them of the misery of all things (and I say): ‘At the stage of Arhat you shall reach your aim.’
105. At that time, when you shall have attained that state, and when I see all of you have become Arhats, then will I call you all together and explain to you how the law really is.
106. It is an artifice of the Leaders, when they, the great Seers, show three vehicles, for there is but one vehicle, no second; it is only to help (creatures) that two vehicles are spoken of.
107. Therefore I now tell you, monks: Rouse to the utmost your lofty energy for the sake of the knowledge of the all-knowing; as yet, you have not come so far as to possess complete Nirv4ma.
108. But when you shall have attained the knowledge of the all-knowing and the ten powers proper to Ginas, you shall become Buddhas marked by
1 Klesandakosa. * The rendering of this passage is doubtful; the text runs thus: sarvasya duAkhasya ’nubodha eshu.
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the thirty-two characteristic signs and have rest for ever.
109. Such is the teaching of the Leaders: in order to give quiet they speak of repose, (but) when they see that (the creatures) have had a repose, they, knowing this to be no final resting-place, initiate them in the knowledge of the all-knowing.
VIII. DESTINY OF THE FIVE HUNDRED MONKS. IQI
CHAPTER VIII.
ANNOUNCEMENT OF THE FUTURE DESTINY OF THE FIVE HUNDRED MONKS.
On hearing from the Lord that display of skilfulness and the instruction by means of mysterious speech ; on hearing the announcement of the future destiny of the great Disciples, as well as the foregoing tale concerning ancient devotion and the leadership! of the Lord, the venerable Paraa, son of Maitrdyazi, was filled with wonder and amazement, thrilled? with pure-heartedness’, a feeling of delight and joy. He rose from his seat, full of delight and joy, full of great respect for the law, and while prostrating himself before the Lord’s feet, made within himself the following reflection: Wonderful, O Lord ; wonderful, O Sugata; it is an extremely difficult thing that the Tathagatas, &c., perform, the conforming to this world, composed of so many elements, and preaching the law to all creatures with many proofs of their skilfulness, and skilfully releasing them when attached to this or that. What could we
2 Vrishabhitva, a curious and irregular form instead of vrishabhatva.
2 Sphu/a, in the sense of vyfpta; Pali phu/a.
* Nirdmishafittena. Nir&misha is both ‘free from worldly taint, sensual desire,’ and ‘without having a lure, not eager for reward,’ i.e. disinterested. Both meanings are so intimately connected that it is not always easy to decide which we should prefer, e.g. Lalita-vistara, p. 215, and Manu VI, 49.
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disinterested. Both meanings are so intimately connected that it is not always easy to decide which we should prefer, e.g. Lalita-vistara, p. 215, and Manu VI, 49.
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do, O Lord, in such a case? None but the Tathagata knows our inclination and our ancient course. Then, after saluting with his head the Lord’s feet, Parva went and stood apart, gazing up to the Lord with unmoved eyes and so showing his veneration.
And the Lord, regarding the mental disposition of the venerable Parva, son of MaitrAyamt, addressed the entire assembly of monks in this strain: Ye monks, see! this disciple, Pfrza, son of Maitrayazi, whom I have designated as the foremost of preachers in this assembly, praised for his many virtues, and who has applied himself in various ways to comprehend the true law. He is the man to excite, arouse, and stimulate the four classes of the audience; unwearied in the preaching of the law; as capable to preach the law as to oblige his fellow-followers of the course of duty. The Tathagata excepted, monks, there is none able to equal Parva, son of Maitrayami, either essentially or in accessories. Now, monks, do you suppose that he keeps my true lawonly? No, monks, you must not think so. For I remember, monks, that in the past, in the times of the ninety-nine Buddhas, the same Parva kept the true law under the mastership of those Buddhas. Even as he is now with me, so he has, in all periods, been the foremost of the preachers of the law; has in all periods been a consummate knower of Voidness; has in all periods acquired the (four) distinctive qualifications of an Arhat?; has in all periods reached mastership in the transcendent
' Pasyata, var. lect. pasyadhvam. * Pratisamvid, in meaning answering to Pali pasisambhidé.
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wisdom of the Bodhisattvas. He has been a strongly convinced! preacher of the law, exempt from doubt, and quite pure. Under the mastership of those Buddhas he has during his whole existence observed a spiritual life, and everywhere they termed him ‘the Disciple.’ By this means he has ‘promoted the interest of innumerable, incalculable hundred thousands of myriads of ko¢is of beings, and brought innumerable and incalculable beings to full ripeness for supreme and perfect enlightenment. In all periods he has assisted the creatures in the function of a Buddha, and in all periods he has purified his own Buddha-field, always striving to bring creatures to ripeness. He was also, monks, the foremost among the preachers of the law under the seven Tathagatas, the first of whom is Vipasyin and the seventh myself*.
He was also, monks, the foremost among the preachers of the law under the seven Tathagatas, the first of whom is Vipasyin and the seventh myself*.
And as to the Buddhas, monks, who have in future to appear in this Bhadra-kalpa, to the number of a thousand less four, under the mastership of them also shall this same Parma, son of Maitrayazi, be the foremost among the preachers of the law and the keeper of the true law. Thus he shall keep the true law of innumerable and incalculable Lords and Buddhas in future, promote the interest of innumerable and incalculable beings, and bring innumerable and incalculable beings to full ripeness for supreme and perfect enlightenment. Constantly and assiduously he shall be instant in purifying his own Buddha-field and bringing creatures to ripeness.
1 Suvinishita.
2 The seven so-called Manushi-Buddhas; a rather transparent disguise of the fact that in cosmological mythology there are seven Manus, rulers of certain periods.
{ar] fe)
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After completing such a Bodhisattva-course, at the end of innumerable, incalculable Af®ons, he shall reach supreme and perfect enlightenment; he shall in the world be the Tath4gata called Dharmaprabhasa, an Arhat, &c., endowed with science and conduct, a Sugata, &c. He shall appear in this very Buddhafield.
Further, monks, at that time the Buddha-field spoken of will look as if formed by thousands of spheres similar to the sands of the river Ganges. It will be even, like the palm of the hand, consist of seven precious substances, be without hills, and filled with high edifices of seven precious substances?. There will be cars of the gods stationed in the sky; the gods will behold men, and men will behold the gods, Moreover, monks, at that time that Buddha-field shall be exempt from places of punishment and from womankind, as all beings shall be born by apparitional birth. They shall lead a spiritual life, have ideal? bodies, be self-lighting, magical, moving in the firmament, strenuous, of good memory, wise, possessed of gold-coloured bodies, and adorned with the thirty-two characteristics of a great man. And at that time, monks, the beings in that Buddha-field will have two things to feed upon, viz. the delight in the law and the delight in meditation. There will
* The Buddha-field of Parva, i.e. full, is so extremely pure, because he is, I suppose, the full moon. He is called the son of Maitr4yani, because the full moon is born on the 15th day of the month. Maitréyasf is a,slightly disguised Maitri, otherwise called Anuradha, the 15th asterism, in the ancient series. Hence we may infer that the story of Pfirza is comparatively old. No wonder that Pfrna is surpassed by none, the Buddha excepted.
