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.
30. And when he shall stay alone, engaged in study, in a lonely place, in the forest or the hills,
31. Then will I show him my luminous body and enable him to remember the lesson he forgot *.
32. While he is living lonely in the wilderness, I will send him gods and goblins in great number to keep him company.
33. Such are the advantages he is to enjoy; whether he is preaching to the four classes, or living, a solitary, in mountain caverns and studying his lesson, he will see me.
34. His readiness of speech knows no impediment; he understands the manifold requisites of exegesis ; he satisfies thousands of kofis of beings because he is, so to say, inspired (or blessed) by the Buddha °.
’ Bahunirmitan. As a class of angels is called Parinirmita Vasavartin, it may be that the idea the word nirmita was intended to convey to the simple-minded is that of angels.
? Here the Buddha seems to be the personification of the faculty of memory, of mental light.
* Buddhena. Burnouf seems to have read BuddhaiA, the plural.
(21) Q
226 SADDHARMA-PUNDARIKA. x.
35. And the creatures who are entrusted to his care shall very soon all become Bodhisattvas, and by cultivating his intimacy they shall behold Buddhas as numerous as the sands of the Ganges.
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CHAPTER XI.
APPARITION OF A STOPA.
Then there arose a Stipa, consisting of seven precious substances, from the place of the earth opposite the Lord, the assembly being in the middle}, a Stipa five hundred yoganas in height and proportionate in circumference. After its rising, the Stipa, a meteoric phenomenon’, stood in the sky sparkling, beautiful, nicely decorated with five thousand? successive terraces of flowers‘, adorned with many thousands of arches, embellished by thousands of banners and triumphal streamers, hung with thousands of jewel-garlands and with hourplates and bells, and emitting the scent of Xanthochymus and sandal, which scent filled this whole world. Its row of umbrellas rose so far on high as to touch the abodes of the four guardians of the
* Between the Lord (i.e. the Sun) and the Stipa of seven Ratnas, i.e. here, it would seem, the rainbow of seven colours. We shall see that the StQpa has also another function, that of symbolising the celestial dhishzya in which sun and moon are standing. Cf. E. Senart, Essai sur la légende du Buddha, p. 436.
? Vaihayasam, in the neuter gender, whereas stQipa is masculine.
® The number of colours is now five, then seven. Moreover there ought to be a parallelism between the five colours and the five planets, and, on the other hand, between the seven ratnas, or colours, and the grahas, including sun and moon. In Rigveda we find saptarasmi and pawdarasmi.
* Pushpagrahanivedika.
Q2
Moreover there ought to be a parallelism between the five colours and the five planets, and, on the other hand, between the seven ratnas, or colours, and the grahas, including sun and moon. In Rigveda we find saptarasmi and pawdarasmi.
* Pushpagrahanivedika.
Q2
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horizon and the gods. It consisted of seven precious substances, viz. gold, silver, lapis lazuli, Muséragalva, emerald, red coral, and Karketana-stone’, This Stipa of precious substances once formed, the gods of paradise strewed and covered it with Mandérava and great Mandara flowers*. And from that Stdpa of precious substances there issued this voice: Excellent, excellent, Lord Saékyamuni! thou hast well expounded this Dharmapary4ya of the Lotus of the True Law. So it is, Lord; so it is, Sugata.
At the sight of that great StQpa of precious substances, that meteoric phenomenon in the sky, the four classes of hearers were filled with gladness, delight, satisfaction and joy. Instantly they rose from their seats, stretched out their joined hands, and remained standing in that position. Then the Bodhisattva Mahdsattva Mah4pratibh4na, perceiving the world, including gods, men, and demons, filled with curiosity, said to the Lord: O Lord, what is the cause, what is the reason of so magnificent a Stipa of precious substances appearing in the world ? Who is it, O Lord, who causes that sound to go out from the magnificent StQpa of precious substances? Thus asked, the Lord spake to Mah4pratibh4na, the Bodhisattva Mahfsattva, as follows: In this great Stipa of precious substances, Mah4pratibh4na, the proper body ? of the TathAgata is contained condensed ; his is the Stdpa; it ishe who causes this sound to go out.
1 The raising of a seven-jewelled Stipa is also narrated in the Vinaya Pisaka of the Mahas4nghika school, according to Beal in the Indian Antiquary, vol. xi, p. 47. The particulars of the description in that narrative bear little resemblance to those found in our text.
9 There fell smaller and bigger drops of rain.
* Atmabhfva, also the very nature, the essential being.
xI. APPARITION OF A STOPA. 229
xi, p. 47. The particulars of the description in that narrative bear little resemblance to those found in our text.
9 There fell smaller and bigger drops of rain.
* Atmabhfva, also the very nature, the essential being.
xI. APPARITION OF A STOPA. 229
In the point of space below, Mah4pratibhana, there are innumerable thousands of worlds'. Further on is the world called Ratnavisuddha?, there is the Tathagata named Prabhataratna, the Arhat, &c. This Lord of yore made this vow: Formerly, when following the course of a Bodhisattva, I have not arrived at supreme, perfect enlightenment before I had heard this Dharmapary4ya of the Lotus of the True Law, serving for the instruction of Bodhisattvas. But from the moment that I had heard this Dharmapary4ya of the Lotus of the True Law, I have become fully ripe for supreme, perfect enlightenment. Now, Mah4pratibhana, that Lord Prabhataratna, the TathAgata, &c., at the juncture of time when his complete extinction was to take place, announced in presence of the world, including the gods: After my complete extinction, monks, one Stipa must be made of precious substances of this frame (or form) of the proper body of the Tathagata®; the other Stipas, again, should be made in dedication (or in reference) to me. Thereupon, Mahfpratibhana, the Lord Prabhdtaratna, the Tath4gata, &c., pronounced this blessing: Let my Stdpa here, this Stdpa of my proper bodily frame (or form), arise wherever in any Buddha-field in the ten directions of space, in all worlds, the Dharmaparydya of the Lotus of the True Law is propounded, and let
Var. lect. innumerable hundred thousand myriads of koéis of worlds.
* I.e. clear by jewels (stars), or, quite the reverse, cleared from jewels. Most probably, however, we have to take it in the former sense. The world so called is, apparently, the starry vault, beyond the atmosphere where the rainbow is glittering.
* Asya Tathagatétmabhavavigrahasya.
