■ ^ PRINCETON, N. J- Shelf.;. BL 1010 .S3 V.21 Tripi taka. The Saddharma-pundar ika S''\ HI 1. ''!■''.■: ":ft^>-'' ', v ^ ^ f ^ tiw ■' '■''■•'■-•'. •'V •^*. '■>'-' '. ' •• • ',■•■ .J5' THE SACRED BOOKS OF THE EAST [21] Honbon HENRY FROWDE OXPOBD UNIVERSITY PRESS WAREHOUSE AMEN CORNER THE "sacred books of the east TRANSLATED BY VARIOUS ORIENTAL SCHOLARS AND EDITED BY F. MAX MULLER VOL. XXI AT THE CLARENDON PRESS 1884 [A /I rights reserved^ THE SADDHARMA-PUiVMRlKA ' OR THE LOTUS OF THE TRUE LAW TRANSLATED BY y H. KERN AT THE CLARENDON PRESS 1884 \^All rights reserved"] \- \'\ rr ♦.-■>■ ^-1 ("^ ^ •'^ .O T r* "-T' T, -V ., JL ii aLi U .U \J vjr A O ^A. XJ '•^. '■n-r...... CONTENTS. . <^-^ Introduction . Chapter 1. Introductory 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. Skilfulness . A Parable . Disposition . On Plants Announcement of Future Destiny Ancient Devotion Announcement of the Future Destiny of the Five Hundred Monks .... Announcement of the Future Destiny of Ananda, Rahula, and the Two Thousand Monks . The Preacher Apparition of a Stupa Exertion Peaceful Life Issuing of Bodhisattvas from the Gaps of the Earth .... Duration of Life of the Tathagata Of Piety .... Indication of the Meritoriousness of Joyful Acceptance ..... The Advantages of a Religious Preacher Sadaparibhuta ..... Conception of the Transcendent Power of the Tathagatas .... Spells ..... Ancient Devotion of Bhaisha^yara^-a PACK ix 3° 6o 98 118 142 15.3 191 205 21.3 227 255 262 281 298 311 ^28 336 3.'4 363 .370 376 VIU CONTENTS. PAGE Chapter 23. Gadgadasvara 393 >> 24. The All-sided One .... 406 3J 25. Ancient Devotion .... 419 >i 26. Encouragement of Samantabhadra 431 }) 27. The Period 440 Index • 443 Transliteration of Oriental Alphabets adopted for the Trans- lations of the Sacred Books of the East 451 INTRODUCTION. The Saddharma-pu«7ho. Here the context absolutely opposed itself to the Pali or Prakrit //^apaniya being rendered by the Sanskrit sthapaniya, because the initial syllable of this form could not be made to agree with the letter ///a. On the same page of the Lalista-vistara we also meet with a word airapatha^, the initial syllable of which must needs har- monise with the diphthong ai, so that airapatha did not admit of being Sanskritised into aryapatha. From the occurrence of this airapatha I infer that the original text was composed in some kind of Prakrit, and not in regular Pali, because the latter has lost both the primary and secondary diphthong ai, though it may be asked whether forms such as kayira (Sansk. karya), payirupasati ^ Written airapatha, for the Vnddhi vowel denotes the sound of ai in Sanskrit, at least originally ; from the same diphthong being used in the Asoka edicts in thaira (Sansk. sthavira), we must infer thai the diphthong was, in the then Prakrit, sounded ai, not ai. xvi SADDHARMA-PUiVDARIKA. (Sansk. paryupdsati), and the like are anything else but instances of inaccurate spelling^. This much is certain that thai r a occurs in the inscriptions of A^-oka, and in these the diphthong cannot but have the value of a short a fol- lowed by i. If we eliminate the Sanskrit, there remain two dialects, Pali and the Gatha idiom. Which of the two can lay claim to being the original language of the Buddhist scriptures or is the nearest approach to it? Pali is intelligible in its phonetics, the Gathas are not. Under ordinary circum- stances the comparatively greater regularity of Pali would tend to favour its claims ; the case before us is, however, so peculiar that it is not safe to draw inferences from the state in which the Gathas have come to us. It seems to me that the verses in the Northern books in general, as well as the prose of the Mahavastu ^, have been Sanskritised to a large extent, so that they ought to be restored, as much as possible, to a more primitive form, before a comparison with Pali can lead to satisfactory results. When we come across such words as heshif/zad (Sansk. adhastad), gu;?ebhi/^, &c., we easily perceive that these forms are more primitive than Pali he//// a, gunehi; but what warrant have we of such forms being really in use at the time when the Gathas were composed, if we observe that in a verse, Lalita-vistara ^^, the syllable hhi/i is reckoned as a short one in the words gnnehhl/i prat i pur;/ a? In short, in their present state the Gathas afford no conclusive evidence that the language in which they were composed is older than Pali. Whatever may have been the phonetic aspect of the oldest standard dialect of the Buddhists, its vocabulary is unmistakably closely related to that of the vSatapatha- brahmawa. The coincidences are so striking that the ' That is, kayira was probably pronounced kaira, which cannot be exactly expressed by g;;^, because those who were acquainted with the rules of Sanskrit grammar would pronounce this and similar words with the sound of ai. ^ The able editor of this work, M. Senart, makes the following remarks on its language (p. xii) : 'Nous sommes ici en presence d'une langue irreguliere et instable, melange singulier de formes diverses d'age et d'origine.' INTRODUCTION. XVll interval separating the younger parts of the ^atapatha and the beginnings of Buddhist literature can hardly be sup- posed to have been very great. Among those coincidences I cite sarvavat, a word which as yet has not been dis- covered in the whole range of Sanskrit literature except 5atap. XIV, 7, i, lo, and in Northern Buddhist writings, as well as in Pali (sabbava). The aira^ \€y6ixevoi> ekoti 6"atap. XII, 2, 2, 4 recurs in ekoti-bhava, Lalita-vistara, p. 147, 8^; p. 439, 6; Pali ekodi-bhava^. The expres- sion samirita in the sense of 'equipped, furnished with' occurs in ^atapatha thrice ^, in Atharva-veda once, in Sad- dharma-pu;?(/arika several times, e.g. in pa/Zaghaw/asa- mirita, chap. xxii. We may add the Prakritism iu^ in samiw^ayati, BrzTiad-arawyaka VI, 4, 23, the usual form in Buddhist works in Sanskrit, Gatha dialect, and Pili ; further manku, 5atap. V, 5, 4, 11 ; maw^a in the com- pound naumauda, vSatap. II. 3, 3, 15; cf. bodhi-maw^a. An archaic trait in the stanzas is the expletive use of the particle u, e.g. in teno, yeno, tasyo, adyo, for tena, yena, tasya, adya. Both in prose and poetry* we meet with no, sometimes in the sense of Sansk. no, which etymo- logically of course is identical with it, at other times in that of Sansk. na. An analogous case is Sansk. atho, almost im- perceptibly differing from at ha. Perhaps the most curious of similar forms in the Gathas is ko, in meaning exactly coinciding with ka ; this /^o I take to be the older form of the Magadhi /^u in the Aj-oka edicts. From the occurrence of peculiar old words and forms we may draw inferences as to the age of certain compositions in ordinary cases ; but it is not safe to apply the same test, if there is sufficient reason to suppose that the work, the date 1 Ekabhibhava of the Calc. text is a clerical blunder. * See Childers' Pali Diet. p. 134, where the Thero Subhuti's etymology eko u d e t i proves that he does not know the origin of the word ; nor is it likely that the writer of the Pali passage cited by Childers knew more, for had he recognised the word, he would have written ekoti, because a Prakrit d between two vowels, if answering to a Sanskrit t, usually requires a t in Pili. s 111,5,1,31; VIII, 2, 6; XIV. I, 3, 31. * Also in the inscriptions of Asoka. [21] b XViii SADDHARMA-PUiVDARlKA. of which we wish to determine, has been carefully moulded upon time-honoured models. In such a case new words prove a good deaP, old ones next to nothing. Therefore it would be an abuse of the argument ex silentioto infer from the total absence of such new words in our Sad- dharma-puwrf'arika that the bulk of the Sutra must date from the earlier period of Buddhism. I had already occasion to notice that the two versions, the prose and the metrical one, in our Sutra show here and there material discrepancies. The question arises to which of the two we must award the palm of pri- ority. Repeatedly, both in prose and poetry, the Sutra is spoken of as consisting of stanzas ; e.g. chap, vii, st. 82 ; chapters x and xxii in the prose portion, several times. As the term of stanza (gatha), for aught I know, is never used to denote a certain number of syllables, there is a strong presumption that the ancient text consisted of verses, with an admixture of short prose passages serving as introduction or to connect the more solemn poetical pieces. The idea to expand such passages into a regular prose version would especially recommend itself at a period when the poetical dialect began to become obsolete and obscure. Without being a formal commentary, the prose version would yet tend to elucidate the older holy text. It will not be objected that, because not all chapters in the Saddharma-puwrf'arika have a poetical version added, the original cannot have been a poem. For the chapters containing but one version, viz. xxi, xxii, xxiii, xxv, and xxvi, show decided traces of being later additions ; and as to the final chapter, it may be held to be a moderate amplification of a short prose epilogue. In contending that the original text of our Sutra was pro- bably, in the main, a work in metrical form, I do not mean to say that the poetical version in all the chapters must be * As e.g. the word dinara in the Asoka Avadana ; the passage on the Greeks Yonas, in Assalayana Sutta (ed. Pischel), p. lo ; cf. the editor's remark, p. 6 ; the word karama for kalama, calamus to write with, in Kara«Ja-vyuha (Calc. ed.), p. 69. INTRODUCTION. XIX considered to be prior to the prosed The Gathas of the Sad- dharma-pu;/(^arika are nowhere very brilhant, but in some chapters they are so excessively clumsy and mechanically put together that involuntarily we are led to the assumption of their having been made by persons to whom the old dialect was no longer familiar. The stanzas, e. g. in chapters xi and xiv, are abominable in form, and unusually silly ; those in chap, xxiv are a pattern of mechanical verse-making, and give the impression as if they were intended rather to stul- tify than to edify the credulous reader. Now it is a curious fact that in a Chinese preface to the translation of our Sutra by 6^^7anagupta and Dharmagupta, A.D. 6oi^, we meet with the following notice : ' The omission of the Gathas in No. 134, chaps. 12 and 25^, have since been filled in by some wise men, whose example I wish to follow *.' Here we have a direct proof that the Gathas of some chapters have been added in later times. Had we similar notices concerning all the chapters in which the Gathas are of a comparatively modern date, and could we prove that the prose of such chapters belongs to a later period, then the supposition of the ancient text of the Saddharma-puwrt'arika having been in the main a metrical one would seem to lose in strength. For, reasoning by analogy, one might say that just as some later chapters have notoriously been enriched with a metrical version in later times, so the ancient parts also will have gradually received their Gathas. Still the fact remains that those chapters in which the me- trical portion is wanting clearly belong to a later period, so that it is questionable whether their case is entirely ana- logous to that of the more ancient part of the whole work. ^ Isolated stanzas, as in chapters xxii, xxv, and elsewhere, are wholly left out of question. ^ Catalogue of the Tripi^aka (Oxford), by Mr. Bunyiu Nanjio; Sutra Pi/aka, col. 45. ' In the English translation chapters xi and xxiv. * Another notice in the above-mentioned Catalogue, col. 44, runs thus : ' The portion of prose ' (of chap, xxiv) ' was translated by Kumarag-iva, of the latter Tshin dynasty, A.D. 384-417; and that of Gathas by G«anagupta, of the 'Northern A'eu dynasty, a.d. 557-589.' So it seems that the Gathas have been added, and, not unlikely, been composed, between 417 and 557 a.d. b 2 XX SADDHARMA-PUA^DARIKA. At present we are far from the ultimate end which critical research has to reach ; we are not able to assign to each part of our Sdtra its proper place in the development of Buddhist literature. We may feel that compositions from different times have been collected into a not very har- monious whole ; we may even be able to prove that some passages are as decidedly ancient as others are modern, but any attempt to analyse the compound and lay bare its component parts would seem to be premature. Under these circumstances the inquiry after the date of the work resolves itself into the question at what time the book received its present shape. There exist, as it is well known, various Chinese trans- lations of the Saddharma-pu;/^arika, or parts of it, the dates of which are well ascertained. The above-mentioned Cata- logue by Mr. Bunyiu Nanjio affords some valuable informa- tion about the subject, from which I borrow the following particulars^ : The oldest Chinese translation, known by the title of TTan-fa-hwa-z^in, is from Km Fa-hu (Dharmaraksha), of the Western Tsin dynasty, A.D. 265-316; in 38 chapters^. Equally old is an incomplete translation entitled Sa-than- fan-tho-li-/^in, of an unknown author. Next in time comes the Miao-fa-lien-hwa-/^ih, by Kuma- ra^iva, of the latter Tshin dynasty, A.D. 384-417 ^ It agrees with the Tibetan version, and contains 28 chapters. Of one chapter (xxiv in the Nepalese MSS. and the English translation) Kumara^iva translated the prose only; the Gathas were rendered by Qlanagupta, of the Northern ^eu dynasty, A.D. 557-589. The last translation in order of time, entitled Thien-phin- mido-fa-lien-hwa-/^ih, is from G^;Tanagupta and Dharma- gupta, A.D. 601, of the Sui dynasty; in 27 chapters. We see that the older translations— and, consequently, their originals— counted one chapter more than our MSS. ^ Sutra Pimka, col. 44 seqq. 2 In S. Beal, The Buddhist Tripi/aka, p. 14, the name of the author .K'u Fa- hu (Chu-fa-hu) is identified with Dharmagupta. a Cf. Beal, Buddhist Tripi/aka, p. 15. INTRODUCTION. XXI The difterence, however, does not affect the contents of the whole, because the matter divided over chapters ii and 12 of the older translations is contained in chap, xi of our texts and the latest Chinese version. The order of the chapters is the same in all the texts, both original and translated, up to chap, xx ( = 31 older division); the dis- crepancies first begin at chap, xxi, on Dhara;ns. The subjoined comparative table, to begin with the chapter on Dhara;/is, exhibits the order of the last seven chapters in the various texts. The first column refers to the Nepalese MSS. and the Chinese translation by 6^/Tanagupta and Dharmagupta; the second to the oldest Chinese transla- tion ; the third to that of Kumara^iva. I a 3 4 5 6 7 A glance at th 4 I % 3 5 6 7 5 a 3 4 6 7 I lis table will sufiice to convince us that chapters xxi-xxvi (1-6) are of later growth, if we bear in mind that the order of the chapters down to the Dha- ra«is is the same in all sources. This result is quite in harmony with what we would have guessed upon internal grounds. The last chapter, entitled Dharmaparyaya, must, from its very nature, have been the close, the epilogue of the whole. In the Chinese translation of Kumara^iva it occurs, as the table shows, immediately after chap, xx, by itself a clear indication that xxi-xxvi are later additions. It is somewhat strange that in the older translation of K\x Fa-hu the Dharmaparyaya has already taken its place after the additional matter, but this may be explained on the supposition that Kumara^iva, though living in a later time, made use of ancient manuscripts \ However that ' The preface to the Chinese translation of G/Tanagupta and Dharmagupta says : ' The translations of K\x Fa-hu and Kumara^iva are most probably made from two different texts.' Xxii SADDHARMA-PUiVZ)ARfKA. may be, I think that the following facts may be held to be established, both from internal and external evidence : I. The more ancient text of the Saddharma-puwrtfarika contained 21 chapters and an epilogue, i.e. the matter of chaps, i-xx and of chap, xxvii ; 2. The later additions, excepting probably some verses, had been connected with the work, in the way of Pari^ish/as or Addenda, about 250 A.D. or earlier. As the book, along with the Parii-ish/as, already existed some time before 250 A.D., we may safely conclude that the more ancient text in 21 chapters, the epilogue included, dates some centuries earlier. Greater precision is for the present impossible. We know that a commentary on the Saddharma-pu;/^abhikshuj-ata- vyakarawa-parivarta, chap. 8, and that of the Saddhar- mabhawaka-parivarta, chap. 10, and the Gathas of the Devadatta-parivarta, chap. I2^ and those of the Saman- tamukha-parivarta, chap. 25. Moreover, No. 134 puts the Dharmaparyaya-parivarta (the last chapter of the Sutra) before the Bhaisha^ara^a-parivarta, chap. 23. Nos. 138 and 134 both place the Dharam-parivarta next to the Samantamukha-parivarta, chaps. 24 and 25 respectively. Beside these, there are minor differences between the text and translation. The omission of the Gathas in No. 134, chaps. 12 and 25, have since been filled in by some wise men, whose example I wish to follow. In the first year of the Zan-sheu period, A.D. 601, I, together with 6^yTana- gupta and Dharmagupta, have examined the palm-leaf text, at the request of a 6"rama7/a, vShah-hhih, and found that the beginning of two chapters, 8th and loth, are also wanting in the text (though No. 138 contains them). Nevertheless we have increased a half of the 5th chapter, and put the 1 2th chapter into the nth, and restored the Dharawi- parivarta and Dharmaparyaya-parivarta to their proper order, as chaps. 21 and 27. There are also some words and passages which have been altered (while the greater ,^ * Sutra Pi/aka, col. 45. ^ In the Nepalese MSS. and the European translations the latter part of chap. xi. xxiv SADDHARMA-PUiVDARIKA. part of No, 134 is retained). The reader is requested not to have any suspicion about these differences.' According to the opinion of an eminent Chinese scholar, the late Stanislas Julien, the translation of Kumara^iva widely differs from Burnouf's. He gives utterance to that opinion in a letter dated June 12, 1866, and addressed to Professor Max Miiller, to whose obliging kindness it is due that I am able to publish a specimen of Kumara^iva's version rendered into French by Stanislas Julien. The fragment answers to the stanzas 1-22 of chap. iii. As it is too long to be inserted here, I give it hereafter on page xl. On comparing the fragment with the corresponding passages in Burnouf's French translation and the English version in this volume, the reader cannot fail to perceive that the discrepancies between the two European versions are fewer and of less consequence than between each of them and Kumara^iva's work. It is hardly to be supposed that the text used by Kumara^iva can have differed so much from ours, and it seems far more probable that he has taken the liberty, for clearness sake, to modify the construction of the verses, a literal rendering whereof, it must be owned, is impossible in any language. It is a pity that Stanislas Julien has chosen for his specimen a frag- ment exclusively consisting of Gathas. A page in prose would have been far more useful as a test of the accuracy of the Chinese version. Proceeding to treat of the contents of our Sutra, I begin by quoting the passage where Burnouf, in his usual masterly way, describes the general character of the book and the prominent features of the central figure in it. The illus- trious French scholar writes ^• ' La, comme dans les Sutras simples, c'est ^akya qui est le plus important, le premier des etres ; et quoique I'ima- gination du compilateur Tait doue de toutes les perfections de science et de vertu admises chez les Buddhistes ; quoique Cakya revete deja un caractere mythologique, quand il * Introduction, p. 119. INTRODUCTION. XXV declare qu'il y a longtemps qu'il remplit les devoirs d'un Buddha, et qu'il doit les remplir longtemps encore, malgr6 sa mort prochaine, laquelle ne detruit pas son eternite ; quoiqu'enfin on le represente creant de son corps des Buddhas qui sont comme les images et les reproductions ideales de sa personne mortelle, nulle part ^akyamuni n'est nomme Dieu ; nulle part il ne re9oit le titre d'Adi- buddha.' To this I have nothing to object, only something to add. It is perfectly true that 6"akya does not receive the simple title of Deva ; why? Because that title is far too poor for so exalted a personage who is the Devatideva, the para- mount god of gods. So he is called in the Lotus, chap, vii, St. 31 \ and innumerable times in the whole range of Bud- dhist literature, both in Pali and Sanskrit ^. It is further undeniable that the title of Adibuddha does not occur in the Lotus, but it is intimated that 6"akya is identical with Adibuddha in the words : 'From the very beginning (adita e V a) have I roused, brought to maturity, fully developed them (the innumerable Bodhisattvas) to be fit for their Bodhisattva position ^.' It is only by accommodation that he is called A Adibuddha, he properly being anadi, i.e. existing from eternity, having no beginning. The Buddha most solemnly declares (chap, xv) that he reached Bodhi an immense time ago, not as people fancy, first at Gaya. From the whole manner in which Sakya. speaks of his existence in former times, it is perfectly clear that the author wished to convey the meaning that the Lord had existed from eternity, or, what comes to the same, from the very begin- ning, from time immemorial, &c. 6"akya has not only lived an infinite number of ^Eons in the past, he is to live for ever. Common people fancy that he enters Nirva/za, but in reality he only makes a show of Nirvawa out of regard for the weakness of men. He, the ^ Bumouf s rendering is ' Deva superieur aux Devas.' ^ Less frequent than devatideva is the synonymous devadhideva, e.g. Lalita-vistara, p. 131 ; essentially the same is the term sarvadevottama, the highest of all gods, ib. p. 144. ' See chap, xiv, p. 295. XXvi SADDHARMA-PUiVDARiKA. Father of the world ^, the Self-born One, the Chief and Saviour^ of creatures, produces a semblance of Nirvana, whenever he sees them given to error and folly ^. In reality his being is not subject to complete Nirvawa ; it is only by a skilful device that he makes a show of it ; and repeatedly he appears in the world of the living, though his real abode is on the summit of the Gr/dhrakfi/a '*. All this is, in other words, the teaching of Naraya;/a in Bhagavad-gita IV, 6 seqq. : A^o 'pi sann avyayatma bhutanam \sva.Yo 'pi san, prakritbn svam adhish///aya sambhavamy atmamayaya. yada-yada hi dharmasya glanir bhavati, Bharata, abhyutthanam adharmasya tadatmanaw srz^^amy aham. paritra;/aya sadhund;;^ vinaj-aya ka. dushkrz'tam, dharmasawzsthapanarthaya sambhavami yuge-yuge. The Buddha is anthropomorphic, of course ; what god is not? The Lotus, far from giving prominence to the un- avoidable human traits, endeavours as much as possible to represent the Lord and his audience as superhuman beings. In chap, xiv there is a great pause, as in a drama, of no less than fifty intermediate kalpas, during which 5akya- muni and all his hearers keep silence ^. A second pause of looo^ or according to a various reading, 100,000 years is held in chap. xx. Now it is difficult to conceive that any author, wilfully and ostentatiously, would mention such traits if he wished to impress the reader with the notion that the narrative refers to human beings. It will not be necessary to multiply examples. There is, to my comprehension, not the slightest doubt that the * Cf. Kr/sh«a declaring of himself in Bhagavad-gita IX, 17 : Pitaham g-agato mata dhata pilamaha^. Cf. XI, 43. The significant title of Pitamaha is given to Buddha in an inscription found at Dooriya (Bitha) ; Cunningham, Archa;ol. Survey, vol. iii, pi. xviii ; cf. p. 48. ^ Like Naraya^a in Bhagavad-gita XII, 7 : Tesham aham samuddharta- mntyusawsarasagarat. 