* Manomaya.
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Hence we may infer that the story of Pfirza is comparatively old. No wonder that Pfrna is surpassed by none, the Buddha excepted.
* Manomaya.
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be an immense, incalculable number of hundred thousands of myriads of kofis of Bodhisattvas ; all endowed with great transcendent wisdom, accomplished in the (four) distinctive qualifications of an Arhat, able in instructing creatures. He (that Buddha) will have a number of disciples, beyond all calculation, mighty in magic, powerful, masters in the meditation of the eight emancipations. So immense are the good qualities that Buddha-field will be possessed of. And that AZon shall be called Ratnavabhasa (i.e. radiant with gems), and that world Suvisuddha (i.e. very pure). His lifetime shall last immense, incalculable Afons; and after the complete extinction of that Lord Dharmaprabhasa, the Tathagata, &c., his true law shall last long, and his world shall be full of StQpas made of precious substances. Such inconceivable good qualities, monks, shall the Buddha-field of that Lord be possessed of.
So spoke the Lord, and thereafter he, the Sugata, the Master, added the following stanzas:
1. Listen to me, monks, and hear how my son has achieved his course of duty, and how he, welltrained and skilful, has observed the course of enlightenment.
2. Viewing these beings to be lowly-disposed and to be startled at the lofty vehicle, the Bodhisattvas become disciples and exercise Pratyekabuddhaship.
3. By many hundreds of able devices they bring numerous Bodhisattvas to full ripeness and declare : We are but disciples, indeed, and we are far away from the highest and supreme enlightenment.
4. It is by learning from them this course (of duty) that ko¢is of beings arrive at full ripeness,p. 02p. 196 who (at first), lowly-disposed and somewhat lazy, in course of time all become Buddhas.
5. They follow a course in ignorance (thinking): We, disciples, are of little use, indeed! In despondency they descend into all places of existence (successively), and (so) clear their own field.
6. They show in their own persons that they are not free from affection, hatred, and infatuation ; and on perceiving (other) beings clinging to (heretical) views}, they go so far as to accommodate themselves to those views.
7. By following such a course my numerous disciples skilfully save creatures; simple people would go mad, if they were taught the whole course of life (or story).
8. Pfirza here, monks, my disciple, has formerly fulfilled his course (of duty) under thousands of ko¢is of Buddhas, he has got possession of this true law by seeking after Buddha-knowledge.
9. And at all periods has he been the foremost of the disciples, learned, a brilliant orator, free from hesitation; he has, indeed, always been able to excite to gladness and at all times ready to perform the Buddha-task.
9. And at all periods has he been the foremost of the disciples, learned, a brilliant orator, free from hesitation; he has, indeed, always been able to excite to gladness and at all times ready to perform the Buddha-task.
10. He has always been accomplished in the sublime transcendent faculties and endowed with the distinctive qualifications of an Arhat; he knew the faculties and range of (other) beings, and has always preached the perfectly pure law.
11. By exposing the most eminent of true laws he has brought thousands of kofis of beings to full ripeness for this supreme, foremost vehicle, whilst purifying his own excellent field.
* Drish/ivilagna,
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12. In future also he shall likewise honour thousands of ko¢is of Buddhas, acquire knowledge of the most eminent of good laws, and clean his own field.
13. Always free from timidity he shall preach the law with thousands of kofis of able devices, and bring many beings to full ripeness for the knowledge of the all-knowing that is free from imperfections.
14. After having paid homage to the Chiefs of men and always kept the most eminent of laws, he shall in the world be a Buddha self-born, widely renowned everywhere by the name of Dharmaprabhdsa.
15. And his field shall always be very pure and always set off with seven precious substances; his Eon shall be (called) Ratnavabh4sa, and his world Suvisuddha.
16. That world shall be pervaded with many thousand kofis of Bodhisattvas, accomplished masters in the great transcendent sciences, pure in every respect, and endowed with magical power.
17. At that period the Chief shall also have an assemblage of thousands of ko/éis of disciples, endowed with magical power, adepts at the meditation of the (eight) emancipations, and accomplished in the (four) distinctive qualifications of an Arhat.
18. And all beings in that Buddha-field shall be pure and lead a spiritual life. Springing into existence by apparitional birth, they shall all be goldcoloured and display the thirty-two characteristic signs.
19. They shall know no other food but pleasure in the law and delight in knowledge. No womankind shall be there, nor fear of the places of punishments or of dismal states.
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20. Such shall be the excellent field of Parza, who is possessed of all good qualities; it shall abound with all goodly things, a small part (only) of which has here been mentioned.
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20. Such shall be the excellent field of Parza, who is possessed of all good qualities; it shall abound with all goodly things, a small part (only) of which has here been mentioned.
Then this thought arose in the mind of those twelve hundred self-controlled (Arhats): We are struck with wonder and amazement. (How) if the Tathdgata would predict to us severally our future destiny as the Lord has done to those other great disciples? And the Lord apprehending in his own mind what was going on in the minds of these great disciples addressed the venerable Mah&4-Ka4syapa : Those twelve hundred self-controlled hearers whom I am now beholding from face to face, to all those twelve hundred self-controlled hearers, KAsyapa, I will presently foretell their destiny. Amongst them, Kasyapa, the monk Kaumdinya, a great disciple, shall, after sixty-two hundred thousand myriads of kotis of Buddhas, become a Tath4gata, an Arhat, &c., under the name of Samantaprabhdsa, endowed with science and conduct, a Sugata, &c. &c.; but of those (twelve hundred), KAsyapa, five hundred shall become Tathagatas of the same name. Thereafter shall all those five hundred great disciples reach supreme and perfect enlightenment, all bearing the name of SamantaprabhAsa; viz. Gay4-K 4syapa, Nadt- K4syapa, Uruvilva-Kasyapa, K4la, K4lodayin, Aniruddha, Kapphiva, Vakkula*, Kunda’, Svdgata‘,
1 Akirana sarvehi subhadrakehi; Burnouf takes it as a masculine, rendering it by ‘créatures fortunées.’
2 Also spelt Vakula; see p. 2.
® Probably the same with Maha-Xunda in Mah4vagga I, 6, 36; Kullavagga I, 18, 1.
* Pali Ségata, Mahavagga V, 1, 3.