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it stand in the sky above the assembled congregation when this Dharmapary4ya of the Lotus of the True Law is being preached by some Lord Buddha or another, and let this Stipa of the frame (or form) of my proper body give a shout of applause to those Buddhas while preaching this Dharmaparyd4ya of the Lotus of the True Law. It is that Stdpa, Mahfpratibh4na, of the relics of the Lord Prabhataratna, the Tathagata, &c., which, while I was preaching this Dharmaparydya of the Lotus of the True Law in this Saha-world, arose above this assembled congregation and, standing as a meteor in the sky, gave its applause.
It is that Stdpa, Mahfpratibh4na, of the relics of the Lord Prabhataratna, the Tathagata, &c., which, while I was preaching this Dharmaparydya of the Lotus of the True Law in this Saha-world, arose above this assembled congregation and, standing as a meteor in the sky, gave its applause.
Then said Mah4pratibhana, the Bodhisattva Mahasattva, to the Lord: Show us, O Lord, through thy power the frame of the afore-mentioned Tathagata. Whereon the Lord spake to the Bodhisattva Mahasattva Mah4pratibh4na as follows: This Lord Prabhataratna, Mah4pratibh4na, has made a grave and pious vow. That vow consisted in this: When the Lords, the Buddhas, being in other Buddha-felds, shall preach this Dharmapary4ya of the Lotus of the
' We shall see that the ‘extinct Lord Prabhfitaratna’ is to sit in the middle of the Stipa along with the Buddha. The moon is ‘completely extinct’ when in conjunction with the sun, and it seems sufficiently clear that Prabhftaratna, the Tathagata, the Arhat, &c., is the moon at the time of am4v4sy4, conjunction. The Stfpa, in the centre of which sun and moon are sitting together at that period, cannot be the rainbow, so that we have in the sequel again to take Stfipa in the sense of dhishzya, asterism ; see note 1, p.227. The crescent surmounting the Stapasymbols on coins (see Senart, |. c.) is not exactly the representation of the ‘ extinct Lord ’—who is difficult to be represented—but of the same nature. The appearance of this symbol on those coins is by itself sufficient to show the high antiquity of a refined nature-worship in Buddhism.
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True Law, then let this StQpa of the frame of my proper body be near the Tath4gata’ to hear from him this Dharmapary4ya of the Lotus of the True Law. And when those Lords, those Buddhas wish to uncover the frame of my proper body and show it to the four classes of hearers, let then the Tath4gata-frames, made by the Tath4gatas in all quarters, in different Buddha-fields, from their own proper body, and preaching the law to creatures, under different names in several Buddha-fields, let all those Tath4gata-frames, made from the proper body, united together, along with this Stipa containing the frame of my own body, be opened and shown to the four classes of hearers. Therefore, Mah4pratibh4na, have I made many Tath4gata-frames? which in all quarters, in several Buddha-fields in thousands of worlds, preach the law to creatures. All those ought to be brought hither.
Thereupon the Bodhisattva Mahdsattva Mahépratibhana said to the Lord: Then, O Lord, shall we reverentially salute all those bodily emanations of the Tathagata and created by the Tathagata.
All those ought to be brought hither.
Thereupon the Bodhisattva Mahdsattva Mahépratibhana said to the Lord: Then, O Lord, shall we reverentially salute all those bodily emanations of the Tathagata and created by the Tathagata.
And instantly the Lord darted from the circle of hair on his brow a ray, which was no sooner darted than the Lords, the Buddhas stationed in the east in fifty hundred thousand myriads of ko¢is of worlds, equal to the sands of the river Ganges, became all visible, and the Buddha-fields there, consisting of crystal, became visible, variegated with jewel trees, decorated
1 The place of the moon just before entering Nirvaza must of course be near the sun’s seat of the law.
2 It is hardly necessary to remark that by the luminous bodies, the attendants of Prabhfitaratna, i.e. the stars, are meant.
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with strings of fine cloth, replete with many hundred thousands of Bodhisattvas, covered with canopies, decked with a network of seven precious substances and gold. And in those fields appeared the Lords, the Buddhas, teaching with sweet and gentle voice the law to creatures; and those Buddha-fields seemed replete with hundred thousands of Bodhisattvas. So, too, it was in the south-east; so in the south; so in the south-west; so in the west; so in the north-west; so in the north; so in the north-east; so in the nadir; so in the zenith; so in the ten directions of space; in each direction were to be seen many hundred thousand myriads of ko/is of Buddha-fields, similar to the sands of the river Ganges, in many worlds similar to the sands of the river Ganges, Lords Buddhas in many hundred thousand myriads of ko¢is of Buddha-fields.
Those Tathagatas, &c., in the ten directions of space then addressed each his own troop of Bodhisattvas: We shall have to go, young men of good family, to the Saha-world near the Lord Sakyamuni, the Tathagata, &c., to humbly salute the Stipa of the relics of Prabhdtaratna, the Tathagata, &c. Thereupon those Lords, those Buddhas resorted with their own satellites, each with one or two, to this Saha-world. At that period this all-embracing world was adorned with jewel trees; it consisted of lapis lazuli, was covered with a network of seven precious substances and gold, smoking with the odorous incense of magnificent jewels, everywhere strewn with Mand4rava and great Mandarava flowers,
1 Here we see that gold does not belong to the seven ratnas. The whole list of the seven colours seems to have undergone some alterations.
xI. APPARITION OF A STOPA. 233
The whole list of the seven colours seems to have undergone some alterations.
xI. APPARITION OF A STOPA. 233 decorated with a network of little bells}, showing a checker board divided by gold threads into eight compartments, devoid of villages, towns, boroughs, provinces, kingdoms, and royal capitals, without K4la-mountain, without the mountains MuAilinda and great MudAilinda, without a mount Sumeru, without a Aakravala (i.e. horizon) and great Kakravala (i.e. extended horizon), without other principal mountains, without great oceans, without rivers and great rivers, without bodies of gods, men, and demons, without hells, without brute creation, without a kingdom of Yama. For it must be understood that at that period all beings in any of the six states of existence in this world had been removed to other worlds, with the exception of those who were assembled at that congregation®. Then it was that those Lords, those Buddhas, attended by one or two satellites, arrived at this Saha-world and went one after the other to occupy their place close to the foot of a jewel tree. Each of the jewel trees was five hundred yoganas in height, had boughs, leaves, foliage, and circumference in proportion ®, and was provided with blossoms and fruits. At the foot of each jewel tree stood prepared a throne, five yoganas in height, and adorned with magnificent jewels. Each Tathagata went to occupy his throne and sat on it cross-legged. And so all the Tathagatas of the whole sphere sat cross-legged at the foot of the jewel trees.