3 Chap. XV. St. 21. * Chap, xv, st. 6, 10. 5 One intermediate kalpa is, in the system, equal to 8 yugas. As 4 yugas number 4,320,000 years, it follows that the pause lasted 432 millions of years. Esoterically, kalpa has certainly denoted a short interval of time, but even if we take the ' intermediate kalpa ' to mean, in reality, a lapse of time equal to a few hours, the pause would not refer to an historical event. INTRODUCTION. XXVIl Saddharma-pu;^^arika intends to represent vSakya as the supreme being, as the god of gods, almighty and all-wise. But what have we to understand by the words ' god ' and 'god of gods?' that is the question. To find the answer let us recall to memory the theosophic notions prevailing in ancient India at certain periods. In general it may be said that the Upanishads recognise two supreme beings, which in a mystical way are somehow identified ; one is the great illuminator of the macrocosm, and is sometimes called the Sun, at other times Ether ; the other, the enlightener of the microcosm, is Mind or Reason ^. As soon as the Sun ceased to be considered an animate being or to be represented as such, he might continue, for worship's sake, honoris causa, to be called the highest god; the really remaining deity was Reason, poetically termed the inward light. This idea is expressed by Nila- ka«//^a in his commentary on Bhagavad-gita V, 14, in the following terms: Prabhuj- ^idatma surya ivasmada- dinam prakai-aka/z, the Lord (is) the intelligent Self that like a sun is the illuminator of ourselves and others ^. Now the same author, in his notes on Bhagavad-gita VI, 30, dis- tinctly states that our inward consciousness, or as he puts it, the pratyagatman, the individual Self, otherwise called ^iva, is Narayawa, i.e. the supreme being. At IX, 28 he paraphrases Naraya^a by sarvesham pratyagatman, the individual consciousness of all (sentient beings); at XII, 14 he identifies Narayawa with nirguwam brahma. Just as here and there Naraya/^a is represented as clad in all the glory and majesty of a sovereign, as the illuminator, the vivifier of the world, in one word as the sun, so we find 6'akyamuni invested with all the grandeur and all the resources of a ruler of nature. Philosophically, both Nara- yana. and his counterpart 5akyamuni are purushottama, paramatman, the highest brahman. Mind. 5akyamuni * See e. g. A'Aandogya-upanishad III, i8 and 19 ; cf. Bhagavad-gita XV, 12. '^ Cf. Bhagavad-gita XIII, 33: yatha prakasayaty eka.h kntsnam lokam ima.m raviA, kshetraw kshetri tatha kWtsnam prakasayati, Bharata. The kshetra here is the body, the kshetrin is Mind, Reason, at man. Cf. .Sankara on A'Aandogya-upanishad, 1. c. XXviii SADDHARMA-PUA^DARIKA. is, esoterically, the very same muni, the beholder of good and evil, the puwyapapekshita muni that is spoken of in Manu VIII, 91. It is acknowledged in Bhagavad-gita IX, 14 seqq. that the supreme being may be conceived and re- spected in different ways according to the degree of intelli- gence of creatures. Some pay their worship by leading a virtuous life, others by pious devotion, others by contem- plation, others by confessing a strictly monistic philosophy^, others by acknowledging a personal god ^. The Lord in the Saddharma-puw^arika admits of being viewed in all these various aspects. Whether the Buddha-theory, such as we find it developed in the Sutra, not in plain words, indeed, but by circumlocutions and ambiguities, should be called atheistic or not, is a matter of comparatively slight importance, about which opinions may differ. This much, however, may be asserted, that the Lotus and the Bhagavad- gita are, in this respect, exactly on a par. The conclusion arrived at is that the 5akyamuni of the Lotus is an ideal, a personification, and not a person. Traits borrowed, or rather surviving, from an older cosmological mythology, and traces of ancient nature-worship abound both in the Lotus and the Bhagavad-gita, but in the highest sense of the word, paramarthatas, the Purushot- tamain both is the centre of mental life. It is just possible that the ancient doctors of the Mahayana have believed that such an ideal once walked in the flesh here on earth, but the impression left by the spirit and the letter of the whole work does not favour that supposition. In later times fervent adherents of the Mahayana really held that belief, as we know from the example of the pious Hiouen Thsang, who was evidently as earnest in his belief that the Lord once trod the soil of India as he was convinced of Ma;7^uj-ri, Maitreya, and Avalokite^vara existing as ani- mated beings. Whether the system of the Lotus can be said to agree with what is supposed to be 'genuine' Bud- * The followers of the Upanishads, Aupanishadas, who say,' Myself am God,' or as Nilaka;i//ia puts it, ' Myself am the Lord Vasudeva.' ^ According to Nilaka« 1- 3> with the parallel pas- sage ]\Iahavagga I, 5, 4, it appears that Sahampati and 6'ikhin are synonymous terms. As -Sikhin is a common term for Agni and as to the latter in Rig-veda L 97, 5 ; 127,10; III, 14, 2, is applied the epithet of sahasvat, it may be inferred that Sahampati and the collateral form Sahapati answer to a Sanskrit sahasampati or sahaspati. 2 Another instance of a fanciful distinction. 3 It may be remarked that in the enumeration of gods, between ^iva and Brahma, Vish;m is wanting. Those who adopt the view that ^akyamuni is an Avatara of Vish«u, consequently a mythical being, will readily account for that omission by saying that Vish;m and the Lord Buddha are identical, so that Vish/m is present in the gathering, under the disguise of Buddha. SADDHARMA-PUiVDARIKA. followed by many hundred thousand myriads of koz'is of demons, viz, the chief of the demons Bali, Kharaskandha \ Vema/titri 2, and Rahu ; along with the four Garu^T^a chiefs followed by many hundred thousand myriads of ko/is of Garu^as, viz. the Garu^a chiefs Mahate^as, Mahakaya, Mahapur;^a, and Maharddhiprapta, and with A^ata.Tatru, king of Magadha, the son of Vaidehi. Now at that time it was that the Lord surrounded, attended, honoured, revered, venerated, worshipped by the four classes of hearers, after expounding the Dharmaparyaya ^ called ' the Great Exposition,' a text of great development, serving to instruct Bodhi- sattvas and proper to all Buddhas, sat cross-legged on the seat of the law and entered upon the medita- tion termed 'the station of the exposition of Infinity;' his body was motionless and his mind had reached perfect tranquillity. And as soon as the Lord had entered upon his meditation, there fell a great rain of divine flowers, Mandaravas ^ and great Mandaravas, Ma;'^^ushakas and great Ma^^^Cishakas"^, covering the Lord and the four classes of hearers, while the whole Buddha field shook in six ways : it moved, ^ Burnouf has Suraskandha. ^ This is a wrong Sanskritisation of a Prakrit Vema-^'itti, Pali Vepa>^itti ; the proper Sanskrit equivalent is Vipra/iitti. ^ I. e. turn, period, or roll of the law ; it may often be rendered by 'a discourse on the law.' In the sense of period, term, end, it is used as the title of the dosing chapter of the whole work. * Mandarava, or rather IMandarava, derived from mandaru = mandara, Erythrina, is here a heavenly flower, or, as the Indians say, 'a cloud-flower,' meghapushpa, i.e. raindrop and hail- stone. MaTi^usha is a name of the Rubia Manjista ; the word is also said to mean, *a stone;' in this case perhaps a hailstone or dewdrop. INTRODUCTORY. removed, trembled, trembled from one end to the other, tossed, tossed along. Then did those who were assembled and sitting together in that congregation, monks, nuns, male and female lay devotees, gods, Nagas, goblins, Gan- dharvas, demons, GariWas, Kinnaras, great serpents, men, and beings not human, as well as governors of a region, rulers of armies and rulers of four con- tinents, all of them with their followers, gaze on the Lord in astonishment, in amazement, in ecstasy. And at that moment there issued a ray from within the circle of hair between the eyebrows of the Lord^ It extended over eighteen hundred thousand Buddha-fields in the eastern quarter, so that all those Buddha-fields appeared wholly illu- minated by its radiance, down to the great hell AvU'i and up to the limit of existence. And the beings in any of the six states ^ of existence became visible, all without exception. Likewise the Lords Buddhas staying, living, and existing in those Buddha-fields became all visible, and the law preached by them could be entirely heard by all beings. And the monks, nuns, lay devotees male and female, Yogins and students of Yoga, those who had obtained the fruition (of the Paths of sanc- tification) and those who had not, they, too, became visible. And the Bodhisattvas Mahasattvas In those ^ This reminds one of Wordsworth's lines : 'Bright apparition suddenly put forth The Rainbow, smiling on the faded storm; The mild assemblage of the starry heavens; And the great Sun, earth's universal Lord.' 2 Viz. hell, the brute creation, the world of ghosts, of demons, of men, and of gods or angels. 8 SADDHARMA-PUiVDARiKA. I. Buddha-fields who plied the Bodhisattva-course with ability, due to their earnest belief in numerous and various lessons and the fundamental ideas, they, too, became all visible. Likewise the Lords Buddhas in those Buddha-fields who had reached final Nirva;^a became visible, all of them. And the Stupas made of jewels and containing the relics of the extinct Buddhas became all visible in those Buddha-fields \ Then rose in the mind of the Bodhisattva Maha- sattva Maitreya this thought : O how great a wonder does the Tathagata display! What may be the cause, what the reason of the Lord producing so great a wonder as this ? And such astonishing, pro- digious, inconceivable, powerful miracles now appear, although the Lord is absorbed in meditation ! Why, let me inquire about this matter; who would be able here to explain it to me ? He then thought : Here is Ma^'ui'ri, the prince royal, who has plied his office under former 6^inas and planted the ropts of goodness, while worshipping many Buddhas. This Ma?1^um, the prince royal, must have witnessed before such signs of the former Tathagatas, those Arhats, those perfectly enlightened Buddhas ; of yore he must have enjoyed the grand conversations on the law. Therefore will I inquire about this matter with Ma.uousn, the prince royal. And the four classes of the audience, monks, nuns, male and female lay devotees, numerous gods, Nagas, ^ It is sufficiently clear, I think, that the Buddha-fields are the heavens, and that we have in the text a description of the aspect of heaven when the stars are twinkling at dawn, shortly after or before. A Stiapa denotes the spot where a luminary, for the time being extinct, once stood; in more general acceptation it must have been synonymous with dhishwya; a fire-place, or with /Sw^o's. INTRODUCTORY. goblins, Gandharvas, demons, Garufl'as, Kinnaras, great serpents, men, and beings not human, on seeing the magnificence of this great miracle of the Lord, were struck with astonishment, amazement and curio- sity, and thought : Let us inquire why this magnifi- cent miracle has been produced by the great power of the Lord. At the same moment, at that very instant, the Bodhisattva Mahasattva Maitreya knew in his mind the thoughts arising in the minds of the four classes of hearers and he spoke to Ma7^c^ui"ri, the prince royal : What, O Ma;7^um, Is the cause, what is the reason of this wonderful, prodigious, miraculous shine having been produced by the Lord ? Look, how these eighteen thousand Buddha-fields appear varie- gated, extremely beautiful, directed by Tathagatas and superintended by Tathagatas. Then it was that Maitreya, the Bodhisattva Mahasattva, addressed MaTi^-usri, the prince royal, in the followlnsr stanzas : 1. Why, Mauo-usri, does this ray darted by the guide of men shine forth from between his brows ? this single ray issuing from the circle of hair ? and why this abundant rain of Mandaravas ? 2. The gods, overjoyed, let drop Ma/I^ushakas and sandal powder, divine, fragrant, and delicious. 3. This earth is, on every side, replete with splen- dour, and all the four classes of the assembly are filled with delight, while the whole field shakes in six different ways, frightfully. 4. And that ray in the eastern quarter illuminates the whole of eighteen thousand Buddha-fields, simul- taneously, so that those fields appear as gold- coloured. lO SADDHARMA-PUiVDARIKA. I. 5. (The universe) as far as the (hell) Avi/^i (and) the extreme limit of existence, with all beings of those fields living in any of the six states of existence, those who are leaving one state ^ to be born in another ; 6. Their various and different actions in those states have become visible ; whether they are in a happy, unhappy, low, eminent, or intermediate position, all that I see from this place. 7. I see also the Buddhas, those lions of kings, revealing and showing the essence of the law, com- forting ^ many ko^'is of creatures and emitting sweet- sounding voices. 8. They let go forth, each in his own field, a deep, sublime, wonderful voice, while proclaiming the Buddha-laws by means of myriads of ko/is of illustrations and proofs. 9. And to the ignorant creatures who are op- pressed with toils and distressed in mind by birth and old age, they announce the bliss of Rest, saying: This is the end of trouble, O monks. 10. And to those who are possessed of strength and vigour and who have acquired merit by virtue or earnest belief in the Buddhas, they show the vehicle of the Pratyekabuddhas, by observing this rule of the law. 1 1. And the other sons of the Sugfata who, strivino- after superior knowledge, have constantly accom- ^ The word for state, gati, also means ' the position, place,' e. g. of a star. ^ Prajvasamanan, van lect. prakasamanan; Burnouf must have followed the latter reading, his translation having 'instrui- sent.' INTRODUCTORY. I I plished their various tasks, them also they admonish to enhghtenment. 12. From this place, O May^crughosha, I see and hear such things and thousands of ko/is of other particulars besides ; I will only describe some of them. 13. I see in many fields Bodhisattvas by many thousands of ko/is, like sands of the Ganges, who are producing enlightenment according to the dif- ferent degree of their power. 14. There are some who charitably bestow wealth, gold, silver, gold money, pearls, jewels, conch shells, stones ^ coral, male and female slaves, horses, and sheep ; 15. As well as litters adorned with jewels. They are spending gifts with glad hearts, developing them- selves for superior enlightenment, in the hope of gaining the vehicle. 16. (Thus they think) : 'The best and most ex- cellent vehicle in the whole of the threefold world is the Buddha-vehicle magnified by the Sugatas. May I, forsooth, soon gain it after my spending such gifts.' 1 7. Some give carriages yoked with four horses and furnished with benches, flowers, banners, and flags ; others give objects made of precious sub- stances. 18. Some, again, give their children and wives; ^ The text has jahkha^ila; according to the Tibetan version this would mean crystal, but that is impossible because ^ahkha is well known to be a conch shell. Burnouf hesitatingly renders it by 'des conques, du cristal;' see, however, Lotus, p. 314. I have been unable to find out what meaning the compound, be it a Dvandva or a Tatpurusha, is intended to convey. 12 SADDHARMA-PUiVDARIKA. I. Others their own flesh ; (or) offer, when bidden, their hands and feet, striving to gain supreme en- lightenment. 19. Some give their heads, others their eyes, others their dear own body, and after cheerfully bestowing their gifts they aspire to the knowledge of the Tathagatas. 20. Here and there, O Ma^ui-ri, I behold beings who have abandoned their flourishing kingdoms, harems, and continents, left all their counsellors and kinsmen, 21. And betaken themselves to the guides of the world to ask for the most excellent law, for the sake of bliss ; they put on reddish-yellow robes, and shave hair and beard. 22. I see also many Bodhisattvas like monks, living in the forest, and others inhabiting the empty wilderness, enorao-ed in recitino^ and reading. 23. And some Bodhisattvas I see, who, full of wisdom^ (or constancy), betake themselves to moun- tain caves, where by cultivating and meditating the Buddha-knowledge they arrive at its perception. 24. Others who have renounced all sensual de- sires, by purifying their own self, have cleared their sphere and obtained the five transcendent faculties, live in the wilderness, as (true) sons of the Sugata. 25. Some are standing firm, the feet put together and the hands joined in token of respect towards the leaders, and are praising joyfully the king of the leading (7inas in thousands of stanzas. 26. Some thoughtful, meek, and tranquil, who have mastered the niceties of the course of duty, question the highest of men about the law, and retain in their memory what they have learnt. I. INTRODUCTORY. 1 3 27. And I see here and there some sons of the principal G'ma. who, after completely developing their own self, are preaching the law to many ko/is of living beings with many myriads of illustrations and reasons. 28. Joyfully they proclaim the law, rousing many Bodhisattvas ; after conquering the Evil One with his hosts and vehicles, they strike the drum of the law. 29. I see some sons of the Sugata, humble, calm, and quiet in conduct, living under the command of the Sugatas, and honoured by men, gods, goblins, and Titans. 30. Others, again, who have retired to woody thickets, are saving the creatures in the hells by emitting radiance from their body, and rouse them to enlightenment. 31. There are some sons of the 6^ina who dwell in the forest, abiding in vigour, completely re- nouncing sloth, and actively engaged in walking ; it is by energy that they are striving for supreme enlightenment. 32. Others complete their course by keeping a constant purity and an unbroken morality like pre- cious stones and jewels ; by morality do these strive for supreme enlightenment. 33. Some sons of the 6^ina, whose strength con- sists in forbearance, patiently endure abuse, censure, and threats from proud monks. They try to attain enlightenment by dint of forbearance. 34. Further, I see Bodhisattvas, who have for- saken all wanton pleasures, shun unwise companions and delight in having intercourse with genteel men (aryas); 14 SADDHARMA-PUiVDARiKA. I. 35. Who, with avoidance of any distraction of thoughts and with attentive mind, during thousands of ko/is of years have meditated in the caves of the wilderness ; these strive for enHghtenment by dint of meditation. 36. Some, again, offer in presence of the 6^inas and the assemblage of disciples gifts (consisting) in food hard and soft, meat and drink, medicaments for the sick, in plenty and abundance. 2,J. Others offer in presence of the 6^inas and the assemblage of disciples hundreds of ko^is of clothes, worth thousands of ko/is, arid garments of priceless value. 38. They bestow in presence of the Sugatas hun- dreds of ko/'is of monasteries which they have caused to be built of precious substances and sandal-wood, and which are furnished with numerous lodgings (or couches). 39. Some present the leaders of men and their disciples with neat and lovely gardens abounding with fruits and beautiful flowers, to serve as places of daily recreation. 40. When they have, with joyful feelings, made such various and splendid donations, they rouse their energy in order to obtain enlightenment ; these are those who try to reach supreme enlightenment by means of charitableness. 41. Others set forth the law of quietness, by many myriads of illustrations and proofs ; they preach it to thousands of ko/is of living beings ; these are tending to supreme enlightenment by science. 42. (There are) sons of the Sugata who try to reach enlightenment by wisdom ; they understand the law of indifference and avoid acting at the I. . INTRODUCTORY. 1 5 antinomy (of things), unattached Hke birds in the sky. 43. Further, I see, O Ma;1fughosha, many Bodhi- sattvas who have displayed steadiness under the rule of the departed Sugatas, and now are wor- shipping the relics of the 6^inas. 44. I see thousands of ko^is of Stupas, numerous as the sand of the Ganges, which have been raised by these sons of the Gina. and now adorn ko/is of grounds. 45. Those magnificent Stupas, made of seven precious substances, with their thousands of ko^'is of umbrellas and banners, measure in height no less than 5000 yo^anas and 2000 in circumference \ 46. They are always decorated with flags ; a mul- titude of bells is constantly heard sounding; men, gods, goblins, and Titans pay their worship with flowers, perfumes, and music. 47. Such honour do the sons of the Sugata render to the relics of the 6^inas, so that all directions of space are brightened as by the celestial coral trees in full blossom. 48. From this spot I behold all this ; those nu- merous ko/is of creatures ; both this world and heaven covered with flowers, owing to the single ray shot forth by the G'ma.. 49. O how powerful is the Leader of men ! how extensive and bright is his knowledge ! that a single beam darted by him over the world renders visible so many thousands of fields ! 50. We are astonished at seeing this sign and ^ It is evident that there is no question of earthly Stupas, nor of hyperbolic phrases. 1 6 SADDHARMA-PUiVDARiKA. I. this wonder, so great, so incomprehensible. Ex- plain me the matter, O Ma/'Z^usvara ! the sons of Buddha are anxious to know it. 51. The four classes of the congregation in joyful expectation gaze on thee, O hero, and on me ; gladden (their hearts) ; remove their doubts ; grant a revelation, O son of Sugata ! 52. Why is it that the Sugata has now emitted such a light ? O how great is the power of the Leader of men ! O how extensive and holy is his knowledge ! 53. That one ray extending from him all over the world makes visible many thousands of fields. It must be for some purpose that this great ray has been emitted. 54. Is the Lord of men to show the primordial laws which he, the Highest of men, discovered on the terrace of enlightenment ? Or is he to prophesy the Bodhisattvas their future destiny ? 55. There must be a weighty reason why so many thousands of fields have been rendered visible, variegated, splendid, and shining with gems, while Buddhas of infinite sight are appearing. 56. Maitreya asks the son of 6^ina ; men, gods, goblins, and Titans, the four classes of the congrega- tion, are eagerly awaiting what answer ]Ma%'usvara shall give in explanation. Whereupon Msiuo-usn, the prince royal, addressed Maitreya, the Bodhisattva Mahasattva, and the whole assembly of Bodhisattvas (in these words): It is the intention of the Tathagata, young men of good family, to begin a grand discourse for the teaching of the law, to pour the great rain of the law, to make resound the great drum of the law, to raise the great I. INTRODUCTORY. 