Amongst those eight pupils there was one Bodhisattva who attached an extreme value to gain, honour and praise, and was fond of glory, but all the words and letters one taught him faded (from his memory), did not stick. So he got the appellap. 23tion of Yasaskama'. He had propitiated many hundred thousand myriads of kof¢is of Buddhas by _ that root of goodness, and afterwards esteemed, honoured, respected, revered, venerated, worshipped them. Perhaps, Agita, thou feelest some doubt, perplexity or misgiving that in those days, at that time, there was another Bodhisvattva MahAsattva Varaprabha, preacher of the law. But do not think so. Why? because it is myself who in those days, at that time, was the Bodhisattva MahA4sattva Varaprabha, preacher of the law; and that Bodhisattva named YasaskAma, the lazy one, it is thyself, Agita, who in those days, at that time, wert the Bodhisattva named Yasaskama, the lazy one.
And so, Agita, having once seen a similar foretoken of the Lord, I infer from a similar ray being emitted just now, that the Lord is about to expound the Dharmapary4ya called ‘the Lotus of the True Law.’
And on that occasion, in order to treat the subject more copiously, Mazigusri, the prince royal, uttered the following stanzas :
57. I remember a past period, inconceivable, illimited kalpas ago, when the highest of beings, the Gina of the name of Aandrasdryapradipa, was in existence.
58. He preached the true law, he, the leader of creatures; he educated an infinite number of ko/is of beings, and roused inconceivably many Bodhisattvas to acquiring supreme Buddha-knowledge.
59. And the eight sons born to him, the leader, when he was prince royal, no sooner saw that the
1 Le. desirous of glory.
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great sage had embraced ascetic life, than they resigned worldly pleasures and became monks.
60. And the Lord of the world proclaimed the law, and revealed to thousands of kofis of living beings the Sfitra, the development, which by name is called ‘the excellent Exposition of Infinity.’
61. Immediately after delivering his speech, the leader crossed his legs and entered upon the meditation of ‘the excellent Exposition of the Infinite.’ There on his seat of the law the eminent seer continued absorbed in meditation.
62. And there fell a celestial rain of Mandaravas, while the drums (of heaven) resounded without being struck; the gods and elves in the sky paid honour to the highest of men.
63. And simultaneously all the fields (of Buddha) began trembling. A wonder it was, a great prodigy. Then the chief emitted from between his brows one extremely beautiful ray,
64. Which moving to the eastern quarter glittered, illuminating the world all over the extent of eighteen thousand fields. It manifested the ‘vanishing and appearing of beings.
A wonder it was, a great prodigy. Then the chief emitted from between his brows one extremely beautiful ray,
64. Which moving to the eastern quarter glittered, illuminating the world all over the extent of eighteen thousand fields. It manifested the ‘vanishing and appearing of beings.
65. Some of the fields then seemed jewelled, others showed the hue of lapis lazuli, all splendid, extremely beautiful, owing to the radiance of the ray from the leader.
66. Gods and men, as well as Nagas, goblins, Gandharvas, nymphs, Kinnaras, and those occupied with serving the Sugata became visible in the spheres and paid their devotion.
67. The Buddhas also, those self-born beings, appeared of their own accord, resembling golden columns; like unto a golden disk (within lapisp. 25 lazuli), they revealed the law in the midst of the assembly.
68. The disciples, indeed, are not to be counted : the disciples of Sugata are numberless. Yet the lustre of the ray renders them all visible in every field. .
69. Energetic, without breach or flaw in their course, similar to gems and jewels, the sons of the leaders of men are visible in the mountain caves where they are dwelling. .
70. Numerous Bodhisattvas, like the sand of the . Ganges, who are spending all their wealth in giving alms, who have the strength of patience, are devoted to contemplation and wise, become all of them visible by that ray.
71. Immovable, unshaken, firm in patience, devoted to contemplation, and absorbed in meditation are seen the true sons of the Sugatas while they are striving for supreme enlightenment by dint of meditation.
72. They preach the law in many spheres, and point to the true, quiet, spotless state they know. Such is the effect produced by the power of the Sugata.
73. And all the four classes of hearers on seeing the power of the mighty! andrarka-
1 The text has tayin, a word frequently occurring in the Lotus. T assume that the form t4pin, given in the dictionaries as an epithet of Buddha, is but a misread t4yin, and further that this is radically the same with the Pali tadi (tadin). As tayana, Pazini I, 3, 38, is explained to have the meaning of thriving, prospering, it may be supposed that tayin on the strength of its derivation denotes thriving, prosperous, mighty, holy, as well as making prosperous, blessing, sanctifying. Burnouf derives it from a supposed Sanskrit trayin, and translates it by ‘protector.’ It is, indeed, by no means unlikelyp. 1 dipa! were filled with joy and asked one another: How is this?
74. And soon afterwards, as the Leader of the world, worshipped by men, gods, and goblins, rose from his meditation, he addressed his son Varaprabha, the wise Bodhisattva and preacher of the law:
75. ‘Thou art wise, the eye and refuge of the world; thou art the trustworthy keeper of my law, and canst bear witness as to the treasure of laws which I am to lay bare to the weal of living beings.’
‘Thou art wise, the eye and refuge of the world; thou art the trustworthy keeper of my law, and canst bear witness as to the treasure of laws which I am to lay bare to the weal of living beings.’
76. Then, after rousing and stimulating, praising and lauding many Bodhisattvas, did the Gina proclaim the supreme laws during fully sixty intermediate kalpas. ;
77. And whatever excellent supreme law was proclaimed by the Lord of the world while continuing sitting on the very same seat, was kept in memory by Varaprabha, the son of Gina, the preacher of the law.
78. And after the Gina and Leader had manifested the supreme law and stimulated the numerous crowd, he spoke, that day, towards the world including the gods (as follows) :
79. ‘I have manifested the rule of the law; I have shown the nature of the law; now, O monks, it is the time of my Nirvdza; this very night, in the middle watch.
80. ‘Be zealous and strong in persuasion; apply yourselves to my lessons; (for) the Ginas, the great that tayin was used synonymously with n4tha or nayaka, but it seems not necessary to derive it from trayate.
? This name is synonymous with Xandrasfryapradipa; one of the MSS. has Xandrapradipa.
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seers, are but rarely met with in the lapse of myriads of kotis of Eons.’
