And on that occasion the Lord uttered the following stanzas :
1. I remember a past period, when king Bhtfshmasvara?, the Gina, lived, very mighty, and revered by gods and men, the leader of men, gods, goblins, and giants.
2. At the time succeeding the complete extinction of that Gina, when the decay of the true law
1 Updsaka, the masculine; this does not suit, but on the other hand it must be admitted that the omission of male devotees is not to be accounted for. Not unlikely some words have been left out by inadvertence, not only in the Cambridge MS., but also in the MSS. known to Burnouf. Cf., however, st. 9.
1 Bhishmasvaro raga gino yadasi.
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was far advanced, there was a monk, a Bodhisattva, called by the name of Sad4paribhata.
3. Other monks and nuns who did not believe but in what they saw’, he would approach (and say): I never am to contemn you, for you observe the course leading to supreme enlightenment.
4. It was his wont always to utter those words, which brought him but abuse and taunts from their part. At the time when his death was impending he heard this Satra.
5. The sage, then, did not expire; he resolved upon? a very long life, and promulgated this Satra under the rule of that leader.
6. And those many (persons) who only acknowledged the evidence of sensual perception* were by him brought to full ripeness for enlightenment. Then, disappearing from that place, he propitiated thousands of kofis of Buddhas.
7. Owing to the successive good actions performed by him, and to his constantly promulgating this Sftra, that son of Gina reached enlightenment. That Bodhisattva then is myself, Sakyamuni.
8. And those persons who only believed in perception by the senses‘, those monks, nuns, male and female lay devotees who by the sage were admonished of enlightenment,
9. And who have seen many ko/is of Buddhas, ap. 262 are the monks here before me,—no less than five hundred,—nuns, and female lay devotees.
1 Upalambhadr?sh/ina; I am not sure of the correctness of this translation; Burnouf renders it by ‘qui ne voyaient que les objets extérieurs,’ which comes pretty much to the same.
§ Pratishshihitva (Sansk. pratish/Aaya) a sudirgham AyuA, properly ‘having stood still for a very long time of life.’
5 Upalambhika.
* Aupalambhika,
10. All of them have been by me brought to complete ripeness, and after my extinction they will all, full of wisdom, keep this Satra.
11. Not once in many, inconceivably many ko/is of Eons has such a Sfttra as this been heard. There are, indeed, hundreds of kofis of Buddhas, but they do not elucidate this Sftra.
12. Therefore let one who has heard this law exposed by the Self-born himself, and who has repeatedly propitiated him, promulgate this Stra after my extinction in this world.
* The text has up4sik4A.
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CHAPTER XxX.
CONCEPTION OF THE TRANSCENDENT POWER OF THE TATHAGATAS.
* The text has up4sik4A.
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CHAPTER XxX.
CONCEPTION OF THE TRANSCENDENT POWER OF THE TATHAGATAS.
Thereupon those hundred thousands of myriads of ko¢is of Bodhisattvas equal to the dust-atoms of a macrocosm, who had issued from the gaps of the earth, all stretched their joined hands towards the Lord, and said unto him: We, O Lord, will, after the complete extinction of the Tathagata, promulgate this Dharmapary4ya everywhere (or on -every occasion) in all Buddha-fields of the Lord, wherever (or whenever) the Lord shall be completely extinct! We are anxious to obtain this sublime Dharmapary4ya, O Lord, in order to keep, read, publish, and write it.
Thereupon the hundred thousands of myriads of kotis of Bodhisattvas, headed by Mazgusrt; the monks, nuns, male and female lay devotees living in this world; the gods, Nagas, goblins, Gandharvas, demons, Garudas, Kinnaras, great serpents, men, and beings not human, and the many Bodhisattvas Mahifsattvas equal to the sands of the river Ganges, said unto the Lord: We also, O Lord, will promulgate this Dharmapary4ya after the complete extinction of the Tathagata. While standing with an invisible body in the sky, O Lord, we will send
' Hence follows that Nirvana is repeatedly entered into by the Lord.
364 SADDHARMA-PUNDARIKA. xx.
forth a voice’, and plant the roots of goodness of such ‘creatures as have not (yet) planted roots of goodness.
Then the Lord addressed the Bodhisattva Mahasattva Visishéadaritra, followed by a troop, a great troop, the master of a troop, who was the very first of those afore-mentioned Bodhisattvas Mahdsattvas followed by a troop, a great troop, masters of a troop: Very well, Visish/a#4ritra, very well; so you should do; it is for the sake of this Dharmapary4ya that the Tathagata has brought you to ripeness.
Thereupon the Lord Sékyamuni, the Tathagata, &c., and the wholly extinct Lord Prabhftaratna, the Tathagata, &c., both seated on the throne in the centre of the Stipa’, commenced smiling to one another, and from their opened mouths stretched out their tongues, so that with their tongues they reached the Brahma-world, and from those two tongues issued many hundred thousand myriads of kofis of rays®. From each of those rays issued many hundred thousand myriads of kofis of Bodhisattvas, with goldcoloured bodies and possessed of the thirty-two characteristic signs of a great man, and seated on thrones consisting of the interior of lotuses. Those
? From this it appears that the abode of the monks &c. in the assembly of the Lord Sakyamuni is in the sky, at least occasionally. Their attribute of ‘an invisible body’ shows them to be identical with the videhas, the incorporeal ones, i. e. the spirits of the blessed departed, Arhats, Muktas, Pitaras. The Pitaras form the assembly of Dharmaraga.
* Cf. Chapter XI.
Their attribute of ‘an invisible body’ shows them to be identical with the videhas, the incorporeal ones, i. e. the spirits of the blessed departed, Arhats, Muktas, Pitaras. The Pitaras form the assembly of Dharmaraga.
* Cf. Chapter XI.
* It is quite true that the moon as well as the sun is sahasrarasmi, possessed of thousand rays, but it is difficult to understand how the Bhagavat Prabhfitaratna can show his magic power in his state of extinction,
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Bodhisattvas spread in all directions in hundred thousands of worlds, and while on every side stationed in the sky preached the law. Just as the Lord Sakyamuni, the Tathagata, &c. produced a miracle of magic by his tongue, so, too, Prabhftaratna, the Tathagata, &c., and the other Tath4gatas, &c., who, having flocked from hundred thousands of myriads of kof¢is of other worlds, were seated on thrones at the foot of jewel trees, by their tongues produced a miracle of magic.