1 7 banner of the law, to kindle the great torch of the law, to blow the great conch trumpet of the law, and to strike the great tymbal of the law. Again, it is the intention of the Tathagata, young men of good family, to make a grand exposition of the law this very day. Thus it appears to me, young men of good family, as I have witnessed a similar sign of the former Tathagatas\ the Arhats, the perfectly enlightened. Those former Tathagatas, &c., they, too, emitted a lustrous ray, and I am convinced that the Tathagata is about to deliver a grand discourse for the teaching of the law and make his grand speech on the law everywhere heard, he having shown such a fore- token. And because the Tathagata, &c., wishes that this Dharmaparyaya meeting opposition in all the world 2 be heard everywhere, therefore does he display so great a miracle and this fore-token con- sisting in the lustre occasioned by the emission of a ray. ^ Hence it follows that Maft^uiri is eternally young, like the rising sun, like Mithra, and like the Arhatawz deva, the latest, or youngest, of the Arhats or dnas. ^ The rendering of vipratyanika, van lect. vipratyaniyaka, is doubtful. Burnouf, who translates it by ' avec laquelle (le monde entier) doit etre en desaccord,' remarks in his comment (Lotus, p. 323) that the Tibetan version assigns to pratyaniyaka the meaning of * accordance, concord.' It is, however, extremely doubtful whether such a word as pratyaniyaka exists at all, and if pratyanika should really be used in the sense of ' concord,' notwithstanding its generally occurring in the sense of ' opposition,' we must suppose that from the notion of ' an opposite party ' has developed that of a party, paksha, in general. On that assumption we can account for vipratyanika being used in the sense of vipaksh a, repugnant, contrary, belonging to a different party. As to vipratyaniyaka, alsoLaUta-vistara,p. 513, this may be a wrongly Sanskritised vippa/^- i^'aniyaka, to which would answer a Sanskrit vipratyanikaka. [2:] C 1 8 SADDHARMA-PUiV^DARlKA. I. I remember, young men of good family, that in the days of yore, many immeasurable, inconceivable, immense, infinite, countless JEons, more than count- less ^ons ago, nay, long and very long before, there was born a Tathagata called A'andrastarya- pradipa^ an Arhat, &c., endowed with science and conduct^, a Sugata, knower of the world, an incom- parable tamer of men, a teacher (and ruler) of gods and men, a Buddha and Lord. He showed the law ; he revealed the duteous course which is holy at its commencement, holy in its middle, holy at the end, good in substance and form, complete and perfect, correct and pure. That is to say, to the disciples he preached the law containing the four Noble Truths, and starting from the chain of causes and effects, tending to overcome birth, decrepitude, sick- ness, death, sorrow, lamentation, woe, grief, despond- ency, and finally leading to Nirva;za ; and to the Bodhisattvas he preached the law connected with the six Perfections^, and terminating in the know- ledge of the Omniscient, after the attainment of supreme, perfect enlightenment. [Now, young men of good family, long before the time of that Tathagata A'andrasuryapradipa, the Arhat, &c., there had appeared a Tathagata, &c., likewise called A^andrasuryapradipa, after whom, O A^^ita^, there were twenty thousand Tathagatas, ' I. e. having the shine of moon and sun. ^ Otherwise, with light and motion. •' Tlie six Paramitas, viz. of almsgiving, morality, patience, zeal or energy, meditation, and wisdorii. * I.e. invincible, invictus. The palpable connection between INIaitreya A^nta and Mithras Invictus is no proof of the Buddhists having borrowed the figure from the Persians ; the coincidence I. INTRODUCTORY. 1 9 &c., all of them bearing the name of A'andrasurya- pradipa, of the same lineage and family name, to wit, of Bharadva^a^ All those twenty thousand Tathagatas, O A^ita, from the first to the last, showed the law, revealed the course which is holy at its commencement, holy in its middle, holy at the end, &c. &C.2] The aforesaid Lord A'andrasuryapradipa, the Tathagata, &c., when a young prince and not yet having- left home (to embrace the ascetic life), had eight sons, viz. the young princes Sumati, Ananta- mati, Ratnamati, Vi^-eshamati, Vimatisamudghatin, Ghoshamati, and Dharmamati. These eight young princes, A^ita, sons to the Lord ^andrasuryapradipa, the Tathagata, had an immense fortuned Each of them was in possession of four great continents, where they exercised the kingly sway. When they saw that the Lord had left his home to become an ascetic, and heard that he had attained supreme, perfect enlightenment, they forsook all of them the pleasures of royalty and followed the example of the Lord by resigning the world ; all of them strove to being perfectly explainable if we consider the narrow relationship of Indian and Iranian mythology. Maitreya is not strictly identical with Mitra, but a younger edition, so to speak, of him ; he is the future saviour. ^ It is clear that Bharadva^a, a well-known progenitor of one of the Brahmanic families, existed long before the creation, i.e. of the last creation of the world. There can be no question of his being a man, at least in the system of the Lotus. ^ The words in brackets are wanting in one of the MSS. ^ 7??'ddhi is the word used in the text. As an ecclesiastical term it denotes ' magic power,' but that artificial meaning does not suit here. C 2 20 SADDHARMA-PUiVDARlKA. L reach superior enlightenment and became preachers of the law. While constantly leading a holy life, those young princes planted roots of goodness under many thousands of Buddhas. It was at that time, A^ita, that the Lord Alandra- suryapradipa, the Tathagata, &c,, after expounding the Dharmaparyaya called ' the Great Exposition,' a text of great extension, serving to instruct Bodhi- sattvas and proper to all Buddhas, at the same moment and instant, at the same gathering of the classes of hearers, sat cross-legged on the same seat of the law, and entered upon the meditation termed 'the Station of the exposition of Infinity;' his body was motionless, and his mind had reached perfect tranquillity. And as soon as the Lord had entered upon meditation, there fell a great rain of divine flowers, Mandaravas and great Mandaravas, Man- ^ushakas and great Ma;/^ushakas, covering the Lord and the four classes of hearers, while the whole Buddha-field shook in six ways ; it moved, removed, trembled, trembled from one end to the other, tossed, tossed along. Then did those who were assembled and sitting together at that congregation, monks, nuns, male and female lay devotees, gods, Nagas, goblins, Gandharvas, demons, Garu^as, Kinnaras, great serpents, men and beings not human, as well as governors of a region, rulers of armies and rulers of four continents, all of them with their followers gaze on the Lord in astonishment, in amazement, in ecstasy. And at that moment there issued a ray from within the circle of hair between the eyebrows of the Lord. It extended over eighteen hundred I. INTRODUCTORY. 2 1 thousand Buddha-fields in the eastern quarter, so that all those Buddha-fields appeared wholly illu- minated by its radiance, just like the Buddha-fields do now, O A^ita. [At that juncture, A^ita, there were twenty ko/is of Bodhisattvas following the Lord. All hearers of the law in that assembly, on seeing how the world was illuminated by the lustre of that ray, felt astonishment, amazement, ecstasy, and curio- sity \] Now it happened, A^ita, that under the rule of the aforesaid Lord there was a Bodhisattva called Varaprabha, who had eight hundred pupils. It was to this Bodhisattva Varaprabha that the Lord, on rising from his meditation, revealed the Dharmaparyaya called 'the Lotus of the True Law.' He spoke during fully sixty intermediate kalpas, always sitting on the same seat, with immovable body and tranquil mind. And the whole assembly continued sitting on the same seats, listening to the preaching of the Lord for sixty intermediate kalpas, there being not a single creature in that assembly who felt fatigue of body or mind. As the Lord A'andrasuryapradipa, the Tathagata, &c., during sixty intermediate kalpas had been ex- pounding the Dharmaparyaya called ' the Lotus of the True Law,' a text of great development, serving to instruct Bodhisattvas and proper to all Buddhas, he instantly announced his complete Nirva;2a to the world, including the gods, Maras and Brahmas, to all creatures, including ascetics, Brahmans, ^ods, men and demons, saying : To-day, O monks, this very ^ The passage in brackets is wanting in one of the MSS. 22 SADDHARMA-PUiVDARIKA. I. night, in the middle watch, will the Tathagata, by entering the element of absolute Nirva;/a, become wholly extinct. Thereupon, A^ita, the Lord A'andrasuryapradipa, the Tathagata, &c., predestinated the Bodhlsattva called ^Srigarbha to supreme, perfect enlightenment, and then spoke thus to the whole assembly : O monks, this Bodhisattva 6'ngarbha here shall immediately after me attain supreme, perfect en- lightenment, and become Vimalanetra, the Tatha- gata, &c. Thereafter, A^ita, that very night, at that very watch, the Lord A'andrasuryapradipa, the Tathagata, &c., became extinct by entering the element of abso- lute Nirva;2a. And the afore-mentioned Dharmapar- yaya, termed ' the Lotus of the True Law,' was kept in memory by the Bodhisattva Mahasattva Vara- prabha ; during eighty intermediate kalpas did the Bodhisattva Varaprabha keep and reveal the com- mandment of the Lord who had entered Nirva;2a. Now it so happened, A^ita, that the eight sons of the Lord TTandrasuryapradipa, Mati and the rest, were pupils to that very Bodhisattva Varaprabha. They were by him made ripe for supreme, perfect enlightenment, and in after times they saw and wor- shipped many hundred thousand myriads of ko/is of Buddhas, all of whom had attained supreme, perfect enlightenment, the last of them being Dipahkara, the Tathagata, &c. Amongst those eight pupils there was one Bodhi- sattva w\\o attached an extreme value to gain, honour and praise, and was fond of glory, but all the words and letters one taught him faded (from his memory), did not stick. So he got the appella- I. INTRODUCTORY. 23 tion of Ya5"askama^ He had propitiated many hundred thousand myriads of ko^is of Buddhas by that root of goodness, and afterwards esteemed, honoured, respected, revered, venerated, worshipped them. Perhaps, A^ita, thou feelest some doubt, perplexity or misgiving that in those days, at that time, there was another Bodhisvattva Mahasattva Varaprabha, preacher of the law. But do not think so. Why ? because it is myself who in those days, at that time, was the Bodhisattva Mahasattva Vara- prabha, preacher of the law ; and that Bodhisattva named Ya^-askama, the lazy one, it is thyself, A^ita, who in those days, at that time, wert the Bodhisattva named Yai"askama, the lazy one. And so, A^ita, having once seen a similar fore- token of the Lord, I infer from a similar ray being emitted just now, that the Lord is about to expound the Dharmaparyaya called ' the Lotus of the True Law.' And on that occasion, in order to treat the subject more copiously, Ma/z^um, the prince royal, uttered the followinor stanzas : 57. I remember a past period, inconceivable, illimited kalpas ago, when the highest of beings, the (9ina of the name of A'anclrasuryapradipa, was in existence. 58. He preached the true law, he, the leader of creatures ; he educated an infinite number of ko/is of beings, and roused inconceivably many Bodhi- sattvas to acquiring supreme Buddha-knowledge. 59. And the eight sons born to him, the leader, when he was prince royal, no sooner saw that the ^ I. e. desirous of glory. 24 SADDHARMA-PUJVZ^ARIKA. I. great sage had embraced ascetic life, than they resigned worldly pleasures and became monks. 60. And the Lord of the world proclaimed the law, and revealed to thousands of ko/is of livingf beines the Sutra, the development, which by name is called ' the excellent Exposition of Infinity.' 61. Immediately after delivering his speech, the leader crossed his legs and entered upon the medi- tation of ' the excellent Exposition of the Infinite.' There on his seat of the law the eminent seer continued absorbed in meditation. 62. And there fell a celestial rain of Mandaravas, while the drums (of heaven) resounded without being struck ; the gods and elves in the sky paid honour to the highest of men. 62,. And simultaneously all the fields (of Buddha) began trembling. A wonder it was, a great prodigy. Then the chief emitted from between his brows one extremely beautiful ray, 64. Which moving to the eastern quarter glittered, illuminating the world all over the extent of eighteen thousand fields. It manifested the vanishinsf and appearing of beings. 65. Some of the fields then seemed jewelled, others showed the hue of lapis lazuli, all splendid, extremely beautiful, owing to the radiance of the ray from the leader. 66. Gods and men, as well as Nao^as, groblins, Gandharvas, nymphs, Kinnaras, and those occupied with serving the Sugata became visible in the spheres and paid their devotion. 67. The Buddhas also, those self-born beings, appeared of their own accord, resembling golden columns ; like unto a golden disk (widiin lapis INTRODUCTORY. 25 lazuli), they revealed the law in the midst of the assembly. 68. The disciples, indeed, are not to be counted : the disciples of Sugata are numberless. Yet the lustre of the ray renders them all visible in every field. 69. Energetic, without breach or flaw in their course, similar to gems and jewels, the sons of the leaders of men are visible in the mountain caves where they are dwelling. 70. Numerous Bodhisattvas, like the sand of the Ganges, who are spending all their wealth in giving alms, who have the strength of patience, are devoted to contemplation and wise, become all of them visible by that ray. 71. Immovable, unshaken, firm in patience, de- voted to contemplation, and absorbed in meditation are seen the true sons of the Sugatas while they are striving for supreme enlightenment by dint of meditation. 72. They preach the law in many spheres, and point to the true, quiet, spotless state they know. Such is the effect produced by the power of the Sugata. ^2)' And all the four classes of hearers on seeing the power of the mighty^ A'andrarka- ^ The text has tayin, a word frequently occurring in the Lotus. I assume that the form tapin, given in the dictionaries as an epithet of Buddha, is but a misread tayin, and further that this is radically the same with the Pali tadi (tadin). As tayana, Pacini I, 3, 38, is explained to have the meaning of thriving, prospering, it may be sup- posed that tayin on the strength of its derivation denotes thriving, prosperous, mighty, holy, as well as making prosperous, blessing, sanctifying. Burnouf derives it from a supposed Sanskrit tray in, and translates it by 'protector.' It is, indeed, by no means unlikely 26 SADDHARMA-PUiVDARIKA. dipa ^ were filled with joy and asked one another : How Is this ? 74. And soon afterwards, as the Leader of the world, worshipped by men, gods, and goblins, rose from his meditation, he addressed his son Vara- prabha, the wise Bodhisattva and preacher of the law : 75. ' Thou art wise, the eye and refuge of the world ; thou art the trustworthy keeper of my law, and canst bear witness as to the treasure of laws which I am to lay bare to the weal of living beings.' 76. Then, after rousing and stimulating, praising and lauding many Bodhisattvas, did the 6^ina pro- claim the supreme laws during fully sixty inter- mediate kalpas. ^']. And whatever excellent supreme law was proclaimed by the Lord of the world while conti- nuing sitting on the very same seat, was kept in memory by Varaprabha, the son of 6^ina, the preacher of the law. ']'^. And after the 6"ina and Leader had mani- fested the supreme law and stimulated the numerous crowd, he spoke, that day, towards the world includ- ing the gods (as follows) : 79. ' I have manifested the rule of the law ; I have shown the nature of the law ; now, O monks, it is the time of my Nirva;^a; this very night, in the middle watch. 80. ' Be zealous and strong in persuasion ; apply yourselves to my lessons ; (for) the 6^inas, the great that tayin was used synonymously with natha or nayaka, but it seems not necessary to derive it from trayate. ^ This name is synonymous with ^andrasuryapradipa ; one of the MSS. has ^andrapradipa. I. INTRODUCTORY. 27 seers, are but rarely met with in the lapse of myriads of ko/is of ^ons.' 81. The many sons of Buddha were struck with grief and filled with extreme sorrow when they heard the voice of the highest of men announcing that his Nirva;^a was near at hand. 82. To comfort so inconceivably many ko/is of living beings the king of kings said : ' Be not afraid, O monks ; after my Nirv^;/a there shall be another Buddha. 83. ' The wise Bodhisattva .5'rigarbha, after finish- ing his course in faultless knowledge, shall reach highest, supreme enlightenment, and become a 6^ina under the name of Vimalagranetra.' 84. That very night, in the middle watch, he met complete extinction, like a lamp when the cause (of its burning) is exhausted. His relics were distributed, and of his Stupas there was an infinite number of myriads of ko/'is. 85. The monks and nuns at the time being, who strove after supreme, highest enlightenment, nume- rous as sand of the Ganges, applied themselves to the commandment of the Sugata. 86. And the monk who then was the preacher of the law and the keeper of the law, Varaprabha, expounded for fully eighty intermediate kalpas the highest laws according to the commandment (of the Sugata). 87. He had eight hundred pupils, who all of them were by him brought to full development. They saw many ko^'is of Buddhas, great sages, whom they worshipped. 88. By following the regular course they became Buddhas in several spheres, and as they followed 28 SADDHARMA-PUiVDARIKA. I. one another in immediate succession they suc- cessively foretold each other's future destiny to Buddhaship. 89. The last of these Buddhas following one another was Dipahkara. He, the supreme god of gods, honoured by crowds of sages, educated thou- sands of ko/is of living beings. 90. Among the pupils of Varaprabha, the son of 6^ina, at the time of his teaching the law, was one slothful, covetous, greedy of gain and cleverness. 91. He was also excessively desirous of glory, but very fickle, so that the lessons dictated to him and his own reading faded from his memory as soon as learnt. 92. His name was Ya^-askama, by which he w^as known everywhere. By the accumulated merit ^ of that good action, spotted as it was, 93. He propitiated thousands of ko/is of Buddhas, whom he rendered ample honour. He went through the regular course of duties and saw the present Buddha 6akyasi;;^ha. 94. He shall be the last to reach superior en- lightenment and become a Lord known by the family name of Maitreya, who shall educate thousands of ko/is of creatures. ^ The MSS. have tenakuj'alenakarma«a,tenokujalena kar- ma;?a. As teno and tena in the stanzas are occasionally used instead of tena, it is uncertain whether tenak. is to be separated into tena and akuj-ala. This much is clear, that the author of the foregoing prose text has taken the words as tena (Vedic the same) or teno, and kujala. The good in Ya^-askama was his love of renown, of good fame. Maitreya, by his very nature, holds a middle position be- tween black night and bright daylight ; INIithra also is represented as a fxea'iTr]^, INTRODUCTORY. 29 95. He who then, under the rule of the extinct Sugata, was so slothful, was thyself, and it was I who then was the preacher of the law. 96. As on seeing a foretoken of this kind I re- cognise a sien such as I have seen manifested of yore, therefore and on that account I know, 97. That decidedly the chief of 6'inas, the su- preme king of the ^akyas, the All-seeing, who knows the highest truth, is about to pronounce the excellent Sutra which I have heard before. 98. That very sign displayed at present is a proof of the skilfulness of the leaders ; the Lion of the 6'akyas is to make an exhortation, to declare the fixed nature of the law. 99. Be well prepared and well minded ; join your hands : he who is affectionate and merciful to the world is going to speak, is going to pour the endless rain of the law and refresh those that are waiting for enlightenment. 100. And if some should feel doubt, uncertainty, or misgiving in any respect, then the Wise One shall remove it for his children, the Bodhisattvas here striving after enlightenment. 30 SADDHARMA-PUiVDARIKA. 11. CHAPTER II. SKILFULNESS^. The Lord then rose with recollection and con- sciousness from his meditation, and forthwith addressed the venerable ^'ariputra : The Buddha knowledge, ^ariputra, is profound, difficult to under- stand, difficult to comprehend. It is difficult for all disciples and Pratyekabuddhas to fathom the know- ledge arrived at by the Tathagatas, &c., and that, ^'ariputra, because the Tathagatas have worshipped many hundred thousand myriads of ko/is of Buddhas ; because they have fulfilled their course for supreme, complete enlightenment, during many hundred thou- sand myriads of ko/is of ^ons ; because they have wandered far, displaying energy and possessed of wonderful and marvellous properties ; possessed of properties difficult to understand ; because they have found out things difficult to understand. The mystery 2 of the Tathagatas, &c., is difficult to understand, ^'ariputra, because when they explain the laws (or phenomena, things) that have their ^ Or, able management, diplomacy, upayakau^alya. Upaya means an expedient, but with the Pra§-fiikas it denotes the energy of Pra^«a, the latter being Nature, otherwise called Maya; see B. H, Hodgson, Essays on the Languages, Literature, and Religion of Nepal and Tibet, p. 104; cf. pp. 72, 78, 89. From the atheistic point of view the possessor of upayakaui'alya can hardly be any- thing else but all-ruling Time ; regarded from the theistic view he must be the Almighty Spirit. 2 Sandha-bhashya; on this term more in the sequel. 11. SKILFULNESS. 3 1 causes in themselves they do so by means of skilful- ness, by the display of knowledge, by arguments, reasons, fundamental ideas, interpretations, and sug- gestions. By a variety of skilfulness they are able to release creatures that are attached to one point or another. The Tathagatas, &c., ^'ariputra, have acquired the highest perfection in skilfulness and the display of knowledge ; they are endowed with wonderful properties, such as the display of free and unchecked knowledge; the powers^; the ab- sence of hesitation ; the independent conditions - ; the strength of the organs ; the constituents of Bodhi^; the contemplations ; emancipations^; medi- tations ; the degrees of concentration of mind. The Tathagatas, &c., ^'ariputra, are able to expound various things and have something wonderful and marvellous. Enough, ^'ariputra, let it suffice to say, that the Tathagatas, &c., have something extremely ^ Here will be meant the ten powers, whence the epithet of Da^a- bala applied to a Buddha; they are enumerated in S. Hardy's Manual, p. 379. Other enumerations count four, five, or seven powers. ^ Or rather, the uncommon, not vulgar properties which distin- guish the saints from the vulgar; these ave;zikadharmas, also called buddhadharmas, are eighteen in number; S. Hardy's Manual, p. 381. ^ The seven Bodhyangas, viz. recollection, investigation, energy, joyfulness, calm, contemplation, and equanimity. * Vimoksha, vimukti, for which see Burnoufs Appendix to the Lotus, p. 824 sqq. According to the view there expressed the eight Vimokshas are as many states of intellect which the thinking sage is going through in his effort to emancipate himself from the versatile world; cf, Lotus, p. 543. There is also a threefold Vi- moksha, mentioned by Childers, PaR Diet., p. 270; it may be com- pared with the threefold -^itta-vimukti in the Yoga system; see Comm. on Yoga^astra, 2, 27. 