* My MSS. read pafidayoganasatany uéfaistven4bhit, anuptrvasakhApatrapal4saparinfhah. In the sequel we meet with another reading agreeing with Burnouf’s.
p. 234
€% ( .
* My MSS. read pafidayoganasatany uéfaistven4bhit, anuptrvasakhApatrapal4saparinfhah. In the sequel we meet with another reading agreeing with Burnouf’s.
p. 234
At that moment the whole sphere was replete with Tathagatas, but the beings produced from the proper body of the Lord Sakyamuni had not yet arrived, not even from a single point of the horizon. Then the Lord Sékyamuni, the Tathagata, &c., proceeded to make room for those Tathagata-frames that were arriving one after the other. On every side in the eight directions of space (appeared) twenty hundred thousand myriads of kofis of Buddha-fields of lapis lazuli, decked with a network of seven precious substances and gold, decorated with a fringe of little bells, strewn with Mandarava and great Mand4rava flowers, covered with heavenly awnings, hung with wreaths of heavenly flowers, smoking with heavenly odorous incense. All those twenty hundred thousand myriads of kofis of Buddha-fields were without villages, towns, boroughs, &c.; without KaA4la-mountain, &c.; without great oceans, &c.; without bodies of gods, &c. All those Buddha-fields were so arranged by him as to form one Buddha-field, one soil, even, lovely, set off with trees of seven precious substances, trees five hundred yoganas in height and circumference, provided with boughs, flowers, and fruits in proportion’. At the foot of each tree stood prepared a throne, five yoganas in height and width, consisting of celestial gems, glittering and beautiful. The Tathagatas arriving one after the other occupied the throne near the foot of each tree, and sat cross-legged. In like manner the Tathagata Sakyamuni prepared twenty hundred thousand myriads of ko/¢is of other
1 The reading is somewhat .doubtful: 4rohapariz4honupfrva- (var. lect. °ha#, anupfirva-)sékh4patrapushpaphalopeta(A).
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worlds, in every direction of space, in order to give room to the Tathdgatas who were arriving one after the other. Those twenty hundred thousand myriads of ko¢is of worlds in every direction of space were likewise so made by him as to be without villages, towns, &c. [as above]. They were without bodies of gods, &c. [as above]; all those beings had been removed to other worlds. These Buddha-fields also were of lapis lazuli, &c. [as above]. All those jewel trees measured five hundred yoganas, and near them were thrones, artificially made and measuring five yoganas. Then those Tathagatas sat down cross-legged, each on a throne at the foot of a jewel tree.
These Buddha-fields also were of lapis lazuli, &c. [as above]. All those jewel trees measured five hundred yoganas, and near them were thrones, artificially made and measuring five yoganas. Then those Tathagatas sat down cross-legged, each on a throne at the foot of a jewel tree.
At that moment the Tathagatas produced by the Lord Sakyamuni, who in the east were preaching the law to creatures in hundred thousands of myriads of kofis of Buddha-fields, similar to the sands of the river Ganges, all arrived from the ten points of space and sat down in the eight quarters. Thereupon thirty kotis of worlds in each direction were occupied’ by those Tathagatas from all the eight quarters. Then, seated on their thrones, those Tathagatas deputed their satellites into the presence of the Lord Sakyamuni, and after giving them bags with jewel flowers enjoined them thus: Go, young men of good family, to the Grvzdhrakfifa mountain, where the Lord S4kyamuni, the Tathagata, &c., is; salute him reverentially and ask, in our name, after the state of health, well-being, lustiness, and comfort both of himself and the crowd of Bodhisattvas and disciples. Strew
1 Burnouf seems to have read atikr4Anta, for his translation has ‘franchirent,’ whereas my MSS. have 4kr4nta. One of the MSS. has lokadhatuko/ibhyo instead of “ko/yo.
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him with this heap of jewels and speak thus: Would the Lord Tathagata deign to open this great Stipa of jewels? It was in this manner that all those Tathagatas deputed their satellites.
And when the Lord Sakyamuni, the Tathagata, perceived that his creations, none wanting, had arrived; perceived that they were severally seated on their thrones, and perceived that the satellites of those Tath4gatas, &c., were present, he, in consideration of the wish expressed by those Tath4gatas, &c., rose from his seat and stood in the sky, as a meteor. And all the four classes of the assembly rose from their seats, stretched out their joined hands, and stood gazing up to the face of the Lord. The Lord then, with the right fore-finger?, unlocked the middle of the great Stipa of jewels, which showed like a meteor, and so severed the two parts. Even as the double doors of a great city gate separate when the bolt is removed, so the Lord opened the great Stipa, which showed like a meteor, by unlocking it in the middle with the right fore-finger. The great Stipa of jewels had no sooner been opened than the Lord Prabhitaratna, the Tathagata, &c., was seen sitting cross-legged on his throne, with emaciated? limbs and faint body, as if absorbed in abstract meditation, and he pronounced these words : Excellent, excellent, Lord Sakyamuni; thou hast well expounded this Dharmapary4ya of the Lotus of the True Law. I repeat, thou hast well expounded this Dharmapary4ya of the Lotus of the True Law,
’ Dakshinaya hastangulya,
I repeat, thou hast well expounded this Dharmapary4ya of the Lotus of the True Law,
’ Dakshinaya hastangulya,
* ParisushkagAtra, var. lect. parisuddha’, with thoroughly pure or correct limbs, Burnouf had committed no mistake in reading parisushka’, though he accuses himself of having done so.
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Lord Sakyamuni, to the (four) classes of the assembly. I myself, Lord, have come hither to hear the Dharmaparydya of the Lotus of the True Law.
Now the four classes of the assembly, on _perceiving the Lord Prabhdtaratna, the Tathagata, &c., who had been extinct for many hundred thousand myriads of kofis of AZons, speaking in this way, were filled with wonder and amazement. Instantly they covered the Lord Prabhitaratna, the Tath4gata, &c., and the Lord Sakyamuni, the Tath4gata, &c., with heaps of divine and human flowers. And then the Lord Prabhftaratna, the Tathagata, &c., ceded to the Lord Sakyamuni, the Tath4gata, &c., the half of the seat on that very throne within that same great Stipa of jewels and said: Let the Lord Sakyamuni, the Tathagata, &c., sit down here. Whereon the Lord Sakyamuni, the Tath4gata, &c., sat down upon that half-seat together with the other Tathagata, so that both Tathagatas were seen as meteors in the sky, sitting on the throne in the middle of the great Stipa of jewels.
