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
? Of uncertain meaning.
? Burnouf has read Kandraprabha, moon-bright.
* I.e. belonging to the mystic rite, called Apokasina in PAli ; for which I refer to Spence Hardy, Eastern Monachism, p. 252 seq.
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must not conceive a low opinion of it. That world, young man of good family, has ups and downs, consists of earth, is replete with mountains of KaAla, filled with gutters’. The Lord Sakyamuni, the Tathagata, &c., is short of stature?, and so are the Bodhisattvas Mahasattvas, whereas thou, young man of good family, hast got a body forty-two hundred thousand yoganas® high, and myself have got a body sixty-eight hundred thousand yoganas high. And, young man of good family, thou art lovely, handsome, of pleasant appearance, endowed with a full bloom of extremely fine colour, and abundantly blest with hundred thousands of holy signs. Therefore then, young man of good family, when you have come to the Saha-world, do not conceive a low opinion of the Tathagata, nor of the Bodhisattvas, nor of that Buddha-field.
Thus addressed, the Bodhisattva Mahdsattva Gadgadasvara said to the Lord Kamaladalavimalanakshatraragasankusumitabhig#a, the Tathagata, &c.: I shall do, Lord, as the Lord commands; I shall go to that Saha-world by virtue of the Lord’s resolution, of the Lord’s power, of the Lord’s might, of the Lord’s disposal, of the Lord’s foresight. Whereon the Bodhisattva Mahdsattva Gadgadasvara, without leaving that Buddha-field and without leaving his
1 Gfthodilla or githodigalla; according to Burnouf the word means ‘ordures ;’ cf. above, p. 142, and Pali oligalla.
3 Spence Hardy, Manual of Buddhism, p. 364: ‘ Buddha is sometimes said to be twelve cubits in height, and sometimes eighteen cubits.’
5 That is considerably more than R4hu, the eclipse, was possessed of, his body being no more than forty-eight hundred yoganas high; Spence Hardy, l.c.
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seat, plunged into so deep a meditation that immediately after, on a sudden, there appeared before the Tathagata on the GrzdhrakQéa-mountains in the Saha-world eighty-four hundred thousand myriads of kofis of lotuses on gold stalks with silver leaves and with cups of the hue of rosy lotuses and Butea Frondosa.
On seeing the appearance of this mass of lotuses the Bodhisattva Mahdsattva Mazgusri, the prince royal, asked the Lord Sékyamuni, the Tathagata, &c.: By what cause and by whom, O Lord, have been produced these eighty-four hundred thousand myriads of ko¢is of lotuses on gold stalks with silver leaves and with cups of the hue of rosy lotuses and Butea Frondosa? Whereon the Lord replied to Ma#gusrt, the prince royal: It is, Mazgusri, the Bodhisattva Mahdsattva Gadgadasvara, who accompanied and attended by eighty-four hundred thousand myriads of ko¢is of Bodhisattvas arrives from the east, from the world Vairofanarasmipratimazaita, the Buddhafield of the Lord Kamaladalavimalanakshatrarégasankusumitabhig#a, the Tathagata, &c., at this Saha-world to see, salute, wait upon me, and to hear this Dharmaparydya of the Lotus of the True Law. Then Mazgusrt, the prince royal, said to the Lord: What mass of roots of goodness, O Lord, has that young man of good family collected, that he has deserved to obtain such a distinction? And what meditation is it, O Lord, that the Bodhisattva practises? Let us also learn that meditation, O Lord, and practise that meditation. And let us see that Bodhisattva, Lord; see how the colour, outward shape, character, figure, and behaviour of that Bodhisattva is. May the Lord deign to produce such ap. 397 token that the Bodhisattva Mahdsattva be admonished by it to come to this Saha-world.
Then the Lord Sakyamuni, the Tathagata, &c., said to the Lord Prabhftaratna, the Tathagata, &c., who was completely extinct: Produce such a token, Lord, that the Bodhisattva Mahdsattva Gadgadasvara be admonished by it to come to this Sahaworld. And the Lord Prabhdtaratna, the Tathégata, &c., who was completely extinct, instantly produced a token in order to admonish the Bodhisattva Mahdsattva Gadgadasvara (and said): Come, young man of good family, to this Saha-world; Mazgusrt, the prince royal, will hail thy coming. And the Bodhisattva Mahdsattva Gadgadasvara, after humbly saluting the feet of the Lord Kamaladalavimalanakshatraragasankusumitabhig#a, the Tatha4gata, &c., and after three times circumambulating him from left to right, vanished from the world Vairo#anarasmipratimazaita, along with eightyfour hundred thousand myriads of kofis of Bodhisattvas who surrounded and followed him, and arrived at this Saha-world, among a stir of Buddhafields, a rain of lotuses, a noise of hundred thousands of myriads of kofis of musical instruments. His face showed eyes resembling blue lotuses, his body was gold-coloured, his person marked by a hundred thousand of holy signs; he sparkled with lustre, glowed with radiance, had limbs marked by the characteristic signs, and a body compact as Narayaza’s. Mounted on a tower made of seven precious substances, he moved through the sky to a height of seven T4las}, surrounded by a host of Bodhi- ~
Mounted on a tower made of seven precious substances, he moved through the sky to a height of seven T4las}, surrounded by a host of Bodhi- ~
1 Or spans. There are seven regions of winds. VAyu, the god of wind or air, is nearly akin to Indra and Vishzu.
398 SADDHARMA-PUNDARIKA. Xxmt.
sattvas, in the direction of this Saha-world, and approached the Gvzdhrakféa, the king of mountains. At his arrival, he alighted from the tower, and went, with a necklace of pearls worth a hundred thousands, to the place where the Lord was sitting. After humbly saluting the feet of the Lord, and circumambulating him seven times from left to right, he offered him the necklace of pearls in token of homage, whereafter he said to the Lord: The Lord Kamaladalavimalanakshatraragasankusumitébhigza, the Tathagata, &c., inquires after the Lord’s health, welfare, and sprightliness; whether he feels free from affliction and at ease. That Lord has also charged me to ask: Is there something thou hast to suffer or allow'? the humours of the body are not in an unfavourable state? thy creatures are decent in manners, tractable, and easy to be healed? their bodies are clean? They are not too passionate, I hope, not too irascible, not too unwise in their doings ? They are not jealous, Lord, not envious, not ungrateful to their father and mother, not impious, not heterodox, not unsubdued in mind, not unrestrained in sexual desires? Are the creatures able to resist the Evil One? Has the Lord Prabhitaratna, the Tathagata, &c., who is completely extinct, come to the Saha-world in order to hear the law, sitting in the centre of a Stipa made of seven precious substances? And as to that, Lord Prabhitaratna, the Tath4gata, &c., the Lord Kamaladalavimalanakshatraragasankusumitabhig#a, inquires: Is there some-
1 Yapaniya; it is a usual medical term applied to diseases which can be alleviated to a certain extent by means of palliatives, but can no longer be cured. It is manifest from the sequel that here also the term is derived from medical practice.