32 SADDHARMA-PUiVDARIKA. II. O wonderful, ^'ariputra. None but a Tathagata, .S'ari- putra, can impart to a Tathagata those laws which the Tathagata knows. And all laws, ^'ariputra, are taught by the Tathagata, and by him alone ; no one but he knows all laws, what they are, how they are, like what they are, of what characteristics and of what nature they are. And on that occasion, to set forth the same sub- ject more copiously, the Lord uttered the following stanzas : 1. Innumerable are the great heroes in the world that embraces gods and men ; the totality of crea- tures is unable to completely know the leaders. 2. None can know their powers and states of emancipation, their absence of hesitation and Buddha properties, such as they are. 3. Of yore have I followed in presence of ko/is of Buddhas the good course which is profound, subtle, difficult to understand, and most difficult to find. 4. After pursuing that career during an incon- ceivable number of ko/is of ^ons, I have on the terrace of enlightenment discovered the fruit thereof. 5. And therefore I recognise, like the other chiefs of the world, how it is, like what it is, and what are its characteristics. 6. It is impossible to explain it; it is unutterable; nor is there such a being in the world 7. To whom this law could be explained or who would be able to understand It when explained, with exception of the Bodhisattvas, those who are firm in resolve. 8. As to the disciples of the Knower of the world, those who have done their duty and received praise 11. SKILFULNESS. 33 from the Sugatas, who are freed from faults and have arrived at the last stage of bodily existence, the 6'ina-knowledge lies beyond their sphere. 9. If this whole sphere were full of beings like vSarisuta, and if they were to investigate with com- bined efforts, they would be unable to comprehend the knowledge of the Sugata. 10. Even if the ten points of space were full of sages like thee, ay, if they were full of such as the rest of my disciples, 11. And if those beings combined were to in- vestigate the knowledge of the Sugata, they would, all together, not be able to comprehend the Buddha- knowledge in its whole immensity. 12. If the ten points of space were filled with Pratyekabuddhas, free from faults, gifted with acute faculties, and standing in the last stage of their existence, as numerous as reeds and bamboos in the woods ; 13. And if combined for an endless number of myriads of ko/is of yEons, they were to investigate a part only of my superior laws, they would never find out its real meaning. 14. If the ten points of space were full of Bodhi- sattvas who, after having done their duty under many ko/is of Buddhas, investigated all things and preached many sermons, after entering a new vehicle ^ ; 15. If the whole world were full of them, as of dense reeds and bamboos, without any interstices, and if all combined were to investigate the law which the Sugata has realised ; ^ Or rather, a new career. [21] D A, 34 SADDHARMA-PUiVZ>ARlKA. II. 1 6. If they were going on investigating for many ko/is of ^ons, as incalculable as the sand of the Ganges, with undivided attention and subtle wit, even then that (knowledge) would be beyond their ken. 17. If such Bodhisattvas as are unable to fall back, numerous as the sand of the Ganges, were to investigate it with undivided attention, it would prove to lie beyond their ken. 18. Profound are the laws of the Buddhas, and subtle ; all inscrutable and faultless. I myself know them as well as the G^inas do in the ten directions of the world. 19. Thou, ^'ariputra, be full of trust in what the Sugata declares. The G'ma. speaks no falsehood, the great Seer who has so long preached the highest truth. 20. I address all disciples here, those who have set out to reach the enlightenment of Pratyeka- buddhas, those who are roused to activity at my Nirva^^a^, and those who have been released from the series of evils. 21. It is by my superior skilfulness that I explain the law at great length to the world at large. I deliver whosoever are attached to one point or another, and show the three vehicles^. The eminent disciples in the assembly headed by A^;'^ata-Kau;/«^inya, the twelve hundred Arhats fault- less and self-controlled, the other monks, nuns, male and female lay devotees using the vehicle of disciples, and those who had entered the vehicle of Pratyeka- ^ Or, who by me are established in Nirva«a. ^ The word yana in the text also means 'a career, course.' II. SKILFULNESS. 35 buddhas, all of them made this reflection : What may be the cause, what the reason of the Lord so extremely extolling the skilfulness of the Tatha- gatas ? of his extolling it by saying, ' Profound is the law by me discovered;' of his extolling it by saying, ' It is difficult for all disciples and Pratyeka- buddhas to Understand it.' But as yet the Lord has declared no more than one kind of emancipation, and therefore we also should acquire the Buddha- laws on reaching Nirva;2a. We do not catch the meaning of this utterance of the Lord. And the venerable .Sariputra, who apprehended the doubt and uncertainty of the four classes of the audience and g-uessed their thouo-hts from what was passing in his own mind, himself being in doubt about the law, then said to the Lord : What, O Lord, is the cause, what the reason of the Lord so repeatedly and extremely extolling the skilfulness, knowledge, and preaching of the Tathagata ? Why does he repeatedly extol it by saying, ' Profound is the law by me discovered ; it is difficult to understand the mystery of the Tathagatas.' Never before have I heard from the Lord such a discourse on the law. These four classes of the audience, O Lord, are overcome with doubt and perplexity. Therefore may the Lord be pleased to explain what the Tatha- gata is alluding to, when repeatedly extolling the profound law of the Tathagatas. On that occasion the venerable 6ariputra uttered the following stanzas : 2 2. Now first does the Sun of men utter such a speech : ' I have acquired the powers, emancipations, and numberless meditations,' 23. And thou mentionest the terrace of enllghten- D 2 36 SADDHARMA-PUiVZlARlKA. II. ment without any one asking thee ; thou mentlonest the mystery, although no one asks thee. 24. Thou speakest unasked and laudest thine own course ; thou mentionest thy having obtained know- ledge and pronouncest profound words. 25. To-day a question rises in my mind and of these self-controlled, faultless beings striving after Nirva;^a : Why does the 6^ina speak in this manner? 26. Those who aspire to the enlightenment of PratyekabuddhaSj the nuns and monks, gods, Nagas, goblins, Gandharvas, and great serpents, are talking together, while looking up to the highest of men, 27. And ponder in perplexity. Give an elucida- tion, great Sage, to all the disciples of Sugata here assembled. 28. Myself have reached the perfection (of virtue), have been taught by the supreme Sage ; still, O highest of men ! even in my position I feel some doubt whether the course (of duty) shown to me shall receive its final sanction by Nirva;/a. 29. Let thy voice be heard, O thou whose voice resounds like an egregious kettle-drum ! proclaim thy law such as it is. The legitimate sons of 6^ina here standing and gazing at the 6^ina, with joined hands ; 30. As well as the gods, Nagas, goblins. Titans, numbering thousands of ko/is, like sand of the Ganges ; and those that aspire to superior en- lightenment, here standing, fully eighty thousand in number ; 31. Further, the kings, rulers of provinces and paramount monarchs, who have flocked hither from thousands of ko/is of countries, are now standing with joined hands, and respectful, thinking : How are we to fulfil the course of duty ? II. SKILFULNESS. 37 The venerable ^ariputra having spoken, the Lord said to him : Enough, ^'ariputra ; it is of no use explaining this matter. Why ? Because, ^'ariputra, the world, including the gods, would be frightened if this matter were expounded. But the venerable .Sariputra entreated the Lord a second time, saying : Let the Lord expound, let the Sugata expound this matter, for in this assembly, O Lord, there are many hundreds, many thousands, many hundred thousands, many hundred thousand myriads of ko^is of living beings who have seen former Buddhas, who are intelligent, and will believe, value, and accept the words of the Lord. The venerable 6arlputra addressed the Lord with this stanza : 32. Speak clearly, O most eminent of G'inas ! in this assembly there are thousands of living beings trustful, affectionate, and respectful towards the Sugata ; they will understand the law by thee ex- pounded. And the Lord said a second time to the venerable 6ariputra : Enough, ^Sariputra ; it is of no use ex- plaining this matter, for the world, including the gods, would be frightened, 6ariputra, if this matter were expounded, and some monks might be proud and come to a heavy fall^. And on that occasion uttered the Lord the follow- ing stanza : 2)2,' Speak no more of it that I should declare this law ! This knowledge is too subtle, inscrutable, and there are so many unwise men who in their conceit and foolishness would scoff at the law revealed. ^ Or, commit a great offence. 38 SADDHARMA-PUA^DARIKA. II. A third time the venerable K^ariputra entreated the Lord, saying : Let the Lord expound, let the Sugata expound this matter. In this assembly, O Lord, there are many hundreds of living beings my equals, and many hundreds, many thousands, many hundred thousands, many hundred thousand myriads of ko/is of other living beings more, who in former births have been brought by the Lord to full ripe- ness. They will believe, value, and accept what the Lord declares, which shall tend to their advantage, weal, and happiness in length of time. On that occasion the venerable 6'ariputra uttered the following stanzas : 34. Explain the law, O thou most high of men ! I, thine eldest son, beseech thee. Here are thou- sands of ko^'is of beings w^ho are to believe in the law by thee revealed. 35. And those beings that in former births so long and constantly have by thee been brought to full maturity and now are all standing here with joined hands, they, too, are to believe in this law. 36. Let the Sugata, seeing the twelve hundred, my equals, and those who are striving after superior enlightenment, speak to them and produce in them an extreme joy. When the Lord for the third time heard the entreaty of the venerable 6ariputra, he spoke to him as follows : Now that thou entreatest the Tathagata a third time, 6ariputra, I will answer thee. Listen then, vSariputra, take well and duly to heart what I am saying ; I am going to speak. Now it happened that five thousand proud monks, nuns, and lay devotees of both sexes in the congre- gation rose from their seats and, after saluting with IT. SKILFULNESS. 39 their heads the Lord's feet, went to leave the assem- bly. Owing to the principle of good which there is in pride they imagined having attained what they had not, and having understood what they had not. Therefore, thinking themselves aggrieved, they went to leave the assembly, to which the Lord by his silence showed assent. Thereupon the Lord addressed the venerable ^Sariputra : My congregation, ^'ariputra, has been cleared from the chaffy freed from the trash; it is firmly established in the strength of faith. It is good, vSariputra, that those proud ones are gone away. Now I am going to expound the matter, vSariputra. ' Very well, Lord,' replied the venerable ^'ariputra. The Lord then began and said : It is but now and then, KSariputra, that the Tatha- gata preaches such a discourse on the law as this. Just as but now and then is seen the blossom of the glomerous fig-tree, ^'ariputra, so does the Tathagata but now and then preach such a discourse on the law. Believe me, ^'ariputra ; I speak what is real, I speak what is truthful, I speak what is right. It is difficult to understand the exposition of the mystery of the Tathagata, ^'ariputra ; for in elucidating the law, .Sariputra, I use hundred thousands of various skilful means, such as different interpretations, indi- cations, explanations, illustrations. It is not by reasoning, ^S^ariputra, that the law is to be found : it is beyond the pale of reasoning, and must be ^ One of the MSS. has nishpralava, which ought to be nish- palava; another has nishpudgalava. Both imaginary -words are no doubt the result of an unhappy attempt to Sanskritise a Pra- krit nippalava by scribes unacquainted with the Sanskrit palava (Pali palapa). The right form occurs below, stanza 40. 40 SADDHARMA-PUiVDARiKA. II. learnt from the Tathagata. For, 6'arlputra, it is for a sole object, a sole aim, verily a lofty object, a lofty aim that the Buddha, the Tathagata, &c., appears in the world. And what is that sole object, that sole aim, that lofty object, that lofty aim of the Buddha, the Tathagata, &c., appearing in the world ? To show all creatures the sight of Tathagata-know- ledge^ does the Buddha, the Tathagata, &c., appear in the world ; to open the eyes of creatures for the sight of Tathagata-knowledge does the Buddha, the Tathagata, &c., appear in the world. This, O ^'ari- putra, is the sole object, the sole aim, the sole pur- pose of his appearance in the world. Such then, ^'ariputra, is the sole object, the sole aim, the lofty object, the lofty aim of the Tathagata. And it is achieved by the Tathagata. For, ^'ariputra, I do show all creatures the sight of Tathagata-knowledge ; I d o open the eyes of creatures for the sight of Tatha- gata-knowledge, 6ariputra ; I do firmly establish the teaching of Tathagata-knowledge, 6'ariputra ; I do lead the teaching of Tathagata-knowledge on the right path, ^'ariputra. By means of one sole vehicle 2, to wit, the Buddha-vehicle, 6'ariputra, do I teach creatures the law; there is no second vehicle, nor a third. This is the nature of the law, ^'ariputra, universally in the world, in all directions. For, vSariputra, all the Tathagatas, &c., who in times past existed in countless, innumerable spheres in all directions- for the weal of many, the happiness of many, out of pity to the world, for the benefit, weal, and happiness of the great body of creatures, ^ Or, to rouse all creatures by the display of Tathagata-knowledge. "^ Rather and properly, one sole course. II. SKILFULNESS. -41 and who preached the law to gods and men with able means, such as several directions and indica- tions, various arguments, reasons, illustrations, fun- damental ideas, interpretations, paying regard to the dispositions of creatures whose inclinations and temperaments are so manifold, all those Buddhas and Lords, ^'ariputra, have preached the law to creatures by means of only one vehicle, the Buddha- vehicle, which finally leads to omniscience; it is identical with showing all creatures the sight of Tathagata-knowledge ; wath opening the eyes of creatures for the sight of Tathagata-knowledge ; with the awakening (or admonishing) by the dis- play (or sight) of Tathagata-knowledge ^ with leading the teaching of Tathagata-knowledge on the right path. Such is the law they have preached to creatures. And those creatures, ^'ariputra, who have heard the law from the past Tathagatas, &c., have all of them reached supreme, perfect enlightenment. And the Tathagatas, &c., who shall exist in future, ^'ariputra, in countless, innumerable spheres in all directions for the weal of many, the happi- ness of many, out of pity to the world, for the benefit, weal, and happiness of the great body of creatures, and who shall preach the law to gods and men (&c., as above till) the right path. Such is the law they shall preach to creatures. And those creatures, ^'ariputra, who shall hear the law from the future Tathagatas, &c., shall all of them reach supreme, perfect enlightenment. And the Tathagatas, &c., who now at present are ^ One MS. has Tathagata^Tianade^anapratibodhana ; the other "^dari'ana" instead of "^de^ana". 42 saddharma-pua^z)Ar{ka. it. staying, living, existing, ^'ariputra, in countless, innu- merable spheres in all directions, &c., and who are preaching the law to gods and men (&c., as above till) the right path. Such is the law they are preaching to creatures. And those creatures, ^ari- putra, who are hearing the law from the present Tathagatas, &c., shall all of them reach supreme, perfect enlightenment. I myself also, 6'ariputra, am at the present period a Tathagata, &c., for the weal of many (&c., till) mani- fold ; I myself also, ^'ariputra, am preaching the law to creatures (&c., till) the right path. Such is the law I preach to creatures. And those creatures, vS'ari- putra, who now are hearing the law from me, shall all of them reach supreme, perfect enlightenment. In this sense, ^'ariputra, it must be understood that nowhere in the world a second vehicle is taught, far less a third. Yet, K^ariputra, when the Tathagatas, &c., happen to appear at the decay ^ of the epoch, the decay of creatures, the decay of besetting sins ^, the decay of views, or the decay of lifetime ; when they appear amid such signs of decay at the disturbance of the epoch ; when creatures are much tainted, full of greed and poor In roots of goodness ; then, ^'ari- putra, the Tathagatas, &c., use, skilfully, to desig- nate that one and sole Buddha-vehicle by the appellation of the threefold vehicle. Now, ^'ari- putra, such disciples, Arhats, or Pratyekabuddhas ^ One MS. has °kashayeshu in the plural, literally 'the dregs.' ^ Klejakashaya, which Burnouf renders by 'la corruption du mal.' I think we might paraphrase the term used in the text by saying, the time when the besetting sins or natural depravities show themselves at their very worst. II. SKILFULNESS. 43 who do not hear their actually being called to the Buddha- vehicle by the Tathagata, who do not per- ceive, nor heed it, those, 6ariputra, should not be acknowledged as disciples of the Tathagata, nor as Arhats, nor as Pratyekabuddhas. Again, .Sariputra, if there be some monk or nun pretending to Arhatship without an earnest vow to reach supreme, perfect enlightenment and saying, ' I am standing too high^ for the Buddha- vehicle, I am in my last appearance in the body before complete Nirva?2a,' then, ^'ariputra, consider such a one to be conceited. For, 6ariputra, it is unfit, it is improper that a monk, a faultless Arhat, should not believe in the law which he hears from the Tathagfata in his presence. I leave out of question when the Tatha- gata shall have reached complete Nirva;^a ; for at that period, that time, .^'ariputra, when the Tatha- gata shall be wholly extinct, there shall be none who either knows by heart or preaches such Sutras as this. It will be under other Tathagatas, &c., that they are to be freed from doubts. In respect to these things believe my words, ^'ariputra, value them, take them to heart ; for there is no falsehood in the Tathagatas, ^Sariputra. There is but one vehicle, 6'ariputra, and that the Buddha-vehicle. And on that occasion to set forth this matter more copiously the Lord uttered the following stanzas : ^ Accordingto thereadingutsanna; another MS. has u/^/^/^inna, the reading followed by Burnouf, for he renders it by 'exclu.' The form u>^y^;^inna could the more easily creep in, because instead of utsanna we often find U/('^y^anna, which, in fact, I believe to be the true form, for the word may be derived from jad, akin to Latin cedo, Greek KiKaa-ixai; the usual spelling, however, is ut- sanna. 44 SADDHARMA-PUiVDARIKA. IT. 2)J. No less than five thousand monks, nuns, and lay devotees of both sexes, full of unbelief and conceit, 38. Remarking this slight, went, defective in training and foolish as they were, away in order to beware of damage. 39. The Lord, who knew them to be the dregs of the congregation, exclaimed^: They have no suffi- cient merit to hear this law. 40. My congregation is now pure ^, freed from chaff; the trash is removed and the pith only remains. 41. Hear from me, 6'ariputra, how this law has been discovered by the highest man ^, and how the mighty Buddhas are preaching it with many hundred proofs of skilfulness. 42. I know the disposition and conduct, the various inclinations of ko/is of living beings in this world ; I know their various actions and the good they have done before. 43. Those living beings I initiate in this (law) by the aid of manifold interpretations and reasons ; and by hundreds of arguments and illustrations have I, in one way or another, gladdened all creatures. 44. I utter both Sutras and stanzas ; legends, ^ The two preceding stanzas and the half of this stanza make no part of the Lord's speech. It appears that the maker of the prose text has worked upon the older text in poetry, and on this occasion has been at a loss how to connect the latter with the former. The matter is easily explained on the assumption that the verses con- tained the ancient text, and therefore were treated with the greatest scruples. ^ Buddha; Burnouf rendering 'ayant de la foi' has followed another reading, jraddha. ^ The term used is Purushottama, a well-known epithet of Vish?m. 11. SKILFULNESS. 45 6^atakas ^ and prodigies, besides hundreds of intro- ductions and curious parables. 45. I show Nirva;^a to the ignorant with low dispositions, who have followed no course of duty under many ko/is of Buddhas, are bound to con- tinued existence and wretched. 46. The self-born one uses such means to mani- fest Buddha-knowledge, but he shall never say to them. Ye also are to become Buddhas ^. 47. Why should not the mighty'^ one, after having waited for the right time, speak, now that he per- ceives the right moment is come ? This is the fit opportunity, met somehow, of commencing the ex- position of what really is. 48. Now the word of my commandment, as con- tained in nine divisions *, has been published accord- ing to the varying degree of strength of creatures. Such is the device I have shown in order to intro- duce (creatures) to the knowledge of the giver of boons. 49. And to those In the world who have always been pure, wise, good-minded, compassionate sons ^ Moralising tales and fables, so-called birth stories. Of the Pali version of those tales a part has been edited by Professor Fausboll and translated by Dr. Rhys Davids. ^ The reading is uncertain; one MS. has yushme pi bud- dheka (!) bhavishyatheti; another yushmaipi buddhehi bha- vishati (!). ^ Tayin; here one might translate the word by 'able, clever.' * The nine divisions, according to the matter, of Scripture, are with the Southern Buddhists, Sutta, Geya, Veyyakarawa, Gatha, Udana, Itivuttaka, G'ataka, Abbhutadhamma, and Vedalla, to which answer in the Northern enumeration Sutra, Geya, Vaiyakarawa, Gatha, Udana, Ityukta (or Itivrz'ttika), G^ataka, Adbhutadharma, and Vaipulya ; see Burnouf, Introduction, p. 51 sqq. 46 SADDHARMA-PUJVZ)ARIKA. II. of Buddha and done thel rduty under many ko/is of Buddhas will I make known amplified Siitras. 