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 :
37. These Bodhisattvas, immense, inconceivable and beyond measure, endowed with magic power, wisdom, and learning, have progressed in knowledge for many kof¢is of A®ons.
38. It is I who have brought them to maturity for enlightenment, and it is in my field that they
1 It will be remarked that these Bodhisattvas are represented as pupils or young monks under training, Sramaseras.
* Vivek4ram4/; viveka at the same time means ‘ discrimination.’
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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 Gayé, at the foot of the tree, and put in motion the allsurpassing 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 Mah4sattva Maitreya and those numerous hundred thousands of myriads of kofis 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 Bodhi-
1 Aranyadhutabhiyukta; 4razyadhuta, essentially the same as Pali drafiiakanga, is one of the thirteen Dhutangas.
294 SADDHARMA-PUNDARIKA. xIV.
Then the Bodhi-
1 Aranyadhutabhiyukta; 4razyadhuta, essentially the same as Pali drafiiakanga, is one of the thirteen Dhutangas.
294 SADDHARMA-PUNDARIKA. xIV.
sattva Mahdsattva Maitreya asked the Lord: How then, O Lord, has the TathAgata, after he left, when a prince royal, Kapilavastu, the town of the Sakyas, arrived at supreme, perfect enlightenment on the summit of the terrace of enlightenment, not far from the town of Gay4, somewhat more than forty years since, O Lord? How then has the Lord, the Tathagata, within so short a lapse of time, been able to perform the endless task of a Tathdgata, to exercise the leadership of a Tathagata, the energy of a Tath4gata ? How has the Tathagata, 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 ko¢is of AZons? 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 AZons 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 Tathagata, who but lately has arrived at supreme, perfect enlightenment, and with these Bodhisattvas Maha-
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It is the same case with the Tathagata, who but lately has arrived at supreme, perfect enlightenment, and with these Bodhisattvas Mahap. 295sattvas, so immense in number, who for many hundred thousand myriads of kofis of Eons, having observed a spiritual course of life, have long since come to certainty in regard to Tathagata-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 Tathagata 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. Itis 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 Tathagata, when he says: The Tathagata speaks infallible truth? The Tathagata 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 Tathagata those who hear this Dharmaparydya 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
1 Sam&dhimukhasatasahasrasam4padyanavyutthanakusalah. I suppose that for mukha, point, principal point, side, face, we have to read sukha, ecstasy.
men of good family or young ladies, may not fall into doubt.
On that occasion the Bodhisattva Mahdsattva Maitreya addressed the Lord with the following stanzas :
44. When thou wert born in Kapilavastu, the home of the SAkyas, thou didst leave it and reach enlightenment at the town of Gay4’. 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 ko¢is of A®ons 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.
47. How will these Bodhisattvas believe this great wonder? Expel (all) doubt, tell the cause, and show how the matter really is.
1 The succint form in which the events of the legendary life of the Sakya prince are told is remarkable, especially if we bear in mind that the first going out (nishkramaza) of a young boy (kum Ara) usually takes place four months after his birth; the rite of ‘giving rice food,’ annapr4sana, takes place in the sixth month ; this rite has its counterpart in Sug4ta’s providing Gautama with milk porridge and honey. Another rite, that of shaving the hair with the exception of a tuft on the crown, the 4Ad4karman, commonly follows the annaprasana; in the case of Gautama, however, it is represented to be subsequent on the kum 4ra having left his home. In so far as he cut off his hair at the time of his entering a spiritual life, the act agrees with the AQdakarman at the upanayana or initiation of boys.
* Lokadhipatisya putra4.
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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 kotis of Eons ;
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. Howwill 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.
1 Vane, which, especially in the more ancient language, also means a cloud, the region of clouds.
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CHAPTER XV.
DURATION OF LIFE OF THE TATHAGATA.
Grant us, O Lord, a truthful account how these Bodhisattvas have been brought to maturity by thee.
1 Vane, which, especially in the more ancient language, also means a cloud, the region of clouds.
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CHAPTER XV.
DURATION OF LIFE OF THE TATHAGATA.