81. The many sons of Buddha were struck with grief and filled with extreme sorrow when they heard the voice of the highest of men announcing that his Nirvaza was near at hand.
82. To comfort so inconceivably many ko/éis of living beings the king of kings said: ‘Be not afraid, O monks; after my Nirv4va there shall be another Buddha.
83. ‘The wise Bodhisattva Srigarbha, after finishing his course in faultless knowledge, shall reach highest, supreme enlightenment, and become a Gina under the name of Vimalagranetra.’
84. That very night, in the middle watch, he met complete extinction, like a lamp when the cause (of its burning) is exhausted. His relics were distributed, and of his StQpas there was an infinite number of myriads of kofis.
85. The monks and nuns at the time being, who strove after supreme, highest enlightenment, nume- ° rous as sand of the Ganges, applied themselves to the commandment of the Sugata.
86. And the monk who then was the preacher of the law and the keeper of the law, Varaprabha, expounded for fully eighty intermediate kalpas the highest laws according to the commandment (of the Sugata).
87. He had eight hundred pupils, who all of them were by him brought to full development. They saw many kofis of Buddhas, great sages, whom they worshipped.
88. By following the regular course they became Buddhas in several spheres, and as they followedp. 28 one another in immediate succession they successively foretold each other’s future destiny to Buddhaship.
89. The last of these Buddhas following one another was Dipankara. He, the supreme god of gods, honoured by crowds of sages, educated thousands of ko/is of living beings.
I
one another in immediate succession they successively foretold each other’s future destiny to Buddhaship.
89. The last of these Buddhas following one another was Dipankara. He, the supreme god of gods, honoured by crowds of sages, educated thousands of ko/is of living beings.
90. Among the pupils of Varaprabha, the son of Gina, at the time of his teaching the law, was one slothful, covetous, greedy of gain and cleverness.
91. He was also excessively desirous of glory, but very fickle, so that the lessons dictated to him and his own reading faded from his memory as soon as learnt.
92. His name was Yasaskama, by which he was known everywhere. By the accumulated merit! of that good action, spotted as it was,
93. He propitiated thousands of ko¢is of Buddhas, whom he rendered ample honour. He went through the regular course of duties and saw the present Buddha Sakyasimha.
94. He shall be the last to reach superior enlightenment and become a Lord known by the family name of Maitreya, who shall educate thousands of koéis of creatures.
1 The MSS. have tendkusalenakarmaa4, tenokusalena karmana. As teno and tené in the stanzas are occasionally used instead of tena, it is uncertain whether tenak. is to be separated into tena and akusala. This much is clear, that the author of the foregoing prose text has taken the words as tena (Vedic the same) or teno, and kusala. The good in Yasaskima was his love of renown, of good fame. Maitreya, by his very nature, holds a middle position between black night and bright daylight; Mithra also is represented as a pecirns.
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95. He who then, under the rule of the extinct Sugata, was so slothful, was thyself, and it was I who then was the preacher of the law.
96. As on seeing a foretoken of this kind I recognise a sign such as I have seen manifested of yore, therefore and on that account I know,
97. That decidedly the chief of Ginas, the supreme king of the Sakyas, the All-seeing, who knows the highest truth, is about to pronounce the excellent Sfitra which I have heard before.
98. That very sign displayed at present is a proof of the skilfulness of the leaders; the Lion of the Sakyas is to make an exhortation, to declare the fixed nature of the law.
99. Be well prepared and well minded; ‘join your hands: he who is affectionate and merciful to the world is going to speak, is going to pour the endless rain of the law and refresh those that are waiting for enlightenment.
too. And if some should feel doubt, uncertainty, or misgiving in any respect, then the Wise One shall remove it for his children, the Bodhisattvas here striving after enlightenment.
* can . . br UNTVi bh Vay Chi
_
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CHAPTER II.
SKILFULNESS},
too. And if some should feel doubt, uncertainty, or misgiving in any respect, then the Wise One shall remove it for his children, the Bodhisattvas here striving after enlightenment.
* can . . br UNTVi bh Vay Chi
_
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CHAPTER II.
SKILFULNESS},
The Lord then rose with recollection and consciousness from his meditation, and forthwith addressed the venerable Sariputra: The Buddha knowledge, S4riputra, is profound, difficult to understand, difficult to comprehend. It is difficult for all disciples and Pratyekabuddhas to fathom the knowledge arrived at by the Tath4gatas, &c., and that, S4riputra, because the Tathagatas have worshipped many hundred thousand myriads of ko¢is of Buddhas ; because they have fulfilled their course for supreme, complete enlightenment, during many hundred thousand myriads of ko¢is of AZons; because they have wandered far, displaying energy and possessed of wonderful and marvellous properties; possessed of properties difficult to understand ; because they have found out things difficult to understand.
_ The mystery? of the Tathagatas, &c., is difficult to understand, Sariputra, because when they explain the laws (or phenomena, things) that have their
1 Or, able management, diplomacy, upayakausalya. Upaya means an expedient, but with the Pragwikas it denotes the energy of Pragiia, the latter being Nature, otherwise called May4; see B. H. Hodgson, Essays on the Languages, Literature, and Religion of Nepé4l and Tibet, p. 104; cf. pp. 72, 78, 89. From the atheistic point of view the possessor of upayakausalya can hardly be anything else but all-ruling Time ; regarded from the theistic view he must be the Almighty Spirit.
2 Sandha-bh4ashya; on this term more in the sequel.
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causes in themselves they do so by means of skilfulness, by the display of knowledge, by arguments, reasons, fundamental ideas, interpretations, and suggestions. By a variety of skilfulness they are able to release creatures that are attached to one point _/ or another. The Tath4gatas, &c., Sariputra, have . acquired the highest perfection in skilfulness and the display of knowledge; they are endowed with wonderful properties, such as the display of free and unchecked knowledge; the powers'; the absence of hesitation ;( the independent conditions?; ) the strength of the organs; the constituents of Bodhi®; the contemplations; emancipations‘ ; meditations; the degrees of concentration of mind. The Tathagatas, &c., S4riputra, are able to expound various things and have something wonderful and marvellous. Enough, Sériputra, let it suffice to say, that the Tath4gatas, &c., have something extremely
' Here will be meant the ten powers, whence the epithet of Dasabala applied to a Buddha; they are enumerated in S. Hardy’s Manual, p. 379. Other enumerations count four, five, or seven powers.