The Lord Sakyamuni, the Tathagata, &c., and all those Tathagatas, &c., produced that magical effect during fully a thousand! years. After the lapse of that millennium those Tathagatas, &c., pulled back their tongue, and all simultaneously, at the same moment, the same instant, made a great noise as of expectoration? and of snapping the fingers, by which sounds all the hundred thousands of myriads of kofis of Buddha-fields in every direction of space were moved, removed, stirred, wholly stirred, tossed, tossed forward, tossed along, and all beings in all those Buddha-fields, gods, Nagas, goblins, Gandharvas, demons, Garudas, Kinnaras, great serpents, men, and beings not human beheld, by the power of the Buddha, from the place where they stood, this Saha-world. They beheld the hundred thousands of myriads of ko¢is of Tathagatas seated severally on their throne at the foot of a jewel tree, and the Lord Sakyamuni, the Tathagata, &c., and the Lord Prabhitaratna, the Tath4gata, &c., wholly extinct, sitting on the throne in the centre of the
1 Burnouf has ‘a hundred thousand.’ * Utkdsana, better °sana.
366 SADDHARMA-PUNDARIKA. xx.
Stipa of magnificent precious substances, along with the Lord Sakyamuni, the Tathagata, &c.; they beheld, finally, those four classes of the audience. At this sight they felt struck with wonder, amazement, and rapture. And they heard a voice from the sky calling : Worthies, beyond a distance of an immense, incalculable number of hundred thousands of myriads of ko¢is of worlds there is the world named Saha ; there the Tath4gata called Saékyamuni, the Arhat, &c., is just now revealing to the Bodhisattvas Mah4sattvas the Dharmapary4ya of the Lotus of the True Law, a Sitranta of great extent, serving to instruct Bodhisattvas, and belonging in proper to all Buddhas. Ye accept it joyfully with all your heart, and do homage to the Lord Sakyamuni, the Tathagata, &c., and the Lord Prabhitaratna, the Tathagata, &c.
Ye accept it joyfully with all your heart, and do homage to the Lord Sakyamuni, the Tathagata, &c., and the Lord Prabhitaratna, the Tathagata, &c.
On hearing such a voice from the sky all those beings exclaimed from the place where they stood, with joined hands: Homage to the Lord Sakyamuni, the Tathagata. Then they threw towards the Saha-world various flowers, incense, fragrant wreaths, ointment, gold, cloth, umbrellas, flags, banners, and triumphal streamers, as well as ornaments, parures, necklaces, gems and jewels of all sorts, in order to worship the Lord Saékyamuni, the Tathagata}, and this Dharmaparydya of the Lotus of the True Law. Those flowers, incense, &c., and those necklaces, &c., came down upon this Saha-world, where they formed a great canopy of flowers hanging in the sky above the Tath4gatas there sitting, as well as those in the hundred thousands of myriads of ko¢is of other worlds.
* In Burnouf’s translation we find added: and the Tathagata Prabhftaratna.
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Thereupon the Lord addressed the Bodhisattvas Mahdsattvas headed byVisish¢afaritra: Inconceivable, young men of good family, is the power of the Tathagatas, &c. In order to transmit this Dharmapary4ya, young men of good family, I might go on for hundred thousands of myriads of kofis of AZons explaining the manifold virtues of this Dharmapary4ya through the different principles of the law, without reaching the end of those virtues. In this Dharmaparydya I have succinctly taught all Buddha-laws (or Buddhaqualities), all the superiority, all the mystery, all the profound conditions of the Buddhas. Therefore, young men of good family, you should, after the complete extinction of the Tath4gata, with reverence keep, read, promulgate, cherish’, worship it. And wherever on earth, young men of good family, this Dharmapary4ya shall be made known, read, written, meditated, expounded, studied or collected into a volume, be it in a monastery or at home, in the wilderness or in a town, at the foot of a tree or in a palace, in a building or in a cavern, on that spot one should erect a shrine in dedication to the Tathagata. For such a spot must be regarded as a terrace of enlightenment; such a spot must be regarded as one where all Tathagatas &c. have arrived at supreme, perfect enlightenment; on that spot have ‘all Tathagatas moved forward the wheel of the law; on that spot one may hold that all Tathagatas have reached complete extinction.
And on that occasion the Lord uttered the following stanzas:
1 Or develop; or meditate, bhAvayitavya. Burnouf seems to have read bhashayitavya, for he translates it by ‘expliquer.’
368 SADDHARMA-PUNDARIKA. xx.
1. Inconceivable is the power to promote the weal of the world! possessed by those who, firmly established in transcendent knowledge, by means of their unlimited sight display their magic faculty in order to gladden all living beings on earth.
xx.
1. Inconceivable is the power to promote the weal of the world! possessed by those who, firmly established in transcendent knowledge, by means of their unlimited sight display their magic faculty in order to gladden all living beings on earth.
2. They extend their tongue over the whole world 2, darting thousands of beams to the astonishment of those to whom this effect of magic is displayed and who are making for supreme enlightenment.
3. The Buddhas made a noise of expectoration and of snapping the fingers, (and by it) called the attention of the whole world, of all parts of the world in the ten directions of space.
4. Those and other miraculous qualities they display in their benevolence and compassion (with the view) that the creatures, gladly excited at the time, may (also) keep the Sdtra after the complete extinction of the Sugata.
5. Even if I continued for thousands of ko/is of fEons speaking the praise of those sons of Sugata who shall keep this eminent Sftra after the extinction of the Leader of the world,
6. I should not have terminated the enumeration of their qualities; inconceivable as the qualities of infinite space are the merits of those who constantly keep this holy Satra.
7, They behold me as well as these chiefs, and the Leader of the world now extinct; (they behold) all these numerous Bodhisattvas and the four classes.
8. Such a one now here? propitiates me and all
1 Lokahitanudharmata. 2 Sarvalokam. * Ten’ihadya. The connection between this stanza and the next would have been clearer if the two stanzas had been transposed.
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these leaders, as well as the extinct chief of Ginas and the others in every quarter.
9. The future and past Buddhas stationed in the ten points of space will all be seen and worshipped by him who keeps this Satra.
10. He who keeps this Sdtra, the veritable law, will fathom the mystery of the highest man; will soon comprehend what truth it was that was arrived at on the terrace of enlightenment.
11. The quickness of his apprehension will be unlimited ; like the wind he will nowhere meet impediments ; he knows the purport and interpretation of the law, he who keeps this exalted Satra.
12. He will, after some reflection, always find out the connection of the Sdtras spoken by the leaders ; even after the complete extinction of the leader he will grasp the real meaning of the Satras.
13. He resembles the moon and the sun; he illuminates all around him, and while roaming the earth in different directions he rouses many Bodhisattvas.
14. The wise Bodhisattvas who, after hearing the enumeration of such advantages, shall keep this Sftra after my complete extinction will doubtless reach enlightenment.
{ar] Bb
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CHAPTER XXI. SPELLS.
14. The wise Bodhisattvas who, after hearing the enumeration of such advantages, shall keep this Sftra after my complete extinction will doubtless reach enlightenment.
{ar] Bb
p. 370
CHAPTER XXI. SPELLS.