Thereupon the Lord addressed the entire host of Bodhisattvas: Trust me, young men of good family, believe in the Tathagata speaking a veracious word. A second time the Lord addressed the Bodhisattvas: Trust me, young gentlemen of good family, believe in the Tathagata speaking a veracious word. A third and last time the Lord addressed the Bodhisattvas: Trust me, young men of good family, believe in the Tathagata speaking a veracious word. Then the entire host of Bodhisattvas with Maitreya, the Bodhisattva Mahdsattva 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 Tathagata. 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 Sakyamuni, after going out from the home of the Sakyas, arrived at supreme, perfect enlightenment, on the summit of the terrace of
' Or, the power of supremacy which forms my attribute, mam adhishshanabaladhanam.
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enlightenment at the town of Gaya. But, young men of good family, the truth is that many hundred thousand myriads of koftis of AZons 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 kofis 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 kofis 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 Mahasattva 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 Arya-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 Mahasattvas as follows: I announce to you, young men of good family, I declare to you: However numerous
' This passage is a repetition, in shorter form, of what is found in chapter VII; see p. 153.
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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 kofis of worlds so many dust atoms as there are hundred thousands of myriads of kofis of fEons 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 Saha-world and in hundred thousands of myriads of ko¢is of other worlds, and (when) the other Tathdgatas, Arhats, &c., such as the Tathagata Dipankara and the rest whom | have mentioned in the lapse of time (preached), (from thag moment) have I, young men of good family, for the complete Nirvaza of those Tathagatas, &c., created all that with the express view to skilfully preach the law*. Again, young men of good family, the Tathagata, considering the different degrees of faculty and strength of succeeding generations,
Again, young men of good family, the Tathagata, considering the different degrees of faculty and strength of succeeding generations,
! S&kyamuni here declares, in the most emphatic manner, not only that he has existed from eternity, but that he is the All-wise, the Buddha from the beginning. The world thinks that he has become all-wise at Gay, a short time before, but in reality he has been the All-wise from eternity. In other words, the meaning of his being a common man who had reached enlightenment under the Bodhi-tree near Gay4, is declared by himself to be a delusion. Further, it will be remarked that Sdkyamuni and the Tathagata Mahébhig#4g74n4bhibhd in chapter VII are identical, though appa-
~ rently diversified.
* Tesham ka Tathfgatinfm Arhatém samyaksambuddhandim parinirvazdya mayaiva tani, kulaputra, updayakausalyadharmadesanay4 (abhi) nirharanirmiténi. Burnouf translates as if he read te—nirmit4A, so that ‘those Tathagatas—have been created.’ Both readings come essentially to the same; in either case Sakyamuni is the creator, the really existing being; the other Tathagatas are emanations from him or apparent beings.
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reveals at each (generation) his own name, reveals a state in which Nirvama has not yet been reached’, and in different ways he satisfies the wants of (different) creatures through various Dharmaparyayas*, This being the case, young men of good family, the Tathagata 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 Tathagata, 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 Dharmapary4yas been revealed; and it is for the education of creatures, young men of good family, that the Tathagata has revealed all Dharmapary4yas. And, young men of good family, the word that the Tath4gata 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 Tath4-
1 Instead of the last clause we find in the margin, ‘reveals (or declares) at each his own Nirvasa.’ The material difference is slight, for the temporal appearances of the everlasting being are final and multifarious, but the being itself is one and everlasting. Sakyamuni is, in reality, the one and everlasting brahma.
* The Tathagata, in his proper being well understood, is not only the Dev&tideva, the supreme god of gods, of Buddhism, but ’ of all religions in the world; from him are all scriptures,
® In various periods mankind wants renewed revelation; hence Vishzu, for Dharma’s sake, descends on earth.
* The Tathagata, in his proper being well understood, is not only the Dev&tideva, the supreme god of gods, of Buddhism, but ’ of all religions in the world; from him are all scriptures,
® In various periods mankind wants renewed revelation; hence Vishzu, for Dharma’s sake, descends on earth.
* Atm4rambanena (sic), properly, on his own base.