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thing that the Lord Prabhdtaratna, &c., has to suffer or allow? Is the Lord Prabhitaratna, &c., to stay long? We also, O Lord, are desirous of seeing the rudimentary frame’! of that Lord Prabhataratna, the Tathagata, &c. May the Lord therefore please to show us the rudimentary frame of the Lord Prabhataratna, the Tath4gata, &c.
Then the Lord Sakyamuni, the Tathagata, &c., said to the Lord Prabhitaratna, the Tath4gata, &c., who was completely extinct: Lord, the Bodhisattva Mahdsattva Gadgadasvara here wishes to see the Lord Prabhataratna, the Tath4gata, &c., who is completely extinct. Whereon the Lord Prabhdataratna, the Tathagata, &c., spoke to the Bodhisattva Mahasattva Gadgadasvara in this strain: Well done, well done, young gentleman, that thou hast come hither in the desire to see the Lord Sakyamuni, the Tathagata, &c.; to hear this Dharmaparydya of the Lotus of the True Law, and see Maggusri, the prince royal.
Subsequently the Bodhisattva Mahdsattva Padmasrt said to the Lord: What root of goodness has the Bodhisattva Mahdsattva Gadgadasvara formerly planted? And in presence of which Tathagata ? And the Lord Sakyamuni, the Tathagata, &c., said to the Bodhisattva Mahdsattva Padmasrt: In the days of yore, young man of good family, at a past period? there appeared in the world a Tathagata called Meghadundubhisvarardga (i.e. the king of the drum-sound of the clouds), perfectly enlightened, endowed with science and conduct, a Sugata, &c., in
1 DhAtuvigraha, the frame of the elementary parts, of the bone relics.
* In the margin is added the common phrase, ‘at a time more incalculable than incalculable Afons.’ -p. 400 the world Sarvabuddhasandarsana (i. e. sight or display of all Buddhas), in the AZon Priyadarsana. To that Lord Meghadundubhisvarar4ga the Bodhisattva Mahisattva Gadgadasvara paid homage by making resound hundred thousands of musical instruments during twelve thousand years. He presented to him also eighty-four thousand vessels of seven precious substances. Under the preaching! of the Tathagata Meghadundubhisvarar4ga, young man of good family, has the Bodhisattva Mahdsattva Gadgadasvara obtained such a beauty as he now displays. Perhaps, young man of good family, thou hast some doubt, uncertainty or misgiving, (and thinkest) that at that time, that epoch, there was another Bodhisattva Mahasattva called Gadgadasvara, who paid that homage to the Lord Meghadundubhisvararaga, the Tathagata, and presented him the eighty-four thousand vessels. But, young man of good family, do not think so. For it was the very same Bodhisattva Mahdsattva Gadgadasvara, young man of good family, who paid that homage to the Lord Meghadundubhisvarar4ga, the Tath4gata, and presented to him the eighty-four thousand vessels. So, young man of good family, the Bodhisattva Mahdsattva Gadgadasvara has waited upon many Buddhas, has planted good roots under many Buddhas, and prepared the soil under each of them. And this Bodhisattva Mahdsattva Gadgadasvara had previouslyseen Lords Buddhas similar to the sands of the river Ganges. Dost thou see, Padmasri, how the Bodhisattva Mahasattva Gadgadasvara now looks? Padmasri replied: I do, Lord; I do, Sugata, The Lord said: Now, Padmasri, this Bodhisattva
1 Pravakane.
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Dost thou see, Padmasri, how the Bodhisattva Mahasattva Gadgadasvara now looks? Padmasri replied: I do, Lord; I do, Sugata, The Lord said: Now, Padmasri, this Bodhisattva
1 Pravakane.
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Mahdsattva Gadgadasvara preaches this Dharmaparydya of the Lotus of the True Law under many shapes he assumes; sometimes! under the shape of Brahma, sometimes under that of Indra, sometimes under that of Siva, sometimes under that of Kubera, sometimes under that of a sovereign, sometimes under that of a duke, sometimes under that of a chief merchant, sometimes under that of a citizen, sometimes under that of a villager, sometimes under that of a Brahman*, Sometimes again the Bodhisattva Mahdsattva Gadgadasvara preaches this Dharmaparyd4ya of the Lotus of the True Law under a monk’s shape, sometimes under a nun’s, sometimes under a male lay devotee’s, sometimes under a female lay devotee’s, sometimes under that of a chief merchant’s wife, sometimes under that of a citizen’s wife, sometimes under a boy’s, sometimes under a girl's shape. With so many variations in the manner to show himself?, the Bodhisattva Mah4sattva Gadgadasvara preaches this Dharmaparydya of the Lotus of the True Law to creatures. He has even assumed the shape of a goblin to preach this Dharmapary4ya to such as were to be converted by a goblin. To some he has preached this Dharmaparydya of the Lotus of the True Law under the shape of a demon, to some under a Garuda’s, to some under a Kinnara’s, to some under a great serpent’s shape. Even to the beings in any of the wretched
? Or somewhere.
* From this one may infer that Gadgadasvara, i.e. he who has an interrupted sound, is Vayu, avedpua, inspiration personified. Ma-~terially, though not mythologically, Wind is identical with Rudra, Storm.
5 Tyadbhi ripasandarsanery4pathaif.
(21) pd
p. 402
Or somewhere.
* From this one may infer that Gadgadasvara, i.e. he who has an interrupted sound, is Vayu, avedpua, inspiration personified. Ma-~terially, though not mythologically, Wind is identical with Rudra, Storm.
5 Tyadbhi ripasandarsanery4pathaif.
(21) pdp. 402 states, in the hells, the brute creation, Yama’s realm, the Bodhisattva Mah4sattva Gadgadasvara is a supporter. Even to the creatures in the gynaceums of this Saha-world has the Bodhisattva Mah4sattva Gadgadasvara, after metamorphosing himself into a woman, preached this Dharmaparydya of the Lotus of the True Law. Verily, Padmasri, the Bodhisattva Mahisattva Gadgadasvara is the supporter of the creatures living in this Saha-world’. Under so many shapes, assumed at will, has the Bodhisattva Mahdsattva Gadgadasvara preached this Dharmaparydya of the Lotus of the True Law to creatures. Yet, there is no diminution of wisdom, nor diminution of magic power in that good man?. So many, young man of good family, are the manifestations of knowledge by which this Bodhisattva Mahdsattva Gadgadasvara has made himself known in this Sahaworld. In other worlds also, similar to the sands of the river Ganges, he preaches the law, under the shape of a Bodhisattva to such as must be converted by a Bodhisattva; under the shape of a disciple to such as must be converted by a disciple; under the shape of a Pratyekabuddha to such as must be con-
1 Vayu, praza, breath of life, is the supporter of creatures.
* Satpurusha; the real meaning is ‘the existing spirit ;’ air, breath, life, which shows itself in a diversity of forms. That living breath is not only the supporter of creatures, but also a constant admonisher of the transitoriness of life, who addresses his call to young and old, sages and fools, &c. The important mystic rite of inspiration and expiration is described by Spence Hardy, Eastern Monachism, p. 267; no less value is attached to praz4y4ma in the Yoga system and in Indian mysticism in general; see e.g. YogasAstra II, 49-51; Sarvadarsana-Sangraha, p. 175; the term pran4y4ma not only denotes stopping of the breath, as the Dictionaries explain it, but also the regulation and measuring of the breath.
p. 403
verted by a Pratyekabuddha; under the shape of a Tathagata to such as must be converted by a Tathagata. Nay, he will show to those who must be converted by a relic of the Tathagata himself such a relic, and to those who must be converted by complete extinction he will show himself completely extinct'. Such is the powerful knowledge, Padmasrt, the Bodhisattva Mahdsattva is possessed of.