And in the minds of those four classes of the assembly rose this thought: We are far off from the two Tathagatas ; therefore let us also, through the power of the Tath4gata, rise up to the sky. As the Lord apprehended in his mind what was going on in the minds of those four classes of the assembly, he instantly, by magic power, established the four classes as meteors in the sky. Thereupon the Lord Sakyamuni, the Tathagata, addressed the four classes: Who amongst you, monks, will endeavour to expound this Dharmaparyd4ya of the Lotus of the True Law in this Saha-world? The
238 SADDHARMA-PUNDARIKA. xI.
fatal term, the time (of death), is now at hand; the Tathagata longs for complete extinction, monks, after entrusting to you this Dharmaparydya of the Lotus of the True Law.
And on that occasion the Lord uttered the following stanzas :
1. Here you see, monks, the great Seer, the extinct Chief, within the Stdpa of jewels, who now has come to hear the law. Who would not call up his energy for the law’s sake ?
2. Albeit completely extinct for many koféis of Eons, he yet now comes to hear the law; for the law's sake he moves hither and thither; very rare (and very precious) is a law like this.
3. This Leader practised? a vow when he was in a former existence; even after his complete extinction he wanders through this whole world in all ten points of space.
4. And all these (you here see) are my proper bodies, by thousands of ko/is, like ? the sands of the Ganges; they have appeared that the law may be fulfilled * and in order to see this extinct Master.
4. And all these (you here see) are my proper bodies, by thousands of ko/is, like ? the sands of the Ganges; they have appeared that the law may be fulfilled * and in order to see this extinct Master.
5. After laying out* for each his peculiar field, as well as having (created) all disciples, men and gods, in order to preserve the true law, as long as the reign of the law shall last,
6. I have by magic power cleared many worlds,
1 Nishevita. 2 Yatha.
®’ Dharmakrityasya krétena, literally, for the sake of the task or office of the law.
* Khoritv4, Sansk. Ahuritva and Aforayitv4, to inlay, make inlaid work, cut figures, fashion. Sadkyamuni is most distinctly represented as a creator—in the Indian sense, of course—in the same way as Brahma Hiramyagarbha is a creator.
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destined as seats for those Buddhas, and transported all creatures.
7. It has (always) been my anxious care how this line of the law might be manifested. So (you see) Buddhas here in immense number staying at the foot of trees like a great multitude of lotuses.
8. Many kofis of bases of trees are brightened by the Leaders sitting on the thrones which are perpetually occupied by them and brightened as darkness is by fire.
9. A delicious fragrance spreads from the Leaders of the world over all quarters, (a fragrance) by which, when the wind is blowing, all these creatures are intoxicated.
10. Let him who after my extinction shall keep this Dharmapary4ya quickly pronounce his declaration in the presence of the Lords of the world.
11. The Seer Prabhdtaratna who, though completely extinct, is awake, will hear the lion’s roar of him who shall take this resolution}.
12. Myself, in the second place, as well as the many Chiefs who have flocked hither by ko‘is, will hear that resolution from the son of Gina, who is to exert himself to expound this law.
13. And thereby shall I always be honoured as well as Prabhitaratna, the self-born Gina, who perpetually wanders through the quarters and intermediate quarters in order to hear such a law as this.
14. And these (other) Lords of the world here present, by whom this soil is so variegated and splendid, to them also will accrue ample and manifold honour from this Sftra being preached.
1 Vyavasfya.
240 SADDHARMA-PUNDARIKA. xI.
15. Here on this seat you see me, together with the Lord next to me, in the middle of the Stipa; likewise many other Lords of the world here present, in many hundreds of fields.
16. Ye, young men of good family, mind, for mercy’s sake towards all beings, that it is a very difficult task to which the Chief urges you.
17. One might expound many thousands of Satras, like to the sands of the Ganges, without overmuch difficulty.
18. One who after grasping the Sumeru in the fist were to hurl it a distance of ko/is of fields, would do nothing very difficult.
17. One might expound many thousands of Satras, like to the sands of the Ganges, without overmuch difficulty.
18. One who after grasping the Sumeru in the fist were to hurl it a distance of ko/is of fields, would do nothing very difficult.
19. Nor would it be so very difficult if one could shake this whole universe by the thumb to hurl it a distance of ko/is of fields.
20. Nor would one who, after taking stand on the limit of the existing world, were to expound the law and thousands of other Satras, do something so very difficult.
21. But to keep and preach this Satra in the dreadful period succeeding the extinction of the Chief of the world, that is difficult '.
22. To throw down the totality of ether-element after compressing it in one fist, and to leave it behind after having thrown it away, is not difficult.
23. But to copy a Sdtra like this in the period ‘after my extinction, that is difficult?.
24. To collect the whole earth-element at a nail’s
1 Yet the stars perform that extremely difficult task apparently with the greatest ease.
3 Nay, it is impossible, if one does not avail oneself of a lamp or other artificial light,p. 241 end, cast it away, and then walk off to the Brahmaworld},
25. Is not difficult, nor would it require a strength surpassing everybody's strength to do this work of difficulty.
26. Something more difficult than that will he do who in the last days after my extinction shall pronounce this Sftra, were it but a single moment.
27. It will not be difficult for him to walk in the midst of the conflagration at the (time of the) end of the world, even if he carries with him a load of hay.
28. More difficult it will be to keep this Sftra after my extinction and teach it to a single creature.
29. One may keep the eighty-four thousand divisions of the law? and expound them, with the
1 Brahmaloka may mean either one of the twenty Brahma heavens, or all of them collectively. There are four arfipabrahmalokas, and sixteen rftpabrahmalokas.
29. One may keep the eighty-four thousand divisions of the law? and expound them, with the
1 Brahmaloka may mean either one of the twenty Brahma heavens, or all of them collectively. There are four arfipabrahmalokas, and sixteen rftpabrahmalokas.
? Dharmaskandha, Pali Dhammakkhandha; see Burnouf, Introd. p. 34 seq.; B. H. Hodgson, Essays, p. 14; Childers, Pali Dict. p. 117, where the following definition is given: ‘The Tipifaka is divided into eighty-four thousand dhammakkhandhas, “ articles” or “sections of the Law.” They are divisions according to subject. Buddhaghosa, as an illustration of the meaning of this term, says that a Sutta, or discourse, dealing with one subject forms one dh., while a Sutta embracing several subjects forms several.’ It is worth while to compare this number of divisions with the eightyfour thousand monasteries erected by king Asoka in the eighty-four (thousand) towns of India, as we know from the historical work Dipavamsa VI, 95 seq., where we read (according to Dr.Oldenberg’s transl.): ‘Full and complete eighty-four thousand most precious sections of the Truth (dhammakkhandha) have been taught by the most excellent Buddha; I will build eighty-four thousand monasteries, honouring each single section of the Truth by one monastery.’
a1] R
242 SADDHARMA-PUNDARIKA. xi.
instructions and such as they have been set forth, to koéis of living beings ;
30. This is not so difficult; nor is it, to train at the present time monks, and confirm my disciples in the five parts of transcendent knowledge.