Enough, Sériputra, let it suffice to say, that the Tath4gatas, &c., have something extremely
' Here will be meant the ten powers, whence the epithet of Dasabala applied to a Buddha; they are enumerated in S. Hardy’s Manual, p. 379. Other enumerations count four, five, or seven powers.
* Or rather, the uncommon, not vulgar properties which distinguish the saints from the vulgar; these A4vezikadharmas, also called buddhadharmas, are eighteen in number; S. Hardy’s Manual, p. 381.
* The seven Bodhyangas, viz. recollection, investigation, energy, joyfulness, calm, contemplation, and equanimity.
* Vimoksha, vimukti, for which see Burnouf’s Appendix to the Lotus, p. 824 sqq. According to the view there expressed the eight Vimokshas are as many states of intellect which the thinking sage is going through in his effort to emancipate himself from the versatile world; cf. Lotus, p. 543. There is also a threefold Vimoksha, mentioned by Childers, Pai Dict., p. 270; it may be compared with the threefold Aitta-vimukti in the Yoga system; see Comm. on Yogas4stra, 2, 27.
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wonderful, Sariputra. None but a Tathagata, SAriputra, can impart to a Tathagata those laws which the Tathagata knows. And all laws, S4riputra, are taught by the Tathagata, and by him alone; no one but he knows all laws, what they are, how they are, like what they are, of what characteristics and of what nature they are.
And on that occasion, to set forth the same subject more copiously, the Lord uttered the following stanzas :
1. Innumerable are the great heroes in the world that embraces gods and men; the totality of creatures is unable to completely know the leaders.
2. None can know their powers and states of emancipation, their absence of hesitation and Buddha properties, such as they are.
3. Of yore have I followed in presence of koéis of Buddhas the good course which is profound, subtle, difficult to understand, and most difficult to find.
4. After pursuing that career during an inconceivable number of kofis of A®ons, I have on the terrace of enlightenment discovered the fruit thereof.
5. And therefore I recognise, like the other chiefs of the world, how it is, like what it is, and what are its characteristics.
6. It is impossible to explain it; it is unutterable; nor is there such a being in the world
7. To whom this law could be explained or who would be able to understand it when explained, with exception of the Bodhisattvas, those who are firm in resolve.
8. As to the disciples of the Knower of the world, those who have done their duty and received praise ome.
a a a aep. 33 from the Sugatas, who are freed from faults and have arrived at the last stage of bodily existence, the Gina-knowledge lies beyond their sphere.
g. If this whole sphere were full of beings like Sérisuta, and if they were to investigate with combined efforts, they would be unable to comprehend the knowledge of the Sugata.
g. If this whole sphere were full of beings like Sérisuta, and if they were to investigate with combined efforts, they would be unable to comprehend the knowledge of the Sugata.
10. Even if the ten points of space were full of sages like thee, ay, if they were full of such as the rest of my disciples,
11. And if those beings combined were to investigate the knowledge of the Sugata, they would, all together, not be able to comprehend the Buddhaknowledge in its whole immensity.
12, If the ten points of space were filled with Pratyekabuddhas, free from faults, gifted with acute faculties, and standing in the last stage of their existence, aS numerous as reeds and bamboos in the woods;
13. And if combined for an endless number of myriads of kofis of AZons, they were to investigate a part only of my superior laws, they would never find out its real meaning.
14. If the ten points of space were full of Bodhisattvas who, after having done their duty under many ko¢is of Buddhas, investigated all things and preached many sermons, after entering a new vehicle!;
15. If the whole world were full of them, as of dense reeds and bamboos, without any interstices, and if all combined were to investigate the law which the Sugata has realised ;
1 Or rather, a new career. far] D
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16. If they were going on investigating for many kotis of Eons, as incalculable as the sand of the Ganges, with undivided attention and subtle wit, even then that (knowledge) would be beyond their ken.
17. If such Bodhisattvas as are unable to fall back, numerous as the sand of the Ganges, were to investigate it with undivided attention, it would prove to lie beyond their ken.
18. Profound are the laws of the Buddhas, and subtle; all inscrutable and faultless. I myself know them as well as the Ginas do in the ten directions of the world.
19. Thou, Sariputra, be full of trust in what the Sugata declares. The Gina speaks no falsehood, the great Seer who has so long preached the highest truth.
20. I address all disciples here, those who have set out to reach the enlightenment of Pratyekabuddhas, those who are roused to activity at my NirvAm#a!, and those who have been released from the series of evils.
21. It is by my superior skilfulness that I explain the law at great length to the world at large. 1 deliver whosoever are attached to one point or another, and show the three vehicles?.
The eminent disciples in the assembly headed by Ag#Ata-Kaundinya, the twelve hundred Arhats faultless and self-controlled, the other monks, nuns, male and female lay devotees using the vehicle of disciples, and those who had entered the vehicle of Pratyeka-
* Or, who by me are established in Nirv4ma. ? The word yana in the text also means ‘a career, course.’
p. 35
? The word yana in the text also means ‘a career, course.’
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buddhas, all of them made this reflection: What may be the cause, what the reason of the Lord so extremely extolling the skilfulness of the Tathé-, gatas? of his extolling it by saying, ‘ Profound is the law by me discovered ;’ of his extolling it by saying, ‘It is difficult for all disciples and Pratyekabuddhas to understand it.’ But as yet the Lord has declared no more than one kind of emancipation, and therefore we also should acquire the Buddhalaws on reaching Nirvava. We do not catch the meaning of this utterance of the Lord.
And the venerable S4riputra, who apprehended the doubt and uncertainty of the four classes of the audience and guessed their thoughts from what was passing in his own mind, himself being in doubt about the law, then said to the Lord: What, O Lord, is the cause, what the reason of the Lord so repeatedly and extremely extolling the skilfulness, knowledge, and preaching of the Tathagata? Why does he repeatedly extol it by saying, ‘Profound is the law by me discovered; it is difficult to understand the mystery of the Tathagatas.’ Never before have I heard from the Lord such a discourse on the law. These four classes of the audience, O Lord, are overcome with doubt and perplexity. Therefore may the Lord be pleased to explain what the Tathagata is alluding to, when repeatedly extolling the profound law of the Tathagatas.