Nay, he will show to those who must be converted by a relic of the Tathagata himself such a relic, and to those who must be converted by complete extinction he will show himself completely extinct'. Such is the powerful knowledge, Padmasrt, the Bodhisattva Mahdsattva is possessed of.
Thereafter the Bodhisattva Mahdsattva Padmasrt said to the Lord: The Bodhisattva Mahdsattva Gadgadasvara then has planted good roots, Lord. What meditation is it, Lord, whereby the Bodhisattva Mahdsattva Gadgadasvara, with unshaken firmness, has converted (or educated) so many creatures? Whereupon the Lord Sakyamuni, the Tathagata, &c., replied to the Bodhisattva Mahdsattva Padmasrt: It is, young man of good family, the meditation termed Sarvardpasandarsana. By steadiness in it has the Bodhisattva Mahdasattva Gadgadasvara so immensely promoted the weal of creatures.
While this chapter of Gadgadasvara was being expounded?, all the eighty-four hundred thousand myriads of kofis of Bodhisattvas Mahdsattvas who, along with the Bodhisattva Mah4sattva Gadgadasvara, had come to the Saha-world, obtained the
1 Gadgadasvara, being both inspiration and expiration, appears under the form of a dead corpse, and thereby converts fickle and thoughtless men.
* It need not be observed that the chapter was not expounded, the Buddha being one of the dramatis persone, one of the interlocutors, but not the narrator. This confusion between epical and dramatical exposition is one of the most striking features of the Lotus. The Saddharma, the law of nature, may be said to have been expounded by the Tathagata, not, however, the composition which bears that title.
pd2p. 404 meditation Sarvarfpasandarsana, and as to the number of Bodhisattvas MahAsattvas of this Saha-world obtaining the meditation Sarvaripasandarsana, it was beyond calculation.
Then the Bodhisattva Mahdsattva Gadgadasvara, after having paid great and ample worship to the Lord Sakyamuni, the Tathagata, &c., and at the Stdpa of relics of the Lord Prabhftaratna, the Tath4gata, &c., again mounted the tower made of seven precious substances, among the stir of the fields, the rain of lotuses, the noise of hundred thousands of myriads of kofis of musical instruments’, and with the eighty-four hundred thousand myriads of ko¢is of Bodhisattvas surrounding and following him, returned to his own Buddha-field. At his arrival there he said to the Lord Kamaladalavimalanakshatraragasankusumitabhig#a, the Tathagata, &c.: O Lord, I have in the Saha-world promoted the weal of creatures ; I have seen and saluted the Stipa of relics of the Lord Prabhdtaratna, the Tath4gata, &c.; I have seen and saluted the Lord Sakyamuni, the Tathagata, &c.; I have seen Mazgusri, the prince royal, as well as the Bodhisattva Bhaishagyaraga, who is possessed of mighty knowledge and impetuosity*, and the Bodhisattva Mahdsattva Praddnasfra; and these eightyfour hundred thousand myriads of ko¢is of Bodhi-
1 After a last effort the storm subsides.
* This quality stamps Bhaishagyar4ga as Rudra; cf. Rig-veda II, 33, 7- He is essentially the same with Dhanvantari the physician, Arcitenens Apollo. He is, moreover, the same with Gadgadasvara, who is represented as breath of life. About the system of splitting up one natural phenomenon or abstraction into more beings, see p. 4, note.
p. 405
sattvas MahAsattvas have all obtained the meditation termed Sarvar(pasandarsana.
And while this relation of the going and coming of the Bodhisattva Mah4sattva Gadgadasvara was being delivered, forty-two thousand Bodhisattvas acquired the faculty of acquiescence in future things, and the Bodhisattva Mahdsattva Padmasrt acquired the meditation called the Lotus of the True Law.
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CHAPTER XXIV.
CHAPTER CALLED THAT OF THE ALL-SIDED ONE, CON- TAINING A DESCRIPTION OF THE TRANSFORMATIONS OF AVALOKITESVARA},
Thereafter the Bodhisattva Mah4sattva Akshayamati rose from his seat, put his upper robe upon one shoulder, stretched his joined hands towards the Lord, and said: For what reason, O Lord, is the Bodhisattva Mahdsattva Avalokitesvara called Avalokitesvara? So he asked, and the Lord answered to the Bodhisattva Mahdsattva Akshayamati : All the hundred thousands of myriads of kofis of creatures, young man of good family, who in this world are suffering troubles will, if they hear the name of the Bodhisattva Mah4sattva Avalokitesvara, be released from that mass of troubles. Those who shall keep the name of this Bodhisattva Mahdsattva Avalokitesvara, young man of good family, will, if they fall into a great mass of fire, be delivered therefrom by virtue of the lustre of the Bodhisattva Mahdsattva. In case, young man of good family, creatures, carried off by the current of rivers, should implore the Bodhisattva Mahasattva Avalokitesvara, all rivers will afford them a ford. In case, young man of good family, many hundred thousand myriads of ko¢is of creatures, sailing in a ship on the ocean,
* A translation of this chapter from the Chinese has been published by Rev. S. Beal in his Catena, pp. 389-396.
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should see their bullion, gold, gems, pearls, lapis lazuli, conch shells, stones (?), corals, emeralds, Musdragalvas, read pearls(?), and other goods lost, and the ship by a vehement, untimely gale cast on the island of Giantesses?, and if in that ship a single being implores Avalokitesvara, all will be saved from that island of Giantesses. For that reason, young man of good family, the Bodhisattva MahAsattva Avalokitesvara is named Avalokitesvara?.
For that reason, young man of good family, the Bodhisattva MahAsattva Avalokitesvara is named Avalokitesvara?.
If a man given up to capital punishment? implores Avalokitesvara, young man of good family, the swords of the executioners shall snap asunder *. Further, young man of good family, if the whole triple chiliocosm were teeming with goblins and giants, they would by virtue of the name of the Bodhisattva Mahdsattva Avalokitesvara being pronounced lose the faculty of sight in their wicked designs’, If some creature, young man of good
1 In the K4éranda-vyfha, a work entirely devoted to the glorification of Avalokitesvara and his sublime achievements, the isle of the Giantesses is identified with Ceylon; see pp. 45 and 53 of that work (Calcutta edition), and the extract given by Burnouf, Introduction, pp. 221-227.
