamskritanasamtanasammanasannabhilapena pravyahrztan. The original reading may have been asamskr7tan n4samskrit4n, not composed, not simple; nadsaman na samé4n, not unlikep. 265 selves owing to a perversion of perception. In this way then, Maggusri, the Bodhisattva Mahdsattva constantly views all laws, and if he abides in this course, he remains in his own sphere. This, Ma#gusri, is the second proper sphere of a Bodhisattva Mahasattva.
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 Sftra 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 Kandalas, 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 Arhat3, 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
(i.e. equal to all), nor like; or, nafsamt4&n (in grammatical Sansk. n4sato) na samt4n, not non-existent, not existent.
1 Burnouf adds, ‘ceux qui vendent des liqueurs fermentées,’ which is wanting in my MS.: Aandalair mushfkaiséapi tirthikais- Aapi sarvasah.
® According to the reading, vinayed 4gamasthit4(n). A marginal reading has vinayen4’°, a reading followed by Burnouf.
3 Or, Arhats: Arhantasammat4(n) bhikhshfin. The Gainas are meant.
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fe 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.
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fe 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.
g. 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 Sdtra in memory, live according to it.
16. And when one observes? no law at all, low,
1 Kausalyam hasa prékkhitum. I take hdsa to stand for 4sa (Sansk. 4s4m), if it be no error for tasa (Sansk. tasAm). ? Akfragokaro hy esha. 5 Karate.
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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 Sdtra in the world, and shall feel no depression.
24. Let the sage first, for some time, coerce his
1 Agara.
® Gatada bhfti (Sansk. gatad bhatiA). 5 J.e. as being void.
* Satyena; in the margin 4tmana.
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24. Let the sage first, for some time, coerce his
1 Agara.
® Gatada bhfti (Sansk. gatad bhatiA). 5 J.e. as being void.
* Satyena; in the margin 4tmana.
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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, Mazgusrt, the Bodhisattva Mahasattva who, after the complete extinction of the Tathagata 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 Dharmaparydya, 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
1 K4lena fo Aittayamatu (Sansk. °yamat) panditak pravilayanam tatha gha/fayitva, vipasyidharmam imu sarva yoniso utthaya, &c. I take gha/f/ayitv4 in the sense of gha/ayitva=yuktv4.
4 Ie. u the latter part of the millennium. According to the declaration of the Buddha in Xullavagga X, 1, 6, the true law (Saddhamma) is to stand a millennium, though at the same time, owing to the institution of female monks, the number of 1000 years should be reduced to half.
‘p. 269 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 ona 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
1 SrAvakay4nena. It is instructive to see that the Buddha here espouses the party of the great vehicle.
29. When he is thus seated on the preacher's pulpit and all who have gathered round him are
1 SrAvakay4nena. It is instructive to see that the Buddha here espouses the party of the great vehicle.
3 Te. preacher, minister of religion. The word used, pazdita, has passed into the languages of the Indian Archipelago in the sense of a minister of religion.
® Sukhasthita, which in the preceding passage I have rendered by ‘being in a peaceful state,’ because there the mental state is more prominent.
‘ Kauksham ka so Aivara prAvaritva suraktarangam suprasastarangaih.
5 According to the ten commandments (Dasastla) the use of ointments is forbidden to the monks, but the preacher need not be a monastic man. In Nepal it is the Vagra-Akarya who devotes himself to the active ministry of religion; see Hodgson’s Essays,
Pp. 52.
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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 away 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 kofis 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
* Ananyasfiyantu; perhaps we must read anabhyasfiyantu.
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 ko/¢is of advantages, so many that one would not be able to enumerate them in hundreds of AZons.
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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 ko/¢is of advantages, so many that one would not be able to enumerate them in hundreds of AZons.
Again, Mazgusrt, the Bodhisattva Mahdsattva who lives after the extinction of the Tathagata at the end of time when the true law is in decay, the Bodhisattva Mahdsattva who keeps this Satra 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 Tathagatas 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 MahAsattvas 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, andp. 272 he does not show greater favour to one than to another, even from love of the law.