VII. DESTINY OF THE FIVE HUNDRED MONKS, I99 and the rest of the five hundred self-controlled (Arhats).
And on that occasion the Lord uttered the following stanzas:
21. The scion of the Kuzdina family, my disciple here, shall in future be a TathAgata, a Lord of the world, after the lapse of an endless period; he shall educate hundreds of kofis of living beings.
22. After seeing many endless Buddhas, he shall in future, after the lapse of an endless period, become the Gina Samantaprabhasa, whose field shall be thoroughly pure.
23. Brilliant, gifted with the powers of a Buddha, with a voice far resounding in all quarters, waited upon by thousands of ko¢is of beings, he shall preach supreme and eminent enlightenment.
24. There shall be most zealous Bodhisattvas, mounted on lofty aereal cars, and moving, meditative, pure in morals, and assiduous in doing good.
25. After hearing the law from the highest of men, they shall invariably go to other fields, to salute thousands of Buddhas and show them great honour.
26. But ere long they shall return to the field of the Leader called Prabh4sa, the Tathagata’. So great shall be the power of their course (of duty).
After hearing the law from the highest of men, they shall invariably go to other fields, to salute thousands of Buddhas and show them great honour.
26. But ere long they shall return to the field of the Leader called Prabh4sa, the Tathagata’. So great shall be the power of their course (of duty).
27. The measure of the lifetime of that Sugata shall be sixty thousand fons, and, after the complete extinction of that mighty one’, his true law shall remain twice as long in the world.
28. And the counterfeit of it shall continue three
? Var. lect. ‘the most high (or best) of men.’ * Tayin.
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times as long. When the true law of that holy one shall he exhausted, men and gods shall be vexed.
29. There shall appear a complete number of five hundred Chiefs, supreme amongst men, who shall bear the same name with that Gina, Samantaprabha, and follow one another in regular succession.
30. All shall have like divisions, magical powers, Buddha-fields, and hosts (of followers). Their true law also shall be the same and stand equally long.
31. All shall have in this world, including the gods, the same voice as Samantaprabh4sa, the highest of men, such as I] have mentioned before.
32. Moved by benevolence and compassion they shall in succession foretell each other’s destiny, with the words: This is to be my immediate successor, and he is to command the world as I do at present.
33. Thus, Kasyapa, keep now in view! here these self-controlled (Arhats), no less than five hundred (in number), as well as my other disciples, and speak of this matter to the other disciples.
On hearing from the Lord the announcement of their own future destiny, the five hundred Arhats, contented, satisfied, in high spirits and ecstasy, filled with cheerfulness, joy, and delight, went up to the place where the Lord was sitting, reverentially saluted with their heads his feet, and spoke thus: We confess our fault, O Lord, in having continually and constantly persuaded ourselves that we had arrived
1 Dharehi. I am not sure of the correctness of this translation; the word usually means ‘to keep,’ but this seems out of place, unless it be assumed that the injunction is given in anticipation, because Kasyapa succeeded to the Lord after the latter’s Nirv4za. Burnouf has: ‘ Voila-comme tu dois considérer ici en ce jour ces Auditeurs,’ &c.
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at final Nirvaza, as (persons who are) dull, inept, ignorant of the rules. For, O Lord, whereas we should have thoroughly penetrated the knowledge of the Tath4gatas, we were content with such a trifling degree of knowledge.
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at final Nirvaza, as (persons who are) dull, inept, ignorant of the rules. For, O Lord, whereas we should have thoroughly penetrated the knowledge of the Tath4gatas, we were content with such a trifling degree of knowledge.
It is, O Lord, as if some man having come to a friend’s house got drunk or fell asleep, and that friend bound a priceless gem within! his garment, with the thought: Let this gem be his. After a while, O Lord, that man rises from his seat and travels further; he goes to some other country, where he is befallen by incessant difficulties, and has great trouble to find food and clothing. By dint of great exertion he is hardly able to obtain a bit of food, with which (however) he is contented and satisfied. The old friend of that man, O Lord, who bound within the man’s garment that priceless gem, happens to see him again and says: How is it, good friend, that thou hast such difficulty in seeking food and clothing, while I, in order that thou shouldst live in ease, good friend, have bound within thy garment a priceless gem, quite sufficient to fulfil all thy wishes? I have given thee that gem, my good friend, the very gem I have bound within thy garment. Still thou art deliberating: What has been bound? by whom ? for what reason and purpose? It is something foolish *, my good friend, to be contented, when thou hast with (so much) difficulty to procure food and clothing. Go, my good friend, betake thyself, with this gem, to some great city,
1 VastrAnte, vasanAnte; below in stanza 40 we find vasanantarasmi. 2 Etad balag&tiyam.
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exchange the gem for money, and with that money do all that can be done with money.
In the same manner, O Lord, has the Tathagata formerly, when he still followed the course of duty of a Bodhisattva, raised in us also ideas of omniscience, but we, O Lord, did not perceive, nor know it. We fancied, O Lord, that on the stage of Arhat we had reached Nirvaza. We live in difficulty, O Lord, because we content ourselves with such a trifling degree of knowledge. But as our strong aspiration after the knowledge of the all-knowing has never ceased, the Tath4gata teaches us the right: ‘ Have no such idea of Nirva#a, monks; there are in your intelligence! roots of goodness which of yore I have fully developed. In this you have to see an able device of mine that from the expressions used by me, in preaching the law, you fancy Nirvaza to take place at this moment?’ And after having taught us the right in such a way, the Lord now predicts our future destiny to supreme and perfect knowledge.
And on that occasion the five hundred self-controlled (Arhats), Ag#4ta-Kaundinya and the rest, uttered the following stanzas :
34. We are rejoicing and delighted to hear this unsurpassed word of comfort that we are destined to the highest, supreme enlightenment. Homage be to thee, O Lord of unlimited sight!
We are rejoicing and delighted to hear this unsurpassed word of comfort that we are destined to the highest, supreme enlightenment. Homage be to thee, O Lord of unlimited sight!
35. We confess our fault before thee; we were so childish, nescient, ignorant that we were fully contented with a small part of Nirvdza, under the mastership of the Sugata.
? Santane. ® Or, at present, etarhi.
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36. This is a case like that of a certain man who enters the house of a friend, which friend, being rich and wealthy, gives him much food, both hard and soft.
37. After satiating him with nourishment, he gives him a jewel of great value. He ties it with a knot within the upper robe and feels satisfaction at having given that jewel.
38. The other man, unaware of it, goes forth and from that place travels to another town. There he is befallen with misfortune and, as a miserable beggar, seeks his food in affliction.
39. He is contented with the pittance he gets by begging without caring for dainty food; as to that jewel, he has forgotten it; he has not the slightest remembrance of its having been tied in his upper robe.
40. Under these circumstances he is seen by his old friend who at home gave him that jewel. This friend properly reprimands him and shows him the jewel within his robe.