31. But more difficult is it to keep this Sftra, believe in it, adhere to it, or expound it again and again.
32. Even he who confirms many thousands of kofis of Arhats, blest with the possession of the six transcendent faculties (Abhig#4s), like sands of the Ganges’,
33. Performs something not so difficult by far as the excellent man does who after my extinction shall keep my sublime law.
34. I have often, in thousands of worlds, preached the law, and to-day also I preach it with the view that Buddha-knowledge may be obtained.
35. This Sftra is declared the principal of all Sdtras; he who keeps in his memory this Satra, keeps the body of the Gina.
36. Speak, O young men of good family, while the Tath4gata is (still) in your presence, who amongst you is to exert himself? in later times to keep the Satra.
37. Not only I myself shall be pleased, but the Lords of the world in general, if one would keep for a moment this Satra so difficult to keep.
38. Such a one shall ever be praised by all the Lords of the world, famed as an eminent hero, and quick in arriving at transcendent wisdom.
1 The latter half of the stanza runs thus: shadabhigfamah4bhag4n yathé Gangaya valika. 3 Or, shall be capable.
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39. He shall be entrusted with the leadership? amongst the sons of the Tathdgatas, he who, after having reached the stage of meekness?, shall keep this Satra.
3 Or, shall be capable.
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39. He shall be entrusted with the leadership? amongst the sons of the Tathdgatas, he who, after having reached the stage of meekness?, shall keep this Satra.
40. He shall be the eye of the world, including gods and men, who shall speak this Satra after the extinction of the Chief of men.
41. He is to be venerated by all beings, the wise man who in the last times shall preach this Sftra (were it but) a single moment.
Thereupon the Lord addressed the whole company of Bodhisattvas and the world, including gods and demons, and said: Of yore, monks, in times past I have, unwearied and without repose, sought after the Satra of the Lotus of the True Law, during immense, immeasurable AZons; many A£ons before I have been a king, during many thousands of “Eons. Having once taken the strong resolution. to arrive at supreme, perfect enlightenment, my mind did not swerve from its aim. I exerted myself to fulfil the six Perfections (Paramit4s), bestowing immense alms: gold, money, gems, pearls, lapis lazuli, conch-shells, stones(?), coral, gold and silver, emerald, Musdragalva, red pearls; villages, towns, boroughs, provinces, kingdoms, royal capitals; wives, sons, daughters, slaves, male and female; elephants, horses, cars, up to the sacrifice of life and body, of limbs and members, hands, feet, head. And never did the thought of self-complacency® rise in me. In
1 Dhuravéha.
* Dantabhfimi. DA&nta is tamed, subject, meek; and also a young tamed bullock.
* Agrahafittam.
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those days the life of men lasted long, so that for a time of many hundred thousand years I was exercising the rule of a King of the Law for the sake of duty, not for the sake of enjoyment}. After installing in government the eldest prince royal, I went in quest of the best law in the four quarters, and had promulgated with sound of bell the following proclamation : He who procures for me the best law? or points out what is useful, to him will 1 become a servant. At that time there lived a Seer; he told me: Noble king, there is a Sdtra, called the Lotus of the True Law, which is an exposition of the best law. If thou consent to become my servant, I will teach thee that law. And I, glad, content, exulting and ravished at the words I heard from the Seer, became his pupil*, and said: I will do for thee the work of a servant. And so having agreed upon becoming the servant of the Seer, I performed the duties of a servitor, such as fetching grass, fuel, water, bulbs, roots, fruit, &c. I held also the office of a doorkeeper. When I had done such kind of work at day-time, I at night kept his feet while he
? This golden age evidently coincided with the reign of king Yima in Iran, of king Fr68i in Denmark, of king Manu in India; in short, with the dawn of humanity.
2 Or, the best right.
When I had done such kind of work at day-time, I at night kept his feet while he
? This golden age evidently coincided with the reign of king Yima in Iran, of king Fr68i in Denmark, of king Manu in India; in short, with the dawn of humanity.
2 Or, the best right.
* Upeyitavan. The original must have had upeyivan. The whole story, so different in language, style, phraseology, choice of words and spirit from anything else in the Lotus, has been so profoundly altered that almost every word must be taken in another sense than what originally was attached to it. I am not sure that those who modified the ancient tale understood the meaning of upeyivan; even the grammatical form was a puzzle, if not to them, at least to the scribes.
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was lying on his couch’, and never did I feel fatigue of body or mind. In such occupations I passed a full millennium.
And for the fuller elucidation of this matter the Lord on that occasion uttered the following stanzas :
42. I have a remembrance of past ages when I was Dharmika?, the King of the Law, and exercised the royal sway for duty’s sake, not for love’s sake, in the interest of the best law’.
43. I let go out in all directions this proclamation: I will become a servant to him who shall explain Dharma‘. At that time there was a far-seeing Sage, a revealer of the Sftra called the True Law‘,
44. He said to me: If thou wish to know Dharma, become my servant®; then I will explain it to thee. As I heard these words I rejoiced and carefully performed such work as a servant ought to do.
45. I never felt any bodily nor mental weariness since I had become a servant for the sake of the true law. I did my best? for real truth’s sake’, not with a view to win honour or enjoy pleasure.
1 Sayanasya mafkake padan dharay&mAsa, which is sheer nonsense; we have to read sayanasya. The plural pad4n shows that not the feet are meant—for that is padau in the dual—but the lower end of the couch; the plural, if applied to one person, is always metaphorical.
2 The text of these verses is one mass of corruption, as is proved by the repeated offences against the metre.
® Perhaps those who changed the original text intended to join the last sentence to the following.
‘ In the intention of the original author : (what is) Right.
5 Satrasya saddharman4mnah; this term being prosodically inadmissible, the original must have had another word.
® Rather absurd; the original must have had ‘my pupil.’
7 Pranidhi, here synonymous with avadh4na, prayatna.
® Vastutvaheto4, which is nonsense; probably to read vas-
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46. That king meanwhile, strenuously and without engaging in other pursuits, roamed in every direction during thousands of ko¢is of complete AZons without being able to obtain the Satra called Dharma!.