Such, Mazigusrt, is the third quality with which a Bodhisattva Mahdsattva is endowed who is to expound this Dharmapary4ya after the extinction of the Tathagata 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 Dharmaparydya. And in the synod? he will have allies, and he will find auditors at his sermons who will listen to this Dharmapary4ya, 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 Sftra 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.
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.
? Sukhya[m] sparsam viharati, which answers to the Pali phrase ph4su viharati. ? Dharmasangityam.
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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, ko/is of beings will surely pro-
‘tect him.
Further, Mazgusrt, the Bodhisattva MahAsattva, living at the time of destruction of the true law after the extinction of the Tathagata, who is desirous of keeping this Dharmapary4ya, 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 Tathagata, who do not inquire for it, nor believe in it, nor even are willing to believe in it. Ofcourse, these beings do not penetrate, nor understand this Dharmaparyd4ya. 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, Maggusrt, a Bodhisattva Mahasattva, who is to expound the law after the extinction of the Tathagata, will be
1 Sandhabh&shita.
* Abhisambudhya.
® Balena; inthe margin added by a later hand, r#ddhi; this is the reading followed by Burnouf, ‘par la force de mes facultés surnaturelles,’
274 SADDHARMA-PUNDARIKA. xin. | 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 Dharmapary4ya, Mazgusrt, has been blessed by all Buddhas. With the past, future, and present Tathagata, Mazgusrt, this Dharmaparydya is for ever blessed. Precious! in all worlds, Mazgusrt, is the sound, rumour, or mentioning of this Dharmaparydya.
For this Dharmapary4ya, Mazgusrt, has been blessed by all Buddhas. With the past, future, and present Tathagata, Mazgusrt, this Dharmaparydya is for ever blessed. Precious! in all worlds, Mazgusrt, is the sound, rumour, or mentioning of this Dharmaparydya.
It is a case, Maagusrt, 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
1 Durlabha, also meaning rare, difficult to be got.
UNTME RS LLY XIII. PEACEFUL LIFE. 3 275. NE
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, Maggusrt, the Tathégata, 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 Mara, the Evil One. Then the Aryas, the soldiers of the ) Tathagata, fight with Mara. Then, Maggusrt, the | king of the law, the lord of the law, expounds to \ the Aryas, his soldiers, whom he sees fighting, hundred thousands of Sfitras in order to encourage the four classes. He gives them the city of Nirvaza, the great city of the law; he allures them with that city of Nirv4za, but he does not preach to them such a Dharmapary4ya as this. Just as in that case, Mazgusrt, 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, Mazgusrt, the Tathagata, 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 M4ra of fancies or the Mara of sinful inclinations, and when he sees that by fighting they have destroyed affection, hatred, and infatuation, v overcome the triple world and conquered all Maras, is satisfied, and in his satisfaction he expounds to those noble (Arya) soldiers this Dharmapary4ya which meets opposition in all the world, the unbelief of all the world, a Dharmapary4ya never before preached,
T 2
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XIII.
never before explained. And the TathAgata bestows on all disciples the noble crown jewel, that most exalted crown jewel which brings omniscience to all. For this, Maggusrt, is the supreme preaching of the Tathagatas; this is the last Dharmapary4ya of the Tath4gatas ; this is the most profound discourse on the law, a Dharmaparydya meeting opposition in all the world. In the same manner, Maggusrt, 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, Mazgusrt, the Tath4gata now reveals this long-kept mystery of the law exceeding all others, (the mystery) which must be known by the Tath4gatas.
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 Satra.
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 Tath4gataship, 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
‘ Tato upaneshyi up4yayitva samsravayishye imam agrabodhim.
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gives towns and villages, in token of his contentment.
49. In his satisfaction he gives to some handornaments, 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 kof¢is of Sfitrantas, 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 ko¢is of Parydyas, when he recognises that creatures are strong, shows them this Sdtra, comparable to a crown jewel.
54. This is the last Sdtra proclaimed in the world, the most eminent of all my Sftras, 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.
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,
1 Vyadparana,p. 278 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 Tathagata 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 ko/éis of creatures, he who keeps this Satra 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 Nagas of many kinds, who lift their joined hands and to whom he expounds the eminent law.
62. Hesees in his dream the Tathagata preaching the law to many ko/éis 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 Gina, 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 goodp. 279 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 Gina.