41. At this sight the man feels extremely happy. The value of the jewel is such that he becomes a very rich man, of great power, and in possession of all that the five senses can enjoy.
42. In the same manner, O Lord, we were unaware of our former aspiration !, (the aspiration) laid in us by the Tathagata himself in previous existences from time immemorial.
43. And we were living in this world, O Lord, with dull understanding and in ignorance, under the
1 Pramidh4na; from the context one would gather that the real meaning had been ‘ predestination.’
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mastership of the Sugata ; for we were contented with a little of Nirvaza; we required nothing higher, nor even cared for it.
44. But the Friend of the world has taught us better: ‘This is no blessed Rest! at all; the full knowledge of the highest men %, that is blessed Rest, that is supreme beatitude.’
45. After hearing this sublime, grand, splendid, and matchless prediction, O Lord, we are greatly elated with joy, when thinking of the prediction (we shall have to make to each other) in regular succession.
1 Nirvreti. ? Purushottam4n4m.
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CHAPTER IX.
ANNOUNCEMENT OF THE FUTURE DESTINY OF ANANDA, RAHULA, AND THE TWO THOUSAND MONKS.
1 Nirvreti. ? Purushottam4n4m.
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CHAPTER IX.
ANNOUNCEMENT OF THE FUTURE DESTINY OF ANANDA, RAHULA, AND THE TWO THOUSAND MONKS.
On that occasion the venerable Ananda made this reflection: Should we also receive a similar prediction? Thus thinking, pondering, wishing, he rose from his seat, prostrated himself at the Lord’s feet and uttered the following words. And the venerable R4ahula also, in whom rose the same thought and the same wish as in Ananda, prostrated himself at the Lord’s feet, and uttered these words: ‘Let it be our turn also, O Lord; let it be our turn also, O Sugata. The Lord is our father and procreator, our refuge and protection. For in this world, including men, gods, and demons, O Lord, we are particularly distinguished '!, as people say: These are the Lord's sons, the Lord’s attendants; these are the keepers of the law-treasure of the Lord. Therefore, Lord, it would seem meet ®, were the Lord ere long to predict our destiny to supreme and perfect enlightenment.’
Two thousand other monks, and more, both such as were still under training and such as were not, likewise rose from their seats, put their upper robes upon one shoulder, stretched their joined hands
1 Or respected, Aitrikrita ; cf. Pali Aitttkara and Sansk. Aitrikara, Lalita-vistara, p. 347. ? Pratirfipa. -
206 SADDHARMA-PUNDARIKA. Ix.
towards the Lord and remained gazing up to him, all pre-occupied with the same thought, viz. of this very Buddha-knowledge: Should we also receive a prediction of our destiny to supreme and perfect enlightenment. ;
Then the Lord addressed the venerable Ananda in these words: Thou, Ananda, shalt in future become a Tath4gata by the name of Sagaravaradharabuddhivikriditabhig#a1, an Arhat, &c., endowed with science and conduct, &c. After having honoured, respected, venerated, and worshipped sixty-two ko/is of Buddhas, kept in memory the true law of those Buddhas and received this command, thou shalt arrive at supreme and perfect enlightenment, and bring to full ripeness for supreme, perfect enlightenment twenty hundred thousand myriads of kofis of Bodhisattvas similar to the sands of twenty Ganges ?. And thy Buddha-field shall consist of lapis lazuli and be superabundant. The sphere shall be named Anavandmita-vaigayanta and the AZon Manogiasabdabhigargita. The lifetime of that Lord Sagaravaradharabuddhivikrtaitabhig#a, the Tathagata, &c., shall measure an immense number of AZons, AZons
1 The epithet SAgaravaradharavipulabuddhi, i.e. having the great intelligence of Sfagaravaradhara, is bestowed on the Bodhisattva destined to be born as Sakyamuni, Lalita-vistara, p. ro. As the next preceding epithet, 1. c. mahapadmagarbhekshaza, seems to point to the sun, I infer that Sagaravara, the choicest of oceans, denotes Soma, and SAgaravaradhara, the keeper of that ocean, the moon.
ro. As the next preceding epithet, 1. c. mahapadmagarbhekshaza, seems to point to the sun, I infer that Sagaravara, the choicest of oceans, denotes Soma, and SAgaravaradhara, the keeper of that ocean, the moon.
2 According to the reading vimsatim GangdnadivalikopamAni ; var. lect. has vimsati-Gang4°, so that Burnouf’s rendering ‘égal & celui des sables de vingt fleuves du Gange’ is admissible. On the other hand it must be remarked that we shall meet in the sequel with the phrase bahfini Gang4nadivélikopam4ni Buddhako/inayutasata sahasrami.
__ a i wenn”
Ix. DESTINY OF ANANDA, RAHULA, ETC. 207 the term of which is not to be found by calculation. So many hundred thousand myriads of ko¢is of incalculable AZons shall last the lifetime of that Lord. Twice as long, Ananda, after the complete extinction of that Lord, shall his true law stand, and twice as long again shall continue its counterfeit. And further, Ananda, many hundred thousand myriads of ko¢is of Buddhas, similar to the sands of the river Ganges, shall in all directions of space speak the praise of that Tathagata SagaravaradharabudhivikeiaitAbhigha, the Arhat, &c.
. I announce to you, congregated monks, that Ananda-Bhadra, the keeper of my law, shall in future become a Gina, after having worshipped sixty kofis of Sugatas.
2. He shall be widely renowned by the name of Sagarabuddhidhérin Abhig#4pr4pta’, in a beautiful, thoroughly clear field, (termed) Anavanat4 Vaigayantt (i.e. triumphal banner unlowered).
3. There shall be Bodhisattvas like the sands of the Ganges and even more, whom he shall bring to full ripeness; he shall be a Gina endowed with great (magical) power, whose word shall widely resound in all quarters of the world.
4. The duration of his life shall be immense. He shall always be benign and merciful to the world. After the complete extinction of that Gina and mighty saint*, his true law shall stand twice as long.
5. The counterfeit (shall continue) twice as long
1 These names may be translated by ‘possessor of an intellect (unfathomable) as the ocean, having arrived at transcendent wisdom.’
3 Tayin.
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under the rule! of that Gina. Then also shall beings like grains of sand of the Ganges produce in this world what is the cause of Buddha-enlightenment.
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under the rule! of that Gina. Then also shall beings like grains of sand of the Ganges produce in this world what is the cause of Buddha-enlightenment.