2 Avalokita means ‘beheld;’ it is as such synonymous with drish/a, seen, visible, and pratyaksha, visible, manifest, present. The Bodhisattva is everywhere present, and therefore implored in need and danger. If we take avalokita as a substantive in the neuter gender, the compound will mean ‘the Lord of view, of regard,’ with which one may compare Siva’s epithet Drsshfiguru, the Master of view.
® Vadhyotsish/a; I do not feel certain of the rendering of ukkhishéa; perhaps we should translate it by ‘a reprobate condemned to capital punishment.’ ,
* Vadhyaghatakan4m tani sastr4ni (sic) visiryeyuA.
5 It is well known that those children of darkness are unable to stand the sun’s light.
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5 It is well known that those children of darkness are unable to stand the sun’s light.
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family, shall be bound in wooden or iron manacles, chains or fetters, be he guilty or innocent, then those manacles, chains or fetters shall give way as soon as the name of the Bodhisattva Mahdsattva Avalokitesvara is pronounced. Such, young man of good family, is the power of the Bodhisattva Mahésattva Avalokitesvara. If this whole triple chiliocosm, young man of good family, were teeming with knaves, enemies, and robbers armed with swords, and if a merchant leader of a caravan marched with a caravan rich in jewels; if then they perceived. those robbers, knaves, and enemies armed with swords, and in their anxiety and fright thought themselves helpless ; if, further, that leading merchant spoke to the caravan in this strain: Be not afraid, young gentlemen, be not frightened ; invoke, all of you, with one voice the Bodhisattva Mahasattva Avalokitesvara, the giver of safety; then you shall be delivered from this danger by which you are threatened at the hands of robbers and enemies; if then the whole caravan with one voice invoked Avalokitesvara with the words : Adoration, adoration be tothe giver of safety,to A valokitesvara Bodhisattva Mahfsattva! then, by the mere act of pronouncing that name, the caravan would be released from all danger. Such, young man of good family, is the power of the Bodhisattva Mah4sattva Avalokite- .Svara. In case creatures act under the impulse of impure passion, young man of good family, they will, after adoring the Bodhisattva Mah4sattva Avalokitesvara, be freed from passion. Those who act under the impulse of hatred will, after adoring the Bodhisattva Mah4sattva Avalokitesvara, be freed from hatred. Those who act under the impulse ofp. 409 infatuation will, after adoring the Bodhisattva Mahésattva Avalokitesvara, be freed from infatuation. So mighty, young man of good family, is the Bodhisattva MahAsattva Avalokitesvara. If a woman, desirous of male offspring, young man of good family, adores the Bodhisattva Avalokitesvara, she shall get a son, nice, handsome, and beautiful; one possessed of the characteristics of a male child, generally beloved and winning, who has planted good roots!. Ifa woman is desirous of getting a daughter, a nice, handsome, beautiful girl shall be born to her; one possessed of
- the (good) characteristics of a girl?, generally beloved and winning, who has planted good roots. Such, young man of good family, is the power of the Bodhisattva Mahdsattva Avalokitesvara.
Those who adore the Bodhisattva Mahdsattva Avalokitesvara will derive from it an unfailing profit. Suppose, young man of good family, (on one hand) some one adoring the Bodhisattva Mahdsattva Avalokitesvara and cherishing his name; (on the other hand) another adoring a number of Lords Buddhas equal to sixty-two times the sands of the river
Suppose, young man of good family, (on one hand) some one adoring the Bodhisattva Mahdsattva Avalokitesvara and cherishing his name; (on the other hand) another adoring a number of Lords Buddhas equal to sixty-two times the sands of the river
* Ganges’, cherishing their names and worshipping so many Lords Buddhas during their stay, existence, and life, by giving robes, alms-bowls, couches, medicaments for the sick; how great is then in thine opinion, young man of good family, the accumulation of pious merit which that young gentleman or young lady will produce in consequence of it? So asked,
1 We should rather say: in whom a good natural disposition is implanted.
? In the margin added paramay4 subhavarnapushkalatay4, (and) of an egregiously blooming complexion.
5 Dvashash/indm Ganga’.
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the Bodhisattva Mahasattva Akshayamati said to the Lord: Great, O Lord, great, O Sugata, is the pious merit which that young gentleman or young lady will produce in consequence of it. The Lord proceeded: Now, young man of good family, the accumulation of pious merit produced by that young gentleman paying homage to so many Lords Buddhas, and the accumulation of pious merit produced by him who performs were it but a single act of adoration to the Bodhisattva Mah4sattva Avalokitesvara and cherishes his name, are equal. He who adores a number of Lords Buddhas equal to sixty-two times the sands of the river Ganges and cherishes their names, and he who adores the Bodhisattva Mahdsattva Avalokitesvara and cherishes his name, have an equal accumulation of pious merit? ; both masses of pious merit are not easy to be destroyed even in hundred thousands of myriads of kotis of AZons. So immense, young man of good family, is the pious merit resulting from cherishing the name of the Bodhisattva Mahdsattva Avalokitesvara.
Again the Bodhisattva Mahdsattva Akshayamati said to the Lord: How, O Lord, is it that the Bodhisattva Mahasattva A valokitesvara frequents this Sahaworld? And how does he preach the law ? And which is the range of the skilfulness of the Bodhisattva Mahasattva Avalokitesvara? So asked, the Lord teplied to the Bodhisattva Mahdsattva Akshayamati : In some worlds, young man of good family, the Bodhisattva Mah4sattva Avalokitesvara preaches the law to creatures in the shape of a Buddha;
» > Burnouf has followed a text of greater length.
XXIV. THE ALL-SIDED ONE. 4II
So asked, the Lord teplied to the Bodhisattva Mahdsattva Akshayamati : In some worlds, young man of good family, the Bodhisattva Mah4sattva Avalokitesvara preaches the law to creatures in the shape of a Buddha;
» > Burnouf has followed a text of greater length.
XXIV. THE ALL-SIDED ONE. 4II in others he does so in the shape of a Bodhisattva. To some beings he shows the law in the shape of a Pratyekabuddha; to others he does so in the shape of a disciple; to others again under that of Brahma, Indra, or a Gandharva. To those who are to be converted by a goblin, he preaches the law assuming the shape of a goblin; to those who are to be converted by fsvara, he preaches the law in the shape of Isvara; to those who are to be converted by Mahesvara, he preaches assuming the shape of Mahesvara. To those who are to be converted by a Aakravartin!, he shows the law after assuming the shape of a Kakravartin; to those who are to be converted by an imp, he shows the law under the shape of an imp; to those who are to be converted by Kubera, he shows the law by appearing in the shape of Kubera; to those who are to be converted by Sendpati?, he preaches in the shape of Sendpati; to those who are to be converted by assuming .a Brahman’, he preaches in the shape of a Brahman; to those who are to be converted by Vagrapawi*, he preaches in the shape of Vagrap4mi®, With such inconceivable qualities, young man of good family, is the Bodhi-
1 This term is ambiguous; it means both ‘the mover of the wheel,’ i.e. Vishzu, and ‘an emperor.’
? Ambiguous; the word denotes both ‘the commander-in-chief of the army of the gods, Skanda,’ and ‘a commander-in-chief in . general.’