On that occasion the venerable S4riputra uttered the following stanzas:
22. Now first does the Sun of men utter such a speech : ‘I have acquired the powers, emancipations, and numberless meditations.’
23. And thou mentionest the terrace of enlighten-
D2
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ment without any one asking thee; thou mentionest the mystery, although no one asks thee.
_ 24. Thou speakest unasked and laudest thine own course; thou mentionest thy having obtained knowledge and pronouncest profound words.
25. To-day a question rises in my mind and of these _self-controlled, faultless beings striving after Nirvaza: Why does the Gina speak in this manner?
26. Those who aspire to the enlightenment of Pratyekabuddhas, the nuns and monks, gods, Nagas, goblins, Gandharvas, and great serpents, are talking together, while looking up to the highest of men,
27. And ponder in perplexity. Give an elucidation, great Sage, to all the disciples of Sugata here assembled.
28. Myself have reached the perfection (of virtue), have been taught by the supreme Sage; still, O highest of men! even in my position I feel some doubt whether the course (of duty) shown to me shall receive its final sanction by Nirvama.
29. Let thy voice be heard, O thou whose voice resounds like an egregious kettle-drum ! proclaim thy law such as it is. The legitimate sons of Gina here standing and gazing at the Gina, with joined hands ;
29. Let thy voice be heard, O thou whose voice resounds like an egregious kettle-drum ! proclaim thy law such as it is. The legitimate sons of Gina here standing and gazing at the Gina, with joined hands ;
30. As well as the gods, Nagas, goblins, Titans, numbering thousands of kofis, like sand of the Ganges; and those that aspire to superior enlightenment, here standing, fully eighty thousand in number;
31. Further, the kings, rulers of provinces and paramount monarchs, who have flocked hither from thousands of ko/¢is of countries, are now standing with joined hands, and respectful, thinking: How are we to fulfil the course of duty ?
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The venerable Sériputra having spoken, the Lord said to him: Enough, Sfriputra; it is of no use explaining this matter. Why? Because, S4riputra, the world, including the gods, would be frightened if this matter were expounded.
But the venerable S4riputra entreated the Lord a second time, saying: Let the Lord expound, let the Sugata expound this matter, for in this assembly, O Lord, there are many hundreds, many thousands, many hundred thousands, many hundred thousand myriads of ko¢is of living beings who have seen former Buddhas, who are intelligent, and will believe, value, and accept the words of the Lord.
The venerable Sariputra addressed the Lord with this stanza :
32. Speak clearly, O most eminent of Ginas! in this assembly there are thousands of living beings trustful, affectionate, and respectful towards the Sugata; they will understand the law by thee expounded.
And the Lord said a second time to the venerable Sariputra: Enough, S4riputra; it is of no use explaining this matter, for the world, including the gods, would be frightened, Sariputra, if this matter were expounded, and some monks might be proud and come to a heavy fall’.
' And on that occasion uttered the Lord the following stanza:
33. Speak no more of it that I should declare this law! This knowledge is too subtle, inscrutable, and there are so many unwise men who in their conceit and foolishness would scoff at the law revealed.
? Or, commit a great offence.
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A third time the venerable S4riputra entreated the Lord, saying: Let the Lord expound, let the Sugata expound this matter. In this assembly, O Lord, there are many hundreds of living beings my equals, and many hundreds, many thousands, many hundred thousands, many hundred thousand myriads of ko¢is of other living beings more, who in former births have been brought by the Lord to full ripeness. They will believe, value, and accept what the Lord declares, which shall tend to their advantage, weal, and happiness in length of time.
On that occasion the venerable S4riputra uttered the following stanzas :
34. Explain the law, O thou most high of men! I, thine eldest son, beseech thee. Here are thousands of ko¢is of beings who are to believe in the law by thee revealed.
On that occasion the venerable S4riputra uttered the following stanzas :
34. Explain the law, O thou most high of men! I, thine eldest son, beseech thee. Here are thousands of ko¢is of beings who are to believe in the law by thee revealed.
35. And those beings that in former births so long and constantly have by thee been brought to full maturity and now are all standing here with joined hands, they, too, are to believe in this law.
36. Let the Sugata, seeing the twelve hundred, my equals, and those who are striving after superior enlightenment, speak to them and produce in them an extreme joy.
When the Lord for the third time heard the entreaty of the venerable Sariputra, he spoke to him as follows: Now that thou entreatest the Tathagata a third time, Sariputra, I will answer thee. Listen then, S4riputra, take well and duly to heart what I am saying; I am going to speak.
Now it happened that five thousand proud monks, nuns, and lay devotees of both sexes in the congregation rose from their seats and, after saluting withp. 39 their heads the Lord’s feet, went to leave the assembly. Owing to the principle of good which there is in pride they imagined having attained what they had not, and having understood what they had not. Therefore, thinking themselves aggrieved, they went to leave the assembly, to which the Lord by his silence showed assent.
Thereupon the Lord addressed the venerable Sariputra: My congregation, S4riputra, has been cleared from the chaff', freed from the trash; it is firmly established in the strength of faith. It is good, Sdriputra, that those proud ones are gone away. Now I am going to expound the matter, S4riputra. ‘Very well, Lord,’ replied the venerable Sariputra. The Lord then began and said :
It is but now and then, S4riputra, that the Tath4gata preaches such a discourse on the law as this. Just as but now and then is seen the blossom of the glomerous fig-tree, Sdriputra, so does the Tathagata but now and then preach such a discourse on the law. Believe me, S4riputra; I speak what is real, I speak what is truthful, I speak what is right. It is difficult to understand the exposition of the mystery of the Tathagata, Sariputra; for in elucidating the law, S4riputra, I use hundred thousands of various skilful means, such as different interpretations, indi- . cations, explanations, illustrations. It is not by reasoning, S4riputra, that the law is to be found: _it is beyond the pale of reasoning, and must be
* One of the MSS. has nishpralava, which ought to be nishpalava; another has nishpudgalava. Both imaginary words are no doubt the result of an unhappy attempt to Sanskritise a Pr4krit nippaldva by scribes unacquainted with the Sanskrit palava (Pali palapa). The right form occurs below, stanza 4o.