® Vastutvaheto4, which is nonsense; probably to read vas-
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46. That king meanwhile, strenuously and without engaging in other pursuits, roamed in every direction during thousands of ko¢is of complete AZons without being able to obtain the Satra called Dharma!.
Now, monks, what is your opinion ? that it was another who at that time, at that juncture was the king? No, you must certainly not hold that view. For it was myself, who at that time, at that juncture was the king. What then, monks, is your opinion ? that it was another who at that time, at that juncture was the Seer? No, you must certainly not hold that view. For it was this Devadatta himself, the monk?, who at that time, at that juncture was the Seer. Indeed, monks, Devadatta was my good friend. By the aid of Devadatta* have I accomplished the six perfect virtues (Paramités). Noble kindness, noble compassion, noble sympathy, noble indifference, the thirty-two signs of a great man, the eighty lesser marks‘, the gold-coloured tinge, the ten powers, the fourfold absence of hesitation®, the four articles of sociability, the eighteen uncommon tutatvaheto#. A later hand has added a marginal reading sarvasatva, obviously intended to give a Buddhistic tinge to the tale.
1 The traces of alteration are so clearly visible that it is not necessary to point them out.
2 Ayam-eva sa Devadatto bhikshus tena k4lena tena samayena rtshir abhitt. Hence it follows that Devadatta is present at the gathering. His name not being mentioned before, he must be concealed under another name; I take him to be identical with Prabhfittaratna.
* Devadattam 4gamya, properly, having come to or reached D.
“ Anuvyafigana; they have been thoroughly treated of by Burnouf in an Appendix to the Lotus, p. 583 seq.; cf. Hodgson’s Essays, p. go, and S. Hardy’s Manual, p. 369.
* Vais&radya; Burnouf, Lotus, p. 396; S. Hardy, Eastern Monachism, p. 291.
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“ Anuvyafigana; they have been thoroughly treated of by Burnouf in an Appendix to the Lotus, p. 583 seq.; cf. Hodgson’s Essays, p. go, and S. Hardy’s Manual, p. 369.
* Vais&radya; Burnouf, Lotus, p. 396; S. Hardy, Eastern Monachism, p. 291.
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properties, magical power, ability to save beings in all directions of space,—all this (have I got) after having come to Devadatta. I announce to you, monks, I declare to you: This Devadatta, the monk, shall in an age to come, after immense, innumerable AZons, become a Tathagata named Devaraga (i.e. King of the gods), an Arhat, &c., in the world Devasopana (i.e. Stairs of the gods). The lifetime of that Tath4gata Devaraga, monks, shall measure twenty intermediate kalpas. He shall preach the law in extension, and beings equal to the sands of the river Ganges shall through him forsake all evils and realise Arhatship. Several beings shall also elevate their minds to Pratyekabuddhaship, whereas beings equal to the sands of the river Ganges shall elevate their minds to supreme, perfect enlightenment, and become endowed with unflinching patience. Further, monks, after the complete extinction of the Tathagata Devaraga, his true law shall stay twenty intermediate kalpas. His body shall not be seen divided into different parts (and relics); it shall remain as one mass within a Stdpa of seven precious substances, which Stdpa is to be sixty hundred yoganas in height and forty yoganas in extension’. All, gods and men, shall do worship to it with flowers, incense, perfumed garlands, unguents, powder, clothes, umbrellas, banners, flags, and celebrate it with stanzas and songs. Those who shall turn round that Stdpa from left to right or humbly salute it, shall some of them realise Arhatship, others attain Pratyekabuddhaship ; others, gods and men, in immense number, shall raise their minds to supreme, perfect enlightenment, never to return.
/ 1 Ay4mena, which also means length.
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Thereafter the Lord again addressed the assembly of monks: Whosoever in future, monks, be he a young man or a young lady of good family, shall hear this chapter of the Stra of the Lotus of the True Law, and by doing so be relieved from doubt, become pure-minded, and put reliance on it, to such a one the door of the three states of misfortune shall be shut: he shall not fall so low as to be born in hell, among beasts, or in Yama’s kingdom. When born.in the Buddha-fields in the ten points of space he shall at each repeated birth hear this very Satra, and when born amongst gods or men he shall attain an eminent rank. And in the Buddha-field where he is to be born he shall appear by metamorphosis on a lotus of seven precious substances, face to face with the Tathagata.
And in the Buddha-field where he is to be born he shall appear by metamorphosis on a lotus of seven precious substances, face to face with the Tathagata.
At that moment a Bodhisattva of the name of Prag#ak(a, having come from beneath the Buddhafield of the Tathagata Prabhdtaratna, said to the Tathagata Prabhdtaratna: Lord, let us resort to our own Buddha-field. But the Lord Sakyamuni, the Tathagata, said to the Bodhisattva Prag#dktéa : Wait a while, young man of good family, first have a discussion with my Bodhisattva Mazgusrt, the prince royal, to settle some point of the law. And at the same moment, lo, Mazgusrt, the prince royal, rose seated on a centifolious lotus that was large as a carriage yoked with four horses, surrounded and attended by many Bodhisattvas, from the bosom of the sea, from the abode of the Naga-king Sagara (i.e. Ocean). Rising high into the sky he went through the air to the Gvzdhrakfa mountain to the presence of the Lord. There Maggusri, the prince royal, alighted from his lotus, reverentially salutedp. 249 the feet of the Lord Sékyamuni and Prabhdtaratna, the Tathagata, went up to the Bodhisattva Prag#akd¢a and, after making the usual complimentary questions as to his health and welfare, seated himself at some distance. The Bodhisattva Prag#4kdéa then addressed to Mazgusri, the prince royal, the following question: Mazgusrt, how many beings hast thou educated! during thy stay in the sea? Maggusrt answered: Many, innumerable, incalculable beings have I educated, so innumerable that words cannot express it, nor thought conceive it. Wait a while, young man of good family, thou shalt presently see a token. No sooner had Maggusrt, the prince royal, spoken these words than instantaneously many thousands of lotuses rose from the bosom of the sea up to the sky, and on those lotuses were seated many thousands of Bodhisattvas, who flocked through the air to the Gvzdhrakita mountain, where they stayed, appearing as meteors. All of them had been educated by Maggusri, the prince royal, to supreme, perfect enlightenment? The Bodhisattvas amongst them who had formerly striven after the great vehicle extolled the virtues of the great vehicle and the six perfect virtues (Pa4ramités). Such as had been disciples extolled the vehicle of disciples. But all acknowledged the voidness (or vanity) of all laws (or things), as well as the virtues of the great vehicle. Mazgusri, the prince royal, said to the Bodhisattva Prag#akia : Young man of good family, while I was staying in the bosom of the great ocean I have by all means
1 Properly, lead, lead out. ? Here Mafigusri appears in the character of Hermes puxoropnds.
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educated creatures, and here thou seest the result. Whereupon the Bodhisattva Prag#akdta questioned Maagusrt, the prince royal, in chanting the following stanzas :
? Here Mafigusri appears in the character of Hermes puxoropnds.