Thereupon the Bodhisattva Mahdsattva Bhaishagyaraga rose from his seat, and having put his upper robe upon one shoulder and fixed the right knee upon the ground lifted his joined hands up to the Lord and said: How great, O Lord, is the pious merit which will be produced by a young man of good family or a young lady who keeps this Dharmapary4ya of the Lotus of the True Law, either in memory or in a book? Whereupon the Lord said to the Bodhisattva Mahdsattva Bhaishagyaraga : Suppose, Bhaishagyaraga, that some man of good family or a young lady honours, respects, reveres, worships hundred thousands of myriads of ko¢is of Tathagatas equal to the sands of eighty Ganges rivers; dost thou think, Bhaishagyaraga, that such a young man or young lady of good family will on that account produce much pious merit? The Bodhisattva Bhaishagyaraga replied: Yes, Lord; yes, Sugata. The Lord said: I announce to thee, Bhaishagyaraga, I declare to thee: any young man or young lady of good family, Bhaishagyaraga, who shall keep, read, comprehend, and in practice follow, were it but a single stanza from this Dharmaparydya of the Lotus of the True Law, that young man or young lady of good family, Bhaishagyardga, will on that account produce far more pious merit.
p. 371
Then the Bodhisattva Mahdsattva Bhaishagyaraga immediately said to the Lord: To those young men or young ladies of good family, O Lord, who keep this Dharmapary4ya of the Lotus of the True Law in their memory or in a book, we will give talismanic words! for guard, defence, and protection ; such as, anye? manye mane mamane 4itte Aarite same, samitdvi, sAnte, mukte, muktatame, same avishame, samasame, gaye, kshaye, akshize, sAnte sani, dharazi 4lokabhashe, pratyavekshazi, nidhini, abhyantaravisish/e, utkule mutkule, asade, parade, sukanksht, asamasame, buddhavilokite, dharmaparikshite, sanghanirghoshawi, nirghoshazt bhay&bhayasodhant, mantre mantradkshayate, rutakausalye, akshaye, akshavanataya, vakule valoda, amanyataya *. These words of charms and spells, O Lord, have been pronounced by reverend Buddhas (in number)
1 Dharanipadani.
* In giving these words I have followed the Camb. MS., even where the readings would seem to be incorrect.
These words of charms and spells, O Lord, have been pronounced by reverend Buddhas (in number)
1 Dharanipadani.
* In giving these words I have followed the Camb. MS., even where the readings would seem to be incorrect.
5 The list in Burnouf’s translation seems in many respects more correct; it is as follows: anye manye, arau parau amane mamane Aitte Aarite; same samita visinte, mukte muktatame same avisamasame, gaye kshaye akshaye akshize sAnte samite dharani flokabhise pratyavekshami dhiru viviru abhyantaranivish/e abhyantaraparisuddhi, utkule mukule arade parade sukankshi asamasame buddhivilokite dharmaparikshite pratyavekshami sanghanirghoshami nirghosha#i bhayavisodhani mantre mantrakshayate rutakausalya akshayavanata vakkulavaloka amanyatdye. All these words are, or ought to be, feminine words in the vocative. I take them to be epithets of the Great Mother, Nature or Earth, differently called Aditi, Praga, Maya, Bhavani, Durga. Anya may be identified with the Vedic anya, inexhaustible, and synonymous with aditi. Most of the other terms may be explained as synonymous with prag#4 (e.g. pratyavekshazi), with nature (kshaye akshaye), with the earth (dh4rani).
Bb2
p. 372
equal to the sands of sixty-two Ganges rivers. All these Buddhas would be offended by any one who would attack such preachers, such keepers of the Sitranta.
The Lord expressed his approval to the Bodhisattva Mah4sattva Bhaishagyaraga by saying: Very well, Bhaishagyaraéga, by those talismanic words being pronounced out of compassion for creatures, the common weal of creatures is promoted; their guard, defence, and protection is secured.
Thereupon the Bodhisattva Mahdsattva Pradanastra said unto the Lord: I also, O Lord, will, for the benefit of such preachers, give them talismanic words, that no one seeking for an occasion to surprise such preachers may find the occasion, be it a demon, giant, goblin, sorcerer, imp or ghost; that none of these when seeking and spying for an occasion to surprise may find the occasion. And then the Bodhisattva Mahdsattva Pradanasfra instantly pronounced the following words of a spell: gvale mahagvale, ukke mukke, ade adAvati, trztye trzty4vati, itini vi¢ini Ritini, tretti trityAvati sv4h4'. These talismanic words, O Lord, have been pronounced and approved by Tath4gatas, &c. (in number) equal to the sands of the river Ganges. All those Tathagatas would be offended by any one who would attack such preachers.
* With Burnouf: gvale mah4gvale ukke mukke ate atAvati nritye nritydvati; i/ni vi/fini &vAni nrity4vati svaha. These terms are obviously names of the flame, mythologically called Agni’s wife, the daughter of Daksha. As Siva may be identified with Agni, the feminine words again are epithets of Durga. Gvala and Mah4gvala are perfectly clear; ukka is the Prakrit form of Sanskrit ulka.
p. 373
These terms are obviously names of the flame, mythologically called Agni’s wife, the daughter of Daksha. As Siva may be identified with Agni, the feminine words again are epithets of Durga. Gvala and Mah4gvala are perfectly clear; ukka is the Prakrit form of Sanskrit ulka.
p. 373
Thereupon Vaisravaza, one of the four rulers of the cardinal points, said unto the Lord: I also, O Lord, will pronounce talismanic words for the benefit and weal of those preachers, out of compassion to them, for their guard, defence, and protection: a/te naffe vanad¢fe anade, nadi kunadi svaha%. With these spells, O Lord, I shall guard those preachers over an extent of a hundred yoganas. Thus will those young men or young ladies of good family, who keep this Siatranta, be guarded, be safe.
At that meeting was present Virdd/aka, another of the four rulers of the cardinal points, sitting surrounded and attended by hundred thousands of myriads of kofis of Kumbhazdas. He rose from his seat, put his upper robe upon one shoulder, lifted his joined hands up to the Lord, and spoke to him as follows: I also, O Lord, will pronounce talismanic words for the benefit of people at large, and to guard, defend, protect such preachers as are qualified, who keep the Sdtranta as mentioned; viz. agave gaze gauri gandhéri Aazdali m&tangi pukkasi sankule vrosali svih42, These talismanic words, O Lord, have been pronounced by forty-two hundred thousand myriads of ko¢is of Buddhas. All those Buddhas would be offended by any one who would attack such preachers as are qualified.
Thereupon the giantesses called Lamba, Vilam' 43,
1 Burnouf has affe haf/e naffe, &c.
% The list in Burnouf differs but slightly; a. g. g. gandhari kAndali m. pukkasi s. vrilasisis. Vrdsalf or rather vrusali must be the Sanskrit vr#shalf. Gauri, Kandalika, M4tangt are known from elsewhere as epithets of Durg4; Pukkast and Vrishalf denote nearly the same as Kandali and MAtangt.
§ With Burnouf, Pralamba.
.
p. 374
pukkasi s. vrilasisis. Vrdsalf or rather vrusali must be the Sanskrit vr#shalf. Gauri, Kandalika, M4tangt are known from elsewhere as epithets of Durg4; Pukkast and Vrishalf denote nearly the same as Kandali and MAtangt.
§ With Burnouf, Pralamba.