68. And after seeing in his dream the goldcoloured 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 Tathagatas,
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 Tathagatas,
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 ko¢is of /Eons.
72. After having revealed perfect enlightenment and led many ko¢is of beings to perfect rest, he
1 Anuprapsyate.
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himself will be extinguished like a lamp when the oil is exhausted. So is that vision.
73. Endless, Mazgughosha, are the advantages which constantly are his who at the end of time shall expound this Sdtra of superior enlightenment that I have perfectly explained.
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CHAPTER XIV.
ISSUING OF BODHISATTVAS FROM THE GAPS OF
THE EARTH.
Out of the multitude of Bodhisattvas Mahdsattvas 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 Dharmapary4ya 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 Dharmapary4ya. 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
1 The text has ash/au Gang4anadivalikadsama Bodhisatvas. Burnouf renders the passage by ‘en nombre égal & celui des sables de huit Ganges.’ Perhaps we must understand eight to mean eight thousand, just as e.g. Dipavamsa VI, 98 the word eighty-four denotes eighty-four thousand.
3 Yogam apadyemahi.
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in their train, who at the end of time, at the last period after my extinction, shall keep, read, proclaim this Dharmapary4ya.
Dipavamsa VI, 98 the word eighty-four denotes eighty-four thousand.
3 Yogam apadyemahi.
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in their train, who at the end of time, at the last period after my extinction, shall keep, read, proclaim this Dharmapary4ya.
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 ko¢is 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 Sahaworld, 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 Mahdsattvas having a troop, a great troop, as teachers of a troop, there were hundred thousands of myriads of ko¢is 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 Mahdsattvas having a train of Bodhisattvas similar to the sands of fifty Ganges rivers ; much more there were to be found of Bodhisattvas Mah4sattvas having a train of Bodhisattvas similar to the sands of forty Ganges rivers; of 30%, 20, 10, 5, 4, 3, 2, I Ganges river ; of 1121 21 1 «121 1 a 1 1
1 Or, a train of sixty thousand Bodhisattvas similar to the sands of the river Ganges.
3 Shash/y eva, which is ungrammatical, for shash/ir eva, or it is a corrupt reading.
® The text goes on repeating the same words, save the difference of number ; I have given the contents in a shortened form.
p. 3
1 1 f h . 100 X1000 x 10,000,000’ 1001000 x10,000 x10,000,000 Part of the river
® The text goes on repeating the same words, save the difference of number ; I have given the contents in a shortened form.
p. 3
1 1 f h . 100 X1000 x 10,000,000’ 1001000 x10,000 x10,000,000 Part of the river
Ganges. Much more there were to be found of Bodhisattvas Mahdsattvas having a train of many hundred thousand myriads of kof¢is of Bodhisattvas ; of one kofi; of one hundred thousand; of one thousand; of 500; of 400; of 300; of 200; of 100; of 50; of 40; of 30; of 20; of 10; of 5, 4, 3, 2. Much more there were to be found of Bodhisattvas Mahésattvas having one follower. Much more there were to be found of Bodhisattvas Mahdsattvas standing isolated. They cannot be numbered, counted, calculated, compared, known by occult science, the Bodhisattvas Mahdsattvas 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 Stipa of precious substances which stood in the sky, where the Lord Prabhataratna, the extinct Tathagata, was seated along with the Lord Sékyamuni on the throne. Whereafter they saluted the feet of both Tathagatas, &c., as well as the images of Tathagatas produced by the Lord Sakyamuni 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 Tath4gatas, &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 S4kyamuni, the Tathagata, &c., and the Lord Prabhftaratna, the Tathagata, &c. And while those Bodhisattvas Mahdsattvas who had emerged from the gaps of the earth were saluting and celebrating the Tath4gatas by various Bodhi-