5 Apar&varamena. One may also render it by ‘under the cloak of another.’
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gata declares, all those Dharmapary4yas spoken by the Tathagata are true. There can be no question of untruth from the part of the Tathagata in this respect. For the Tathagata 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 Tathdgata sees the triple world, not as the ignorant, common people, he seeing things always present to him; indeed, to the Tath4gata, in his position, no laws are concealed. In that respect any word that the Tathagata 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 Dharmaparydyas with various fundamental principles. The Tath4gata then, young men of good family, does what he has to do. The Tathagata who so long ago was perfectly enlightened is unlimited in the duration of his life, he is everlasting. Without being extinct, the Tathagata 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 Bodhisattvacourse, 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 kofis of 7Eons before the measure of my lifetime be full 2.
1 Or, it is not as it ought to be, nor wrong. 2 Virtually he has existed from the very beginning, from an infinite period; infinity multiplied by two remains infinity.
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1 Or, it is not as it ought to be, nor wrong. 2 Virtually he has existed from the very beginning, from an infinite period; infinity multiplied by two remains infinity.
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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 Tathagata is staying’, and fancy that all is a child’s play*; (lest they) by thinking ‘we are near that Tathagata’ should fail to exert themselves in order to escape the triple world and not conceive how precious‘ the Tathagata is. Hence, young men of good family, the Tath4gata skilfully utters these words: The apparition of the Tath4gatas, monks, is precious (and rare). For in the course of many hundred thousand myriads of kofis of “Eons creatures may happen to see a Tathagata or not to see him’. Therefore and upon that ground, young men of good family, 1 say: The apparition of the Tath4gatas, monks, is precious (and rare).
1 All this is perfectly true in the mouth of a personification of the sun, of time, of eternity, or of Adyos, but quite unintelligible in the mouth of some individual of the human race. Moments of time expire, time never ceases. The termination of every day, month, year, &c. must remind us of our being mortal, and is a call from the Buddha to us, an inducement to lead a virtuous and holy life.
3 I. e. time stands still; we shall never die.
5 In the margin added, not realise the idea of his (i.e. time’s) preciousness.
* Durlabha.
® Nobody is certain whether the present day is his last or not; in other words, whether he has seen the Tath4gata for the last time, or shall see him again to-morrow, &c. Therefore the Tathagata is so precious.
304 SADDHARMA-PUNDARIKA. xv.
By being more and more convinced of the apparition of the Tathagatas being precious (or rare) they will feel surprised and sorry, and whilst not seeing the Tath4gata they will get a longing to see him. The good roots developing from their earnest thought relating to the Tath4gata! will lastingly tend to their weal, benefit, and happiness; in consideration of which the Tathagata 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 Tath4gata’s manner of teaching?; when the Tathagata speaks in this way, there is from his part no falsehood.
Such, young men of good family, is the Tath4gata’s manner of teaching?; when the Tathagata 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
1 Le. the good designs germinating in man when he is thinking of the shortness of life, the transitoriness of time.
* Desandpany4ya.
> A marginal reading improves upon the more ancient text by adding, or a thousand.
* Du&khaébhir vedan4bhid£.
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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: 1 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
? One would rather have expected, joyfully accept my injunction. (21] x
306 SADDHARMA-PUNDARIKA. xv,
Prompted by this desire he speaks to those sons as follows: 1 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
? One would rather have expected, joyfully accept my injunction. (21] x
306 SADDHARMA-PUNDARIKA. xv, of good family, do not feel dejected; here have | 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 1 that physician with h 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 kof¢is of Eons, 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 fok lowing stanzas :
1 Kodayet; a would-be correction by a later hand has samvadet.
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1. An inconceivable number of thousands of kofis of AZons, 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 kofis of beings, endless, to full ripeness in many kotis of Eons.
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, I*. 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 Gvedhrakii/a.
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 Gvedhrakii/a.
7. And then I speak thus to them, in this very
1 Upayam. It has been remarked above that up4ya likewise denotes the world, the energy of nature (prag#4).
* Tatraham 4tm&nam adhish/sih4mi, sarvana satvana tathaiva Akiham. Adhish/ha is constructed both with the accusative case and the genitive.