8 The Brahman may be Brshaspati.
4 Vagrap4ni is the name of one of the DhyAnibuddhas, and ‘of certain geniuses, and an epithet of Indra.
° The functions of Avalokitesvara, as it appears from these passages, agree with those of Gadgadasvara mentioned in the foregoing chapter. Both beings have many qualities in common, just as Siva and Vishau have.
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sattva Mahdsattva Avalokitesvara endowed’. Therefore then, young man of good family, honour the Bodhisattva Mahdsattva Avalokitesvara. The Bodhisattva Mahdsattva Avalokitesvara, young man of good family, affords safety to those who are in anxiety. On that account one calls him in this Saha-world Abhayandada (i. e. Giver of Safety). _
Therefore then, young man of good family, honour the Bodhisattva Mahdsattva Avalokitesvara. The Bodhisattva Mahdsattva Avalokitesvara, young man of good family, affords safety to those who are in anxiety. On that account one calls him in this Saha-world Abhayandada (i. e. Giver of Safety). _
Further, the Bodhisattva Mahdsattva Akshayamati said to the Lord: Shall we give a gift of piety, a decoration of piety, O Lord, to the Bodhisattva Mahdsattva Avalokitesvara ? The Lord replied : Do so, if thou thinkest it opportune. Then the Bodhisattva Mah4sattva Akshayamati took from his neck a pearl necklace, worth a hundred thousand (gold pieces), and presented it to the Bodhisattva Mah4sattva Avalokitesvara as a decoration of piety, with the words: Receive from me this decoration of piety, good man. But he would not accept it. Then the Bodhisattva Mahdsattva Akshayamati said to the Bodhisattva Mahdsattva Avalokitesvara: Out of compassion to us, young man of good family, accept this pearl necklace. Then the Bodhisattva Mahasattva Avalokitesvara accepted the pearl necklace from the Bodhisattva Mahdsattva Akshayamati, out of compassion to the Bodhisattva Mahdsattva Akshayamati and the four classes, and out of compassion to the gods, N4gas, goblins, Gandharvas, demons, Garudas, Kinnaras, great serpents, men, and beings not human. Thereafter he divided (the necklace) into two parts, and offered one part to the Lord Sakyamuni, and the other to the jewel - StOpa of the Lord Prabhftaratna, the Tathagata, &c., who had become completely extinct.
* Burnouf has followed another reading.
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With such a faculty of transformation, young man of good family, the Bodhisattva Mahdsattva Avalokitesvara is moving in this Saha-world.
And on that occasion the Lord uttered the following stanzas:
1. Xitradhvaga asked Akshayamati the following question: For what reason, son of Gina, is Avalokitesvara (so) called}?
2. And Akshayamati, that ocean of profound insight, after considering how the matter stood?, spoke to Kitradhvaga: Listen to the conduct of Avalokitesvara.
3. Hear from my indication how for numerous, inconceivable /Eons he has accomplished his vote under many thousand ko/¢is of Buddhas.
4. Hearing, seeing, regularly and constantly thinking® will infallibly destroy all suffering, (mundane) existence, and grief of living beings here on earth,
5. If one be thrown into a pit of fire, by a wicked enemy with the object of killing him, he has but to think of Avalokitesvara, and the fire shall be quenched as if sprinkled with water.
6. If one happens to fall into the dreadful ocean, the abode of Nagas, marine monsters, and demons, he has but to think of Avalokitesvara, and he shall never sink down in the king of waters *.
1 It will be observed that this poetical version here entirely differs from the preceding prose introduction. As to the name of Xitradhvaga, I have not met with it elsewhere.
® Tadrisata vilokiyé.
1 It will be observed that this poetical version here entirely differs from the preceding prose introduction. As to the name of Xitradhvaga, I have not met with it elsewhere.
® Tadrisata vilokiyé.
* Of whom or what? is not expressed. From the sequel one might be tempted to infer that Avalokitesvara, or the exposition of his power, is the object of hearing, &c.
,* Smarato (for smaratu), Avalokitesvaram galarage na kad4éi sidati.
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7. If a man happens to be hurled down from the brink of the Meru, by some wicked person with the object of killing him, he has but to think of Avalokitesvara, and he shall, sunlike, stand firm in the sky’.
8. If rocks of thunderstone and thunderbolts are thrown at a man’s head to kill him, he has but to think of Avalokitesvara, and they shall not be able to hurt one hair of the body.
g. Ifa man be surrounded by a host of enemies armed with swords, who have the intention of killing him, he has but to think of Avalokitesvara, and they shall instantaneously become kind-hearted.
1o. If a man, delivered to the power of the executioners, is already standing at the place of execution, he has but to think of Avalokitesvara, and their swords shall go to pieces.
11. If a person happens to be fettered in shackles of wood or iron, he has but to think of Avalokitesvara, and the bonds shall be speedily loosened.
12. Mighty spells, witchcraft, herbs, ghosts, and spectres, pernicious to life, revert thither whence they come, when one thinks of Avalokitesvara.
13. If a man is surrounded by goblins, Nagas, demons, ghosts, or giants, who are in the habit of taking away bodily vigour, he has but to think of Avalokitesvara, and they shall not be able to hurt one hair of his body’.
1 Smarato Avalokitesvaro (r. °ram) sQiryabhftam (r. °to) va nabhe pratish/hati. I have taken the liberty of translating pratish/Aati as if the text had pratitish/Aati. The version of Beal has ‘stand in space, fixed as the sun.’
? Here I have followed the marginal reading, which agrees with Burnouf’s. The older text has instead of thirteen and fourteen but one stanza, the translation of which runs thus: ‘If, &c., sur-
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14. If a man is surrounded by fearful beasts with sharp teeth and claws, he has but to think of Avalokitesvara, and they shall quickly fly in all directions.
15. If a man is surrounded by snakes malicious and frightful on account of the flames and fires (they emit), he has but to think of Avalokitesvara, and they shall quickly lose their poison.
16. If a heavy thunderbolt shoots from a cloud pregnant with lightning and thunder, one has but to think of Avalokitesvara, and the fire of heaven shall quickly, instantaneously be quenched.
17. He (Avalokitesvara) with his powerful knowledge beholds all creatures who are beset with many hundreds of troubles and afflicted by many sorrows, and thereby is a saviour in the world, including the gods.
17. He (Avalokitesvara) with his powerful knowledge beholds all creatures who are beset with many hundreds of troubles and afflicted by many sorrows, and thereby is a saviour in the world, including the gods.
18. As he is thoroughly practised in the power of magic, and possessed of vast knowledge and skilfulness, he shows himself! in all directions and in all regions of the world.
19. Birth, decrepitude, and disease will come to an end for those who are in the wretched states of existence, in hell, in brute creation, in the kingdom of Yama, for all beings (in general’).