In that assembly were eight thousand Bodhisattvas who had newly entered the vehicle. To them this thought presented itself: Never before did we have such a sublime prediction to Bodhisattvas, far less to disciples. What may be the cause of it ? what the motive? The Lord, who apprehended in his mind what was going on in the minds of those Bodhisattvas, addressed them in these words : Young men of good family, I and Ananda have in the same moment, the same instant conceived the idea of supreme and perfect enlightenment in the presence of the Tathagata Dharmagahandbhyudgatardga*, the Arhat, &c. At that period, young men of good family, he (Ananda) constantly and assiduously applied himself to great learning, whereas I was applying myself to strenuous labour. Hence I sooner arrived at supreme and perfect enlightenment, whilst Ananda- Bhadra was the keeper of the law-treasure of the Lords Buddhas; that is to say, young men of good family, he made a vow ® to bring Bodhisattvas to full development.
When the venerable Ananda heard from the Lord the announcement of his own destiny to supreme and perfect enlightenment, when he learned the good qualities of his Buddha-field and its divisions, when he heard of the vow he had made in the
1 Le. reign, epoch inaugurated by him. 2 Var. lect. Dharmagagan&° and Dharmagamana’, * Pranzidhana.
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past, he felt pleased, exultant, ravished, joyous, filled with cheerfulness and delight. And at that juncture he remembered the true law of many hundred thousand myriads of ko¢is of Buddhas and his own vow of yore.
And on that occasion the venerable Ananda uttered the following stanzas:
6. Wonderful, boundless are the Ginas' who remind us of the law preached by the extinct Ginas and mighty saints» Now I remember it as if it had happened to-day or yesterday 3.
7. I am freed from all doubts; I am ready for enlightenment. Such is my skilfulness, (as) I am the servitor‘*, and keep the true law for the sake of enlightenment.
Thereupon the Lord addressed the venerable R&hula-Bhadra in these words: Thou, R4hula, shalt be in future a Tathagata of the name of Saptaratnapadmavikrantagdmin °, an Arhat, &c., endowed with science and conduct, &c. After having honoured, respected, venerated, worshipped a number of Tathagatas, &c., equal to the atoms of ten worlds, thou shalt always be the eldest son of those Lords Buddhas, just as thou art mine at present. And, R&hula, the measure of the lifetime of that Lord Saptaratnapadmavikrantag4min, the Tathagata, &c., and the abundance of all sorts of good qualities (belonging to him) shall be exactly the same as of
' This may be interpreted as being a pluralis majestatis.
2 Tayin.
® Adya svo v4; cf. note 2, p. 154.
2 Tayin.
® Adya svo v4; cf. note 2, p. 154.
‘ Parifaraka, synonymous with upastha4yaka, one who is in attendance, in readiness, an attendant, a servitor, a satellite.
5 So my MSS.; Burnouf has Saptaratnapadmavikramin.
(2r] Pp. 210 the Lord Sagaravaradharabuddhivikriaitabhig#a, the Tathagata, &c.; likewise shall the divisions of the Buddha-field and its qualities be the same as those possessed by that Lord. And, R4hula, thou shalt be the eldest son of that Tathagata SAgaravaradharabuddhivikriaitabhig#a, the Arhat, &c. Afterwards thou shalt arrive at supreme and perfect enlightenment.
8. Rahula here, my own eldest son, who was born to me when I was a prince royal, he, my son, after my reaching enlightenment, is a great Seer, an heir to the law?.
g. The great number of ko¢is of Buddhas which he shall see in future, is immense. To all these Ginas he shall be a son, striving after enlightenment.
10. Unknown is this course (of duty) to Rahula ?, but I know his (former) vow. He glorifies the Friend of the world ® (by saying): I am, forsooth, the Tathdgata’s son.
11. Innumerable myriads of ko¢is of good qualities, the measure of which is never to be found, appertain to this R4hula, my son; for it has been said: He exists by reason of enlightenment.
The Lord now again regarded those two thousand disciples, both such as were still under training and such as were not, who were looking up to him with serene, mild, placid minds. And the Lord then addressed the venerable Ananda: Seest thou, Ananda, these two thousand disciples, both such as are still under training and such as are not? ‘I
1 Cf. the myth according to which R4hu, the personified eclipse, came in for his share before Brahma, the father of the world.
* Or of R4éhula,
* Lokabandhu, from elsewhere known as an epithet of the sun.
p. 211
do, Lord; I do, Sugata.” The Lord proceeded: All these two thousand monks, Ananda, shall simultaneously accomplish the course of Bodhisattvas, and after honouring, respecting, venerating, worshipping Buddhas as numerous as the atoms of fifty worlds, and after acquiring the true law, they shall, in their last bodily existence, attain supreme and perfect enlightenment at the same time, the same moment, the same instant, the same juncture in all directions of space, in different worlds, each in his own Buddha-field. They shall become Tathagatas, Arhats, &c., by the name of Ratnaketuragas'. Their lifetime shall last a complete AZon. The division and good qualities of their Buddhafields shall be equal; equal also shall be the number -of the congregation of their disciples and Bodhisattvas ; equal also shall be their complete extinction, and their true law shall continue an equal time.
And on that occasion the Lord uttered the following stanzas :
12. These two thousand disciples, Ananda, who here are standing before me, to them, the sages, I now predict that in future they shall become Tathagatas.
And on that occasion the Lord uttered the following stanzas :
12. These two thousand disciples, Ananda, who here are standing before me, to them, the sages, I now predict that in future they shall become Tathagatas.
13. After having paid eminent worship to the Buddhas, by means of infinite comparisons and examples, they shall, when standing in their last bodily existence, reach my extreme enlightenment.
14. They shall all, under the same name, in every direction, at the same moment and instant, and
1 In astrological works, in the enumeration of Grahas (sun, moon, planets, &c.), the Ketus are constantly named after Rahu. It is hardly fortuitous that here we find these ‘kings of Ketus’ mentioned immediately after Rahula.
P2
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sitting at the foot of the most exalted tree, become Buddhas, after they shall have reached the knowledge.
15. All shall bear the same name of Ketus?! of the Ratna, by which they shall be widely famed in this world. Their excellent fields shall be equal, and equal the congregation of disciples and Bodhisattvas.
16. Strong in magic power, they shall all simultaneously, in every direction of space, reveal the law in this world and all at once * become extinct ; their true law shall last equally long.
And the disciples, both such as were still under training and such as were not, on hearing from the Lord, face to face, the prediction concerning each of them, were pleased, exultant, ravished, joyous, filled with cheerfulness and delight, and addressed the Lord with the following stanzas :
17. Weare satisfied, O Light of the world, to hear this prediction; we are pleased, O Tathdgata, as if sprinkled with nectar.
18. We have no doubt, no uncertainty that we shall become supreme amongst men; to-day we have obtained felicity, because we have heard that prediction.
1 Ketum4la, apparently ‘cluster of Ketus,’ is the appellation of the western region; Ketumat is a ruler of the western quarter, i.e. the personification of the west. The phrase rendered by “standing in their last bodily existence’ (paskime samufkhraye), in stanza 13, also means ‘standing in their elevation in the west.’