* Tatraiva.
* I.e. comes into the right disposition, or becomes pious.
° This important word has been omitted by Burnouf. The Tathagata represents himself to be Dharmar4ga, the judge of the departed, the god rewarding the pious and brave after their death.
xX 2p. 308 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 Nirvaza.
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 koféis of “Eons, and I have not left this Gvdhrakdéa for other abodes’.
11. And when creatures behold this world and imagine that it is burning, even then my Buddhafield is teeming with gods and men.
12. They dispose of manifold amusements, ko/is 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 Manddras? 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°.
1 Sayydsana,
2 The form constantly used in Buddhist writings, both in Pali and Sanskrit, is Mandarava, The whole description of Heaven, or Paradise, bears the stamp of being taken, with more or less modification, from a non-Buddhistic source.
* There are different beliefs about the realm of the dead; the
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15. Ay, many ko/is 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 Ginas are rare (or precious).
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 Ginas 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-
Brahma-world and Paradise are usually depicted as places of bliss, but Yama’s kingdom is often represented as a kind of hell, though at other times the same King of righteousness is said to have gathered round him the blessed company of the pious departed.
1 Elsewhere we find Visvanatha, the Universal Lord, called Sangamesvara, the Lord of the gathering. Yama is Vaivasvata Sangamana gandnam, he of solar race, the gatherer of men, Rig-veda X, 14, 1.
* Tendha sush/Afi ha Airasya bhomi. The phrase admits of being translated, ‘therefore, truly, I am (repeatedly) born after a long time.’
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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*?
1 Lokapita Svayambhft#. The juxtaposition of these two words shows to an evidence that Sakyamuni is represented as Brahma, the uncreated Being, existing from eternity, the Father of the world, All-father.
2 In a moral sense the Saviour, mythologically Apollo,
® T.e. 1 am so in reality, tath4tathaham. Burnouf’s rendering, ‘T am the Tathagata,’ points to a reading tath4gato "ham, which comes to the same.
While this exposition of the duration of the Tathagata’s lifetime was being given, innumerable, countless creatures profited by it. Then the Lord addressed the Bodhisattva Mahasattva Maitreya: While this exposition of the duration of the Tathagata’s lifetime was being given, Agita, sixty-eight hundred thousand myriads of ko¢is 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 Mahdsattvas have obtained Dhdramt?; and other Bodhisattvas MahAsattvas, equal to the dust atoms of one third of a macrocosm, have by hearing this Dharmapary4ya obtained the faculty of unhampered view. Other Bodhisattvas Mahdsattvas again, equal to the dust atoms of two-third parts of a macrocosm, have by hearing this Dharmaparyaya obtained the Dhéraat that makes hundred thousand ko/is of revolutions.
1 Ash/ashash/inam Gangé° BodhisatvakoAnayutasatasahasrandm. Burnouf connects ash/ashash/in4m with Gangé, and translates, ‘soixante huit Ganges.’ His version is justified by the analogy of other passages. ;
2 Dh4rant usually denotes a magic spell, a talisman. Here and there it interchanges with dh4ran4, support, the bearing in mind, attention. The synonymous raksh4 embraces the meanings of talisman and protection, support. It is not easy to decide what is intended in the text.
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Here and there it interchanges with dh4ran4, support, the bearing in mind, attention. The synonymous raksh4 embraces the meanings of talisman and protection, support. It is not easy to decide what is intended in the text.