[Then Akshayamati in the joy of his heart uttered the following stanzas? :]
20. O thou whose eyes are clear, whose eyes are rounded by N4gas, marine monsters, demons, ghosts, or giants he
__ has, &c., and they shall quickly fly in all directions.’
1 Drisyate.
2 We have to understand: in consequence of the conduct of the great Avalokitesvara. -
’ The words in brackets have been added in the margin by a later hand.
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kind, distinguished by wisdom and knowledge, whose eyes are full of pity and benevolence ; thou so lovely by thy beautiful face and beautiful eyes!
21. Pure one, whose shine is spotless bright, whose knowledge is free from darkness, thou shining as the sun, not to be beaten away, radiant as the blaze of fire, thou spreadest in thy flying course thy lustre in the world}.
22. O thou who rejoicest in kindness having its source in compassion, thou great cloud of good qualities and of benevolent mind?, thou quenchest the fire that vexes living beings, thou pourest out nectar, the rain of the law.
23. In quarrel’, dispute, war, battle, in any great danger one has to think of Avalokitesvara, who shall quell the wicked troop of foes.
24. One should think of Avalokitesvara, whose sound is as the cloud’s and the drum’s, who thunders like a rain-cloud, possesses a good voice like Brahma, (a voice) going through the whole gamut of tones.
25. Think, O think with tranquil mood of Avalokitesvara, that pure being ; he is a protector, a refuge, a recourse in death, disaster, and calamity.
26. He who possesses the perfection of all virtues, and beholds all beings with compassion and benevolence, he, an ocean of virtues, Virtue itself, he, Avalokitesvara, is worthy of adoration.
1 Aparahata anilagalaprabha (voc. case) prapatento gagatf virokasi. For anilagala I read analagala (Sansk. analagvala). Cf. Karanda-vyfha, p. 43: Atharydvalokitesvaro gvalad ivagnipindam kase ’ntarhitah.
27. He, so compassionate for the world, shall once become a Buddha, destroying all dangers and sorrows!; I humbly bow to Avalokitesvara.
28. This universal Lord, chief of kings, who is a (rich) mine of monastic virtues, he, universally worshipped, has reached pure, supreme enlightenment, after plying his course (of duty) during many hundreds of ons.
29. At one time standing to the right, at another to the left of the Chief Amitabha, whom he is fanning, he, by dint of meditation, like a phantom, in all regions honours the Gina.
30. In the west, where the pure world Sukhakara? is situated, there the Chief Amitdbha, the tamer of men 3, has his fixed abode.
31. There no women are to be found; there sexual intercourse is absolutely unknown; there the sons of Gina, on springing into existence by apparitional birth, are sitting in the undefiled cups of lotuses.
32. And the Chief Amit&bha himself is seated on a throne in the pure and nice cup of a lotus, and shines as the S4la-king ‘¢.
1 The present will make room for the future, life will end in death ; the living Avalokitesvara will pass into the state of Buddha, al. Dharmarfga, i.e. Death, the great physician.
* T.e. procuring bliss or tranquillity; the more common name is Sukh4vati. In Greek and Roman mythology we find the Insulae Fortunatae and the gardens of the Hesperidae lying in the same quarter.
' 8 From this it appears that Amitabha or Amitayus is but another name of Yama, and just as Yama also governs the planet Saturn, it may be held that Amitabha, as one of the five Dhydni-Buddhas, among his other offices, is invested with the dignity of being the ruler of Saturn.
* I do not understand the meaning of this compound. In the
{21] Ee o!
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33. The Leader of the world, whose store of merit has been praised, has no equal in the triple world. O supreme of men, let us soon become like thee!
Thereupon the Bodhisattva Mahdsattva Dharanindhara rose from his seat, put his upper robe upon one shoulder, fixed his right knee against the earth, stretched his joined hands towards the Lord and said: They must be possessed of not a few good roots, O Lord, who are to hear this chapter from the Dharmapary4ya about the Bodhisattva Mahasattva Avalokitesvara and this miraculous power of transformation of the Bodhisattva Mahdsattva Avalokitesvara.
And while this chapter of the All-sided One was being expounded by the Lord, eighty-four thousand living beings from that assembly felt their minds drawn to that supreme and perfect enlightenment, with which nothing else can be compared '.
next following chapter we shall meet with a Tathagata named Salendrar4ga, i.e. king of the Séla-chiefs.
1 Asamasama; Burnouf takes it as ‘qui est égal 4 ce qui n’a pas d’égal.’ The term also occurs Lalita-vistara, p. 114, l. 9.
a .
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next following chapter we shall meet with a Tathagata named Salendrar4ga, i.e. king of the Séla-chiefs.
1 Asamasama; Burnouf takes it as ‘qui est égal 4 ce qui n’a pas d’égal.’ The term also occurs Lalita-vistara, p. 114, l. 9.
a .
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CHAPTER XXV. ANCIENT DEVOTION |.
Thereupon the Lord addressed the entire assemblage of Bodhisattvas: Of yore, young men of good family, at a past epoch, incalculable, more than incalculable AZons ago, at that time there appeared in the world a Tathagata named Galadharagargitaghoshasusvaranakshatraragasankusumitabhig#a, an Arhat, &c., endowed with science and conduct, &c. &c., in the Aon Priyadarsana, in the world Vairoanarasmipratimazdita. Now, there was, young men of good family, under the spiritual rule of the Tathagata Galadharagargitaghoshasusvaranakshatraragasankusumitabhigaa a king called Subhavydha. That king Subhavydha, young men of good family, had a wife called Vimaladatt4, and two sons, one called Vimalagarbha, the other Vimalanetra. These two boys, who possessed magical power and wisdom?, applied themselves to the course of duty of Bodhisattvas, viz. to the perfect virtues (Paramitas) of almsgiving, morality, forbearance, energy, meditation, wisdom, and skilfulness; they were accomplished in benevolence, compassion, joyful sympathy and indifference, and in all the thirty-
? Pairvayoga; rather, ancient history ; cf. p. 153. * In the margin sundry epithets have been added, which here are omitted. .
Ee€2
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seven constituents of true knowledge’. They had perfectly mastered the meditation Vimala (i.e. spotless), the meditation Nakshatraragaditya ®, the meditation Vimalanirbh4sa, the meditation Vimalabh4sa, the meditation Alankdrasfra’, the meditation Mahategogarbha‘. Now at that time, that period the said Lord preached the Dharmaparydya of the Lotus of the True Law out of compassion for the beings then living and for the king Subhavydha. Then, young men of good family, the two young princes Vimalagarbha and Vimalanetra went to their mother, to whom they said, after stretching their joined hands ; We should like to go, mother, to the Lord Galadharagargit aghoshasusvaranakshatraragasankusumitabhig#a, the Tathagata, &c., and that, mother, because the Lord Galadharagargitaghoshasusvaranakshatraragasankusumitabhig#a, the Tathdgata, &c., expounds, in great extension, before the world, including the gods, the Dharmaparydya of the Lotus of the True Law. We should like to hear it. Whereupon the queen Vimaladatt4 said to the two young princes Vimalagarbha and Vimalanetra: Your father, young gentlemen, the king Subhavydha, favours the Brah-
1 Bodhipakshika or Bodhapakshika (dharmas). They form part of the 108 Dharm4lokamukhas in Lalita-vistara, p. 36, l. 17—p. 38, 1.6; an enumeration of them is found in Spence Hardy’s Manual of Buddhism, p. 497.