50. For they are endowed with such gifts of mental disposition and such advantages of a blame- less outward form ^ that I can announce to them : in future ye shall become Buddhas benevolent and compassionate. 51. Hearing which, all of them will be pervaded with delight (at the thought) : We shall become Buddhas pre-eminent in the world. And I, per- ceiving their conduct, will again reveal amplified Sutras. 52. And those are the disciples of the Leader, who have listened to my word of command. One single stanza learnt or kept in memory suffices, no doubt of it, to lead all of them to enlightenment. 53. There is, indeed, but one vehicle ; there is no second, nor a third anywhere in the world, apart from the case of the Purushottamas using an expe- dient to show that there is a diversity of vehicles. 54. The Chief of the world appears in the world to reveal the Buddha-knowledge. He has but one aim, indeed, no second ; the Buddhas do not bring over (creatures) by an inferior vehicle. 55. There where the self-born one has established himself, and where the object of knowledge is, of what- ever form or kind ; (where) the powers, the stages of meditation, the emancipations, the perfected faculties (are); there the beings also shall be established. 56. I should be guilty of envy, should I, after ^ The text has: tathahi te asayajampadahi visuddharupa- yasamanvita 'bhfit. This abhut is rather an unhappy attempt at Sanskritising a Prakrit ahuw or ahu, than a singular used for a plural. Sam pad and ay a are nearly synonymous terms. TI. SKILFULNESS. 47 reaching the spotless eminent state of enhghtenment, estabHsh any one in the inferior vehicle. That would not beseem me. 57. There is no envy whatever in me; no jealousy, no desire, nor passion. Therefore I am the Buddha, because the world follows my teaching^ 58. When, splendidly marked with (the thirty- two) characteristics, I am illuminating this whole world, and, worshipped by many hundreds of beings, I show the (unmistakable) stamp of the nature of the law ; 59. Then, ^'ariputra, I think thus : How will all beings by the thirty-two characteristics mark the self-born Seer, who of his own accord sheds his lustre all over the world ? 60. And while I am thinking and pondering, when my wish has been fulfilled and my vow accomplished, I no more^ reveal Buddha-knowledge. 61. If, O son of ^'ari^, I spoke to the creatures, * Vivify in your minds the wish for enlightenment,' they would in their ignorance all go astray and never catch the meaning of my good words. 62. And considering them to be such, and that they have not accomplished their course of duty in previous existences, (I see how) they are attached and devoted to sensual pleasures, infatuated by desire and blind with delusion. ^ Anubodhat, which may be rendered otherwise, '(because the world) perceives me/ ^ One MS. reads ^^a, *and/ for na, 'not.' ^ -Sarisuta, otherwise ^ariputra. -Sarika or sarika is the Turdus Salica, one of whose other names is duti, masc. duta. It is hardly a mere play of chance that 6ariputra in ^ullavagga VII, 4 is praised as being an excellent d^ta. 48 SADDHARMA-PUiVDARIKA. II. 63. From lust they run into distress ; they are tor- mented in the six states of existence and people the cemetery ^ again and again ; they are overwhelmed with misfortune, as they possess little virtue. 64. They are continually entangled in the thickets of (sectarian) theories, such as, ' It is and It is not; it Is thus and it Is not thus.' In trying to get a decided opinion on what Is found in the sixty-two (heretical) theories they come to embrace falsehood and continue in it. 65. They are hard to correct, proud, hypocritical, crooked, malignant. Ignorant, dull ; hence they do not hear the good Buddha-call, not once in ko/is of births. 66. To those, son of Sslt'i, I show a device and say : Put an end to your trouble. When I perceive creatures vexed with mishap I make them see Nirva/^a. 67. And so do I reveal all those laws that are ever holy and correct from the very first. And the son of Buddha who has completed his course shall once be a 6^Ina. 68. It is but my skilfulness which prompts me to manifest three vehicles ; for there is but one vehicle and one track ^ ; there is also but one instruction by the leaders. 69. Remove all doubt and uncertainty; and should ^ Ka/awsi vardhenti. This is a strangely altered ka/asi?;; vardhenti, Pali ka/asi»^ vdiddhenti; see Aullavagga XII, i, 3, and cf. the expression ka/asivaa'f/^ano in Gataka (ed. Fausboll) I, p. 146, and the passage of Apastamba II, 9, 23, 4 (in Biihler's transl. p. 156), where cemeteries, ^majanani, by the commentator Haradatta, are said to denote ' fresh births.' ^ Or, method. II. SKILFULNESS. 49 there be any who feel doubts, (let them know that) the Lords of the world speak the truth ; this is the only vehicle, a second there is not. 70. The former Tathagatas also, living in the past for innumerable ^ons, the many thousands of Bud- dhas who are gone to final rest, whose number can never be counted, 7 1 . Those highest of men ^ have all of them re- vealed most holy laws by means of illustrations, reasons, and arguments, with many hundred proofs of skilfulness. 72. And all of them have manifested but one vehicle and introduced but one on earth ; by one vehicle have they led to full ripeness inconceivably many thousands of ko^is of beings. 73. Yet the 6^inas possess various and manifold means through which the Tathagata reveals to the world, including the gods, superior enlightenment, in consideration of the inclinations and dispositions (of the different beings), 74. And all in the world who are hearing or have heard the law from the mouth of the Tatha- gatas, given alms, followed the moral precepts, and patiently accomplished the whole of their religious duties ; 75. Who have acquitted themselves in point of zeal and meditation, with wisdom reflected on those laws, and performed several meritorious actions, have all of them reached enligrhtenment. 76. And such beings as were living patient, sub- dued, and disciplined, under the rule of the 6'inas of those times, have all of them reached enlighten- ment. ^ Purushottama^^. [21] E 50 SADDHARMA-PUiVDARIKA. II. 77. Others also, who paid worship to the rehcs of the departed (9inas, erected many thousands of St{ipas made of gems, gold, silver, or crystal, 78. Or built Stupas of emerald, cat's eye^ pearls, egregious lapis lazuli, or sapphire ; they have all of them reached enlightenment. 79. And those who erected Stiipas from marble, sandal-wood, or eagle-wood ; constructed Stupas from Deodar or a combination of different sorts of timber; 80. And who in gladness of heart built for the G'inas Stupas of bricks or clay; or caused mounds of earth to be raised in forests and wildernesses in dedication to the 6^inas ; 81. The little boys even, who in playing erected here and there heaps of sand with the intention of dedicating them as Stupas to the 6^inas, they have all of them reached enlightenment. 82. Likewise have all who caused jewel images to be made and dedicated, adorned with the thirty- two characteristic signs, reached enlightenment. 83. Others who had images of Sugatas made of the seven precious substances, of copper or brass, have all of them reached enlightenment. 84. Those who ordered beautiful statues of Su- gatas to be made of lead, iron, clay, or plaster have &c. 85. Those who made images (of the Sugatas) on painted walls, with complete limbs and the hundred holy signs, whether they drew them themselves or had them drawn by others, have &c. ^ Karketana, a certain precious stone, which, according to the dictionaries, is a kind of cat's eye. It rather looks as if it were the Greek xa^'^^So'i-jor. It. SKILFULNESS. 5 1 86. Those even, whether men or boys, who during the lesson or in play, by way of amusement, made upon the walls (such) images with the nail or a piece of wood, 87. Have all of them reached enlightenment; they have become compassionate, and, by rousing many Bodhisattvas, have saved ko/is of creatures. 88. Those who offered flowers and perfumes to the relics of the Tathagatas, to Stiipas, a mound of earth, images of clay or drawn on a wall ; 89. Who caused musical instruments, drums, conch trumpets, and noisy great drums to be played, and raised the rattle of tymbals at such places in order to celebrate the highest enlightenment; 90. Who caused sweet lutes, cymbals, tabors, small drums, reed-pipes, flutes of — ^ or sugar-cane to be made, have all of them reached enlightenment. 91. Those who to celebrate the Sugatas made iron cymbals resound, — (?) or small drums ^; who sang a song sweet and lovely ; 92. They have all of them reached enlightenment. By paying various kinds of worship to the relics of the Sugatas, by doing but a little for the relics, by making resound were it but a single musical instru- ment ; 93. Or by worshipping were it but with a single ^ The MSS. have ekonna^a, which I do not understand ; Bur- nouf, it would seem, has read ekotsava, for his translation has ' ceux qui ne servent que pour une fete.' 2 Two words are doubtful; one MS. has ga.\a.ma.mdu\ia. va — mawfi?aka va; another ^alamaddraka vS — maddrakS va. It is not impossible that maddraka is essentially the same with Sanskrit mandra, which is said to be a kind of drum. Burnouf renders the words by ' qui ont battu I'eau, frappd dans leurs mains.' E 2 52 SADDHARMA-PUiVDARIKA. IT. flower, by drawing on a wall the images of the Su- gatas, by doing worship were it even with distracted thoughts, one shall in course of time see ko/is of Buddhas. 94. Those who, when in presence of a Stupa, have offered their reverential salutation, be it in a complete form or by merely joining the hands ; who, were it but for a single moment, bent their head or body; 95. And who at Stupas containing relics have one single time said: Homage be to Buddha! albeit they did it with distracted thoughts, all have attained superior enlightenment. 96. The creatures who in the days of those Su- gatas, whether already extinct ^ or still in existence, have heard no more than the name of the law, have all of them reached enlightenment. 97. Many ko^'Is of future Buddhas beyond imagina- tion and measure shall likewise reveal this device as 6^inas and supreme Lords. 98. Endless shall be the skilfulness of these leaders of the world, by which they shall educate ^ ko/is of beings to that Buddha-knowledge which is free from imperfection ^. ^ Or, expired, and more grandly entered Nirva«a. The real meaning of the contents of stanza 74 seq. will be that all men who lived under past Sugatas, i. e. in past days, after doing acts of piety, have finished with reaching enlightenment, i. e. with dying. ^ Vinayati, to train, educate, also means to carry away, remove. * I.e. death. Such terms as perfect enlightenment, Buddha- knowledge, &c., when they are veiled or euphemistic expressions for death, may be compared with the phrase ' to see the truth,' which in some parts of Europe is quite common, especially among II. SKILFULNESS. 5 n 99. Never has there been any being who, after hearing the law of those (leaders), shall not become Buddha \' for this is the fixed vow of the Tatha- gatas : Let me, by accomplishing my course of duty, lead others to enlightenment. 100. They are to expound in future days many thousand ko^is of heads of the law ; in their Tatha- gataship they shall teach the law by showing the sole vehicle before-mentioned. 10 1. The line of the law forms an unbroken con- tinuity and the nature of its properties is always manifest. Knowing this, the Buddhas, the highest of men, shall reveal this single vehicle 2. 102. They shall reveal the stability of the law, its being subjected to fixed rules, its unshakeable per- petuity in the world, the awaking of the Buddhas on the elevated terrace of the earth, their skilfulness. 103. In all directions of space are standing Bud- dhas, like sand of the Ganges, honoured by gods and men ; these also do, for the weal of all beings in the world, expound superior enlightenment. 104. Those Buddhas while manifesting skilfulness display various vehicles though, at the same time, indicating the one single vehicle^: the supreme place of blessed rest. country people, as synonymous with dying. No less common is the expression nirvawam pa^yati, to see Nirvawa. ^ The text has eko 'pi satvo na kada^i tesha;;,;, ^'rutvana dhar- maw na bhaveta buddha/^, -Srutvana answers, of course, to a Prakrit sutvana; cf.Vedic pitvanam, Pacini VII, i, 48. 2 Viditva Buddha dvipadanam uttama, praka^-ayishyanti 'mam ekayana;;/. The elision of i is an example of Prakrit or Pali Sandhi, frequent in the stanzas. ^ Yana here properly denotes way, or place where one is going to. 54 SADDHARMA-PUiVDARIKA. IT. 105. Acquainted as they are with the conduct of all mortals, with their peculiar dispositions and pre- vious actions; with due regard to their strenuous- ness and vigour, as well as their inclination, the Buddhas impart their lights to them. 106. By dint of knowledge the leaders produce many illustrations, arguments, and reasons; and con- sidering how the creatures have various inclinations they impart various directions. 107. And myself also, the leader of the chief 6^inas, am now manifesting, for the weal of creatures now living, this Buddha enlightenment by thousands of ko/is of various directions. 108. I reveal the law in its multifariousness with regard to the inclinations and dispositions of creatures. I use different means to rouse each according to his own character. Such is the might of my knowledge. 109. I likewise see the poor wretches, deficient in wisdom and conduct, lapsed into the mundane whirl, retained in dismal places, plunged in affliction inces- santly renewed. no. Fettered as they are by desire like the yak by its tail, continually blinded by sensual pleasure, they do not seek the Buddha, the mighty one ; they do not seek the law that leads to the end of pain. 111. Staying in the six states of existence, they are benumbed in their senses, stick unmoved to the low views, and suffer pain on pain. For those I feel a great compassion. 112. On the terrace of enlightenment I have remained three weeks in full, searching and pon- dering on such a matter, steadily looking up to the tree there (standing). 1 1 3. Keeping in view that king of trees with an II. SKILFULNESS. 55 unwaverine Sfaze I walked round at its foot ^ (thinking) : This law is wonderful and lofty, whereas creatures are blind with dulness and ignorance. 114. Then it was that Brahma entreated me, and so did Indra, the four rulers of the cardinal points, Mahe^vara, l^vara, and the hosts of Maruts by thou- sands of ko/is^. 115. All stood with joined hands and respectful, while myself was revolving the matter in my mind (and thought) : What shall I do ? At the very time that I am uttering syllables ^ beings are oppressed with evils. 116. In their ignorance they will not heed the law I announce, and in consequence of it they will incur some penalty. It would be better were I never to speak. May my quiet extinction take place this very day ! 117. But on remembering the former Buddhas and their skilfulness, (I thought): Nay, I also will manifest this tripartite Buddha-enlightenment. 118. When I was thus meditating on the law, the other Buddhas in all the directions of space appeared to me in their own body and raised their voice, crying ' Amen. 119. 'Amen, Solitary, first Leader of the world ! now that thou hast come to unsurpassed knowledge. ^ Tasyaiva heshZ/ze, i.e. Prakrit he/Me, Sanskrit adhastat. 2 The story slightly differs from what is found in the Mahavagga, Lalita-vistara, and other works, in so far as the number of weeks is generally reckoned as seven. There are, however, other discre- pancies between the relations in the various sources, for which I must refer to Mahavagga I, 5 ; Lalita-vistara, p. 51 1 ; cf Bigandet, Legend, p. 112. ^ The text has varwan, i.e. colours, letters. 5^ SADDHARMA-PUiVZlARiKA. II. and art meditating on the skilfulness of the leaders of the world, thou repeatest their teaching. 1 20. 'We also, being Buddhas, will make clear the highest word\ divided into three parts; for men (occasionally) have low inclinations, and might per- chance from ignorance not believe (us, when we say), Ye shall become Buddhas. 121. 'Hence we will rouse many Bodhisattvas by the display of skilfulness and the encouraging of the wish of obtaining fruits.' 122. And I was delighted to hear the sweet voice of the leaders of men ; in the exultation of my heart I said to the blessed saints, ' The words of the eminent sages are not spoken in vain. 123. 'I, too, will act according to the indications of the wise leaders of the world ; having myself been born in the midst of the degradation of creatures, I have known agitation in this dreadful world.' 124. When I had come to that conviction, O son of 6ari, I instantly went to Benares, where I skilfully preached the law to the five Solitaries ^ that law which is the base of final beatitude. 125. From that moment the wheel of my law has been moving^ and the name of Nirva;/a made its appearance in the world, as well as the name of Arhat, of Dharma, and Saneha. 126. Many years have I preached and pointed to the ^ Properly, the most lofty place; the word pada in the text means place, spot, word, subject, &c. ^ A^«ata-Kau;/f/inya and the four others mentioned in the open- ing chapter. ^ In chap. VII we shall see that the wheel was put in motion at an inconceivably long period before, by the Tathagata Maha- bhi^Tlag'Manabhibhu. II. SKILFULNESS. 5 7 Stage of Nirvana, the end of wretchedness and mundane existence. Thus I used to speak at all times. 127. And when I saw, ^'ariputra, the children of the highest of men by many thousands of ko/is, numberless, striving after the supreme, the highest enlightenment ; 128. And when such as had heard the law of the Chinas, owing to the many-sidedness of (their) skilful- ness, had approached me and stood before my face, all of them with joined hands, and respectful ; 129. Then I conceived the idea that the time had come for me to announce the excellent law and to reveal supreme enlightenment, for which task I had been born in the world. I T)0. This (event) to-day will be hard to be under- stood by the ignorant who imagine they see^ here a sign, as they are proud and dull. But the Bodhi- sattvas, they will listen to me. 131. And I felt free from hesitation and highly cheered ; putting aside all timidity, I began speaking in the assembly of the sons of Sugata, and roused them to enlightenment. 132. On beholding such worthy sons of Buddha (I said) : Thy doubts also will be removed, and these twelve hundred (disciples) of mine, free from imper- fections, will all of them become Buddhas. 133. Even as the nature of the law of the former^ mighty saints and the future 6^inas is, so is my law ^ One would rather expect Svho imagine not to see, fail to see,' but the words of the text do not admit of such an interpretation. " Yathaiva tesha?;z purimawa Tayinam, anagatana/« ^a (rinana dharmata, mamapi esha vikalpavar^ita, tathaiva 'haw dejayi adya tubhyazw. 58 SADDHARMA-PUiVDARIKA. II. free from any doubtfulness, and it is such as I to-day preach it to thee. 134. At certain times, at certain places, somehow do the leaders appear in the world, and after their appearance will they, whose view is boundless, at one time or another preach^ a similar law. 135. It is most difficult to meet with this superior law, even in myriads of ko/is of JEons ; very rare are the beings who will adhere to the superior law which they have heard from me. 136. Just as the blossom of the glomerous fig- tree is rare, albeit sometimes, at some places, and somehow it is met with, as something pleasant to see for everybody, as a wonder to the world including the gods ; 137. (So wonderful) and far more wonderful is the law I proclaim. Any one who, on hearing a good exposition of it, shall cheerfully accept it and recite but one word of it, will have done honour to all Buddhas. 138. Give up all doubt and uncertainty in this respect; I declare that I am the king of the law (Dharmara^a) ; I am urging others to enlighten- ment, but I am here without disciples. 1 39. Let this mystery be for thee, .S'ariputra, for all disciples of mine, and for the eminent Bodhisattvas, who are to keep this mystery. 140. For the creatures, when at the period of the five depravities-, are vile and bad ; they are blinded ^ Desa-yuh, plural; Burnouf seems to have read the singular. ^ The five kashayas are summarily indicated in Dhammapada 115 by 'ragadi.' As the list of kle^as, Lalita-vistara, p. 348 seq., commences with raga, there can be no doubt that Burnouf was right in supposing the five kashayas to be synonymous with the corresponding number of kle^as. The items of the list are variously given. II. SKILFULNESS. 59 by sensual desires, the fools, and never turn their minds to enlightenment. 141. (Some) beings, having heard this one and sole vehicle^ manifested by the 6^ina, will in days to come swerve from it, reject the Sutra, and go down to hell. 142. But those beings who shall be modest and pure, striving after the supreme and the highest enlightenment, to them shall I unhesitatingly set forth the endless forms of this one and sole vehicle. 143. Such is the mastership of the leaders; that is, their skilfulness. They have spoken in many mysteries ^ ; hence it is difficult to understand (them). 144. Therefore try to understand the mystery^ of the Buddhas, the holy masters of the world ; for- sake all doubt and uncertainty : you shall become Buddhas ; rejoice ! ^ Or, rather, learnt this way. ^ The word in the text is sandhava/^anai>^, evidently synony- mous with sandhabhashya. ^ Sandha, by Burnouf rendered 'langage ^nigmatique.' On comparing the different meanings of sandha and sandhaya, both in Sanskrit and in Pali, I am led to suppose that sandha- (and sandhaya-) bhashita (bhashya) was a term used in the sense of ' speaking (speech) in council, a counsel,' scarcely differing from mantra. In both words secrecy is implied, though not expressed. If we take the term as synonymous with mantra, the connection between upayakaujalya, diplomacy, skilfulness, and sandha- bhashita is clear. Cf. the Gothic word run a, both IBovXtj and fiv(TTr)piov ; garuni, avu^ovkiov. The theistical sect have taken it in the sense of ' God's counsel,' but I cannot produce a warrant for this guess. By Hiouen Thsang, the term sandhaya is trans- lated by 'in a hidden sense,' as we know from Professor Max Miiller's note, in his edition of the Va^'ray^/^/^edika, p. 23. 6o SADDHARMA-PUiVDARiKA. HI. CHAPTER III. A PARABLE. Then the venerable ^'arlputra, pleased, glad, charmed, cheerful, thrilling with delight and joy, stretched his joined hands towards the Lord, and, looking up to the Lord with a steady gaze, ad- dressed him in this strain : I am astonished, amazed, O Lord ! I am in ecstasy to hear such a call from the Lord. For when, before I had heard of this law from the Lord, I saw other Bodhisattvas, and heard that the Bodhisattvas would in future get the name of Buddhas, I felt extremely sorry, extremely vexed to be deprived from so grand a sight as the Tatha- gata-knowledge. And whenever, O Lord, for my daily recreation I was visiting the caves of rocks or mountains, wood thickets, lovely gardens, rivers, and roots of trees, I always was occupied with the same and ever-recurring thought : * Whereas the entrance into the fixed points^ of the law is nominally- equal, we have been dismissed by the Lord with the inferior vehicle.' Instantly, however, O Lord, I felt that it ^ Or, elements. 