? MSS. have sadapi, but this is obviously a clerical error for sahapi.
p. 213
PUNITIVE RSET Y
CHAPTER X. THE PREACHER.
The phrase rendered by “standing in their last bodily existence’ (paskime samufkhraye), in stanza 13, also means ‘standing in their elevation in the west.’
? MSS. have sadapi, but this is obviously a clerical error for sahapi.
p. 213
PUNITIVE RSET Y
CHAPTER X. THE PREACHER.
The Lord then addressed the eighty thousand Bodhisattvas Mahdsattvas by turning to Bhaishagyaraga as their representative. Seest thou, Bhaishagyaraga, in this assembly the many gods, Nagas, goblins, Gandharvas, demons, Garudas, Kinnaras, great serpents, men, and beings not human, monks, nuns, male and female lay devotees, votaries of the vehicle of disciples, votaries of the vehicle of Pratyekabuddhas, and those of the vehicle of Bodhisattvas, who have heard this Dharmaparydya from the mouth of the Tathagata? ‘I do, Lord; I do, Sugata. The Lord proceeded: Well, Bhaishagyaraga, all those Bodhisattvas Mah4sattvas who in this assembly have heard, were it but a single stanza, a single verse (or word), or who even by a single rising thought have joyfully accepted this Sfitra, to all of them, Bhaishagyaraga, among the four classes of my audience I predict their destiny to supreme and perfect enlightenment. And all whosoever, Bhaishagyar4ga, who, after the complete extinction of the Tathagata, shall hear this Dharmaparydya and after hearing, were it but a single stanza, joyfully accept it, even with a single rising thought, to those also, Bhaishagyaraga, be they young men or young ladies of good family, I predict their destiny to supreme and perfect enlightenment. Those young men or ladies
214 SADDHARMA-PUNDARIKA. x.
Those young men or ladies
214 SADDHARMA-PUNDARIKA. x.
of good family, Bhaishagyaraga, shall be worshippers of many hundred thousand myriads of ko¢is of Buddhas. Those young men or ladies of good family, Bhaishagyaraga, shall have made a vow under hundred thousands of myriads of kofis of Buddhas. They must be considered as_ being reborn amongst the people of Gambudvipa!, out of compassion to all creatures. Those who shall take, read, make known, recite, copy, and after copying always keep in memory and from time to time regard were it but a single stanza of this Dharmaparyaya; who by that book? shall feel veneration for the Tathagatas, treat them with the respect due to Masters’, honour, revere, worship them; who shall worship that book with flowers, incense, perfumed garlands, ointment, powder, clothes, umbrellas, flags, banners, music, &c., and with acts of reverence such as bowing and joining hands; in short, Bhaishagyar4ga, any young men or young ladies of good family who shall keep or joyfully accept were it but a single stanza of this Dharmaparydya, to all of them, Bhaishagyaraga, I predict their being destined to supreme and perfect enlightenment. Should some man or woman, Bhaishagyaraga, happen to ask: How now have those creatures to be who in future are to become Tathagatas, Arhats, &c.? then that man or woman should be referred to the example of that young man or young lady of good family. ‘Whoever is able to keep, recite, or teach,
? T.e. India.
? Tasmin pustake, literally ‘at that book,’ i.e. when that book is being read, written, heard, &c.
8 Sastr7gauravema satkarishyanti. I take the instrumental case here to be the instrumental of manner.
xX. THE PREACHER. 215
‘Whoever is able to keep, recite, or teach,
? T.e. India.
? Tasmin pustake, literally ‘at that book,’ i.e. when that book is being read, written, heard, &c.
8 Sastr7gauravema satkarishyanti. I take the instrumental case here to be the instrumental of manner.
xX. THE PREACHER. 215 were it but a single stanza of four lines, and whoever shows respect for this Dharmaparydya, that young man or young lady of good family shall in future become a Tathagata, &c.; be persuaded of it. For, Bhaishagyaraéga, such a young man or young lady of good family must be considered to be a Tathagata, and by the whole world, including the gods, honour should be done to such a Tathagata who keeps were it but a single stanza of this Dharmapary4ya, and far more, of course, to one who grasps, keeps, comprehends, makes known, copies, and after copying always retains in his memory this Dharmapary4ya entirely and completely, and who honours that book with flowers, incense, perfumed garlands, ointment, powder, clothes, umbrellas, flags, banners, music, joined hands, reverential bows and salutations. Such a young man or young lady of good family, Bhaishagyaraga, must be held to be accomplished in supreme and perfect enlightenment ; must be held to be the like of a TathA4gata, who out of compassion and for the benefit of the world, by virtue of a former vow, makes his appearance here in Gambudvipa, in order to make this Dharmaparyaya generally known. Whosoever, after leaving! his own lofty conception of the law? and the lofty Buddha-field occupied by him, in order to make generally known this Dharmaparydaya, after my
1 Sthdpayitv4, which commonly means ‘apart from, barring.’
3 Yah svam (var. lect. yas tam)—dharmdbhisamskaram. If we follow the former reading, sthApayitva can hardly be taken in the sense of ‘apart from ;’ in the other case it would be possible, though I should be at a loss to guess the purport of the phrase. The real meaning of dharm4bhisamsk§4ra is, probably, ‘ position in life’ or ‘religion.’ Cf. stanza 4 below.
216 SADDHARMA-PUNDARIKA. x.
The real meaning of dharm4bhisamsk§4ra is, probably, ‘ position in life’ or ‘religion.’ Cf. stanza 4 below.
216 SADDHARMA-PUNDARIKA. x.
complete Nirvaza, may be deemed to have appeared! in the predicament of a Tath4gata?, such a one, Bhaishagyaraga, be it a young man or a young lady of good family, must be held to perform the function of the Tathagata, to be a deputy of the Tathagata. As such, Bhaishagyaraga, should be acknowledged the young man or the young lady of good family, who communicates this Dharmapary4ya, after the complete Nirvaza of the Tathagata, were it but in secret or by stealth or to one single creature that he communicated or told it. Again, Bhaishagyaraga, if some creature vicious, wicked, and cruel-minded should in the (current) Age speak something injurious in the face of the Tathagata, and if some should utter a single harsh word, founded or unfounded, to those irreproachable preachers of the law and keepers of this Sdtranta, whether lay devotees or clergymen, I declare that the latter sin is the graver. For, Bhaishagyaraga, such a young man or young lady of good family must be held to be adorned with the apparel of the Tathagata. He carries the Tathagata on his shoulder, Bhaishagyaraga, who after having copied this Dharmaparya4ya and made a volume of it, carries it on his shoulder. Such a one, wherever he goes, must be saluted by all beings with joined hands, must be honoured, respected, worshipped, venerated, revered by gods and men with flowers, incense, perfumed garlands, ointment, powder, clothes, umbrellas, flags, banners, musical instruments, with
' Upapanna, an ambiguous term ; it may also mean ‘ fit.’ ® Tathagata-bhfta; avar. lect. has Tathagata-dita, a messenger, a deputy of the Tathagata.
p. 217
food, soft and hard, with nourishment and drink, with vehicles, with heaps of choice and gorgeous jewels. That preacher of the law must be honoured by heaps of gorgeous jewels being presented to that preacher of the law. For it may be that by his expounding this Dharmapary4ya, were it only once, innumerable, incalculable beings who hear it shall soon become accomplished in supreme and perfect enlightenment.