.
p. 374
Kd¢adantt, Pushpadanti, Maku¢adanti’, Kesint, AZala, Méaladhért, Kuntt, Sarvasattvogahart*, and HAritt, all with their children and suite went up to the place where the Lord was, and with one voice said unto him: We also, O Lord, will afford guard, defence, and protection to such preachers as keep this Sdtranta; we will afford them safety, that no one seeking for an occasion to surprise those preachers may find the occasion. And the giantesses all simultaneously and in a chorus gave to the Lord the following words of spells: iti me, iti me, iti me, iti me, iti me; nime nime nime nime nime; ruhe ruhe ruhe ruhe ruhe; stuhe stuhe stuhe stuhe stuhe, svaha. No one shall overpower and hurt such preachers; no goblin, giant, ghost, devil, imp, sorcerer, spectre, gnome; no spirit causing epilepsy, no sorcerer of goblin race, no sorcerer of not-human race, no sorcerer of human race; no sorcerer producing tertian ague, quartian ague, quotidian ague. Even if in his dreams he has visions of women, men, boys or girls, it shall be impossible that they hurt him.
And the giantesses simultaneously and in a chorus addressed the Lord with the following stanzas :
1. His head shall be split into seven pieces, like a sprout of Symplocos Racemosa, who after hearing this spell would attack a preacher.
2. He shall go the way of parricides and matricides, who would attack a preacher.
3. He shall go the way of oil-millers and sesamumpounders, who would attack a preacher.
1 Burnouf has Mafutafandi. ? Burnouf better, Sarvasattvaugohari.
p. 375
4. He shall go the way of those who use false weights and measures, who would attack a preacher.
Thereafter the giantesses headed by Kuntt said unto the Lord: We also, O Lord, will afford protection to such preachers ; we will procure them safety; we will protect them against assault and poison. Whereupon the Lord said to those giantesses : Very well, sisters, very well; you do well in affording guard, defence, and protection to those preachers, even to such who shall keep no more than the name of this Dharmapary4ya; how much more then to those who shall keep this DharmaparyAya wholly and entirely, or who, possessing the text of it in a volume, honour it with flowers, incense, fragrant garlands, ointment, powder, cloth, flags, banners, lamps with sesamum oil, lamps with scented oil, lamps with Aampaka-scented oil, with V4rshikascented oil, with lotus-scented oil, with jasminescented oil; who by such-like manifold hundred thousand manners of worshipping shall honour, respect, revere, venerate (this Sdtra), deserve to be guarded by thee and thy suite, Kuntt!
And while this chapter on spells was being expounded!, sixty-eight thousand living beings received the faculty of acquiescence in the law that has no origin.
' The chapter was, properly speaking, not expounded at all; it simply contains a narrative with the speeches of different interlocutors. It may be observed that a poetical version is wanting.
p. 376
CHAPTER XXII.
ANCIENT DEVOTION! OF BHAISHAGYARAGA.
Thereupon the Bodhisattva Mahdsattva Nakshatraragasankusumitabhig#a spoke to the Lord as follows: Wherefore, O Lord, does the Bodhisattva Bhaishagyaraga pursue his course? in this Sahaworld, while he is fully aware of the many hundred thousands of myriads of koféis of difficulties he has to meet? Let the Lord, the Tath4gata, &c., deign to tell us any part of the course of duty of the Bodhisattva Mahdsattva Bhaishagyaraga, that by hearing it the gods, Nagas, goblins, Gandharvas, demons, Garudas, Kinnaras, great serpents, men, and beings not human, as well as the Bodhisattvas Mahdsattvas from other worlds here present, and these great disciples here may be content, delighted, overjoyed.
And. the Lord, out of regard to that request of the Bodhisattva Mahdsattva Nakshatraragasankusumitabhig#a, told him the following : Of yore, young man of good family, at a past epoch, at a time (as many) AZons ago as there are grains of sand in the river Ganges, there appeared in the world a Tathégata, &c, by the name of Aandravimalastryaprabhasasrt*,-endowed with science and conduct, a
? Parvayoga; cf. foot-note, p. 153. ® Pravifarati.
* I.e. moon-bright and illustrious by (or like) the radiance of the sun.
p. 377
Parvayoga; cf. foot-note, p. 153. ® Pravifarati.
* I.e. moon-bright and illustrious by (or like) the radiance of the sun.
p. 377
Sugata, &c. &c. Now that Tathagata, &c., Kandravimalasiryaprabhasasri had a great assembly of eighty ko¢is! of Bodhisattvas Mahdsattvas and an assembly of disciples equal to the sands of seventytwo Ganges rivers. His spiritual rule was exempt from the female sex, and his Buddha-field had no hell, no brute creation, no ghosts, no demons; it was level, neat, smooth as the palm of the hand. Its floor consisted of heavenly lapis lazuli, and it was adorned with trees of jewel and sandal-wood ; inlaid with a multitude of jewels, and hung with long bands of silk, and scented by censors made of jewels. Under each jewel tree, at a distance not farther than a bowshot, was made a small jewel-house’, and on the top of those small jewel-houses stood a hundred kof/is of angels performing a concert of musical instruments and castanets, in order to honour the Lord Xandravimalasdryaprabhdasasri, the Tathagata, &c., while that Lord was extensively expounding this Dharmaparydya of the Lotus of the True Law to the great disciples and Bodhisattvas, directing himself* to the Bodhisattva Mah4sattva Sarvasattvapriyadarsana. Now, Nakshatraragasankusumitabhig#a, the lifetime of that Lord andravimalasdryaprabhdsasrt, the Tathagata, &c., lasted forty-two thousand A£ons, and likewise that of the Bodhisattvas Mahasattvas and great disciples. It was under the spiritual rule of that Lord that the Bodhisattva MahA4sattva Sarvap. 378sattvapriyadarsana applied himself to his difficult course. He wandered twelve thousand years strenuously engaged in contemplation. After the expiration of those twelve thousand years he acquired the Samédhi termed Sarvardpasandarsana (i. e. the sight or display of all forms). No sooner had he acquired that Sam4dhi than satisfied, glad, joyful, rejoicing, and delighted he made the following reflection : It is owing to this Dharmaparydya of the Lotus of the True Law that I have acquired the Samadhi of Sarvarfpasandarsana. Then he made another reflection: Let me do homage to the Lord Kandravimalasdryaprabhdsasrt and this Dharmaparydya of the Lotus of the True Law. No sooner had he entered upon such a meditation than a great rain of Mandérava and great Mandarava flowers fell from the upper sky. A cloud of K4ldnusdrin sandal was formed, and a rain of Uragaséra sandal poured down. And the nature of those essences was so noble that one karsha of it was worth the whole Saha-world.
1 Thus Camb. MS.; Burnouf has eighty hundred thousand myriads of koéis.
* Ratnadh4maka. I am not certain of the correctness of my translation ; Burnouf renders it by ‘char fait de pierreries.’
* Sarvasatvapriyadarsanam—adhish/Aanam kritva; Burnouf has ‘en commengant par le B, M.S.’
A cloud of K4ldnusdrin sandal was formed, and a rain of Uragaséra sandal poured down. And the nature of those essences was so noble that one karsha of it was worth the whole Saha-world.