284 SADDHARMA-PUNDARIKA. xIV.
sattva hymns, fifty intermediate kalpas in full rolled away, during which fifty intermediate kalpas the Lord Sakyamuni 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 Mahdasattvas who were the chiefest of that great host of Bodhisattvas, viz. the Bodhisattva Mahésattva called Visish/a#4ritra (i.e. of eminent conduct), the Bodhisattva Mahdsattva called Ananta- Aaritra (i.e. of endless conduct), the Bodhisattva Mahfsattva called Visuddhaééritra (i. e. of correct conduct), and the Bodhisattva MahAsattva called Supratish¢/itaf4ritra (i. e. of very steady conduct), these four Bodhisattvas Mahdsattvas standing at
of endless conduct), the Bodhisattva Mahfsattva called Visuddhaééritra (i. e. of correct conduct), and the Bodhisattva MahAsattva called Supratish¢/itaf4ritra (i. e. of very steady conduct), these four Bodhisattvas Mahdsattvas standing at
' If we take kalpa or Aton (i.e. a day of twenty-four hours) to contain eighty intermediate kalpas, it is impossible that either fifty or five intermediate kalpas should be equal to an afternoon. A so-called Asankhyeya kalpa has twenty intermediate kalpas, and is, in reality, equal to six hours, so that five intermediate kalpas will embrace a time of 1} hour. If we might take an Asankhyeya to be the equivalent of a day of twenty-four hours, the reckoning would be correct, for then five intermediate kalpas would be equal to six hours; we can, however, produce no authority for Asankhyeya kalpa ever being used in the (esoteric) sense of a day and night.
* Lokadh&tusatasahasrakaraparigréhttam, which ought to be °karap°, or °k4ram p°. Instances of the peculiar construction of parigrzhfta after the analogy of prapta are found, Lalita-vistara, pp. 109, 112,181, 368. A marginal would-be correction has °kasam p°.
* The afternoon being at an end, the innumerable spheres of the stars become visible.
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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 Mahdsattvas 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 Mahdsattvas 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
' Suvisodhaka. The rendering doubtful; see next note.
2 Susodhaka. This, as well as suvisodhaka, properly means ‘well cleaning,’ and applies, at least originally, to servants or pupils who are charged with sweeping the house or precincts. I have tried to give the expression a spiritual look; Burnouf renders it by ‘faciles 4 purifier,’ which is quite plausible, because in a similar compound, subodha, we find bodha used in a passive sense, the word meaning ‘easy to be understood.’
I have tried to give the expression a spiritual look; Burnouf renders it by ‘faciles 4 purifier,’ which is quite plausible, because in a similar compound, subodha, we find bodha used in a passive sense, the word meaning ‘easy to be understood.’
* Na ka khedam ganayanti visodhyamanAs.
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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 Mahdsattvas 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 Mah4sattvas who were at the head of that great host, that great multitude of Bodhisattvas Mahfsattvas, saying: Well done, young men of good family, well done, that you so congratulate the Tathagata.
And at that moment the following thought arose in the mind of the Bodhisattva MahAsattva Maitreya and the eight hundred thousand myriads of ko/is 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 MahAsattvas flocked hither ?
1 Susodhaka; cf. above.
8 Ashfinam Gang4nadivélikopam4ném Bodhisatvako/sinayutasatasahasranam. Burnouf renders, ‘4 celui des sables de huit Ganges.’
5 Pratisammodante.
p. 7
Then the Bodhisattva Mah4sattva Maitreya, feeling within himself doubt and perplexity, and inferring from his own thoughts those of the eight hundred thousand myriads of ko¢is 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 ko/¢is 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?.
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?.
' The rendering is doubtful; the text has mah&tmabhavarapeza.
® Gang4v4likasam4 shashA paripfiran4 yasasvinah, parivaro Bodhisatvasya. It is in the teeth of grammar to render the passage in this way, but from the following we must infer that no other translation will suit the case.
* The translation is uncertain ; the text has evam ritpaza virdndm varshavantana téyinam, shash/ir eva pramamena Gangavaliké ime. Instead of varshavanténa I would read vargavantana, which
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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 ?
14. There are others who have each a train of pupils and companions equal to the sands of four, three, or two Ganges.
15. There are others more numerous yet; it would be impossible to calculate their number in thousands of kofis of Eons.
16. (Equal to) a half Ganges, one third, one tenth, one twentieth, is the train of those heroes, those mighty Bodhisattvas.
17. There are yet others who are incalculable ; it would be impossible to count them even in hundreds of ko¢is of AZons.
18. Many more yet there are, with endless trains ; they have in their attendance ko/is, and kofis and again ko/is, and also half koéis.