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educated creatures, and here thou seest the result. Whereupon the Bodhisattva Prag#akdta questioned Maagusrt, the prince royal, in chanting the following stanzas :
47- O thou blessed one, who from thy wisdom art called the Sage', by whose power is it that thou to-day (or now) hast educated those innumerable beings? Tell it me upon my question, O thou god amongst men?
48. What law hast thou preached, or what Satra, in showing the path of enlightenment, so that those who are there with you have conceived the idea of enlightenment ? that, once having gained a safe ford’, they have been decisively established in omniscience ?
Maggusrt answered: In the bosom of the sea I have expounded the Lotus of the True Law and no other Stra. Prag#4ki/a said: That Sdtra is profound, subtle, difficult to seize ; no other Sdtra equals it. Is there any creature able to understand this jewel of a Sftra or to arrive at supreme, perfect enlightenment? Mazigusrt replied: There is, young man of good family, the daughter of Sagara, the Naga-king, eight years old, very intelligent, of keen faculties, endowed with prudence in acts of body, speech, and mind, who has caught and kept all the teachings, in substance and form, of the Tathagatas, who has acquired in one moment a thousand meditations and proofs of the essence of all Jaws*. She
1 Mahdabhadra pragfay4 sfraniman. I take sfira in the sense of sri, though it is also possible that sQra stands for sfira, a hero.
* Naradeva.
S’ Labdhagath4/; I think we have to read labdhag4dh4&4, and have translated accordingly.
‘ The reading is uncertain; sarvadharmasatvasam4dh4nasam4-p. 251 does not swerve from the idea of enlightenment, has great aspirations, applies to other beings the same measure as to herself; she is apt to display all virtues and is never deficient in them. With a bland smile on the face and in the bloom of an extremely handsome appearance she speaks words of kindliness and compassion!. She is fit to arrive at supreme, perfect enlightenment. The Bodhisattva Prag#kffa said: I have seen how the Lord Sakyamuni, the Tathagata, when he was striving after enlightenment, in the state of a Bodhisattva, performed innumerable good works?, and during many /Eons never slackened in his arduous task. In the whole universe there is not a single spot so small as a mustard-seed where he has not surrendered his body for the sake of creatures’, Afterwards he arrived at enlightenment. Who then would believe that she should have been able to arrive at supreme, perfect knowledge in one moment ?
At that very moment appeared the daughter of Sagara, the N4ga-king, standing before their face. After reverentially saluting the feet of the Lord she stationed herself at some distance and uttered on that occasion the following stanzas:
At that very moment appeared the daughter of Sagara, the N4ga-king, standing before their face. After reverentially saluting the feet of the Lord she stationed herself at some distance and uttered on that occasion the following stanzas:
dhisahasraikakshavapratilabhin?. A marginal correction by a later hand adds sarva between dharma and satva.
1 The daughter of Sagara, the Ocean, is Lakshmf, the smiling goddess of Beauty and Fortune, but from some traits in the sequel it would seem that she is identified with T4ra, the wife of Brzhaspati and the Moon.
2 As Hercules performed his 44a.
5 As the sun shoots his rays everywhere, it is quite natural that his dhAtus, i.e. particles, relics, have been spread all over the surface of the earth, and it is no untruth that the footprints (the padas, rays) of the Lord Sdkyamuni are to be found in Laos, in Ceylon, &c.
’
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49. Spotless, bright, and of unfathomable light is that ethereal body, adorned with the thirty-two characteristic signs, pervading space in all directions.
50. He is possessed of the secondary marks and praised by every being, and accessible to all, like an open market-place!.
51. I have obtained enlightenment according to my wish ; the Tathagata can bear witness to it; I will extensively reveal the law that releases from sufferance.
Then the venerable S4riputra said to that daughter of Sagara, the Naga-king : Thou hast conceived the idea of enlightenment, young lady of good family, without sliding back, and art gifted with immense wisdom, but supreme, perfect enlightenment is not easily won, It may happen,. sister, that a woman displays an unflagging energy, performs good works for many thousands of AZons, and fulfils the six perfect virtues (Paramitds), but as yet there is no example of her having reached Buddhaship, and that because a woman cannot occupy the five ranks, viz. 1. the rank of Brahma; 2. the rank of Indra; 3. the rank of a chief guardian of the four quarters; 4. the rank of Xakravartin; 5. the rank of a Bodhisattva incapable of sliding back’.
Now the daughter of Sagara, the N4ga-king, had at the time a gem which in value outweighed the whole universe. That gem the daughter of Sagara, the Naga-king, presented to the Lord, and the Lord graciously accepted it. Then the daughter of Sagara,
1 Antarfpamavad yatha. I am not certain of the correctness of my translation. Burnouf has ‘s’il était leur concitoyen.’
2 All these beings are in Sanskrit of masculine gender; hence their rank cannot be taken by beings having feminine names, xI. APPARITION OF A STOPA. 253
I am not certain of the correctness of my translation. Burnouf has ‘s’il était leur concitoyen.’
2 All these beings are in Sanskrit of masculine gender; hence their rank cannot be taken by beings having feminine names, xI. APPARITION OF A STOPA. 253 the Na4ga-king, said to the Bodhisattva Prag#akata and the senior priest S4riputra: Has the Lord readily accepted! the gem I presented him or has he not? The senior priest answered: As soon as it was presented by thee, so soon it was accepted by the Lord. The daughter of Sagara, the Nagaking, replied: If I were endowed with magic power, brother Sdriputra, I should sooner have arrived at supreme, perfect enlightenment, and there would have been none to receive this gem.