After a while, Nakshatraragasankusumitabhigaa, the Bodhisattva Mah4sattva Sarvasattvapriyadarsana rose from that meditation with memory and full consciousness, and reflected thus: This display of magic power is not likely to honour the Lord and Tathagata so much as the sacrifice of my own body will do’. Then the Bodhisattva Mahdsattva Sarvasattvapriyadarsana instantly began to eat Agallochum, Olibanum, and the resin of Boswellia Thurifera, and to drink oil of Kampaka*. So, Nakshatraragasankusumitabhigia,
' In the story of Sarvasattvapriyadarsana it is easy to recognise a Buddhist version of the myth of the Phoenix. * In the Old English poem of the Phoenix, verse 192, we read thatp. 379 the Bodhisattva Mah4sattva Sarvasattvapriyadarsana passed twelve years in always and constantly eating those fragrant substances and drinking oil of Xampaka. After the expiration of those twelve years the Bodhisattva Mahdsattva Sarvasattvapriyadarsana wrapped his body in divine garments, bathed’ it in oil, made his (last) vow, and thereafter burnt his own body with the object to pay worship to the Tathagata and this Dharmapary4ya of the Lotus of the True Law. Then, Nakshatraragasankusumitabhigza, eighty worlds? equal to the sands of the river Ganges were brightened by the glare of the flames from the blazing body of the Bodhisattva Mahasattva Sarvasattvapriyadarsana, and the eighty® Lords Buddhas‘ equal to the sands of the Ganges in those worlds all shouted their applause, (and exclaimed) : Well done, well done, young man of good family, that is the real heroism which the Boddhisattvas Mahdsattvas should develop ; that is the real worship of the Tathagata, the real worship of the law. No worshipping with flowers, incense, fragrant wreaths, ointment, powder, cloth, umbrellas, flags, banners ; no worshipping with material gifts or with Uragas4ra sandal equals it. This, young man of good family, the noble bird collects the sweetest herbs, blossoms, and perfumes ; similarly verse 652. He feeds upon mildew, verse 260.
1 The Phoenix bathes twelve times in the well before the sun’s arrival, and as many times sips the cool water.
7 According to the reading of the Camb. MS., asftir Ganga®; Burnouf has ‘sables de 80 Ganges,’ which seems preferable.
* Here the same remark as in the preceding note.
‘ In the Old English poem, verse 355 seq., we read that hosts of birds flock together from all points of space ‘to celebrate in song the hero and saint.’ Further on, verse 590, the birds are identified with the released souls accompanying Christ.
p. 380
‘ In the Old English poem, verse 355 seq., we read that hosts of birds flock together from all points of space ‘to celebrate in song the hero and saint.’ Further on, verse 590, the birds are identified with the released souls accompanying Christ.
p. 380
is the sublimest gift, higher than the abandoning of royalty, the abandoning of beloved children and wife. Sacrificing one’s own body, young man of good family, is the most distinguished, the chiefest, the best, the very best, the most sublime worship of the law. After pronouncing this speech, Nakshatraragasankusumitabhig#a, those Lords Buddhas were silent.
The body of Sarvasattvapriyadarsana continued blazing for twelve thousand years without ceasing to burn. After the expiration of those twelve thousand years the fire was extinguished. Then, Nakshatraragasankusumitabhig#a, the Bodhisattva Mahdsattva Sarvasattvapriyadarsana, having paid such worship to the Tathagata, disappeared from that place, and (re)appeared under the (spiritual) reign of that very Lord Aandravimalasfryaprabhdsasri, the Tathagata, &c., in the house of king Vimaladatta, by apparitional birth, and sitting crosslegged. Immediately after his appearance the Bodhisattva Mahdsattva Sarvasattvapriyadarsana addressed his father and mother in the following stanza :
1. This, O exalted king, is the walk in which I have acquired meditation; I have achieved a heroical feat, fulfilled a great vote by sacrificing my own dear body.
After uttering this stanza, Nakshatraragasankusumitébhig#a, the Bodhisattva Mahdsattva Sarvasattvapriyadarsana said to his father and mother: Even now, father and mother, the Lord Aandravimalastryaprabhdsasri, the Tathagata, &c., is still living, existing, staying in the world, the Lord by worshipping whom I have obtained the spell ofp. 381 knowing all sounds! and this Dharmaparydya of the Lotus of the True Law, consisting of eighty hundred thousand myriads of otis of stanzas, of a hundred Niyutas?, of Vivaras’, of a hundred Vivaras, which I have heard from that Lord. Therefore, father and mother, I should like to go to that Lord and worship him again. Instantaneously, Nakshatraragasankusumitabhig#a, the Bodhisattva Mahasattva Sarvasattvapriyadarsana rose seven t4las* high into the sky and sat cross-legged on the top of a tower of seven precious substances. So he.went up to the presence of that Lord, and having approached him humbly saluted him, circumambulated him seven times from left to right, stretched the joined hands towards the Lord, and after thus paying his homage addressed him with the following stanza :
2. O thou whose face is so spotless and bright ; thou, king and sage! How thy lustre sparkles in all quarters! After having anciently paid thee homage, O Sugata, I now come again to behold thee, O Lord.
Having pronounced this stanza, the Bodhisattva Mahfsattva Sarvasattvapriyadarsana said to the
O thou whose face is so spotless and bright ; thou, king and sage! How thy lustre sparkles in all quarters! After having anciently paid thee homage, O Sugata, I now come again to behold thee, O Lord.
Having pronounced this stanza, the Bodhisattva Mahfsattva Sarvasattvapriyadarsana said to the
1 This comes rather unexpected; of the Phoenix in the Old English poem, verse 131, we read that ‘the sound of the bird’s song is sweeter and more beautiful than ail other singer-craft, and more delicious than any other tune.’
2 Equal to a thousand billions. The cyphers being noughts, the whole number=1. Eighty is the number of intermediate kalpas in one: Mah&kalpa or Great Aon, i.e. one day and night. The turn (pary4ya) of the True Law is the regular revolution of the sun.
’ Equal to a hundred thousand billions. As cyphers must be left out of account, all the numbers specified come to one.
* The height of a palm-tree, or a span.
382 SADDHARMA-PUNDARIKA. XxIl.
Lord Kandravimalastryaprabhasasri, the Tathagata, &c.: Thou art then still alive, Lord? Whereon the Lord Kandravimalasdryaprabhasasri, the Tathagata, &c., replied: The time of my final extinction, young man of good family, has arrived; the time of my death has arrived. Therefore, young man of good family, prepare my couch; I am going to enter complete extinction. Then, Nakshatraragasankusumitabhig#a, the Lord Xandravimalasdryaprabhdsasri said to the Bodhisattva Mahdsattva Sarvasattvapriyadarsana: I entrust to thee, young man of good family, my commandment (or mastership, rule); I entrust to thee these Bodhisattvas Mahdsattvas, these great disciples, this Buddha-enlightenment, this world, these jewel cars, these jewel trees, and these angels, my servitors. I entrust to thee also, young man of good family, my relics after my complete extinction. Thou shouldst pay a great worship to my relics, young man of good family, and also distribute them and build many thousands of Stdpas. And, Nakshatrar4gasankusumitabhig#a, after the Lord Kandravimalasfryaprabhasasri, the Tathagata, &c., had given these instructions to the Bodhisattva Mahdasattva Sarvasattvapriyadarsana he in the last watch of the night entered absolute final extinction'. Thereupon, Nakshatraragasankusumitabhiga, the Bodhisattva Mahd4sattva Sarvasattvapriyadarsana, perceiving that the Lord Xandravimalasdryaprabhdsasri, the Tathagata, &c., had expired, made a pyre of Uragasaéra sandal-wood and burnt the
' It is sufficiently clear that the Nirvana of this Tathdgata is the end of a day of twenty-four hours, and that Sarvasattvapriyadarsana is the new day.