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Both imaginary words are no doubt the result of an unhappy attempt to Sanskritise a Pr4krit nippaldva by scribes unacquainted with the Sanskrit palava (Pali palapa). The right form occurs below, stanza 4o.
p. 40
learnt from the Tathd4gata. For, S4riputra, it is for a sole object, a sole aim, verily a lofty object, a lofty aim that the Buddha, the Tathagata, &c., appears in the world. And what is that sole object, that sole aim, that lofty object, that lofty aim of the Buddha, the Tathagata, &c., appearing in the world ? To show all creatures the sight of Tathdgata-knowledge! does the Buddha, the Tathagata, &c., appear in the world; to open the eyes of creatures for the sight of Tathagata-knowledge does the Buddha, the Tathagata, &c., appear in the world. This, O S4riputra, is the sole object, the sole aim, the sole purpose of his appearance in the world. Such then, S4riputra, is the sole object, the sole aim, the lofty object, the lofty aim of the Tathagata. And it is achieved by the Tathagata. For, Sariputra, I do show all creatures the sight of Tathagata-knowledge; I do open the eyes of creatures for the sight of Tath4gata-knowledge, S4riputra; I do firmly establish the teaching of Tath4gata-knowledge, Sariputra; I do lead the teaching of Tathagata-knowledge on the right path, S4riputra. By means of one sole vehicle?, to wit, the Buddha-vehicle, S4riputra, do I teach creatures the law; there is no second vehicle, nor a third. This is the nature of the law, S4riputra, universally in the world, in all directions. For, S4riputra, all the Tathagatas, &c., who in times past existed in countless, innumerable spheres in all directions for the weal of many, the happiness of many, out of pity to the world, for the benefit, weal, and happiness of the great body of creatures,
? Or,to rouse all creatures by the display of Tath4gata-knowledge. * Rather and properly, one sole course.
IL. SKILFULNESS. 4!
and who preached the law to gods and men with able means, such as several directions and indications, various arguments, reasons, illustrations, fundamental ideas, interpretations, paying regard to the dispositions of creatures whose inclinations and temperaments are so manifold, all those Buddhas and Lords, Sariputra, have preached the law to creatures by means of only one vehicle, the Buddhavehicle, which finally leads to omniscience; it is identical with showing all creatures the sight of Tath4gata-knowledge ; with opening the eyes of creatures for the sight of Tath4gata-knowledge ; with the awakening (or admonishing) by the display (or sight) of Tath4gata-knowledge?; with leading the teaching of Tathagata-knowledge on the right path. Such is the law they have preached to creatures. And those creatures, S4riputra, who have heard the law from the past Tath4gatas, &c., have all of them reached supreme, perfect enlightenment.
Such is the law they have preached to creatures. And those creatures, S4riputra, who have heard the law from the past Tath4gatas, &c., have all of them reached supreme, perfect enlightenment.
And the Tathagatas, &c., who shall exist in future, Sariputra, in countless, innumerable spheres in all directions for the weal of many, the happiness of many, out of pity to the world, for the benefit, weal, and happiness of the great body of creatures, and who shall preach the law to gods and men (&c.,as above till) the right path. Such is the law they shall preach to creatures. And those creatures, Sariputra, who shall hear the law from the future Tathagatas, &c., shall all of them reach supreme, perfect enlightenment.
And the Tathagatas, &c., who now at present are
? One MS. has Tathagatagt4nadesanapratibodhana; the other °darsana° instead of °desana’,p. 42 staying, living, existing, Sariputra, in countless, innumerable spheres in all directions, &c., and who are preaching the law to gods and men (&c., as above till) the right path. Such is the law they are preaching to creatures. And those creatures, Sariputra, who are hearing the law from the present Tathagatas, &c., shall all of them reach supreme, perfect enlightenment.
I myself also, Sariputra, am at the present period a Tathagata, &c., for the weal of many (&c., till) manifold; I myself also, Sariputra,am preaching the law to creatures (&c., till) the right path. Such is the law I preach to creatures. And those creatures, S4riputra, who now are hearing the law from me, shall all of them reach supreme, perfect enlightenment. In this sense, SAriputra, it must be understood that nowhere in the world a second vehicle is taught, far less a third.
Yet, S4riputra, when the Tathagatas, &c., happen to appear at the decay?! of the epoch, the decay of creatures, the decay of besetting sins*, the decay of views, or the decay of lifetime; when they appear amid such signs of decay at the disturbance of the epoch; when creatures are much tainted, full of greed and poor in roots of goodness; then, Sariputra, the Tathagatas, &c., use, skilfully, to designate that one and sole Buddha-vehicle by the appellation of the threefold vehicle. Now, S4riputra, such disciples, Arhats, or Pratyekabuddhasp. 43 who do not hear their actually being called to the Buddha-vehicle by the Tathagata, who do not perceive, nor heed it, those, S4riputra, should not be acknowledged as disciples of the Tathagata, nor as Arhats, nor as Pratyekabuddhas.
1 One MS. has °kash4yeshu in the plural, literally ‘the dregs.’
* Klesakashaya, which Burnouf renders by ‘la corruption du mal.’ I think we might paraphrase the term used in the text by saying, the time when the besetting sins or natural depravities show themselves at their very worst.
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who do not hear their actually being called to the Buddha-vehicle by the Tathagata, who do not perceive, nor heed it, those, S4riputra, should not be acknowledged as disciples of the Tathagata, nor as Arhats, nor as Pratyekabuddhas.
Again, S4riputra, if there be some monk or nun pretending to Arhatship without an earnest vow to reach supreme, perfect enlightenment and saying, ‘I am standing too high! for the Buddha-vehicle, I am in my last appearance in the body before complete Nirv4aa,’ then, Sariputra, consider such a one to be conceited. For, Sariputra, it is unfit, it is improper that a monk, a faultless Arhat, should not believe in the law which he hears from the Tathagata in his presence. I leave out of question when the Tathagata shall have reached complete Nirvaza; for at that period, that time, Sariputra, when the Tathagata shall be wholly extinct, there shall be none who either knows by heart or preaches such Sftras as this. It will be under other Tath4gatas, &c., that they are to be freed from doubts. In respect to these things believe my words, S4riputra, value them, take them to heart; for there is no falsehood in the Tathagatas, Sariputra. There is but one vehicle, Sariputra, and that the Buddha-vehicle.