* Burnouf’s reading is Nakshatratarfragaditya, i.e. the Sun, king of stars and asterisms.
They form part of the 108 Dharm4lokamukhas in Lalita-vistara, p. 36, l. 17—p. 38, 1.6; an enumeration of them is found in Spence Hardy’s Manual of Buddhism, p. 497.
* Burnouf’s reading is Nakshatratarfragaditya, i.e. the Sun, king of stars and asterisms.
* So Burnouf; my MS. has Alank&rasubha, i.e. splendid with ornaments.
* Ie. having great lustre in the interior, or womb of great lustre. Nirmalanirbh&sa may mean both ‘spotless radiance ’and ‘having a spotless radiance;’ Vimal4bh4sa, ‘spotless shine,’ or ‘having a spotless shine.’
a eep. 421 mans. Therefore you will not obtain the permission to go and see the Tathagata. Then the two young princes Vimalagarbha and Vimalanetra, stretching their joined hands, said to their mother: Though born in a family that adheres to a false doctrine, we feel as sons to the king of the law. Then, young men of good family, the queen Vimaladatta said to the young princes: Well, young gentlemen, out of compassion for your father, the king Subhavydha, display some miracle, that he may become favourably inclined to you, and on that account grant you the permission of going to the Lord Galadharagargitaghoshasusvaranakshatrar4gasankusumitAbhig#a, the Tathagata, &c.
Immediately the young princes Vimalagarbha and Vimalanetra rose into the atmosphere to a height of seven T4l trees! and performed miracles such as are allowed by the Buddha, out of compassion for their father, the king Subhavyfha. They prepared in the sky a couch and raised dust; there they also emitted from the lower part of their body a shower of rain, and from the upper part a mass of fire; then again they emitted from the upper part of their body a shower of rain, and from the lower part a mass of fire?, While in the firmament they became now big, then small; and now small, then big. Then they vanished from the sky to come up again from the earth and reappear in the air. Such, young men of good family, were the miracles produced by the
? Or seven spans, whatever may be meant by it.
? A similar miracle was performed by the Buddha, according to the traditions of the Southern Buddhists, when he had to show his superiority to the six heretical doctors; see Bigandet, Life of Gaudama, vol. i, p. 218.
422 SADDHARMA-PUNDARIKA. Xxv.
Or seven spans, whatever may be meant by it.
? A similar miracle was performed by the Buddha, according to the traditions of the Southern Buddhists, when he had to show his superiority to the six heretical doctors; see Bigandet, Life of Gaudama, vol. i, p. 218.
422 SADDHARMA-PUNDARIKA. Xxv.
magical power of the two young princes, whereby their father, the king Subhavydha, was converted. At the sight of the miracle produced by the magical power of the two young princes, the king Subhavytha was content, in high spirits, ravished, rejoiced, joyful, and happy, and, the joined hands raised, he said to the boys: Who is your master, young gentlemen? whose pupils are you? And the two young princes answered the king Subhavydha: There is, noble king, there exists and lives a Lord Galadharagargitaghoshasusvaranakshatraragasankusumitabhig#a, a Tathagata, &c.; seated on the stool of law at the foot of the tree of enlightenment; he extensively reveals the Dharmaparyaya of the Lotus of the True Law to the world, including the gods. That Lord is our Master, O noble king ; we are his pupils. Then, young gentlemen of good family, the king Subhavydha said to the young princes: I will see your Master, young gentlemen; I am to go myself to the presence of that Lord.
After the two young princes had descended from the sky, young gentlemen, they went to their mother and with joined hands stretched forward said to her: Mother, we have converted our father to supreme and perfect knowledge; we have performed the office of masters towards him; therefore let us go now; we wish to enter upon the ecclesiastical life in the face of the Lord. And on that occasion, young men of good family, the young princes Vimalagarbha and Vimalanetra addressed their mother in the following two stanzas:
1. Allow us, O mother, to go forth from home and to embrace the houseless life; ay, we willp. 423 become ascetics, for rare to be met with (or precious) is a Tathagata.
2. As the blossom of the glomerated fig-tree, nay,
- more rare is the Gina. Let us depart; we will renounce the world; the favourable moment is precious (or not often to be met with).
Vimaladatta said :
3. Now I grant you leave; go, my children, I give my consent. I myself will likewise renounce the world, for rare to be met with (or precious) is a Tathagata.
Let us depart; we will renounce the world; the favourable moment is precious (or not often to be met with).
Vimaladatta said :
3. Now I grant you leave; go, my children, I give my consent. I myself will likewise renounce the world, for rare to be met with (or precious) is a Tathagata.
Having uttered these stanzas, young men of good family, the two young princes said to their parents: Pray, father and mother, you also go together with us to the Lord Galadharagargitaghoshasusvaranakshatraragasankusumit4bhig#a, the Tathagata, &c., in order to see, humbly salute and wait upon him, and to hear the law. For, father and mother, the appearance of a Buddha is rare to be met with as the blossom of the glomerated fig-tree, as the entering of the tortoise’s neck into the hole of the yoke formed by the great ocean’. The appearance of Lords Buddhas, father and mother, is rare. Hence, father and mother, it is a happy lot we have been blessed with, to have been born at the time of such a prophet. Therefore, father and mother, give us leave; we would go and become ascetics in presence® of the Lord Galadharagargitaghoshasusvaranakshatraragasankusumitabhig#a, the Tathagata, &c., for the
1 I am as unable to elucidate this comparison as Burnouf was. Not unlikely the mythological tortoise in its quality of supporter of the earth is alluded to.
® SakAse; Burnouf has ‘sous lenseignement’ (s4sane), which is the more usual phrase.
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seeing of a Tathagata is something rare. Such a king of the law is rarely met with; such a favourable occasion! is rarely met with.
Now at that juncture, young men of good family, the eighty-four thousand women of the harem of the king Subhavytha became worthy of being receptacles of this Dharmapary4ya of the Lotus of the True Law. The young prince Vimalanetra exercised himself in this Dharmaparydya, whereas the young prince Vimalagarbha for many hundred thousand myriads of ko¢is of AZons practised the meditation Sarvasattvapapagahana ’, with the object that all beings should abandon all evils. And the mother of the two young princes, the queen Vimaladatt4, acknowledged the harmony between all Buddhas and all topics treated by them*. Then, young men of good family, the king Subhavydha, having been converted to the law of the Tathagata by the instrumentality of the two young princes, having been initiated and brought to full maturity in it, along with all his relations and retinue; the queen Vimaladattaé with the whole crowd of women in her suite, and the two young princes, the sons of the king Subhavydha, accompanied by forty-two thousand living beings, along with the women of the harem and the ministers, went all together and unanimously to the Lord Galadharagargitaghoshasusvaranakshatraragasankusumitabhig#a, the Tathagatha, &c. On arriving at the place where the Lord was, they humbly saluted his
1 fdrist kshazasampad.