And on that occasion the Lord uttered the following stanzas:
1. He who wishes to be established in Buddhahood and aspires to the knowledge of the Self-born', must honour those who keep this doctrine.
2. And he who is desirous of omniscience and thinks: How shall I soonest reach it? must try to know this Sdtra by heart, or at least honour one who knows it.
3. He has been sent by the Lord of the world to convert (or catechise) men, he who out of compassion for mankind recites this Sdtra *.
4. After giving up a good position, that great man® has come hither, he who out of compassion for mankind keeps this Sftra (in memory).
5. It is by force of his position, that in the last times he is seen preaching this unsurpassed Sftra.
6. That preacher of the law must be honoured
4. After giving up a good position, that great man® has come hither, he who out of compassion for mankind keeps this Sftra (in memory).
5. It is by force of his position, that in the last times he is seen preaching this unsurpassed Sftra.
6. That preacher of the law must be honoured
? Svayambhfigfi4na, which, to my apprehension, is an alteration of brahmavidy4.
* From such a passage as this one might be tempted to believe that it had been the intention of the author of this verse to represent Buddha as eternal ; cf. Burnouf’s remarks in his Introduction, p- 119.
* Ie. the preacher or catechiser.
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with divine and human flowers and all sorts of perfumes; be decked with divine cloth and strewed with jewels. .
7. One should always reverentially salute him with joined hands, as if he were the Chief of Ginas or the Self-born, he who in these most dreadful, last days keeps this Satra of the Extinct (Buddha).
8. One should give food, hard and soft, nourishment and drink, lodging in a convent, ko¢is of robes to honour the son of Gina, when he has propounded, be it but once, this Sdtra.
9. He performs the task of the Tath4gatas and has been sent by me to the world of men, he who in the last days shall copy, keep, or hear this Satra.
10. The man who in wickedness of heart or with frowning brow should at any time of a whole A2on utter something injurious in my presence, commits a great sin.
11. But one who reviles and abuses those guardians of this Sdtranta, when they are expounding this Sdtra, I say that he commits a still greater sin.
12. The man who, striving for superior enlightenment, shall in a complete A£on praise me in my face with joined hands, with many myriads of kof¢is of stanzas,
13. Shall thence derive a great merit, since he has glorified me in gladness of heart. But a still greater merit shall he acquire who pronounces the praise of those (preachers).
14. One who shall during eighteen thousand kotis of AEons pay worship to those objects of veneration!, with words, visible things, flavours, with divine scents and divine kinds of touch,
1Pusteshu. I think that these pustas, models, images, denote
p. 219
15. If such a one, by his paying that worship to the objects of veneration during eighteen thousand kot¢is of AZons, happens to hear this Satra, were it only once, he shall obtain an amazingly great advantage.
I think that these pustas, models, images, denote
p. 219
15. If such a one, by his paying that worship to the objects of veneration during eighteen thousand kot¢is of AZons, happens to hear this Satra, were it only once, he shall obtain an amazingly great advantage.
I announce to thee, Bhaishagyaraga, I declare to thee, that many are the Dharmapary4yas which I have propounded, am propounding, and shall propound. And among all those Dharmaparydyas, Bhaishagyaraga, it is this which is apt to meet with no acceptance with everybody, to find no belief with everybody. This, indeed, Bhaishagyaraga, is the transcendent spiritual esoteric lore of the law, preserved by the power of the Tath4gatas, but never divulged; it is an article (of creed)! not yet made known. By the majority of people, Bhaishagyaraga, this Dharmaparyaya is rejected during the lifetime of the Tathagata ; in far higher degree such will be the case after his complete extinction.
Nevertheless, Bhaishagyardga, one has to consider those young men or young ladies of good family to be invested with the robes of the Tathagata ; to be regarded and blessed by the Tath4gatas living in other worlds, that they shall have the force of individual persuasion, the force that is rooted in virtue, the exemplary preachers who are likened to the Tathagata, and sent by him (Tath4gata-bhfita and Tath4gata-dfita), spoken of in the preceding verses as well as in the prose passages above. Instead of models, I have used the phrase, objects of veneration, for clearness sake. Burnouf’s original rendering ‘images’ is, so far as I can see, preferable to his correction of it into ‘books.’ There is no question of books, only of a single work, the Lotus; and it is clear that we must try to make the contents of the last two stanzas agree with the final part of the preceding prose. 1 Or point of view, standpoint.
p. 220
and the force of a pious vow. They shall dwell apart in the convents of the Tath4gata, Bhaishagyaraga, and shall have their heads stroked by the hand of the Tath4gata, those young men and young ladies of good family, who after the complete extinction of the Tath4gata shall believe, read, write, honour this Dharmapary4ya and recite it to others.
Again, Bhaishagyardéga, on any spot of the earth where this Dharmaparydya is expounded, preached, written, studied, or recited in chorus, on that spot, Bhaishagyara4ga, one should build a Tathdgatashrine, magnificent, consisting of precious substances, high, and spacious ; but it is not necessary to depose in it relics of the Tathagata. For the body of the Tathagata is, so to say, collectively deposited there. Any spot of the earth where this Dharmapary4ya is expounded or taught or recited or rehearsed in chorus or written or kept in a volume, must be honoured, respected, revered, worshipped as if it were a Stipa, with all sorts of flowers, incense, perfumes, garlands, Ointment, powder, clothes, umbrellas, flags, banners, triumphal streamers, with all kinds of song, music, dancing, musical instruments, castanets 1, and shouts inchorus. And those, Bhaishagyaraga, who approach a Tath4gata-shrine to salute or see it, must be held to be near supreme and perfect enlightenment. For, Bhaishagyaraga, there are many laymen as well as priests who observe the course of a Bodhisattva without, however, coming so far as to see, hear, write or worship this Dharmaparyd4ya. So long as they do not hear this Dharmapary4ya, they are not yet proficient in the course of a Bodhisattva. But
1 Tadavakara.
xX. THE PREACHER. 221 those who hear this, Dharmapary4ya and thereupon accept, penetrate, understand, comprehend it, are at the time near supreme, perfect enlightenment, so to say, immediately near it.