And on that occasion to set forth this matter more copiously the Lord uttered the following stanzas :
1 According to the reading utsanna; another MS. has uééAinna, the reading followed by Burnouf, for he renders it by ‘exclu.’ The form uk&hinna could the more easily creep in, because instead of utsanna we often find ué&fanna, which, in fact, I believe to be the true form, for the word may be derived from sad, akin to Latin cedo, Greek xéxacpa:; the usual spelling, however, is utganna.
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37. No less than five thousand monks, nuns, and lay devotees of both sexes, full of unbelief and conceit,
38. Remarking this slight, went, defective in training and foolish as they were, away in order to beware of damage.
39. The Lord, who knew them to be the dregs of the congregation, exclaimed?: They have no suffcient merit to hear this law.
40. My congregation is now pure’, freed from chaff; the trash is removed and the pith only remains.
41. Hear from me, S4riputra, how this law has been discovered by the highest man, and how the mighty Buddhas are preaching it with many hundred proofs of skilfulness.
42. I know the disposition and conduct, the various inclinations of kofis of living beings in this world; I know their various actions and the good they have done before.
43. Those living beings I initiate in this (law) by the aid of manifold interpretations and reasons; and by hundreds of arguments and illustrations have I, in one way or another, gladdened all creatures.
44. I utter both Sfitras and stanzas; legends,
43. Those living beings I initiate in this (law) by the aid of manifold interpretations and reasons; and by hundreds of arguments and illustrations have I, in one way or another, gladdened all creatures.
44. I utter both Sfitras and stanzas; legends,
1 The two preceding stanzas and the half of this stanza make no part of the Lord’s speech. It appears that the maker of the prose text has worked upon the older text in poetry, and on this occasion has been at a loss how to connect the latter with the former. The matter is easily explained on the assumption that the verses contained the ancient text, and therefore were treated with the greatest scruples.
2 Suddh4&; Burnouf rendering ‘ayant de la foi’ has followed another reading, sraddha.
8 The term used is Purushottama, a well-known epithet of Vishau.
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GAtakas !, and prodigies, besides hundreds of introductions and curious parables.
45. | show Nirvaza to the ignorant with low dispositions, who have followed no course of duty under many ko/is of Buddhas, are bound to continued existence and wretched.
46. The self-born one uses such means to manifest Buddha-knowledge, but he shall never say to them, Ye also are to become Buddhas 2,
47. Why should not the mighty one, after having waited for the right time, speak, now that he perceives the right moment is come? This is the fit opportunity, met somehow, of commencing the exposition of what really is.
48. Now the word of my commandment, as contained in nine divisions *, has been published according to the varying degree of strength of creatures. Such is the device I have shown in order to introduce (creatures) to the knowledge of the giver of boons.
49. And to those in the world who have always been pure, wise, good-minded, compassionate sons
1 Moralising tales and fables, so-called birth stories. Of the PAli version of those tales a part has been edited by Professor Fausbdll and translated by Dr. Rhys Davids.
2 The reading is uncertain; one MS. has yushme pi buddheka(!) bhavishyatheti; another yushmaipi buddhehi bhavishati (!). , ;
* Tayin; here one might translate the word by ‘able, clever.’
* The nine divisions, according to the matter, of Scripture, are with the Southern Buddhists, Sutta, Geya, Veyyakarama, Gatha, Udana, Itivuttaka, Gataka, Abbhutadhamma, and Vedalla, to which answer in the Northern enumeration Sftra, Geya, Vaiy4karana, Gatha, Udana, Ityukta (or Itivrittika), Gataka, Adbhutadharma, and Vaipulya ; see Burnouf, Introduction, p. 51 sqq.
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of Buddha and done thei rduty under many ko/is of Buddhas will I make known amplified Satras.
50. For they are endowed with such gifts of mental disposition and such advantages of a blameless outward form? that I can announce to them: in future ye shall become Buddhas benevolent and compassionate.
50. For they are endowed with such gifts of mental disposition and such advantages of a blameless outward form? that I can announce to them: in future ye shall become Buddhas benevolent and compassionate.
51. Hearing which, all of them will be pervaded with delight (at the thought): We shall become Buddhas pre-eminent in the world. And I, perceiving their conduct, will again reveal amplified Sitras.
52. And those are the disciples of the Leader, who have listened to my word of command. One single stanza learnt or kept in memory suffices, no doubt of it, to lead all of them to enlightenment.
53. There is, indeed, but one vehicle; there is no second, nor a third anywhere in the world, apart from the case of the Purushottamas using an expedient to show that there is a diversity of vehicles.
54. The Chief of the world appears in the world to reveal the Buddha-knowledge. He has but one aim, indeed, no second; the Buddhas do not bring over (creatures) by an inferior vehicle.
55. There where the self-born one has established himself, and where the object of knowledge is, of whatever form or kind ; (where) the powers, the stages of meditation, the emancipations, the perfected faculties (are); there the beings also shall be established.
56. I should be guilty of envy, should I, after
» The text has: tathahi te 4sayasampad4hi visuddharp4yasamanvité "bhatt. This abhft is rather an unhappy attempt at Sanskritising a Praékrit ahum or ahu, than a singular used for a plural. Sampad and 4ya are nearly synonymous terms.
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reaching the spotless eminent state of enlightenment, establish any one in the inferior vehicle. That would not beseem me.
57. There is no envy whatever in me; no jealousy, no desire, nor passion. Therefore I am the Buddha, because the world follows my teaching?.
58. When, splendidly marked with (the thirtytwo) characteristics, I am illuminating this whole world, and, worshipped by many hundreds of beings, I show the (unmistakable) stamp of the nature of the law;
59. Then, S4riputra, I think thus: How will all beings by the thirty-two characteristics mark the self-born Seer, who of his own accord sheds his lustre all over the world?
60. And while I am thinking and pondering, when my wish has been fulfilled and my vow accomplished, I no more? reveal Buddha-knowledge.
61. If, O son of S4ri*, I spoke to the creatures, ‘Vivify in your minds the wish for enlightenment, they would in their ignorance all go astray and never catch the meaning of my good words.
62. And considering them to be such, and that they have not accomplished their course of duty in previous existences, (I see how) they are attached and devoted to sensual pleasures, infatuated by desire and blind with delusion.
1 Anubodhat, which may be rendered otherwise, ‘(because the world) perceives me.’
® One MS. reads 4a, ‘and,’ for na, ‘not.’