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Again, other Bodhisattvas Mah4sattvas, equal to the dust atoms of a whole macrocosm, have by hearing this Dharmapary4ya moved forward the wheel that never rolls back. Some Bodhisattvas MahAsattvas, equal to the dust atoms of a mean universe, have by hearing this Dharmapary4ya moved forward the wheel of spotless radiance. Other Bodhisattvas MahAsattvas, equal to the dust atoms of a small universe, have by hearing this Dharmaparyaya come so far that they will reach supreme, perfect enlightenment after eight births. Other Bodhisattvas MahAsattvas, equal to the dust atoms of four worlds of four continents’, have by hearing this Dharmapary4ya become such as to require four births (more) before reaching supreme, perfect enlightenment. Other Bodhisattvas MahAsattvas, equal to the dust atoms of three four-continental worlds, have by hearing this Dharmapary4ya become such as to require three births (more) before reaching supreme, perfect enlightenment. Other Bodhisattvas Mahdsattvas, equal to the dust atoms of two four-continental worlds, have by hearing this Dharmaparya4ya become such as to require two births (more) before reaching supreme, perfect enlightenment. Other Bodhisattvas MahAsattvas, equal to the dust atoms of one fourcontinental world, have by hearing this Dharmaparyd4ya become such as to require but one birth before reaching supreme, perfect enlightenment. Other Bodhisattvas MahAsattvas, equal to the dust atoms of eight macrocosms consisting of three parts, have by hearing this Dharmapary4ya conceived the idea of supreme, perfect enlightenment?.
Or, perhaps, of one whole world of four continents. * The number 8 being the half of 16, the number of kalas of a
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Or, perhaps, of one whole world of four continents. * The number 8 being the half of 16, the number of kalas of a
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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 Mandaérava and great Mandf4rava flowers that covered and overwhelmed all the hundred thousand myriads of ko¢is of Buddhas who were seated on their thrones at the foot of the jewel trees in hundred thousands of myriads of kofis of worlds. It also covered and overwhelmed the Lord Sakyamuni, the Tathagata, &c., and the Lord Prabhitaratna, the Tathagata, &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, halfnecklaces, 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 Mahasattvas were seen holding above each Tathagata, high aloft, a row of jewel umbrellas stretching as high as the Brahma-world. So acted the Bodhisattvas Mahasattvas in respect to all the innumerable hundred whole circle, it may be inferred that the description in the text alludes to the stars of that half of the sphere which is at the time below the horizon. Those stars then have reached Nirvana, though not the immortal one.
NN
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thousands of myriads of kof¢is of Buddhas!. Severally they celebrated these Buddhas in appropriate stanzas, sacred hymns in praise of the Buddhas.
And on that occasion the Bodhisattva Mahasattva 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 kofis 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 ko/is of Dharamis?.
4. There are others, (as) atoms‘, who have reached supreme Buddha-knowledge. Some, again, will after eight births become Ginas 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.
Some, again, will after eight births become Ginas 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.
=
* The version followed by Burnouf is somewhat longer.
? Dhérantye dhardy4m, which is ambiguous, because the latter may stand foradharfy&m. That dharaaf can denote bhimi I infer from the phrase (bhmi) lokadh4rint, Taitt. Aranyaka X, 1.
8 The translation doubtful.
‘ Param4nu; the literal rendering is, others, extremely faint (or small).
° Cf. the phrase ‘to see Nirvana.’
* Evidently the same as ‘seeing Nirvaza,’ as appears from what is added and the analogy with the preceding stanza.
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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 kofis 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 kofis of angels, Indras, and Brahma-angels, like the sands of the Ganges, have flocked hither from thousands of ko/is of distant fields and have poured a rain of Mandaravas.
10. They move in the sky like birds, and strew fragrant powder of sandal and agallochum, to cover ceremoniously the Chief of Ginas withal.
11. High aloft tymbals without being struck emit sweet sounds; thousands of ko¢is of white cloth whirl down upon the Chiefs.
12. Thousands of kof¢is 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 kofis of umbrellas, elevated and made of noble jewels, like chaplets*, up to the Brahma-world.
14. The sons of Sugata, in their great joy, havep. 316 attached beautiful triumphal streamers at the top of the banner staffs! in honour of the Leaders whom they celebrate in thousands of stanzas.
1 Another term for seeing Nirvaza.
* These four descriptions of Bodhisattvas agree in the main with the four degrees of holiness, of Srotafpanna, Sakrrdag&min, Anagamin, and Arhat.
5 Tayin. * Utansakan (sic).
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 Tathagata).
16. Grand is the matter now (occurring) in the ten points of space, and (great) the sound raised by the Leaders ; thousands of ko/is of living beings are refreshed and gifted with virtue for enlightenment.