19. Other great Seers again, beyond computation, very wise Bodhisattvas are seen in a respectful posture.
20. They have a thousand, a hundred, or fifty attendants ; in hundreds of kofis of AZons one would not be able to count them.
21. The suite of (some of these) heroes consists of twenty, of ten, five, four, three, or two; those are countless.
Burnouf seems to have had before him, for his translation has ‘suivis chacun de leur assemblée.’
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22. 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.
23. Even if one with a magic wand in his hand would try for a number of AZons equal to the sands of the Gangesto count them, he would not reach the term.
24. Where do all those noble, energetic heroes, those mighty Bodhisattvas, come from?
25. 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?
26. 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.
and by whom have they been destined to enlightenment ? Whose command do they accept ? Whose command do they keep?
26. 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.
27. This world on every side is being perforated, O Seer, by the wise Bodhisattvas, who at this time are emerging.
28. Never before have we seen anything like this. Tell us the name of this world, O Leader.
29. We have repeatedly roamed in all directions of space, but never saw these Bodhisattvas.
30. We never saw a single infant! of thine, and now, on a sudden, these appear to us. Tell us their history, O Seer.
31. Hundreds, thousands, ten thousands of Bodhisattvas, all equally filled with curiosity, look up to the highest of men.
32. Explain to us, O incomparable, great hero, who knowest no bounds?, where do these heroes, these wise Bodhisattvas, come from ?
? Stanapa. * Niravadhe, which I identify with Sansk. niravadhe, the voc. [er] U
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Meanwhile the Tath4gatas, &c., who had flocked from hundred thousands of myriads of ko/is of worlds, they, the creations of the Lord Sakyamuni, who were preaching the law to the beings in other worlds ; who all around? the Lord Sakyamuni, the Tathagata, &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 Tathagatas 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 Tathagata: Where, O Lord, do so many Bodhisattvas Mahasattvas, so innumerable, so countless, come from ? Whereupon those Tath4gatas, &c., answered severally to their satellites: Wait awhile, young men of good family; this Bodhisattva Mahdsattva here, called Maitreya, has just received from the Lord Sakyamuni a revelation about his destiny to supreme, perfect enlightenment. He has questioned the Lord Sakyamuni, the Tathagata, &c., about the matter, and the Lord Sakyamuni, the Tathagata, &c., is going to explain it; then you may hear.
Thereupon the Lord addressed the Bodhisattva Maitreya: Well done, Agita, well done; it is a sublime subject, Agita, about which thou questionest me. Then the Lord addressed the entire host of Bodhisattvas: Be attentive all, young men of good case of niravadhi. Burnouf has, ‘toi qui es affranchi de l’accumulation [des éléments constitutifs de l’existence].’
* Samantad; Burnoul’s ‘en présence’ is wanting in my MS.
* Or, thrones of magnificent jewels.
XIV. ISSUING OF BODHISATTVAS. 29!
Burnouf has, ‘toi qui es affranchi de l’accumulation [des éléments constitutifs de l’existence].’
* Samantad; Burnoul’s ‘en présence’ is wanting in my MS.
* Or, thrones of magnificent jewels.
XIV. ISSUING OF BODHISATTVAS. 29!
family ; be well prepared and steady on your post, you and the entire host of Bodhisattvas; the Tathagata, the Arhat, &c., is now going to exhibit the sight of the knowledge of the Tathagata, young men of good family, the leadership of the Tath4gata, the work of the Tathagata, the sport! of the Tathagata, the might of the Tathagata, the energy of the Tathagata.
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 Tathagata 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 Tathd4gatas.
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 Mah4sattva Maitreya: I announce to thee, Agita, I declare to thee: These Bodhisattvas Mahdsattvas, Agita, so innumerable, incalculable, inconceivable, incomparable, uncountable, whom you never saw before, who just now have issued from
1 Te. magic display of creative power, 1114, synonymous with maya. 3 Viv4da, the original reading, though afterwards effaced and replaced by vishada, despondency. U2
292 SADDHARMA-PUNDARIKA. xIV.
the gaps of the earth, these Bodhisattvas Mah4sattvas, Agita, 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 Mahasattvas, Agita, 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, Agita, 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 Buddhaknowledge.
And on that occasion the Lord uttered the following stanzas :