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p. 383
body of the Tathagata. When he saw that the body was burnt to ashes and the fire extinct, he took the bones! and wept, cried and lamented. After having wept, cried and lamented, Nakshatraragasankusumitabhig#a, the Bodhisattva Mahdsattva Sarvasattvapriyadarsana caused to be made eightyfour thousand urns of seven precious substances, deposed in them the bones of the Tathagata, founded eighty-four thousand Stdpas?, reaching in height to the Brahma-world, adorned with a row of umbrellas, and equipped with silk bands and bells. After founding those Stdpas he made the following reflection: I have paid honour to the Tath4gata-relics of the Lord XandravimalasdryaprabhAsasrt, but I will pay to those relics a yet loftier and most distinguished honour. Then, Nakshatrarayasankusumitabhig#a, the Bodhisattva Mahdsattva Sarvasattvapriyadarsana addressed that entire assembly of Bodhisattvas, those great disciples, those gods, Nagas, goblins, Gandharvas, demons, Garudas, Kinnaras, great serpents, men, and beings not human: Ye all, young men of good family, unani-
1 In the Phoenix myth it is the bird himself that, after his resurrection, collects the relics; verses 269-272. Both versions come to the same, for the sun of to-day is essentially the same as yesterday’s.
* Exactly the same number of monasteries was erected by Asoka, according to the Dipavamsa VI, 96. The king was induced to build so many monasteries because there were eighty-four or, optionally, eighty-four thousand towns in India, a number precisely coinciding with that of the sections of the Law. Notwithstanding the difference in details, it may be assumed that there is some connection between the two tales, especially because Asoka was a namesake of Sarvasattvapriyadarsana, one of his epithets being Priyadarsana.
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mously vow to pay worship to the relics of the Lord. Immediately after, Nakshatraragasankusumitaébhig#a, the Bodhisattva Mahdsattva Sarvasattvapriyadarsana, in presence of those eighty-four thousand Stdpas, burnt his own arm which was marked by the one hundred auspicious signs, and so paid worship to those Stipas containing the relics of the Tath4gata, during seventy-two thousand years. And while paying worship, he educated countless hundred thousands of myriads of kof¢is of disciples from that assembly, in consequence whereof all those Bodhisattvas acquired the Samadhi termed Sarvar(pasandarsana,
And while paying worship, he educated countless hundred thousands of myriads of kof¢is of disciples from that assembly, in consequence whereof all those Bodhisattvas acquired the Samadhi termed Sarvar(pasandarsana,
Then, Nakshatraragasankusumit4bhigéa, the entire assembly of Bodhisattvas and all great disciples, seeing the Bodhisattva Mah4sattva Sarvasattvapriyadarsana deprived of a limb, said, with tears in their eyes, weeping, crying, lamenting: The Bodhisattva Mahdsattva Sarvasattvapriyadarsana, our master and instructor, is now deprived of a limb, deprived of one arm. But the Bodhisattva Mahésattva Sarvasattvapriyadarsana addressed those Bodhisattvas, great disciples, and angels in the following terms: Do not, young men of good family, weep, cry, lament at the sight of my being deprived of one arm. All the Lords Buddhas who be, exist, live in the endless, limitless worlds in every direction of space, have I taken to witness. Before their face have I pronounced a vow of truth, and by that truth, by that word of truth shall I, after the sacrifice of my own arm in honour of the Tathagata, have a body of gold colour. By this truth, by this word of truth let this arm of mine become such as it was before, and let the great earth shake in sixp. 385 different ways, and let the angels in the sky pour down a rain of flowers. No sooner, Nakshatraragasankusumitébhigaa, had the Bodhisattva Mahasattva Sarvasattvapriyadarsana made that vow of truth, than the whole triple macrocosm was shaken in six different ways, and from the sky aloft fell a great rain of flowers. The arm of the Bodhisattva Mahdsattva Sarvasattvapriyadarsana became again as it was before, and that by the power of knowledge and by the power of pious merit belonging to that Bodhisattva Mahdsattva. Perhaps, Nakshatraragasankusumitabhig#a, thou wilt have some doubt, uncertainty or misgiving, (and think) that the Bodhisattva Mahdsattva Sarvasattvapriyadarsana at that time, and that epoch, was another. But do not think so; for the Bodhisattva Mah4sattva Bhaishagyar4ga here was at that time, and that epoch, the Bodhisattva Mahdsattva Sarvasattvapriyadarsana. So many hundred thousand myriads of kofis of difficult things, Nakshatraraégasankusumitabhig#a, and sacrifices! of his body does this Bodhisattva Mah4sattva Sarvasattvapriyadarsana accomplish. Now, Nakshatraragasankusumitabhig#a, the young man or young lady of good family striving in the Bodhisattva vehicle towards the goal and longing for supreme, perfect enlightenment, who at the Tathagata-shrines shall burn a great toe, a finger, a toe, or a whole limb, such a young man or young lady of good family, I assure thee, shall produce far more * pious merit, far more than results from giving up a king-
1 Atmabhfvaparityag4ms ka. The Phoenix in the poem, verse 364 seq., repeatedly, every thousand years, dies in the flames to arise anew from his ashes, and to be reborn.
* Bahutaram khalv api.
(21] cc
The Phoenix in the poem, verse 364 seq., repeatedly, every thousand years, dies in the flames to arise anew from his ashes, and to be reborn.
* Bahutaram khalv api.
(21] cc
386 SADDHARMA-PUNDARIKA. XxIl.
dom, sons, daughters, and wives, the whole triple world with its woods, oceans, mountains, springs, streams, tanks, wells, and gardens. And, Nakshatraragasankusumitabhig#a, the young man or young lady of good family, striving in the Bodhisattvavehicle for the goal, who after filling with the seven precious substances this whole triple world should give it in alms to all Buddhas, Bodhisattvas, disciples, Pratyekabuddhas, that young man or young lady of good family, Nakshatraragasankusumitébhig#a, does not produce so much pious merit as a young man or young lady of good family who shall keep, were it but a single verse from this Dharmapary4ya of the Lotus of the True Law. 1 positively declare that the accumulation of merit of the latter is greater than if a person, after filling the whole triple world with the seven precious substances, bestows it in alms on all Buddhas, Bodhisattvas, disciples, or Pratyekabuddhas.