16. Grand is the matter now (occurring) in the ten points of space, and (great) the sound raised by the Leaders ; thousands of ko/is of living beings are refreshed and gifted with virtue for enlightenment.
Thereupon the Lord addressed the Bodhisattva Mahdasattva Maitreya: Those beings, Agita, who during the exposition of this Dharmaparydya in which the duration of the Tath4gata’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, Agita, that some young man or young lady of good family, desirous of supreme, perfect enlightenment, for eight hundred thousand myriads of ko¢is of AZons practises the five perfections of virtue (Paramitds), to wit, perfect charity in alms, perfect morality, perfect forbearance, perfect energy, perfect meditation—perfect wisdom being excepted$;
1 Dhvag4gre; a marginal reading has dhvagAm ka (sic).
* Virahitak pragwaparamitaya(h). The five specified virtues are identical with those enumerated in Lalita-vistara, p. 38, and slightly different from those as found in the P4li scriptures. ( ut of the five virtues, four, viz. sfla, ksh4nti, virya, dhy4na, answer top. 317 let us, on the other hand, suppose the case, Agita, that a young man or young lady of good family, on hearing this Dharmaparyaya containing the exposition of the duration of the Tathagata’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 koftis of AZons, 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, Agita, be he a young man or a young lady of good family, will not miss supreme, perfect enlightenment ; no, that is not possible.
dama, ksham4, dhriti, dhi in Manu VI, 92, where vidy4 is the equivalent to the Péramit4 of pragii4.
One who is possessed of such an accumulation of merit, Agita, be he a young man or a young lady of good family, will not miss supreme, perfect enlightenment ; no, that is not possible.
dama, ksham4, dhriti, dhi in Manu VI, 92, where vidy4 is the equivalent to the Péramit4 of pragii4.
1 Puny4bhisamsk4ra, which may be said to be the common Buddhistic equivalent of karm4saya, explained by Hindu scholastics to be the accumulation of moral merit and demerit. The term properly means ‘one’s moral disposition (at a given time as a necessary result of one’s previous acts).’ In a certain sense it may be contended that the sum of one’s previous actions determines one’s moral state at a given moment. As 4saya means disposition, character, and accumulation, we can understand how the Indian scholastics came to misunderstand the real purport of the word in karmasaya. As to abhisamsk4ra, it properly means ‘(mental or moral) disposition, character, impression, conception.’
3 Upanisim api, upanishadam api na kshamate. Upanis4 is nothing else but the Prakrit form of Sansk. upanishad. In Pali it is explained by raho, mystery, secret lore, and k4raza; the latter may mean ‘mathematical operation.’ See, however, the Editor’s note on Sukh4vatf-vyQha, p. 31.
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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 ko/is of complete AZons, continue giving repeated alms to Buddhas and disciples;
19. Regaling Pratyekabuddhas and kofis 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 ko/¢is of AZons, direct his mind to enlightenment? ;
22. Let him then, for the sake of Buddhaknowledge, 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-
} These Pratyekabuddhas can hardly be other persons than hermits, and the Bodhisattvas must be the ministers of religion, who otherwise are called Panditas, and Vandyas, whence our Bonzes.
* Le., if I rightly understand it, let him, after having lived in the world, retire from a busy life to take orders.
® I.e. of a monk under training.
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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 ko¢is of AZons ;
® I.e. of a monk under training.
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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 ko¢is of AZons ;
26. Let him, whether living in the forest or entering upon a vagrant life’, go about, avoiding sloth and torpor?, for kofis of AEons ;
27. Let him asa philosopher, a great philosopher® who finds his delight in meditation, in concentration of mind, pass eight thousand ko/is of Eons ;
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 kofis of AZons,
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 kof¢is of ons, 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 koéis of living beings !
1 Kankramam abhiruhya.
® StyAnamiddhanka vargitva. Middha, well known from Buddhistic writings, is a would-be Sanskrit form; it ought to be mriddha, from Vedic mr#dhyati.
* T.e. a Yogin, a contemplative mystic.