At the same instant, before the sight of the whole world and of the senior priest S4riputra, the female sex of the daughter of S4gara, the Naga-king, disappeared; the male sex appeared* and she manifested herself as a Bodhisattva, who immediately went to the South to sit down at the foot of a tree made of seven precious substances, in the world Vimala (i.e. spotless), where he showed himself enlightened and preaching the law, while filling all directions of space with the radiance of the thirtytwo characteristic signs and all secondary marks. All beings in the Saha-world beheld that Lord while he received the homage of all, gods, Nagas, goblins, Gandharvas, demons, Garudas, Kinnaras, great serpents, men, and beings not human, and was engaged
1 A marginal reading from a later hand adds: anukamp4m upAdaya, by grace, by mercy, graciously.
* In ancient times such a change of sex is nothing strange. Sundry words for ‘star,’ e.g. tara, taraka, Latin stella, are feminine, whereas the names of some particular stars are masculine; so T4r4, the daughter of the Sea, Stella Marina, may have been identified with Tishya, or the Iranian Tishtrya, who equally rises from the sea; cf. Tishter Yasht (ed. Westergaard, p. 177). The daughter of the ocean seems to be identical with Ardvi Sfra, celebrated in Abin Yasht.
254 SADDHARMA-PUNDARIKA. Xl.
in preaching the law. And the beings who heard the preaching of that Tathagata became incapable of sliding back in supreme, perfect enlightenment. And that world Vimala and this Saha-world shook in six different ways. Three thousand living beings from the congregational circle of the Lord Sakyamuni gained the acquiescence in the eternal law’, whereas three hundred thousand beings obtained the prediction of their future destiny to supreme, perfect enlightenment.
Then the Bodhisattva Prag#4kQa and the senior priest S4riputra were silent.
1 AnutpattikadharmakshAnti.
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CHAPTER XII.
EXERTION,
Then the Bodhisattva Prag#4kQa and the senior priest S4riputra were silent.
1 AnutpattikadharmakshAnti.
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CHAPTER XII.
EXERTION,
Thereafter the Bodhisattva Bhaishagyaraga and the Bodhisattva Mah4pratibhana, with a retinue of twenty hundred thousand Bodhisattvas, spoke before the face of the Lord the following words: Let the Lord be at ease in this respect ; we will after the extinction of the Tathagata expound this Parydya to (all) creatures!, though we are aware, O Lord, that at that period there shall be malign beings, having few roots of goodness, conceited, fond of gain and honour, rooted in unholiness, difficult to tame, deprived of good will, and full of unwillingness. Nevertheless, O Lord, we will at that period read, keep, preach, write, honour, respect, venerate, worship this Satra; with sacrifice of body and life, O Lord, we will divulge this Sdtra. Let the Lord be at ease.
Thereupon five hundred monks of the assembly, both such as were under training and such as were not, said to the Lord: We also, O Lord, will exert ourselves to divulge this Dharmapary4ya, though in other worlds. Then all the disciples of the Lord, both such as were under training and such as were
1 One would expect that this speech immediately followed st. 41 in the foregoing chapter, but the rules of composition in Buddhistic writings are so peculiar that it is unsafe to apply criticism.
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not, who had received from the Lord the prediction as to their (future) supreme enlightenment, all the eight thousand monks raised their joined hands towards the Lord and said: Let the Lord be at ease. We also will divulge this Dharmaparydya, after the complete extinction of the Lord, in the last days, the last period, though in other worlds. For in this Saha-world, O Lord, the creatures are conceited, possessed of few roots of goodness, always vicious in their thoughts, wicked, and naturally perverse.
Then the noble matron Gautami, the sister of the Lord’s mother, along with six hundred! nuns, some of them being under training, some being not, rose from her seat, raised the joined hands towards the Lord and remained gazing up to him. Then the Lord addressed the noble matron Gautamt: Why dost thou stand so dejected, gazing up to the Tathagata? (She replied): Ihave not been mentioned by the Tathagata, nor have I received from him a prediction of my destiny to supreme, perfect enlightenment. (He said): But, Gautamt, thou hast received a prediction with the prediction regarding the whole assembly. Indeed, Gautami, thou shalt from henceforward, before the face of thirty-eight
(He said): But, Gautamt, thou hast received a prediction with the prediction regarding the whole assembly. Indeed, Gautami, thou shalt from henceforward, before the face of thirty-eight
1 Ciphers do not count, so that only six must be reckoned. These six with Gautamf form the number of seven. The seven Matres or Mother-goddesses are known from Indian mythology. Kumara, the prince royal (Skanda), is sometimes said to have six mothers, sometimes seven, sometimes one. The six are said to be the six clearly visible Krittik4s (Pleiads); the seventh is the less distinct star of the Pleiads. His one mother is Durg&. It is by mistake that the dictionaries fix the number of Krittikas at six; there are seven, as appears e.g. from Mahabharata III, 230, 11.
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hundred thousand myriads of ko¢is of Buddhas’, be a Bodhisattva and preacher of the law. These six thousand? nuns also, partly perfected in discipline, partly not, shall along with others become Bodhisattvas® and preachers of the law before the face of the Tathagatas. Afterwards, when thou shalt have completed the course of a Bodhisattva, thou shalt become, under the name of Sarvasattvapriyadarsana (i.e. lovely to see for all beings), a Tathdgata, an Arhat, &c., endowed with science and conduct, &c. &c. And that Tathagata Sarvasattvapriyadarsana, O Gautami, shall give a prediction by regular succession to those six thousand’ Bodhisattvas concerning their destiny to supreme, perfect enlightenment. Then the nun Yasodhar4, the mother of R4hula, thought thus: The Lord has not mentioned my name. And the Lord comprehending in his own mind what was going on in the mind of the nun Yasodharé said to her: I announce to thee, Yasodhar4, I declare to thee : Thou also shalt before the face of ten thousand kof¢is‘ of Buddhas become a Bodhisattva and preacher of the law, and after regularly completing the course of a Bodhisattva thou shalt become a Tathagata, named Rasmisatasahasraparipirzadhvaga, an Arhat, &c., endowed with science and conduct, &c. &c., in the
1 In the margin has been added by a later hand: ‘after paying honour, respect, reverence, worship, and veneration.’ A little further on we find the same marginal addition.
3 A few lines before the number was six hundred. Both numbers come to the same, for ciphers do not count.
* Here it is not added that Gautami cum suis has to change sex (i.e. gender) in order to be fit for Bodhisattvaship. In fact, the Krittikas are always feminine in Sanskrit.
* Burnouf has read, ten hundred thousand myriads of koAs.
[21] Ss
258 SADDHARMA-PUNDARIKA. xu.
world Bhadra; and the lifetime of that Lord Rasmisatasahasraparipirzadhvaga shall be unlimited.
When the noble matron Gautamt, the nun, with her suite of six thousand nuns, and Yasodharé, the nun, with her suite of four thousand nuns, heard from the Lord their future destiny to supreme, perfect enlightenment, they uttered, in wonder and amazement, this stanza :