Just as the great ocean, Nakshatraragasankusumitabhigzia, surpasses all springs, streams, and tanks, so, Nakshatraragasankusumitabhigza, this Dharmaparydya of the Lotus of the True Law surpasses all Sitras spoken by the Tath4gata'. Just as the Sumeru, the king of mountains, Nakshatraragasankusumitabhig#a, all elevations at the cardinal points’, horizon circles and great horizons’, so,
» Or, the Tathagatas. The same alternative in the sequel. All Sfitras in the world have their source in the Tath4gata, of course: ; just as all Vedas, Itih4sas, &c. are the breathing out, the uttering of the sentient principle, the 4tman ; Satapatha-Brahmana XIV, 5, 4,19.
? K4laparvata, literally, ‘time mountain,’ because the points of rising and setting are called parvata, giri, &c., mountain in Sanskrit.
* The whole horizon is also an apparent elevation and ther:fore likewise called parvata, &c.
p. 387
? K4laparvata, literally, ‘time mountain,’ because the points of rising and setting are called parvata, giri, &c., mountain in Sanskrit.
* The whole horizon is also an apparent elevation and ther:fore likewise called parvata, &c.
p. 387
Nakshatraragasankusumitabhig#a, this Dharmaparyaya of the Lotus of the True Law surpasses as a king all the Sdtrantas spoken by the Tathagata. As the moon, Nakshatraragasankusumitabhig#a, as a luminary, takes the first rank amongst the whole of the asterisms, so, Nakshatraragasankusumitabhig#a, this Dharmaparydya of the Lotus of the True Law ranks first amongst all Sitrantas spoken by the Tath4gata, though it surpasses hundred thousands of myriads of ko¢is of moons. As the orb of the sun, Nakshatraragasankusumitdbhigia, dispels gloomy darkness, so, Nakshatraragasankusumitabhig#a, this Dharmapay4ya of the Lotus of the True Law dispels all the gloomy darkness of unholy works. As Indra, Nakshatraragasankusumit4bhigia, is the chief of the gods of paradise, so, NakshatraragasankusumitAbhig#a, this Dharmapary4ya of the Lotus of the True Law is the chief of Sfitr4ntas spoken by the Tathagata. As Brahma Sahdmpati, Nakshatraragasankusumitabhig%a, is the king of all Brahmakayika gods and exercises the function of a father in the Brahma world, so, Nakshatraragasankusumitabhig#a, this Dharmaparyd4ya of the Lotus of the True Law exercises the function of a father to all beings, whether under training or past it, to all disciples, Pratyekabuddhas, and those who in the Bodhisattva-vehicle are striving for the goal. As the Srotad4panna, Nakshatraragasankusumitabhigéa, as well as the Sakvzd4g4min, Andg4min, Arhat’, and Pratyekabuddha, excels the ignorant people and the profanum vulgus, so, Nakshatraragasankusumita-
1 Terms denoting the four degrees of sanctification, answering to the Prathamakalpika, Madhubhimika, Pragfiégyotis, and Atikrantabh4vantya in the Yoga system ; Yogas4stra III, 50, commentary.
Ccc2
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Ccc2
p. 388
bhig#a, the Dharmapary4ya of the Lotus of the True Law must be held to excel and surpass all Sdtrantas spoken by the Tathagata; and such as shall keep this king of Sftras, Nakshatraragasankusumitabhigia, must be held to surpass others (who do not). As a Bodhisattva is accounted superior to all disciples and Pratyekabuddhas, so, Nakshatraragasankusumitabhig#a, this Dharmaparyaya of the Lotus of the True Law is accounted superior to all Sftrantas spoken by the Tathagata. Even as the Tathagata is the crowned king of the law! of all disciples, Pratyekabuddhas, and Bodhisattvas, so, Nakshatraragasankusumitabhig#a, this Dharmaparyaya is a Tath4gata in respect to those who in the vehicle of Bodhisattvas are striving to reach the goal. This Dharmaparydya of the Lotus of the True Law, Nakshatraragasankusumitabhig#a, saves all beings from all fear, delivers them from all pains. It is like a tank for the thirsty, like a fire for those who suffer from cold, like a garment for the naked, like the caravan leader for the merchants, like a mother for her children, like a boat for those who ferry over, like a leech for the sick, like a lamp for those who are wrapt in darkness, like a jewel for those who want wealth, like the ocean for the rivers, like a torch for the dispelling of darkness. So, Nakshatraragasankusumit4bhig#a, this Dharmaparyaya of the Lotus of the True Law delivers from all evils, extirpates all diseases, releases from the narrow bonds of the mundane whirl% And he who shall hear this DharmaparyAya of the Lotus of the True
1 Dharmaragak pasfabaddhaA, i.e. properly the legitimate crowned king.
3 In other words, this Dharmapary4ya is Death or Nirvaza,
XXIf. ANCIENT DEVOTION OF BHAISHAGYARAGA. 389
Law, who shall write it and cause it to be written, will produce an accumulation of pious merit the term of which is not to be arrived at even by Buddha-knowledge ; so great is the accumulation of pious merit that will be produced by a young man of good family or a young lady who after teaching or learning it, writing it or having it collected into a volume, shall honour, respect, venerate, worship it with flowers, incense, fragrant garlands, ointment, powder, umbrellas, flags, banners, triumphal streamers, with music, with joining of hands, with lamps burning with ghee, scented oil, Kampaka oil, jasmine oil, trumpet-flower oil, Varshika oil or double jasmine oil,
Great will be the pious merit, NakshatraragasankusumitAbhig#a, to be produced by a young man of good family or a young lady striving to reach the goal in the Bodhisattva-vehicle, who shall keep this’ chapter of the Ancient Devotion of Bhaishagyar4ga, who shall read and learn it. And, Nakshatraréga, should a female, after hearing this Dharmapary4ya, grasp and keep it, then this existence will be her last existence as a woman. Any female, Nakshatraragasankusumitabhigza, who in the last five hundred years of the millennium shall hear and penetrate this chapter of the Ancient Devotion of Bhaishagyaraga, will after disappearing from earth be (re)born in the world Sukhdvati, where the Lord Amitayus}, the Tathagata, &c., dwells, exists, lives surrounded by a host of Bodhisattvas. There will he (who formerly was a female) appear seated on a throne consisting of the interior of a lotus; no affection, no hatred, no infatuation, no pride, no
? Another name of Amitabha.
p. 390
envy, no wrath, no malignity will vex him. With his birth he will also receive the five transcendent faculties, as well as the acquiescence in the eternal law, and, once in possession thereof, Nakshatraragasankusumitaébhigza, he as a Bodhisattva Mahdsattva will see Tathagatas equal to the sands of seventytwo rivers Ganges?. So perfect will be his organ of sight that by means thereof he shall see those Lords Buddhas, which Lords Buddhas will applaud him (and say): Well done, well done, young man of good family, that after hearing this Dharmaparyd4ya of the Lotus of the True Law which has been promulgated by the spiritual proclamation of the Lord Sékyamuni, the Tathagata, &c., thou hast studied, meditated, examined, minded it, and expounded it to other beings, other persons. This accumulation of thy pious merit, young man of good family, cannot be burnt by fire, nor swept away by water. Even a thousand Buddhas would not be able to determine this accumulation of thy pious merit, young man of good family. Thou hast subdued the opposition of the Evil One, young man of good family. Thou, young man of good family, hast victoriously emerged? from the battle of mundane existence, hast crushed the enemies annoying thee®. Thou, young man of good family, hast been superintended by thousands of Buddhas; thine equal, young man of good family, is not to be found in the world, including the gods‘, with the only exception of the
1 Or, to seventy-two times the sands of the river Ganges.
* Uttirzabhavasangrama,
* Marditasatrukanfhaka (sic; cf. Pali kanthaka).