2 Tulye nama dharmadhatuprave^e vayaw — niryatita^. The terms are ambiguous, and open to various interpretations. The Tibetan version has, according to Burnouf, ' in an equal intro- duction to the domain of the law,' from which at least thus much results, that the text had tulye, not tulya, as Burnouf reads. Tulye prave.ye I take to be a so-called absolute locative case. As to the plural ' we,' it refers to ^Sariputra. III. A PARABLE. 6 1 was our own fault, not the Lord's. For had we regarded the Lord at the time of his giving the all- surpassing demonstration of the law, that is, the exposition of supreme, perfect enlightenment, then, O Lord, we should have become adepts in those laws. But because, without understanding the mystery of the Lord, we, at the moment of the Bodhisattvas not being assembled, heard only in a hurry, caught, meditated, minded, took to heart the first lessons pronounced on the law, therefore, O Lord, I used to pass day and night in self- reproach. (But) to-day, O Lord, I have reached complete extinction ; to-day, O Lord, I have become calm ; to-day, O Lord, I am wholly come to rest ; to-day, O Lord, I have reached Arhatship ; to-day, O Lord, I am the Lord's eldest son, born from his law, sprung into existence by the law, made by the law, inheriting from the law, accomplished by the law. My burning has left me, O Lord, now that I have heard this wonderful law, which I had not learnt before, announced by the voice from the mouth of the Lord. And on that occasion the venerable ^'ariputra addressed the Lord in the following stanzas : 1. I am astonished, great Leader, I am charmed to hear this voice ; I feel no doubt any more ; now am I fully ripe for the superior vehicle. 2. Wonderful is the voice ^ of the Sugatas ; it dispels the doubt and pain of living beings ; my pain also is all gone now that I, freed from imper- fections, have heard that voice (or, call). 3. When I was taking my daily recreation or was ^ Rather, call. 62 SADDHARMA-PUiVDARfKA. III. walking in woody thickets, when betaking myself to the roots of trees or to mountain caves, I indulged in no other thought but this : 4. ' O how am I deluded by vain thoughts ! whereas the faultless laws are, nominally, equal, shall I in future not preach the superior law in the world ? 5. 'The thirty-two characteristic signs have failed me, and the gold colour of the skin has vanished ; all the (ten) powers and emancipations have likewise been lost. O how have I gone astray at the equal laws ! 6. ' The secondary signs also of the great Seers, the eighty excellent specific signs, and the eighteen uncommon properties have failed me. O how am I deluded!' 7. And when I had perceived thee, so benign and merciful to the world, and was lonely walking to take my daily recreation, I thought: ' I am excluded from that inconceivable, unbounded knowledge ! ' 8. Days and nights, O Lord, I passed always thinking of the same subject ; I would ask the Lord whether I had lost my rank or not. 9. In such reflections, O Chief of Ginas, I con- stantly passed my days and nights ; and on seeing many other Bodhisattvas praised by the Leader of the world, 10. And on hearing this Buddha-law, I thought: 'To be sure, this is expounded mysteriously^; it is an inscrutable, subtle, and faultless science, which is announced by the 6^inas on the terrace of en- lightenment.' ■^ Sandhaya; the Chinese translation by Kumara-§-iva, accord- ing to Stan. Julien's version, has ' suivant la convenance.' III. A PARABLE. 6^ 1 1. Formerly I was attached to (heretical) theories, being a wandering monk and in high honour (or, of the same opinions) with the heretics ^ ; afterwards has the Lord, regarding my disposition, taught me Nirva;^a, to detach me from perverted views. 12. After having completely freed myself from all (heretical) views and reached the laws of void, (I conceive) that I have become extinct; yet this is not deemed to be extinction. 13. But when one becomes Buddha, a superior being, honoured by men, gods, goblins. Titans, and adorned with the thirty-two characteristic signs, then one will be completely extinct. 14. All those (former) cares^ have now been dis- pelled, since I have heard the voice. Now am I extinct, as thou announcest my destination (to Nir- v^ns.) before the world including the gods. 15. When I first heard the voice of the Lord, I had a great terror lest it might be Mara, the evil one, who on this occasion had adopted the disguise of Buddha, 16. But when the unsurpassed Buddha-wisdom had been displayed in and established with argu- ^ Parivra^akas Tirthikasammatai- ka,. The term pari- vra^aka or parivra^ is occasionally applied to Buddhist monks, but here it would seem that the Brahmanistic monks are meant, the brahmasa»2Sthas of ^ahkara in his commentary on Brahma- Sutra III, 4, 20. They are to be distinguished from the Tirthika's. ^ Or, thoughts ; one MS. has vyapanita sarvani 'mi (read °m 'mi) manyitani; another reads, vy. sarvawi 'mi ma-^/^itani. Manyita is a participle derived from the present tense of manyate, to mean, to mind, in the manner of^ahita from^ahati. Ma/('/('i- tani is hardly correct ; it is, however, just possible that it is intended to stand for ma/^-/^ittani. 64 SADDHARMA-PUiVJDARIKA. III. ments, reasons, and illustrations, by myriads of ko/'is, then I lost all doubt about the law I heard. 1 7. And when thou hadst mentioned to me ^ the thousands of ko/is of Buddhas, the past 6^inas who have come to final rest, and how they preached this law by firmly establishing it through skilfulness ; 18. How the many future Buddhas and those who are now existing, as knowers of the real truth, shall expound or are expounding this law by hundreds of able devices ; 19. And when thou wert mentioning thine own course after leaving home, how the idea of the wheel of the law presented itself to thy mind and how thou decidedst upon preaching the law ; 20. Then I was convinced : This is not Mara ; it Is the Lord of the world, who has shown the true course ; no Maras can here abide. So then my mind (for a moment) was overcome with perplexity ; 21. But when the sweet, deep, and lovely voice of Buddha gladdened me, all doubts were scattered, my perplexity vanished, and I stood firm in knowledge. 22. I shall become a Tathagata, undoubtedly, worshipped in the world including the gods ; I shall manifest Buddha -wisdom, mysteriously ^ rousing many Bodhisattvas. After this speech of the venerable vSariputra, the Lord said to him : I declare to thee, ^'ariputra, I announce to thee, in presence of this world including the gods, Maras, and Brahmas, in presence of this ^ Yada /fa me Buddhasahasrako/}'a/^, kirteshy (var. lect. kirtishy) atitan parinirvr/'tazw 6^inan. Kirteshi is Sanskrit a^ikirtas, ^ Sandhaya. Burnouf's rendering 'aux creatures' points to satvaya, which is nothing but a misread sandhaya. Cf. stanza 37, below. TIL A PARABLE. 65 people, including ascetics and Brahmans, that thou, ^'ariputra, hast been by me made ripe for supreme, perfect enlightenment, in presence of twenty hundred thousand myriads of ko/is of Buddhas, and that thou, ^Sariputra, hast for a long time followed my com- mandments. Thou, ^'ariputra, art, by the counsel of the Bodhisattva, by the decree of the Bodhisattva, reborn here under my rule. Owing to the mighty will of the Bodhisattva thou, ^'ariputra, hast no recollection of thy former vow to observe the (reli- gious) course ; of the counsel of the Bodhisattva, the decree of the Bodhisattva. Thou thinkest that thou hast reached final rest. I, wishing to revive and renew in thee the knowledge of thy former vow to observe the (religious) course, will reveal to the disciples the Dharmaparyaya called ' the Lotus of the True Law,' this Sutranta, &c. Again, K^ariputra, at a future period, after innu- merable, inconceivable, immeasurable ^ons, when thou shalt have learnt the true law of hundred thousand myriads of ko^'is of Tathagatas, showed devotion in various ways, and achieved the present Bodhisattva-course, thou shalt become in the world a Tathagata, &c., named Padmaprabha\ endowed with science and conduct, a Sugata, a knower of the world, an unsurpassed tamer of men, a master of gods and men 2, a Lord Buddha. ^ Padma, Nelumbium Speciosum, having a rosy hue, we must infer that 6'ariputra will be reborn at twilight. ^ The supreme tamer of men is, in reality, Yama, personified Twilight, and as evening twilight the god of death and the ruler of the infernal regions. The word yama itself means both 'twin' (of. twi-light) and 'tamer.' Owing to the fact that in mythology many beings are denoted by the name of ' the' twins,' e. g. morning and evening, the A^vins, Castor and Pollux, it is often [21] F 66 SADDHARMA-PUA'DARIKA. III. At that time then, ^'ariputra, the Buddha-field of that Lord, the Tathagata Padmaprabha, to be called Vlra^, will be level, pleasant, delightful, extremely beautiful to see, pure, prosperous, rich, quiet, abound- ing with food, replete with many races of men^; it will consist of lapis lazuli, and contain a checker-board of eight compartments distinguished by gold threads, each compartment having its jewel tree always and perpetually filled with blossoms and fruits of seven precious substances. Now that Tathagata Padmaprabha, &c., ^ariputra, will preach the law by the instrumentality of three vehicles^. Further, ^'ariputra, that Tathagata will not appear at the decay of the ^on, but preach the law by virtue of a vow. That JEon, ^'ariputra, will be named Maharatna- pratima7?rt'ita (i. e. ornamented with magnificent jewels). Knowest thou, 6'ariputra, why that .^on is named Maharatnapratima/^rt'ita ? The Bodhisat- tvas of a Buddha-field, ^ariputra, are called ratnas (jewels), and at that time there will be many Bodhi- sattvas in that sphere (called) Virata ; innumerable, incalculable, beyond computation, abstraction made from their being computed by the Tathagatas. On that account is that y^on called Maharatnaprati- ma;/^ita. Now, to proceed, ^'ariputra, at that period the difficult to make out which pair of twins is meant in any particular case. The sun himself appears in the function of Yama, because it is he who makes twilight, ' One MS. reads bahu^anamanushyakirwa, the other bahu- ^anamaruprakir«a. ^ Cf. the threefold vehicle, trivr/t rat ha, of the Ajvins, Rig- vedal, 34, 9. 12, 47, 2. III. A PARABLE. 67 Bodhisattvas of that field will in walking step on jewel lotuses \ And these Bodhisattvas will not be plying their work for the first time, they having accumulated roots of goodness and observed the course of duty under many hundred thousand Buddhas ; they are praised by the Tathagatas for their zealous application to Buddha-knowledge; are perfectioned in the rites preparatory to transcendent knowledge ; accomplished in the direction of all true laws ; mild, thoughtful. Generally, ^'ariputra, will that Buddha-region teem with such Bodhisattvas. As to the lifetime, .5'ariputra, of that Tathagata Padmaprabha, it will last twelve intermediate kalpas, if we leave out of account the time of his being a young prince. And the lifetime of the creatures then living will measure eight intermediate kalpas. At the expiration of twelve intermediate kalpas, .S"ariputra, the Tathagata Padmaprabha, after an- nouncing the future destiny of the Bodhisattva called Dhmipariptir/^a^ to superior perfect enlightenment, is to enter complete Nirva;^a. 'This Bodhisattva Mahasattva Dhmiparipur/^a, O monks, shall imme- diately after me come to supreme, perfect enlighten- ment. He shall become in the world a Tathagata named Padmavr/shabhavikramin, an Arhat, &c., endowed with science and conduct, &c. &c.' Now the Tathagata Padmavr/shabhavikramin, KS'ariputra, will have a Buddha-field of quite the same description. The true law, ^Sariputra, of that Tathagata Padmavr/shabhavikramin will, after his ^ We may express the same idea thus : roses are sprmging up under their feet at every step. ^ Dhr/ti, perseverance, endurance. Dhr/tiparipur/za is, full of perseverance or endurance. F 2 68 SADDHARMA-PUiVDARIKA. III. extinction, last thirty-two intermediate kalpas, and the counterfeit of his true law will last as many intermediate kalpas \ And on that occasion the Lord uttered the follow- ing stanzas : 23. Thou also, son of ^^ari, shalt in future be a G'lna., a Tathagata named Padmaprabha, of illimited sight ; thou shalt educate thousands of ko/is of living beings^. 24. After paying honour to many ko/is of Buddhas, making^ strenuous efforts in the course of duty, and after having produced in thyself the ten powers, thou shalt reach supreme, perfect enlightenment. 25. Within a period inconceivable and immense there shall be an ^on rich in jewels (or, the ^on jewel-rich), and a sphere named Virata, the pure field of the highest of men ; 26. And its ground will consist of lapis lazuli, and be set off with gold threads ; it will have hundreds of jewel trees, very beautiful, and covered with blossoms and fruits, 27. Bodhisattvas of good memory, able in showing ^ This counterfeit, pratirupaka, of the true law, reminds one of the counterfeit, paitiyaro, produced by Ariman in opposition to the creation of Ormazd ; mythologically it is the dark side of nature. That there is some connection between the Buddhistical pratirfipaka and the Iranian paitiyaro can hardly be doubted. ^ A striking example of how the original Prakrit of the verse has been adulterated in order to give it a more Sanskrit colouring is afforded by this stanza. One MS. has bhavishyasJ Sarisuta tuhawipi; another bhavishyase Sarisutanukampi, with mar- ginal correction tvayampi. ^ Upadayitva, i.e. Pali upadiyitva, synonymous with ara- bhya(viryam) ; the van lect. upar^ayitva, having acquired, is an innovation, at fust sight specious enough. III. A PARABLE. 69 the course of duty which they have been taught under hundreds of Buddhas, will come to be born in that field. 28. And the afore-mentioned 6^ina, then in his last bodily existence, shall, after passing the state of prince royal, renounce sensual pleasures, leave home (to become a wandering ascetic), and thereafter reach the supreme and the highest enlightenment. 29. The lifetime of that 6^ina will be precisely twelve intermediate kalpas, and the life of men will then last eight intermediate kalpas. 30. After the extinction of the Tathagata the true law will continue thirty-two yEons in full, for the benefit of the world, including the gods. 31. When the true law shall have come to an end, its counterfeit will stand for thirty-two intermediate kalpas. The dispersed relics of the holy one will always be honoured by men and gods. 32. Such will be the fate of that Lord. Rejoice, O son of ^ari, for it is thou who shalt be that most excellent of men, so unsurpassed. The four classes of the audience, monks, nuns, lay devotees male and female, gods, Nagas, goblins, Gandharvas, demons, Garu^^as, Kinnaras, great ser- pents, men and beings not human, on hearing the announcement of the venerable ^Sariputra's destiny to supreme, perfect enlightenment, were so pleased, glad, charmed, thrilling with delight and joy, that they covered the Lord severally with their own robes, while Indra the chief of gods, Brahma Saham- pati, besides hundred thousands of ko/is of other divine beings, covered him with heavenly garments and bestrewed him with flowers of heaven, Manda- ravas and great Mandaravas. High aloft they 70 SADDHARMA-PUiVDARIKA. III. whirled celestial clothes and struck hundred thou- sands of celestial musical instruments and cymbals, high in the sky ; and after pouring a great rain of flowers they uttered these words : The wheel of the law has been put in motion by the Lord, the first time at Benares at 7?/shipatana in the Deer-park ; to-day has the Lord again put in motion the supreme wheel of the law. And on that occasion those divine beings uttered the following stanzas : 33. The wheel of the law was put in motion by thee, O thou that art unrivalled in the world, at Benares, O great hero ! (that wheel which is the rotation of) the rise and decay of all aggregates. 34. There it was put in motion for the first time ; now, a second time, is it turned here, O Lord. To- day, O Master, thou hast preached this law, which is hard to be received with faith \ 35. Many laws have we heard near the Lord of the world, but never before did we hear a law like this. 36. We receive with gratitude, O great hero, the mysterious speech of the great Sages, such as this A prediction regarding the self-possessed Arya 6'ari- putra. 37. May we also become such incomparable Buddhas in the world, who by mysterious speech announce supreme Buddha-enlightenment. 38. May we also, by the good we have done in this world and in the next, and by our having ^ Du^jTaddheyo yas te 'ya^, var. lect. du/^j-raddheyo yan tesham. It may be remarked that jraddha not only means faith, belief, but also liking, approval. Cf. the passage in Mahavagga I, 5, 2 sq. ; the verses in Lalita-vistara, p. 515. in. A PARABLE. 7 I propitiated the Buddha, be allowed to make a vow for Biiddhaship. Thereupon the venerable ^'ariputra thus spoke to the Lord : My doubt is gone, O Lord, my un- certainty is at an end on hearing from the mouth of the Lord my destiny to supreme enlightenment. But these twelve hundred self-controlled (disciples), O Lord, who have been placed by thee on the stage of ^'aikshas^ have been thus admonished and in- structed : ' My preaching of the law, O monks, comes to this, that deliverance from birth, decrepitude, dis- ease, and death is inseparably connected with Nir- V3.J13.;' and these two thousand monks, O Lord, thy disciples, both those who are still under training and adepts, who all of them are free from false views about the soul, false views about existence, false views about cessation of existence, free, in short, from all false views, who are fancying themselves to have reached the stage of Nirva/za, these have fallen into uncertainty by hearing from the mouth of the Lord this law which they had not heard before. There- fore, O Lord, please speak to these monks, to dispel their uneasiness, so that the four classes of the audi- ence, O Lord, may be relieved from their doubt and perplexity. On this speech of the venerable ^'ariputra the Lord ^ I.e. of those who are under training, Pali sekho. The term is applied to the first seven degrees of persons striving for sancti- fication, the eighth, or Arhat, being A^aiksha (Asekha). It implies that they still have a remainder of human passion to eradicate, still duties to perform, still a probation to be passed through ; see Childers, Pali Diet. p. 472. The seven degrees of 6'aiksha answer to the sevenfold preparatory wisdom in the Yoga system ; see Yoga- jastra 2, 27. A 72 SADDHARMA-PUiVZ)ARIKA. III. said to him the following : Have I not told thee before, 6'aripiitra, that the Tathagata, &c., preaches the law by able devices, varying directions and indi- cations, fundamental ideas, interpretations, with due regard to the different dispositions and inclinations of creatures whose temperaments^ are so various ? All his preachings of the law have no other end but supreme and perfect enlightenment, for which he is rousing beings to the Bodhisattva -course. But, vSariputra, to elucidate this matter more at large, I will tell thee a parable, for men of good under- standing will generally readily enough catch the meaning of what is taught under the shape of a parable. Let us suppose the following case, 6'ariputra. In a certain village, town, borough, province, kingdom, or capital, there was a certain housekeeper, old, aged, decrepit, very advanced in years, rich, wealthy, opulent ; he had a great house, high, spacious, built a long time ago and old, inhabited by some two, three, four, or five hundred living beings. The house had but one door, and a thatch ; its terraces were totter- ing, the bases of its pillars rotten, the coverings'- and plaster of the walls loose. On a sudden the whole house was from every side put in conflagration by a mass of fire. Let us suppose that the man had many little boys, say five, or ten, or even twenty, and that he himself had come out of the house. Now, KSariputra, that man, on seeing the house from every side wrapt in a blaze by a great mass of ^ Dhatvajaya, properly the disposition of the constitutive ele- ments of the body. ^ Or, boards. III. A PARABLE. "J T, fire, got afraid, frightened, anxious in his mind, and made the following reflection : I myself am able to come out from the burninof house throuofh the door, quickly and safely, without being touched or scorched by that great mass of fire ; but my children, those young boys, are staying in the burning house, playing, amusing, and diverting themselves with all sorts of sports. They do not perceive, nor know, nor understand, nor mind that the house is on fire, and do not get afraid. Though scorched by that great mass of fire, and affected with such a mass of pain, they do not mind the pain, nor do they conceive the idea of escaping. The man, ^'ariputra, is strong, has powerful arms, and (so) he makes this reflection : I am strong, and have powerful arms ; why, let me gather all my little boys and take them to my breast to effect their escape from the house. A second reflection then presented itself to his mind : This house has but one opening ; the door is shut ; and those boys, fickle, unsteady, and childlike as they are, will, it is to be feared, run hither and thither, and come to grief and disaster in this mass of fire. Therefore I will warn them. So resolved, he calls to the boys : Come, my children ; the house is burning with a mass of fire ; come, lest ye be burnt in that mass of fire, and come to grief and disaster. But the ignorant boys do not heed the words of him who is their well-wisher; they are not afraid, not alarmed, and feel no misgiving; they do not care, nor fly, nor even know nor understand the purport of the word 'burning;' on the contrary, they run hither and thither, walk about, and repeatedly look at their father ; all, because they are so ignorant. 