1 Anubodhat, which may be rendered otherwise, ‘(because the world) perceives me.’
® One MS. reads 4a, ‘and,’ for na, ‘not.’
* S4risuta, otherwise Sariputra. S@rik4 or s4rik4 is the Turdus Salica, one of whose other names is dfitf, masc. dfita. It is hardly a mere play of chance that S4riputra in Kullavagga VII, 4 is praised as being an excellent dita.
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63. From lust they run into distress; they are tormented in the six states of existence and people the. cemetery! again and again; they are overwhelmed with misfortune, as they possess little virtue.
64. They are continually entangled in the thickets of (sectarian) theories, such as, ‘It is and it is not; it is thus and it is not thus.” In trying to get a decided opinion on what is found in the sixty-two (heretical) theories they come to embrace falsehood and continue in it.
65. They are hard to correct, proud, hypocritical, crooked, malignant, ignorant, dull; hence they do not hear the good Buddha-call, not once in ko¢is of births.
66. To those, son of Sari, I show a device and say: Put an end to your trouble. When I perceive creatures vexed with mishap I make them see Nirvaza.
67. And so do I reveal all those laws that are ever holy and correct from the very first. And the son of Buddha who has completed his course shall once be a Gina.
68. It is but my skilfulness which prompts me to manifest three vehicles; for there is but one vehicle and one track?; there is also but one instruction by the leaders.
69. Remove all doubt and uncertainty; and should
1 Ka/amsi vardhenti. This is a strangely altered ka/asim vardhenti, Pali ka‘asim vaddhenti; see Kullavagga XII, 1, 3, and cf. the expression ka/asivaddhano in G&taka (ed. Fausbill) I, p. 146, and the passage of Apastamba II, 9, 23, 4 (in Bibler’s transl. p. 156), where cemeteries, Smasdnani, by the commentator Haradatta, are said to denote ‘ fresh births.’
2 Or, method.
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there be any who feel doubts, (let them know that) the Lords of the world speak the truth; this is the only vehicle, a second there is not.
70. The former Tathdgatas also, living in the past for innumerable AZons, the many thousands of Buddhas who are gone to final rest, whose number can never be counted,
71. Those highest of men? have all of them revealed most holy laws by means of illustrations, reasons, and arguments, with many hundred proofs of skilfulness.
72. And all of them have manifested but one vehicle and introduced but one on earth; by one vehicle have they led to full ripeness inconceivably many thousands of ko/is of beings.
73. Yet the Ginas possess various and manifold means through which the Tathagata reveals to the world, including the gods, superior enlightenment, in consideration of the inclinations and dispositions (of the different beings).
73. Yet the Ginas possess various and manifold means through which the Tathagata reveals to the world, including the gods, superior enlightenment, in consideration of the inclinations and dispositions (of the different beings).
74. And all in the world who are hearing or have heard the law from the mouth of the Tathagatas, given alms, followed the moral precepts, and patiently accomplished the whole of their religious duties ; :
75. Who have acquitted themselves in point of zeal and meditation, with wisdom reflected on those laws, and performed several meritorious actions, have all &f them reached enlightenment.
76. And such beings as were living patient, subdued, and disciplined, under the rule of the Ginas of those times, have all of them reached enlightenment. .
1 PurushottamasA. [ar] E
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77. Others also, who paid worship to the relics of the departed Ginas, erected many thousands of Stdpas made of gems, gold, silver, or crystal,
78. Or built Stiipas of emerald, cat’s eye’, pearls, egregious lapis lazuli, or sapphire; they have all of them reached enlightenment.
79. And those who erected Stipas from marble, sandal-wood, or eagle-wood; constructed Stipas from Deodar or a combination of different sorts of timber;
80. And who in gladness of heart built for the Ginas Sthpas of bricks or clay; or caused mounds of earth to be raised in forests and wildernesses in dedication to the Ginas;
81. The little boys even, who in playing erected here and there heaps of sand with the intention of dedicating them as Stipas to the Ginas, they have all of them reached enlightenment.
82. Likewise have all who caused jewel images to be made and dedicated, adorned with the thirtytwo characteristic signs, reached enlightenment.
83. Others who had images of Sugatas made of the seven precious substances, of copper or brass, have all of them reached enlightenment.
84. Those who ordered beautiful statues of Sugatas to be made of lead, iron, clay, or plaster have &c.
85. Those who made images (of the Sugatas) on painted walls, with complete limbs and the hundred holy signs, whether they drew them themselves or had them drawn by others, have &c.
* Karketana, a certain precious stone, which, according to the dictionaries, is a kind of cat’s eye. It rather looks as Jf it were the Greek yadxnddvos.
Il. SKILFULNESS. 51
86. Those even, whether men or boys, who during the lesson or in play, by way of amusement, made upon the walls (such) images with the nail or a piece of wood,
87. Have all of them reached enlightenment ; they have become compassionate, and, by rousing many Bodhisattvas, have saved kofis of creatures.
88. Those who offered flowers and perfumes to the relics of the Tathagatas, to StQpas, a mound of earth, images of clay or drawn on a wall ;
Have all of them reached enlightenment ; they have become compassionate, and, by rousing many Bodhisattvas, have saved kofis of creatures.
88. Those who offered flowers and perfumes to the relics of the Tathagatas, to StQpas, a mound of earth, images of clay or drawn on a wall ;
89. Who caused musical instruments, drums, conch trumpets, and noisy great drums to be played, and raised the rattle of tymbals at such places in order to celebrate the highest enlightenment;
90. Who caused sweet lutes, cymbals, tabors, small drums, reed-pipes, flutes of —! or sugar-cane to be made, have all of them reached enlightenment.
91. Those who to celebrate the Sugatas made iron cymbals resound, — (?) or small drums?; who sang a song sweet and lovely;
92. They have all of them reached enlightenment. By paying various kinds of worship to the relics of the Sugatas, by doing but a little for the relics, by making resound were it but a single musical instrument ;
93. Or by worshipping were it but with a single
1 The MSS. have ekonnada, which I do not understand; Burnouf, it would seem, has read ekotsava, for his translation has ‘ceux qui ne servent que pour une féte.’
2 Two words are doubtful; one MS. has galamamduk4 va— mamdak4 v4; another galamaddrak& va —maddraka va. It is not impossible that maddraka is essentially the same with Sanskrit mandra, which is said to be a kind of drum. Burnouf renders the words by ‘ qui ont battu I’eau, frappé dans leurs mains.’