It is a case, Bhaishagyardga, similar to that of a certain man, who in need and in quest of water, in order to get water, causes a well to be dug in an arid tract of land. So long as he sees that the sand being dug out is dry and white, he thinks: the water is still far off. After some time he sees that the sand being dug out is moist, mixed with water, muddy, with trickling drops, and that the working men who are engaged in digging the well are bespattered with mire and mud, On seeing that foretoken, Bhaishagyar4ga, the man will be convinced and certain that water is near. In the same manner, Bhaishagyar4ga, will these Bodhisattvas Mahdsattvas be far away from supreme and perfect enlightenment so long as they do not hear, nor catch, nor penetrate, nor fathom, nor mind this Dharmapary4ya. But when the Bodhisattvas Mahdsattvas shall hear, catch, penetrate, study, and mind this Dharmaparyaya, then, Bhaishagyar4ga, they will be, so to say, immediately near supreme, perfect enlightenment. From this Dharmapary4ya, Bhaishagyar4ga, will accrue to creatures supreme and perfect enlightenment. For this Dharmapary4ya contains an explanation of the highest mystery, the secret article’ of the law which the Tath4gatas, &c., have revealed for the perfecting of the Bodhisattvas Mahasattvas. Any Bodhisattva, Bhaishagyaraga, who is startled, feels anxiety, gets frightened at this Dharmaparydya,
1 Or point.
222 SADDHARMA-PUNDARIKA, Xx.
Any Bodhisattva, Bhaishagyaraga, who is startled, feels anxiety, gets frightened at this Dharmaparydya,
1 Or point.
222 SADDHARMA-PUNDARIKA, Xx.
may be held, Bhaishagyaraga, to have (but) newly entered the vehicle’. If, however, a votary of the vehicle of the disciples is startled, feels anxiety, gets frightened at this Dharmaparydya, such a person, devoted to the vehicle of the disciples, Bhaishagyaraga, may be deemed a conceited man.
Any Bodhisattva Mahdsattva, Bhaishagyaraga, who after the complete extinction of the Tathagata, in the last times, the last period shall set forth this Dharmaparydya to the four classes of hearers, should do so, Bhaishagyardga, after having entered the abode ? of the Tathagata, after having put on the robe of the Tathagata, and occupied the pulpit of the Tathagata. And what is the abode of the Tathagata, Bhaishagyaraga? It is the abiding® in charity (or kindness) to all beings; that is the abode of the Tathagata, Bhaishagyaraga, which the young man of good family has to enter. And what is the robe of the Tathagata, Bhaishagyaraga? It is the apparel of sublime forbearance ; that is the robe of the Tath4gata, Bhaishagyaraga, which the young man of good family has to put on. What is the pulpit of the Tathagata, Bhaishagyaraga? It is the entering into the voidness (or complete abstraction) of all laws (or things) ; that is the pulpit, Bhaishagyaraga, on which the young man of good family has to sit in order to set forth this Dharmapary4ya to the four classes of hearers. A Bodhisattva ought to propound this Dharmaparyd4ya with unshrinking mind, before the face of the congregated Bodhisattvas, the four classes
3 Vih4ra, both walk and abode, and further, monastery.
p. 223
of hearers, who are striving for the vehicle of Bodhisattvas, and I, staying in another world, Bhaishagyaraga, will by means of fictious creatures? make the minds of the whole congregation favourably disposed to that young man of good family, and I will send fictious monks, nuns, male and female lay devotees in order to hear the sermon of the preacher, who are unable to gainsay or contradict him*. If afterwards he shall have retired to the forest, I will send thither many gods, Nagas, goblins, Gandharvas, demons, Garudas, Kinnaras, and great serpents to hear him preach, while I, staying in another world, Bhaishagyar4ga, will show my face to that young man of good family, and the words and syllables of this Dharmaparyd4ya which he happens to have forgotten will I again suggest to him® when he repeats his lesson.
And on that occasion the Lord uttered the following stanzas:
16. Let one listen to this exalted Sftra, avoiding all distractedness ; for rare is the occasion (given) for hearing it, and rare also the belief in it.
1 NirmitaiZ; the word is masculine, as appears from the sequel.
And on that occasion the Lord uttered the following stanzas:
16. Let one listen to this exalted Sftra, avoiding all distractedness ; for rare is the occasion (given) for hearing it, and rare also the belief in it.
1 NirmitaiZ; the word is masculine, as appears from the sequel.
2 I cannot tell what real phenomena are underlying these creations of the Buddha after his Nirvana; but this much seems clear, that we have in this piece a description of the practical course a young preacher has to go through in order to become fit for his task.
5 Pratyukkadrayishy4mi, literally, I will cause him to re-utter. The real purport, unless I am much mistaken, is: on a following day (Buddha) will restore what the student has forgotten from his lesson, provided he reads the passage again; or, if we take the words in a spiritual sense, the mental light of the student will again supply what he has forgotten of his lesson. Cf. stanza 31.
224 SADDHARMA-PUNDARIKA. x.
17. It is a case similar to that of a certain man who in want of water goes to dig a well in an arid tract of land, and sees how again and again only dry sand is being dug up.
18. On seeing which he thinks: the water is far off; a token of its being far off is the dry white sand which appears in digging.
19. But when he (afterwards) sees again and again the sand moist and smooth, he gets the conviction that water cannot be very far off.
20. So, too, are those men far from Buddhaknowledge who have not heard this Sdtra and have failed to repeatedly meditate on it.
21, But those who have heard and oft meditated on-this profound king amongst Sdtras, this authoritative book ! for disciples,
22. Are wise and near Buddha-knowledge, even as from the moisture of sand may be inferred that water is near.
23. After entering the abode of the Gina, putting on his robe and sitting down on my seat, the preacher should, undaunted, expound this Sftra.
24. The strength of charity (or kindness) is my
_abode; the apparel of forbearence is my robe; and voidness (or complete abstraction) is my seat; let (the preacher) take his stand on this and preach.
25. Where clods, sticks, pikes, or abusive words and threats fall to the lot of the preacher, let him be patient, thinking of me.
26. My body has existed entire in thousands of
1 Viniskaya, decision, here hardly differing from tantra or siddh4nta. After the model of the latter has been framed the term Sftranta; and the Lotus, as we know, is a Sftranta.
x. THE PREACHER. 225 kofis of regions; during a number of ko/¢is of AZons beyond comprehension I teach the law to creatures.
27. To that courageous man who shall proclaim this Sdtra after my complete extinction I will also send many creations}.
28. Monks, nuns, lay devotees, male and female, will honour him as well as the classes of the audience.
29. And should there be some to attack him with clods, sticks, injurious words, threats, taunts, then the creations shall defend him.