‘ In the margin are added the words, also found in Burnouf’s translation, ‘including M4ras, Brahmans, and ascetics.’
p. 391
Tathagata; there is no other, be he disciple, Pratyekabuddha, or Bodhisattva, able to surpass thee in pious merit, knowledge, wisdom or meditation. Such a power of knowledge, Nakshatraragasankusumitabhig#a, will be acquired by that Bodhisattva.
p. 391
Tathagata; there is no other, be he disciple, Pratyekabuddha, or Bodhisattva, able to surpass thee in pious merit, knowledge, wisdom or meditation. Such a power of knowledge, Nakshatraragasankusumitabhig#a, will be acquired by that Bodhisattva.
Any one, Nakshatraragasankusumitabhigza, who on hearing this chapter of the ancient devotion of Bhaishagyaraga approves it, will emit from his mouth a breath sweet as of the lotus, and from his limbs a fragrance as of sandal-wood. Such temporal advantages as I have just now indicated will belong to him who approves this Dharmaparydya. On that account then, Nakshatraragasankusumitabhig#a, I transmit to thee this chapter of the Ancient Devotion of the Bodhisattva Mahdsattva Sarvasattvapriyadarsana, that at the end of time, the last period, in the latter half of the millennium it may have course here in Gambudvipa and not be lost; that neither Mara the Fiend, nor the celestial beings called M4rakayikas, Nagas, goblins, imps may find the opportunity of hurting it. Therefore, Nakshatraragasankusumitabhig#a, I bequeath this Dharmaparydya ; it is to be like a medicament for sick and suffering creatures in Gambudvipa. No sickness shall overpower him who has heard this Dharmaparydya, no decrepitude, no untimely death. Whenever a person striving to reach the goal in the vehicle of Bodhisattvas happens to see such a monk as keeps this Satranta, then he should strew him with sandalpowder and blue lotuses, and reflect thus: This young man of good family is going to reach the terrace of enlightenment; he will spread the bundlep. 392 of grass' on the terrace of enlightenment; he will put to flight the party of M4ra, blow the conch trumpet of the law, beat the drum of the law, cross the ocean of existence. Thus, NakshatraragasankusumitAbhig#a, should a young man of good family, striving to reach the goal in the vehicle of Bodhisattva, reflect when seeing a monk who keeps this Sftra, and he will acquire such advantages as have been indicated by the Tathagata.
While this chapter of the Ancient Devotion of Bhaishagyaraga was being expounded, eighty-four thousand Bodhisattvas attained the spell connected with skill in all sounds. And the Lord Prabhataratna, the Tathagata, &c., intimated his approval (by saying): Well done, well done, Nakshatraragasankusumit4bhig#a; thou hast done well in thus questioning the Tathagata, who is endowed with such inconceivable qualities and properties.
1 This is an allusion to the bundles of grass the Bodhisattva received from Svastika, the grass-cutter, when he was on his way to occupy his seat at the foot of the Bo tree; see Lalita-vistara, Pp. 357; Gataka I, p. 7o (English translation by Professor Rhys Davids, p. 95).
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CHAPTER XXIII. GADGADASVARA.
357; Gataka I, p. 7o (English translation by Professor Rhys Davids, p. 95).
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CHAPTER XXIII. GADGADASVARA.
At that moment the Lord Sakyamuni, the Tathagata, &c., darted a flash of light from the circle of hair between his eyebrows, one of the characteristic signs of a great man, by which flash of light hundred thousands of myriads of kofis of Buddha-fields, equal to the sands of eighteen rivers Ganges, became illuminated. Beyond those Buddha-filds, equal, &c., is the world called Vairofanarasmipratimazzita (i.e. embellished by the rays of the sun). There dwells, lives, exists the Tathagata named Kamaladalavimalanakshatraragasankusumitabhig#a, who, _ surrounded and attended by a large and immense assembly of Bodhisattvas, preached the law. Immediately the ray of light flashing from the circle of hair between the eyebrows of the Lord Sékyamuni, the Tathagata, &c., filled the world Vairo#anarasmipratimazaita with a great lustre. In that world Vairoganarasmipratimazaita there was a Bodhisattva Mahdsattva called Gadgadasvara, who had planted roots of goodness, who had before seen similar luminous flashes emitted by many Tathagatas, &c., and who had acquired many Sam4dhis, such as the Samadhi Dhvag4grakeyara (i.e. bracelet at the upper end of the banner staff), Saddharma-puzdartka (i.e. the Lotus of the True Law), Vimaladatta (i.e. given by Vimala), Nakshatraragavikridita (i.e. sport of thep. 394 king of asterisms, the moon god), Anilambha’, G#anamudrA (i.e. the seal of science), AKandrapradipa (i.e. moon-light *), Sarvarutakausalya (i.e. skill in all sounds), Sarvapuzyasamuéfaya (i.e. compendium or collection of all piety), Prasddavatt (i.e. the favourably-disposed lady), Azddhivikrtdita (i.e. sport of magic), G#4nolké (i.e. torch of knowledge), Vy(haraga (i.e. king of expansions or speculations), Vimalaprabha (i.e. spotless lustre), Vimalagarbha (i.e. of spotless interior part), Apkvztsna*, Sdryévarta (i.e. sun-turn); in short, he had acquired many hundred thousand myriads of ko¢is of Samadhis equal to the sands of the river Ganges. Now, the flash of light came down upon that Bodhisattva Mahasattva Gadgadasvara. Then the Bodhisattva Mahdsattva Gadgadasvara rose from his seat, put his upper robe upon one shoulder, fixed his right knee on the ground, stretched his joined hands towards the Lord Buddha, and said to the Tathagata Kamaladalavimalanakshatraragasankusumitabhig#a: O Lord, I would resort to the Saha-world to see, salute, wait upon the Lord Sakyamuni, the Tathagata, &c.; to see and salute Maggusrt, the prince royal ; to see the Bodhisattvas Bhaishagyaraga, Pradanasira, Nakshatraragasankusumitabhig#a, Visish¢a#aritra, Vydharaga, Bhaishagyaragasamudgata.
Then the Lord Kamaladalavimalanakshatrarégasankusumitabhig#a, the Tathdgata, &c., said to the Bodhisattva Mahdsattva Gadgadasvara: On coming to the Saha-world, young man of good family, thou