* I.e. means whereby (all) evils are abandoned by all creatures.
On arriving at the place where the Lord was, they humbly saluted his
1 fdrist kshazasampad.
* I.e. means whereby (all) evils are abandoned by all creatures.
° Sarvabuddhasthan4ni; in the margin added the word for ‘secret.’
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feet, circumambulated him three times from left to right and took their stand at some distance.
Then, young men of good family, the Lord Galadharagargitaghoshasusvaranakshatraragasankusumitabhig#a, the Tathagata, &c., perceiving the king Subhavydha, who had arrived with his retinue, instructed, roused, excited, and comforted him with a sermon. And the king Subhavydha, young men of good family, after he had been well and duly instructed, roused, excited,andcomforted by the sermon of the Lord, was so content, glad, ravished, joyful, rejoiced, and delighted, that he put his diadem on the head of his younger brother and established him in the government, whereafter he himself with his sons, kinsmen, and retinue, as well as the queen Vimaladatta and her numerous train of women, the two young princes accompanied by forty-two! thousand living beings went all together and unanimously forth from home to embrace the houseless life, prompted as they were by their faith in the preaching of the Lord Galadharagargitaghoshasusvaranakshatraragasankusumitabhig#a, the TathAgata, &c. Having become an ascetic, the king Subhavydtha, with his retinue, remained for eighty-four thousand years applying himself to studying, meditating, and thoroughly penetrating this Dharmapary4ya of the Lotus of the True Law. At the end of those eightyfour thousand years, young men of good family, the king Subhavyfha acquired the meditation termed Sarvagu#alankaéravyiha*. No sooner had he ac-
1 Burnouf has eighty-four, but this must be a faulty reading, because the number of forty-two agrees with that given above.
* I.e. collocation (or disposition) of the ornaments of all good qualities,
426 SADDHARMA-PUNDARIKA. - XXv.
quired that meditation, than he rose seven Tals up to the sky, and while staying in the air, young men of good family, the king Subhavyfiha said to the Lord Galadharagargitaghoshasusvaranakshatraragasankusumitébhig#a, the Tathagata, &c.: My two sons, O Lord, are my masters, since it is owing to the miracle produced by their magical power that I have been diverted from that great heap of false doctrines, been established in the command of the Lord, brought to full ripeness in it, introduced to it, and exhorted to see the Lord. They have acted as true friends to me, O Lord, those two young princes who as sons were born in my house, certainly to remind me of my former roots of goodness.
They have acted as true friends to me, O Lord, those two young princes who as sons were born in my house, certainly to remind me of my former roots of goodness.
At these words the Lord Galadharagargitaghoshasusvaranakshatraragasankusumitabhigaa, the Tathagata, &c., spoke to the king Subhavydha: It is as thou sayest, noble king. Indeed, noble king, such young men or young ladies of good family as possess roots of goodness, will in any existence, state, descent, rebirth or place? easily find true friends, who with them shall perform the task of a master ?, who shall admonish, introduce, fully prepare them to obtain supreme and perfect enlightenment. It is an exalted position, noble king, the office of a true friend who rouses (another) to see the Tathagata. Dost thou see these two young princes, noble king? I do, Lord; I do, Sugata, said the king. The Lord
. } Bhavagatifyutyupapatty4yataneshu. Burnouf must have read bhagavaékyu® or something like it, for he translates: ‘qui sont nés dans les lieux od se sont accomplies la naissance et la mort d’un Bienheureux.’
* Le. of a teacher, sAstrzkrityena.
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proceeded : Now, these two young gentlemen, noble king, will pay worship to sixty-five (times the number of) Tath4gatas, &c., equal to the sands of the Ganges; they will keep this Dharmaparydya of the Lotus of the True Law, out of compassion for beings who hold false doctrines, and with the aim to produce in those beings an earnest striving after the right doctrine.
Thereupon, young men of good family, the king Subhavydha came down from the sky, and, having raised his joined hands, said to the Lord Galadharagargitaghoshasusvaranakshatraragasankusumitabhigza, the Tathagata, &c.: Please, Lord, deign to tell me, what knowledge the Tath4gata is possessed of, so that the protuberance on his head is shining ; that the Lord’s eyes are so clear; that between his brows the Ura (circle of hair) is shining, resembling in whiteness the moon; that in his mouth a row of equal and close-standing teeth is glittering; that the Lord has lips red as the Bimba and such beautiful eyes.
As the king Subhavydha, young men of good family, had celebrated the Lord Galadharagargitaghoshasusvaranakshatraragasankusumitabhig#a, the Tathagata, &c., by enumerating so manygood qualities and hundred thousands of myriads of ko¢is of other good qualities besides, he said to the Lord Galadharagarg itaghoshasusvaranakshatrara gasankusumitabhigna, the Tathagata, &c.: It is wonderful, O Lord, how valuable the Tath4gata’s teaching is, and with how many inconceivable virtues the religious discipline proclaimed by the Tathagata is attended; how beneficial the moral precepts proclaimed by the Tathagata are. From henceforward, O Lord, we will no
p. 428
From henceforward, O Lord, we will nop. 428 more be slaves to our own mind; no more be slaves to false doctrine; no more slaves to rashness; no more slaves to the sinful thoughts arising in us. Being possessed of so many good qualities, O Lord, I do not wish to go away from the presence of the Lord}.
After humbly saluting the feet of the Lord Galadharagargitaghoshasusvaranakshatraragasankusumitabhigza, the Tathagata, &c., the king rose up to the sky and there stood. Thereupon the king Subhavydha and the queen Vimaladatt4 from the sky, threw a pearl necklace worth a hundred thousand (gold pieces) upon the Lord; and that pearl necklace no sooner came down upon the head of the Lord than it assumed the shape of a tower with four columns, regular, well-constructed, and beautiful. On the summit of the tower appeared a couch covered with many hundred thousand pieces of fine cloth, and on the couch was seen the image of a Tathagata sitting cross-legged. Then the following thought presented itselfto the king Subhavytha: The Buddha-knowledge must be very powerful, and the Tathagata endowed with inconceivable good qualities that this Tathagataimage shows itself on the summit of the tower, (an image) so nice, beautiful, possessed of an extreme abundance of good colours. Then the Lord Galadharagargitaghoshasusvaranakshatrar4gasankusumitabhigia, the Tathagata, &c., addressed the four classes
1 Here I have followed Burnouf’s reading ; the Cambridge MS. has: ebhir aham Bhagavann iyadbhir akusalair dharmai4 samanvagato ne&khimi Bhagavato ’ntikam (sic) upasamkramitum, i.e. being possessed of so many unholy qualities, O Lord, I do (or did) not wish to approach the Lord.