E 2
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flower, by drawing on a wall the images of the Sugatas, by doing worship were it even with distracted thoughts, one shall in course of time see kofis of Buddhas. ;
94. Those who, when in presence of a Stipa, have offered their reverential salutation, be it in a complete form or by merely joining the hands; who, were it but for a single moment, bent their head or body ;
95. And who at Stdpas containing relics have one single time said: Homage be to Buddha! albeit they did it with distracted thoughts, all have attained superior enlightenment.
96. The creatures who in the days of those Sugatas, whether already extinct? or still in existence, have heard no more than the name of the law, have all of them reached enlightenment.
97. Many koéis of future Buddhas beyond imagination and measure shall likewise reveal this device as Ginas and supreme Lords.
4 98. Endless shall be the skilfulness of these leaders of the world, by which they shall educate ? kofis of beings to that Buddha-knowledge which is free from imperfection °.
1 Or, expired, and more grandly entered Nirvana. The real meaning of the contents of stanza 74 seq. will be that all men who lived under past Sugatas, i.e. in past days, after doing acts of piety, have finished with reaching enlightenment, i.e. with dying.
1 Vinayati, to train, educate, also means to carry away, remove.
The real meaning of the contents of stanza 74 seq. will be that all men who lived under past Sugatas, i.e. in past days, after doing acts of piety, have finished with reaching enlightenment, i.e. with dying.
1 Vinayati, to train, educate, also means to carry away, remove.
5 I.e. death. Such terms as perfect enlightenment, Buddhaknowledge, &c., when they are veiled or euphemistic expressions for death, may be compared with the phrase ‘to see the truth,’ which in some parts of Europe is quite common, especially among
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99. Never has there been any being who, after hearing the law of those (leaders), shall not become Buddha!; for this is the fixed vow of the Tathagatas: Let me, by accomplishing my course of duty, lead others to enlightenment.
100. They are to expound in future days many thousand ko/is of heads of the law; in their Tath4gataship they shall teach the law by showing the sole vehicle before-mentioned.
101. The line of the law forms an unbroken continuity and the nature of its properties is always manifest. Knowing this, the Buddhas, the highest of men, shall reveal this single vehicle *.
102, They shall reveal the stability of the law, its being subjected to fixed rules, its unshakeable per- petuity in the world, the awaking of the Buddhas on the elevated terrace of the earth, their skilfulness.
103. In all directions of space are standing Buddhas, like sand of the Ganges, honoured by gods and men; these also do, for the weal of all beings in the world, expound superior enlightenment.
104. Those Buddhas while manifesting skilfulness display various vehicles though, at the same time, indicating the one single vehicle*: the supreme place of blessed rest.
country people, as synonymous with dying. No less common is the expression nirvamam pasyati, to see Nirvana.
1 The text has eko ’pi satvo na kadai tesham, Srutvina dharmam na bhaveta buddhas. Srutvdna answers, of course, to a Prakrit sutvana; cf. Vedic pftvanam, Pazini VII, 1, 48.
* Viditva Buddha dvipadaénam uttam4, prak4sayishyanti ‘mam ekayanam. The elision of i is an example of Prakrit or Pali Sandhi, frequent in the stanzas.
* Yana here properly denotes way, or place where one is going to.
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105. Acquainted as they are with the conduct of all mortals, with their peculiar dispositions and previous actions; with due regard to their strenuousness and vigour, as well as their inclination, the Buddhas impart their lights to them.
106. By dint of knowledge the leaders produce many illustrations, arguments, and reasons; and considering how the creatures have various inclinations they impart various directions.
107. And myself also, the leader of ‘the chief Ginas, am now manifesting, for the weal of creatures now living, this Buddha enlightenment by thousands of koéis of various directions.
107. And myself also, the leader of ‘the chief Ginas, am now manifesting, for the weal of creatures now living, this Buddha enlightenment by thousands of koéis of various directions.
108. I reveal the law in its multifariousness with regard to the inclinations and dispositions of creatures. I use different means to rouse each according to his own character. Such is the might of my knowledge.
109. I likewise see the poor wretches, deficient in wisdom and conduct, lapsed into the mundane whirl, retained in dismal places, plunged in affliction incessantly renewed.
110. Fettered as they are by desire like the yak by its tail, continually blinded by sensual pleasure, they do not seek the Buddha, the mighty one; they do not seek the law that leads to the end of pain.
111. Staying in the six states of existence, they are benumbed in their senses, stick unmoved to the low views, and suffer pain on pain. For those I feel a great compassion.
112. On the terrace of enlightenment I have remained three weeks in full, searching and pondering on such a matter, steadily looking up to the tree there (standing).
113. Keeping in view that king of trees with anp. 55 unwavering gaze I walked round at its foot! (thinking): This law is wonderful and lofty, whereas creatures are blind with dulness and ignorance.
114. Then it was that Brahma entreated me, and so did Indra, the four rulers of the cardinal points, Mahesvara, Isvara, and the hosts of Maruts by thousands of ko/is?.
115. All stood with joined hands and respectful, while myself was revolving the matter in my mind (and thought): What shall I do? At the very time that I am uttering syllables*, beings are oppressed with evils.
116. In their ignorance they will not heed the law I announce, and in consequence of it they will incur some penalty. It would be better were I never to speak. May my quiet extinction take place this very day!
117. But on remembering the former Buddhas and their skilfulness, (I thought): Nay, I also will manifest this tripartite Buddha-enlightenment.
118. When I was thus meditating on the law, the other Buddhas in all the directions of space appeared to me in their own body and raised their voice, crying ‘Amen.
119. ‘Amen, Solitary, first Leader of the world! now that thou hast come to unsurpassed knowledge, and art meditating on the skilfulness of the leaders of the world, thou repeatest their teaching.
1 Tasyaiva hesh/he, i.e. Prakrit he//ke, Sanskrit adhastat.
3 The story slightly differs from what is found in the Mahavagga, Lalita-vistara, and other works, in so far as the number of weeks is generally reckoned as seven. There are, however, other discrepancies between the relations in the various sources, for which I must refer to Mah4vagga I, 5 ; Lalita-vistara, p. 511; cf. Bigandet, Legend, p. 112.