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34. ‘As the Lord Sakyamuni, the Lion of the Sakya 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, Agita, he who after hearing this Dharmaparydya, which contains an exposition of the duration of the Tath4gata’s life, apprehends it, penetrates and understands it, will produce a yet more immeasurable accumulation of merit conducive to Buddhaknowledge; unnecessary to add that he who hears such a Dharmapary4ya 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, Agita, as a test whether that young man or young lady of good family who hears this exposition
And, Agita, as a test whether that young man or young lady of good family who hears this exposition
1 It is difficult to say what difference there is between becoming Buddha or becoming Brahma, except in sound.
* Or strong application, the word used in the text being adh yosAya (Sansk. adhyavas4ya).
® Sandhabhashya.
‘ The tenor of this stanza, and even the words, remind one of the Sandilyavidya in XAandogya-upanishad III, 14, 4.
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of the duration of the Tath4gata’s life most decidedly believes in it may be deemed the following. They will behold me teaching the law! here on the Gridhrak(/a*, 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 Saha-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, Agita, one may know if a young man or young lady of good family has a most decided belief. Moreover, Agita, I declare that a young man of good family who, after the complete extinction of the Tathagata, shall not reject, but joyfully accept this Dharmaparyd4ya 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 Dharmaparydya into a volume carries it on his shoulder‘ carries the Tathagata on his shoulder. Such a young man or young lady of good family, Agita, need make no Stipas for me, nor monasteries; need not give to the congregation of monks medicaments for the
1 And, pronouncing judgment.
* We have seen above that this is the true abode of the Dharmaraga.
* Kf/4garaparibhogeshu Bodhisatvavasam v4 drakshyanti, properly, they will behold the dwelling of the Bodhisattvas in the towers Which those Bodhisattvas have received for their use. About the technical meaning of kfi/4g4ra in Nepal, see B. H. Hodgson, Essays, p. 49.
‘ Ie. holds it in high esteem and treats it with care.
(a1) Y
™
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About the technical meaning of kfi/4g4ra in Nepal, see B. H. Hodgson, Essays, p. 49.
‘ Ie. holds it in high esteem and treats it with care.
(a1) Y
™p. 322 sick or (other) requisites'. For, Agita, such a young man or young lady of good family has (spiritually) built for the worship of my relics StQpas 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 Stdpas 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 ko¢is of AZons. One who keeps in memory this Dharmaparyd4ya after my complete extinction, who reads, writes, promulgates it, Agita, 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 kofi or hundred kofis or thousand ko/is or hundred thousand kofis or ten thousand times hundred thousand ko(éis, they
' This agrees with the teaching of the Vedanta that Brahmaknowledge is independent of good works; see e.g. Brahma-s(tra II, 4, 25.
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Brahma-s(tra II, 4, 25.
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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 Dharmapary4ya, read, promulgate, or write it, he, I repeat, Agita, need not build Stfpas of relics, nor worship the congregation ; not necessary to tell, Agita, that the young man or young lady of good family who, keeping this Dharmapary4ya, 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, Agita, 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 Dharmaparyd4ya. He will be zealous in worshipping the Tathagata shrines; he will laud the disciples of the Tathagata, praise the hundred thousands of myriads of kofis of virtues of the Bodhisattvas Mahasattvas, 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
1 Paribhukta. -
* The Vedantin does not deny the relative value of good works ; see e.g. Brahma-s@ira III, 4, 26-27.
® Kalyadzadharman,
Y 2
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abstract meditation, frequently engaging in abstract meditation, able in solving questions and in avoiding hundred thousands of myriads of kofis of questions. Any Bodhisattva Mahdsattva, Agita, who, after the Tath4gata’s complete extinction, shall keep this Dharmapary4ya, will have the good qualities I have described. Such a young man or young lady of good family, Agita, 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, Agita, stands, sits, or walks, there one should make a shrine!, dedicated to the Tathagata, and the world, including the gods, should say: This is a StOpa of relics of the Tathagata.
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 Satra.
38. He will have paid worship to me, and built Stipas of relics, made of precious substances, variegated, beautiful, and splendid ;