74 SADDHARMA-PUA^2)ARIKA. III. Then the man is going to reflect thus : The house is burning, is blazing by a mass of fire. It is to be feared that myself as well as my children will come to grief and disaster. Let me therefore by some skilful means get the boys out of the house. The man knows the disposition of the boys, and has a clear perception of their inclinations. Now these boys happen to have many and manifold toys to play with, pretty, nice, pleasant, dear, amusing, and precious. The man, knowing the disposition of the boys, says to them : My children, your toys, which are so pretty, precious, and admirable, which you are so loth to miss, which are so various and multi- farious, (such as) bullock-carts, goat-carts, deer-carts, which are so pretty, nice, dear, and precious to you, have all been put by me outside the house-door for you to play with. Come, run out, leave the house ; to each of you I shall give what he wants. Come soon ; come out for the sake of these toys. And the boys, on hearing the names mentioned of such playthings as they like and desire, so agreeable to their taste, so pretty, dear, and delightful, quickly rush out from the burning house, with eager effort and great alacrity, one having no time to wait for the other, and pushing each other on with the cry of ' Who shall arrive first, the very first ? ' The man, seeing that his children have safely and happily escaped, and knowing that they are free from danger, goes and sits down in the open air on the square of the village, his heart filled with joy and delight, released from trouble and hindrance, quite at ease. The boys go up to the place where their father is sitting, and say : ' Father, give us those toys to play with, those bullock-carts, goat-carts, and III. A PARABLE, 75 deer-carts.' Then, ^arlputra, the man gives to his sons, who run swift as the wind, bullock-carts only, made of seven precious substances, provided with benches, hung with a multitude of small bells, lofty, adorned with rare and wonderful jewels, embellished with jewel wreaths, decorated with garlands of flowers, carpeted with cotton mattresses and woollen coverlets, covered with white cloth and silk, having on both sides rosy cushions, yoked with white, very fair and fleet bullocks, led by a multitude of men. To each of his children he gives several bullock- carts of one appearance and one kind, provided with flags, and swift as the wind. That man does so, ^'ariputra, because being rich, wealthy, and in posses- sion of many treasures and granaries, he rightly thinks : Why should I give these boys inferior carts, all these boys being my own children, dear and precious ? I have got such great vehicles, and ought to treat all the boys equally and without partiality. As I own many treasures and granaries, I could give such great vehicles to all beings, how much more then to my own children. Meanwhile the boys are mounting the vehicles with feelings of astonishment and wonder. Now, .Sariputra, what is thy opinion ? Has that man made himself guilty of a falsehood by first holding out to his children the prospect of three vehicles and after- wards giving to each of them the greatest vehicles only, the most magnificent vehicles .'* K^ariputra answered : By no means, Lord ; by no means, Sugata. That is not sufficient, O Lord, to qualify the man as a speaker of falsehood, since it only was a skilful device to persuade his children to go out of the burning house and save their 76 SADDHARMA-PUiVDARiKA. III. lives. Nay, besides recovering their very body, O Lord, they have received all those toys. If that man, O Lord, had given no single cart, even then he would not have been a speaker of falsehood, for he had previously been meditating on saving the little boys from a great mass of pain by some able device. Even in this case, O Lord, the man would not have been guilty of falsehood, and far less now that he, considering his having plenty of treasures and prompted by no other motive but the love of his children, gives to all, to coax^ them, vehicles of one kind, and those the greatest vehicles. That man, Lord, is not guilty of false- hood. The venerable ^'ariputra having thus spoken, the Lord said to him : Very well, very well, ^'ariputra, quite so ; it is even as thou sayest. So, too, ^'ari- putra, the Tathagata, &c., is free from all dangers, wholly exempt from all misfortune, despondency, calamity, pain, grief, the thick enveloping dark mists of ignorance. He, the Tathagata, endowed with Buddha-knowledge, forces, absence of hesitation, uncommon properties, and mighty by magical power, is the father of the world ^, who has reached the highest perfection in the knowledge of skilful means, who is most merciful, long-suffering, bene- volent, compassionate. He appears in this triple ^ ASlaghamana, ^ Here the Buddha is represented as a wise and benevolent father ; he is the heavenly father, Brahma. As such he was repre- sented as sitting on a ' lotus seat.' How common this representa- tion was in India, at least in the sixth century of our era, appears from Varaha-Mihira's Br/hat-Sawhita, chap. 58, 44, where the fol- lowing rule is laid down for the Buddha idols : ' Buddha shall be (represented) sitting on a lotus seat, like the father of the world.* III. A PARABLE. 77 world, which is like a house the roof ^ and shelter whereof are decayed, (a house) burning by a mass of misery, in order to deliver from affection, hatred, and delusion the beings subject to birth, old age, disease, death, grief, wailing, pain, melancholy, de- spondency, the dark enveloping mists of ignorance, in order to rouse them to supreme and perfect enlighten- ment. Once born, he sees how the creatures are burnt, tormented, vexed, distressed by birth, old age, disease, death, grief, wailing, pain, melancholy, despondency ; how for the sake of enjoyments, and prompted by sensual desires, they severally suffer various pains. In consequence both of what in this world they are seeking and what they have acquired, they will in a future state suffer various pains, in hell, in the brute creation, in the realm of Yama ; suffer such pains as poverty in the world of gods or men, union with hateful persons or things, and separation from the beloved ones. And whilst in- cessantly whirling in that mass of evils they are sporting, playing, diverting themselves ; they do not fear, nor dread, nor are they seized with terror; they do not know, nor mind ; they are not startled, do not try to escape, but are enjoying themselves in that triple world which is like unto a burning house, and run hither and thither. Thouorh overwhelmed by that mass of evil, they do not conceive the idea that they must beware of it. Under such circumstances, ^'ariputra, the Tatha- gata reflects thus : Verily, I am the father of these beings; I must save them from this mass of evil, and bestow on them the immense, inconceivable bliss of ^ Or, coping. yS SADDHARMA-PUiVDARIKA. ITI. Buddha-knowledge, wherewith they shall sport, play, and divert themselves, wherein they shall find their rest. Then, ^'ariputra, the Tathagata reflects thus : If, in the conviction of my possessing the power of knowledge and magical faculties, I manifest to these beings the knowledge, forces, and absence of hesita- tion of the Tathagata, without availing myself of some device, these beings will not escape. For they are attached to the pleasures of the five senses, to worldly pleasures ; they will not be freed from birth, old age, disease, death, grief, wailing, pain, melan- choly, despondency, by which they are burnt, tor- mented, vexed, distressed. Unless they are forced to leave the triple world which is like a house the shelter and roof whereof is in a blaze, how are they to get acquainted with ^ Buddha-knowledge ? Now, ^'ariputra, even as that man with powerful arms, without using the strength of his arms, attracts his children out of the burning house by an able device, and afterwards gives them magnificent, great carts, so, ^'ariputra, the Tathagata, the Arhat, &c., possessed of knowledge and freedom from all hesita- tion, without using them, in order to attract the creatures out of the triple world which is like a burning house with decayed roof and shelter, shows, by his knowledge of able devices, three vehicles, viz. the vehicle of the disciples, the vehicle of the Pratyekabuddhas, and the vehicle of the Bodhisat- tvas. By means of these three vehicles he attracts the creatures and speaks to them thus : Do not ^ Paribhotsyante; Burnoufs rendering, 'pourront jouir,' points to a reading paribhok shy ante. III. A PARABLE. 79 delight in this triple world, which is like a burning house, in these miserable forms, sounds, odours, fla- vours, and contacts ^ For in delighting in this triple world ye are burnt, heated, inflamed with the thirst inseparable from the pleasures of the five senses. Fly from this triple world ; betake yourselves to the three vehicles : the vehicle of the disciples, the vehicle of the Pratyekabuddhas, the vehicle of the Bodhisattvas. I give you my pledge for it, that I shall give you these three vehicles ; make an effort to run out of this triple world. And to attract them I say : These vehicles are grand, praised by the Aryas, and provided with most pleasant things ; with such you are to sport, play, and divert your- selves in a noble ^ manner. Ye will feel the great delight of the faculties ^% powers *, constituents of Bodhi, meditations, the (eight) degrees of emancipa- tion, self-concentration, and the results of self-con- centration, and ye will become greatly happy and cheerful. ^ The same idea and the same moral form the warp and woof of the sermon on the hill of Gaya^-irsha, the Aditta-pariyaya, Maha- vagga I, 21. This sermon was the second in course of time, if we leave out of account the repetitions of the first, preached near Benares. The parable also is propounded at the time when the Master moves the wheel of the law for the second time ; see above, St. 34, Hence we may conclude that the sermon and parable are variations of one and the same monkish moralization on the base of a more primitive cosmological legend. ^ Akr/pa«am, properly, not miserably. ^ Indriya; here apparently the five moral faculties of faith, energy, recollection, contemplation, and wisdom or prescience ; cf. Spence Hardy, Manual, p. 498 ; Lalita-vistara, p. 37. * Bala, the same as the indriya, with this difference, it would seem, that the balas are the faculties in action or more developed ; cf. Spence Hardy, 1. c, and Lalita-vistara, 1. c. 8o SADDHARMA-PUiVDARIKA. III. Now, ^'ariputra, the beings who have become wise have faith in the Tathagata, the father of the world, and consequently apply themselves to his command- ments. Amongst them there are some who, wishing to follow the dictate of an authoritative voice, apply themselves to the commandment of the Tathigata to acquire the knowledge of the four great truths, for the sake of their own complete Nirvana.. These one may say to be those who, coveting the vehicle of the disciples, fly from the triple world, just as some of the boys will fly from that burning house, prompted by a desire of getting a cart yoked with deer. Other beings desirous of the science without a master, of self-restraint and tranquillity, apply themselves to the commandment of the Tathagata to learn to understand causes and effects, for the sake of their own complete Nirva;2a. These one may say to be those who, coveting the vehicle of the Pratyekabuddhas, fly from the triple world, just as some of the boys fly from the burning house, prompted by the desire of getting a cart yoked with goats. Others again desirous of the knowledge of the all-knowing, the knowledge of Buddha, the knowledge of the self-born one, the science without a master, apply themselves to the commandment of the Tathd- gata to learn to understand the knowledge, powers, and freedom from hesitation of the Tathagata, for the sake of the common weal and happiness, out of compassion to the world, for the benefit, weal, and happiness of the world at large, both gods and men, for the sake of the complete Nirva;^a of all beings. These one may say to be those who, coveting the great vehicle, fly from the triple world. Therefore they are called Bodhisattvas Mahasattvas. They ITT. A PARABLE. 8 1 may be likened to those among the boys who have fled from the burning house prompted by the desire of getting a cart yoked with bullocks. In the same manner, 6ariputra, as that man, on seeing his children escaped from the burning house and knowing them safely and happily rescued and out of danger, in the consciousness of his great wealth, gives the boys one single grand cart ; so, too, ^'ariputra, the Tathagata, the Arhat, &c., on seeing many ko/is of beings recovered ^ from the triple world, released from sorrow, fear, terror, and calamity, having escaped owing to the command of the Tathagata, delivered from all fears, calamities, and difficulties, and having reached the bliss of Nirva;^a, so, too, ^ariputra, the Tathagata, the Arhat, &c., considering that he possesses great wealth of knowledge, power, and absence of hesitation, and that all beings are his children, leads them by no other vehicle but the Buddha-vehicle to full de- velopment^. But he does not teach a particular Nirva/za for each being; he causes all beings to reach complete Nirva;2a by means of the complete Nirva;2a of the Tathagata. And those beings, Sa.n- putra, who are delivered from the triple world, to them the Tathagata gives as toys to amuse themselves with the lofty pleasures of the Aryas, the pleasures ^ Paripur«an; in one MS. there is a second-Iiand reading, parimuktan. I suppose that paripurwa is the original reading, but that we have to take it in the sense of ' recovered, healed.' 2 Time, Sivz or Vish«u ekapad, the One-footed, who at the same time is tripad, three-footed, leads all living beings to final rest. The Buddha-vehicle is the ratha ekaZ-akra, the one-wheeled carriage, each wheel being trinabhi, three-naved, as in Rig-veda I, 164, 2. [21] G 82 SADDHARMA-PUiVDARIKA. III. of meditation, emancipation, self-concentration, and its results ; (toys) all of the same kind. Even as that man, 6'ariputra, cannot be said to have told a falsehood for having held out to those boys the prospect of three vehicles and given to all of them but one great vehicle, a magnificent vehicle made of seven precious substances, decorated with all sorts of ornaments, a vehicle of one kind, the most egre- gious of all, so, too, 6'arlputra, the Tathagata, the Arhat, &c., tells no falsehood when by an able device he first holds forth three vehicles and after- wards leads all to complete Nirva;/a by the one great vehicle. For the Tathagata, 6'ariputra, who is rich in treasures and storehouses of abundant knowledge, powers, and absence of hesitation, is able to teach all beings the law which is connected with the knowledge of the all-knowing. In this way, K^ariputra, one has to understand how the Tathagata by an able device and direction shows but one vehicle, the great vehicle. And on that occasion the Lord uttered the fol- lowing stanzas : 39. A man has ^ an old house, large, but very infirm ; its terraces are decaying and the columns rotten at their bases. 40. The windows and balconies are partly ruined, the wall as well as its coverings and plaster decaying; the coping shows rents from age ; the thatch is every- where pierced with holes. 41. It is inhabited by no less than five hundred beings ; containing many cells and closets filled with excrements and disgusting. ^ The original has ' as if a man had,' &c. I have changed the construction to render it less wearisome. III. A PARABLE. 83 42. Its roof-rafters are wholly ruined ; the walls and partitions crumbling away; ko/is of vultures nestle in it, as well as doves, owls, and other birds. 43. There are in every corner dreadful snakes, most venomous and horrible ; scorpions and mice of all sorts ; it is the abode of very wicked creatures of every description. 44. Further, one may meet in it here and there beings not belonging to the human race. It is defiled with excrement and urine, and teeming with worms, insects, and fire-flies ; it resounds from the howling of dogs and jackals. 45. In it are horrible hyenas that are wont to devour human carcasses ; many dogs and jackals greedily seeking the matter of corpses. 46. Those animals weak from perpetual hunger go about in several places to feed upon their prey, and quarrelling fill the spot with their cries. Such is that most horrible house. 47. There are also very malign goblins, who violate human corpses ; in several spots there are ^centipedes, huge snakes, and vipers. 48. Those animals creep into all corners, where they make nests to deposit their brood, which is often devoured by the goblins. 49. And when those cruel-minded goblins are satiated with feeding upon the flesh of other crea- tures, so that their bodies are big, then they com- mence sharply fighting on the spot. 50. In the wasted retreats are dreadful, malign urchins, some of them measuring one span, others one cubit or two cubits, all nimble in their move- ments. 51. They are in the habit of seizing dogs by the G 2 84 SADDHARMA-PUiVi5ARiKA. III. feet, throwing them upside down upon the floor, pinching their necks and using them ill. 52. There also live yelling ghosts naked, black, wan, tall, and high, who, hungry and in quest of food, are here and there emitting cries of distress. 53. Some have a mouth like a needle, others have a face like a cow's ; they are of the size of men or dogs, go with entangled hair, and utter plaintive cries from want of food. 54. Those goblins, ghosts, imps, like vultures, are always looking out through the windows and loop- holes, in all directions in search of food. 55. Such is that dreadful house, spacious and high, but very infirm, full of holes, frail and dreary. (Let us suppose that) it is the property of a certain man, 56. And that while he is out of doors the house is reached by a conflagration, so that on a sudden it is wrapt in a blazing mass of fire on every side. 57. The beams and rafters consumed by the fire, the columns and partitions in flame are crackling most dreadfully, whilst goblins and ghosts are yelling. 58. Vultures are driven out by hundreds ; urchins withdraw with parched faces ; hundreds of mis- chievous beasts of prey ^ run, scorched, on every side, crying and shouting ^. 59. Many poor devils move about, burnt by the fire ; while burning they tear one another with the teeth, and bespatter each other with their blood. ^ Yyada. ^ Krosanti, var. lect. kroshanti. Burnoufs version, ' sont en fureur,' points to a reading roshanti, which, however, is not appro- priate, for the would-be conflagration is a description of the time of twilight. Til. A PARABLE. 85 60. Hyenas also perish there, in the act of eating one another. The excrements burn, and a loath- some stench spreads in all directions. 61. The centipedes, trying to fly, are devoured by the urchins. The ghosts, with burning hair, hover about, equally vexed with hunger and heat. 62. In such a state is that awful house, where thousands of flames are breaking out on every side. But the man who is the master of the house looks on from without. 63. And he hears his own children, whose minds are engaged in playing with their toys, in their fond- ness of which they amuse themselves, as fools do in their ignorance. 64. And as he hears them he quickly steps in^ to save his children, lest his ignorant children might perish in the flames. 65. He tells them the defect of the house, and says : This, young man^ of good family, is a miser- able house, a dreadful one ; the various creatures in it, and this fire to boot, form a series of evils. 66. In it are snakes, mischievous goblins, urchins, and ghosts in great number ; hyenas, troops of dogs and jackals, as well as vultures, seeking their prey. 67. Such beings live in this house, which, apart ^ This trait is wanting in the prose relation. The explana- tion, I fancy, is this : If the description of the glowing house refers to morning twilight, the father (Pitamaha, or Day-god) will needs step in afterwards ; if, on the other hand, the evening twilight is meant, he will already have left the house. In the former case he calls his children to activity, to their daily work; in the latter he admonishes them to take their rest, exhorts them to think of the end of life. ^ In addressing more persons it is not uncommon that only one is addressed as representing the whole company. 86 SADDHARMA-PUiVDARlKA. III. from the fire, is extremely dreadful, and miserable enough ; and now comes to it this fire blazing on all sides. 68. The foolish boys, however, though admo- nished, do not mind their father's words, deluded as they are by their toys ; they do not even under- stand him. 69. Then the man thinks : I am now in anxiety on account of my children. What is the use of my having sons if I lose them ? No, they shall not perish by this fire. 70. Instantly a device occurred to his mind : These young (and ignorant) children are fond of toys, and have none just now to play with. Oh, they are so foolish ! 71. He then says to them: Listen, my sons, I have carts of different sorts, yoked with deer, goats, and excellent bullocks, lofty, great, and completely furnished. 72. They are outside the house ; run out, do with them what you like ; for your sake have I caused them to be made. Run out all together, and rejoice to have them. 73. All the boys, on hearing of such carts, exert themselves, immediately rush out hastily, and reach, free from harm, the open air. 74. On seeing that the children have come out, the man betakes himself to the square in the centre of the village ^ and there from the throne he is sitting on he says : Good people, now I feel at ease. ^ The sun reaches the meridian point. The poetic version which makes the father enter the blazing house is consistent ; the prose version has efifaced a necessary trait of the story. Therefore ITI. A PARABLE. 87 75. These poor sons of mine, whom I have re- covered with difficulty, my own dear twenty young children, were in a dreadful, wretched, horrible house, full of many animals. "^d. As it was burning and wrapt in thousands of flames, they were amusing themselves in it with playing, but now I have rescued them all. There- fore I now feel most happy. "]"]. The children, seeing their father happy, ap- proached him, and said: Dear father, give us, as you have promised \ those nice vehicles of three kinds ; 78. And make true all that you promised us in the house when saying, ' I will give you three sorts of vehicles.' Do give them ; it is now the right time. 79. Now the man (as we have supposed) had a mighty treasure of gold, silver, precious stones, and pearls ; he possessed bullion, numerous slaves, domestics, and vehicles of various kinds ; 80. Carts made of precious substances, yoked with bullocks, most excellent, with benches^ and a row of tinkling bells, decorated with umbrellas and flags, and adorned with a network of gems and pearls. 81. They are embellished with gold, and arti- ficial wreaths hanging down here and there ; covered all around with excellent cloth and fine white muslin. 82. Those carts are moreover furnished with choice mattresses of fine silk, serving for cushions, it is posterior to the version in metre, and apparently belongs to a much later period. ^ Yathabhibhashitam, var. lect. "bhavitam. "^ Vedikas. 88 SADDHARMA-PUiVDARlKA. III. and covered with choice carpets showing the images of cranes and swans, and worth thousands of koz^is. 83. The carts are yoked with white bullocks, well fed, strong, of great size, very fine, who are tended by numerous persons. 84. Such excellent carts that man gives to all his sons, who, overjoyed and charmed, go and play with them in all directions. 85. In the same manner, ^'ariputra, I, the great Seer, am the protector and father of all beings, and all creatures who, childlike, are captivated by the pleasures of the triple world, are my sons. 86. This triple world is as dreadful as that house, overwhelmed with a number of evils, entirely in- flamed on every side by a hundred different sorts of birth, old age, and disease. 87. But I, who am detached from the triple world and serene, am living in absolute retirement^ in a wood I This triple .world is my domain, and those who in it are suffering from burning heat are my sons. 88. And I told its evils because I had resolved upon saving them, but they would not listen to me, because all of them were ignorant and their hearts attached to the pleasures of sense. 89. Then I employ an able device, and tell them of the three vehicles, so showing them the means of evading^ the numerous evils of the triple world which are known to me. 90. And those of my sons who adhere to me, ^ Ekantasthayin. 2 Van a, a wood, also means a cloud, the cloudy region. ^ Nirdhavanarthaya; a var. lect. has nirvapanarthaya, i. e. to allay. III. A PARABLE. 89 who are mighty in the six transcendent faculties (Abhi^/'^as) and the triple science, the Pratyeka- buddhas, as well as the Bodhisattvas unable to slide back ; 91. And those (others) who equally are my sons, to them I just now am showing, by means of this excellent allegory, the single Buddha-vehicle. Re- ceive it ; ye shall all become 6^inas. 92. It is most excellent and sweet, the most ex- alted in the world, that knowledge of the Buddhas, the most high among men ; it is something sublime and adorable. 93. The powers, meditations, degrees of emanci- pation and self-concentration by many hundreds of ko/is, that is the exalted vehicle in which the sons of Buddha take a never-ending delight. 94. In playing with it they pass days and nights, fortnights, months, seasons, years, intermediate kal- pas, nay, thousands of ko^is of kalpas^ 95. This is the lofty vehicle of jewels which sundry Bodhisattvas and the disciples listening to the Sugata employ to go and sport on the terrace of enlightenment. 96. Know then, Tishya^ that there is no second ^ As the mean duration of a man's life extends over thousands of ko/is of kalpas or iEons, it is evident that the ^on here meant is in reaHty an extremely small particle of time, an atom. The meaning attached to it was perhaps that of asu or pra;^a, a respiration. It seems to me, however, more probable that kalpa, as synonymous with rupa, simply denotes a unit, e.g. of atoms of time. 2 I. e. -S'ariputra, otherwise named Upatishya, i. e. secondary Tishya. The canonical etymology of the name of Upatishya is to be found in BurnouPs Introduction, p. 48, and Schiefner's Lebensbeschreibung, p. 355. 90 SADDHARMA-PUiVDARlKA. ITT. vehicle in this world anywhere to be found, in what- ever direction thou shalt search, apart from the device (shown) by the most high among men. 97. Ye are my children, I am your father, who has removed you from pain, from the triple world, from fear and danger, when you had been burning for many ko^is of ^ons. 98. And I am teaching blessed rest (Nirvi;/a), in so far as, though you have not yet reached (final) rest, you are delivered from the trouble of the mundane whirl, provided you seek the vehicle of the Buddhas. 99. Any Bodhisattvas here present obey my Buddha-rules. Such is the skilfulness of the 6^ina that he disciplines many Bodhisattvas. 100. When the creatures in this world delight in low and contemptible pleasures, then the Chief of the world, who always speaks the truth, indicates pain as the (first) great truth. loi. And to those who are ignorant and too simple-minded to discover the root of that pain I lay open the way : ' Awaking of full consciousness, strong desire is the origin of pain^' 102. Always try, unattached^ to suppress desire. This is my third truth, that of suppression. It is an infallible means of deliverance ; for by practising this method one shall become emancipated ^ 103. And from what are they emancipated, ^'ari- ^ Samudagama-^, trt'shna. du-^khasya sambhava/z. lam not certain of the translation of samudagama, which recurs below in Chap. V, in the apparent sense of full knowledge, agreeing with what the dictionaries give. ^ AnijT/'ta^. ^ Na ko marga;^ hi bhavitva vimu'ktu bhoti (var. lect. bhotu). The words na ko spoil metre and sense, and must be expunged. III. A PARABLE. 9 1 putra ? They are emancipated from chimeras \ Yet they are not wholly freed ; the Chief declares that they have not yet reached (final and complete) rest in this world. 104. Why is it that I do not pronounce one to be delivered before one's having reached the highest, supreme enlightenment ? (Because) such is my will ; I am the ruler of the law 2, who is born in this world to lead to beatitude. 105. This, ^'ariputra, is the closing word of my law which now at the last time I pronounce^ for the weal of the world including the gods. Preach it in all quarters. 106. And if some one speaks to you these words, ' I joyfully accept,' and with signs of utmost reverence receives this Siltra, thou mayst consider that man to be unable to slide back*. 107. To believe in this Sutra one must have seen former Tathagatas, paid honour to them, and heard a law similar to this. 108. To believe in my supreme word one must have seen me ; thou and the assembly of monks have seen all these Bodhisattvas. 109. This Sutra is apt to puzzle the ignorant^, ^ Kutaj/^a te, iS'ariputa, vimukta ? Asantagrahatu (abl.) vimukta bhonti ; na[/^a] tava te sarvatu mukta bhonti. ^ Dharmara^a, a well-known epithet of Yama the god of death; he is the real tamer of men, the master of gods and men, &c. ^ Mama dharmamudra (properly, seal, closure of my law) y^ pd.ska.ka.\e (var. lect. paj^imi kale) maya adya (var. lect. mamadya) bhashita. * Or, to swerve from his course, his purpose. ^ Properly, young children, because one must have seen former Tathagatas, i. e. lived some revolving suns before having an idea of death. 92 SADDHARMA-PlJiVZ)ARIKA. III. and I do not pronounce it before having penetrated to superior knowledge. Indeed, it is not within the range of the disciples, nor do the Pratyekabuddhas come to it. no. But thou, KS'ariputra, hast good will, not to speak of my other disciples here. They will walk in my faith, though each cannot have his individual knowledge. 111. But do not speak of this matter to haughty persons, nor to conceited ones, nor to Yogins who are not self-restrained ; for the fools, always revelling in sensual pleasures, might in their blindness scorn the law manifested. 112. Now hear the dire results when one scorns my skilfulness and the Buddha-rules for ever fixed in the world; when one, with sullen brow, scorns the vehicle. 113. Hear the destiny of those who have scorned such a Sutra like this, whether during my lifetime or after my Nirva;^a, or who have wronged the monks. 114. After having disappeared from amongst men, they shall dwell in the lowest hell (AvU'i) during a whole kalpa, and thereafter they shall fall lower and lower, the fools, passing through repeated births for many intermediate kalpas. 115. And when they have vanished from amongst the inhabitants of hell, they shall further descend to the condition of brutes, be even as dogs and jackals, and become a sport to others. 116. Under such circumstances they shall grow blackish of colour, spotted, covered v/ith sores, itchy; moreover, they shall be hairless and feeble, (all) those who have an aversion to my supreme en- lightenment. TTT. A PARABLE. 1 T 7. They are ever despised amongst animals ; hit by clods or weapons they yell ; everywhere they are threatened with sticks, and their bodies are emaci- ated from hunger and thirst. 118. Sometimes they become camels or asses, carrying loads, and are beaten with whips ^ and sticks ; they are constantly occupied with thoughts of eating, the fools who have scorned the Buddha- rule. 119. At other times they become ugly jackals, half blind and crippled^; the helpless creatures are vexed by the village boys, who throw clods and weapons at them. 120. Again shooting off from that place, those fools become animals with bodies of five hundred yo^anas, whirling round, dull and lazy. 121. They have no feet, and creep on the belly ^; to be devoured by many ko/is of animals is the dreadful punishment they have to suffer for having scorned a Sutra like this. 122. And whenever they assume a human shape, they are born crippled, maimed*, crooked, one-eyed, blind, dull, and low, they having no faith in my Sutra. * Kasha, var. lect. sata, with a marginal correction sad a (for sada). Burnouf's 'cent batons' is evidently based upon the reading sata. 2 Ka«akaku«7. V. ON PLANTS. 129 Maha-Kai-yapa said to him : Lord, if there are not three vehicles, for what reason then is the designa- tion of disciples (6'ravakas), Buddhas, and Bodhisat- tvas kept up in the present times ? On this speech the Lord answered the venerable Maha-Kai^yapa as follows : It is, Kai"yapa, as if a potter made different vessels out of the same clay. Some of those pots are to contain sugar, others ghee, others curds and milk ; others, of in- ferior quality, are vessels of impurity. There is no diversity in the clay used ; no, the diversity of the pots is only due to the substances which are put into each of them. In like manner, Ka-yyapa, is there but one vehicle, viz. the Buddha-vehicle ; there is no second vehicle, no third. The Lord having thus spoken, the venerable Maha-Kai-yapa said : Lord, if the beings are of different disposition, will there be for those who have left the triple world one Nirva;^a, or two, or three? The Lord replied: Nirva/^a, Kai^yapa, is a consequence of understanding that all laws (things) are equal. Hence there is but one Nirva;za, not two, not three^ Therefore, Ka^yapa, I will tell thee a parable, for men of good understanding will generally readily enough catch the meaning of what is taught under the shape of a parable. It is a case, Kai'yapa, similar to that of a certain blind-born man, who says : There are no handsome or ugly shapes ; there are no men able to see hand- some or ugly shapes; there exists no sun nor moon ; there are no asterisms nor planets ; there are no ^ Cf. Ecclesiastes ix. 2 : ' All things come alike to all : there is one event to the righteous, and to the wicked ; to the good and to the clean, and to the unclean.' [21] K 130 SADDHARMA-PUiVZJARlKA. V. men able to see planets. But other persons say to the blind-born : There are handsome and ugly shapes; there are men able to see handsome and ugly shapes; there is a sun and moon; there are asterisms and planets; there are men able to see planets. But the blind-born does not believe them, nor accept what they say. Now there is a physician who knows all diseases. He sees that blind-born man and makes to himself this reflection : The disease of this man originates in his sinful actions in former times. All diseases possible to arise are fourfold : rheumatical, cholerical, phlegma- tical, and caused by a complication of the (corrupted) humours. The physician, after thinking again and again on a means to cure the disease, makes to him- self this reflection: Surely, with the drugs in common use it is impossible to cure this disease, but there are in the Himalaya, the king of mountains, four herbs, to wit : first, one called Possessed-of-all-sorts- of-colours-and-flavours ; second, Delivering-from-all- diseases ; third, Delivering-from-all-poisons ; fourth, Procuring-happiness-to-those-standing-in-the- right- place. As the physician feels compassion for the blind-born man he contrives some device to get to the Himalaya, the king of mountains. There he goes up and down and across to search. In doing so he finds the four herbs. One he eives after chewing it with the teeth ; another after pounding ; another after having it mixed with another drug and boiled ; another after having it mixed with a raw drug ; another after piercing with a lancet some- where a vein^ ; another after singeing it in fire; ^ Sarirasthanara viddhva, var. lect. sarasthanaw v., with a marginal correction sarirasthanaw v. I consider the original reading to have been sir as than a;//. V. ON PLANTS. 131 another after combining it with various other sub- stances so as to enter in a compound potion, food, &c. Owing to these means being applied the bHnd- born recovers his eyesight, and in consequence of that recovery he sees outwardly and inwardly \ far and near, the shine of sun and moon, the asterisms, planets, and all phenomena. Then he says : O how foolish was I that I did not believe what they told me, nor accepted what they affirmed. Now I see all ; I am delivered from my blindness and have recovered my eyesight ; there is none in the world who could surpass me. And at the same moment Seers of the five transcendent faculties 2, strong in the divine sig-ht and hearinof, in the knowledo-e of others' minds, in the memory of former abodes, in magical science and intuition, speak to the man thus : Good man, thou hast just recovered thine eyesight, nothing more, and dost not know yet anything. Whence comes this conceitedness to thee ? Thou hast no wisdom, nor art thou a clever man. Further they say to him : Good man, when sitting in the interior of thy room, thou canst not see nor distinguish forms * Bahir adhyatmam, (the things) external and in relation to one's own self. ^ I. e. simply the five senses. The term Abhi^fia can hardly originally have meant ' transcendent faculty or knowledge,' because it is a derivation from a compound abhi^anati. Neither in Sanskrit nor in Prakrit can abhi^wa denote anything else but perception, acknowledgment, recognition. Yet it cannot be denied that those who used it intended by it to convey the meaning of something grand and imposing, especially the senses of a spiritual man, as distinguished from the profanum vulgus. As to the Seers, 7?/shis, here mentioned, I think that they are the senses per- sonified, otherwise called devas, gods. Deva, to denote an organ of sense, occurs frequently, e. g. Mu/za'aka Upanishad III, i , 8. K 2 132 SADDHARMA-PUiVDARiKA. V. outside, nor discern which beings are animated with kind feehngs and which with hostile feehngs ; thou canst not distinguish nor hear at the distance of five yo^'anas the voice of a man or the sound of a drum, conch trumpet, and the Hke ; thou canst not even walk as far as a kos without lifting up thy feet ; thou hast been produced and developed in thy mother's womb without remembering the fact ; how then wouldst thou be clever, and how canst thou say : I see all ? Good man, thou takest^ darkness for light, and takest light for darkness. Whereupon the Seers are asked by the man : By what means and by what good work shall I acquire such wisdom and with your favour acquire those good qualities (or virtues) ? And the Seers say to that man : If that be thy wish, go and live in the wilderness or take thine abode in mountain caves, to meditate on the law and cast off evil passions. So shalt thou become endowed with the virtues of an ascetic^ and acquire the transcendent faculties. The man catches their meaninsf and becomes an ascetic. Living in the wilderness, the mind intent upon one sole object, he shakes off worldly desires, and acquires the five transcendent faculties. After that acqui- sition he reflects thus : Formerly I did not do the right thing; hence no good accrued to me ^ Now, ^ Szmg3.n3.si, var. lect. saw^anishe. ^ Dhutaguwa, Pali the same, besides dhutaguwa. In Pali the dhiitangas or dhu° denote thirteen ascetic practices; see Childers, Pali Diet. s. v. The Dhutaguwas are, according to the same author's statement, other names for the Dhutahgas, but I venture to think that they are the twenty-eight virtues of a Dhu- tahga, as enumerated in Milinda Paftho (ed. Trenckner), p. 351. ^ Purvam anyat karma krz'tavan, tena me na kaj/i'id gu7/o 'dhigata//. ON PLANTS. 133 however, I can go whither my mind prompts me ; •formerly I was ignorant, of Httle understanding, in fact, a blind man. Such, Kai'yapa, is the parable I have invented to make thee understand my meaning. The moral to be drawn from it is as follows. The word ' blind- born,' Ka5"yapa, is a designation for the creatures staying in the whirl of the world with its six states ; the creatures who do not know the true law and are heaping up the thick darkness of evil passions. Those are blind from ignorance ^ and in consequence of it they build up conceptions^; in consequence of the latter name-and-form, and so forth, up to the genesis of this whole huge mass of evils^ So the creatures blind from ignorance remain in the whirl of life, but the Tathagata, who is out of the triple world, feels compassion, prompted by which, like a father for his dear and only son, he appears in the triple world and sees with his eye of wisdom that the creatures are revolving in the circle of the mundane whirl, and are toiling without finding the right means to escape from the rotation. And ^ Or, false knowledge, avidya, which in the Chain of Causation (pratityasamutpada, Pali pati/^X-asamutpada) occupies exactly the same place as in other systems of Indian philosophy. In reality the avidya was not only the origin of all evils, but also the remedy, the panacea. It was, however, thought convenient to veil that conclusion and to call the future state of complete ignorance ' all-knowingness.' '^ Rather, products (sawskara) of the imaginative power, of fancy. These form the second item in the enumeration of Causes and Effects. ^ The genesis of diseases, death, &c. The merely ideal nature of this genesis is proved by the fact that the sage who has overcome avidya is just as liable to diseases and death as the most ignorant creature. 1 34 SADDHARMA-PUiVBARlKA. V. on. seeing this he comes to the conckision : Yon beings, according to the good works they have done in former states, have feeble aversions and strong attachments; (or) feeble attachments and strong aversions ; some have little wisdom, others are clever; some have soundly developed views, others have unsound views. To all of them the Tathagata skilfully shows three vehicles \ The Seers in the parable, those possessing the five transcendent faculties and clear-sight, are the Bodhi- sattvas^ who produce enlightened thought, and by the acquirement of acquiescence in the eternal law ^ awake us to supreme, perfect enlightenment. The great physician in the parable is the Tatha- gata. To the blind-born may be likened the creatures ^ With this we may compare the term trivartman (of three paths), applied to the individual or living being, 5'vetaj'vatara Upa- nishad V, 7. ^S'ahkara explains it by devayanadi; in the more ancient and natural meaning, the word may have been applied to the three divisions of time. Cf. the same Upanishad I, 4, where the brahma/^akra, the brahma- wheel, is said to be trivrz't, threefold. ^ In the Yoga called buddhisattva, the reasoning faculty. The Bodhisattvas are the five Dhyani-Bodhisattvas Samantabhadra, &c., who do no more differ from the five Dhyani-Buddhas Vai- rokana, &c., than the balas do from the indriyas. Cf Burnouf, Introd. p. 118. ^ Anutpattikadharmakshantim pratilabhya,var.lect.anut- pattiki;« kshantim p. Anutpattika, being a Bahuvrihi, neces- sarily means 'having no origin, no beginning,' alias anadi. The eternal law is that of rise and decay, and in so far the purport of the phrase seems not materially to differ from the translation in Goldstiicker's Diet., ' enduring conditions which have not yet taken place.' The word ' acquiescence ' in my version gives but one side of the meaning, for it also denotes * undergoing.' In reality the sanctimonious phrase comes to this : every thinking being suffers the eternal law, i. e. he must die. ON PLANTS. 135 blind with infatuation. Attachment, aversion, and infatuation are Hkened to rheum, bile, and phlegm. The sixty-two false theories also must be looked upon as such (i.e. as doshas, 'humours and cor- rupted humours of the body,' 'faults and corrup- tions'). The four herbs are like vanity (or voidness), causelessness (or purposelessness), unfixedness, and reaching Nirva^^a. Just as by using different drugs different diseases are healed, so by developing the idea of vanity (or voidness), purposelessness, unfixed- ness, (which are) the principles of emancipation, is ignorance suppressed ; the suppression of ignorance is succeeded by the suppression of conceptions (or fancies) ; and so forth, up to the suppression of the whole huge mass of evils. And thus one's mind will dwell no more on good nor on evil. To the man who recovers his eyesight is likened the votary of the vehicle of the disciples and of Pra- tyekabuddhas. He rends the ties of evil passion in the whirl of the world ; freed from those ties he is released from the triple world with its six states of existence. Therefore the votary of the vehicle of the disciples may think and speak thus : There are no more laws to be penetrated ; I have reached Nir- va/^a. Then the Tathagata preaches to him : How can he who has not penetrated all laws have reached Nirva;2a ? The Lord rouses him to enlightenment, and the disciple, when the consciousness of en- lightenment has been awakened in him, no longer stays in the mundane whirl, but at the same time has not yet reached Nirva;^a^ As he has arrived at ^ I. e. he is not yet actually dead, but dead to the world ; he is a Givan-mukta. 136 SADDHARMA-PUiVDARlKA. Y. true Insight, he looks upon this triple world in every direction as void, resembling the produce of magic, similar to a dream, a mirage, an echo. He sees that all laws (and phenomena) are unborn and unde- stroyed, not bound and not loose, not dark and not bright. He who views the profound laws in such a light, sees, as if he were not seeing, the whole triple world full of beings of contrarv and omnifarious fancies and dispositions. And on that occasion, in order to more amply explain the same subject, the Lord uttered the fol- lowing stanzas : 45. As the rays of the sun and moon descend alike on all men, good and bad, without deficiency (in one case) or surplus (in the other); 46. So the wisdom of the Tathagata shines like the sun and moon \ leading all beings without partiality. 47. As the potter, making clay vessels, produces from the same clay pots for sugar, milk, ghee, or water ; 48. Some for impurities, others for curdled milk, the clay used by the artificer ^ for the vessels being of but one sort ; 49. As a vessel is made to receive all its dis- tinguishing qualities according to the quality of the substance laid into it^, so the Tathagatas, on account of the diversity of taste, ^ Tathagatasya pra^ila ka, bhasad' aditya/^andravat. B ha sad' stands for bhasadi, Sansk. bhasate. Avar. lect. has Tathagatasya pra^fiabha sama hy a., i. e. ' the lustre of the Tathagata's wisdom is equal (to all), like the sun and moon.' ^ Bhargava, to which we may assign the meaning of 'a skilful workman, artificer,' because it is one of the synonyms of tvash/r/. ^ Yadr/k prakshipyate dravyam bhao-anaz« tena labhyate (read, ON PLANTS. 137 50. Mention a diversity of vehicles, though the Buddha-vehicle be the only indisputable one. He who ignores the rotation of mundane existence, has no perception of blessed rest ; 51. But he who understands that all laws are void and without reality (and without individual character) penetrates the enlightenment of the perfectly en- lightened Lords in its very essence. 52. One who occupies a middle position of wisdom^ is called a Pratyeka^'ina (i.e. Pratyekabuddha) ; one lacking the insight of voidness^ is termed a disciple. 53. But after understanding all laws one is called a perfectly-enlightened one ; such a one is assiduous in preaching the law to living beings by means of hundreds of devices. 54. It is as if some blind-born man, because he sees no sun, moon, planets, and stars, in his blind ignorance (should say): There are no visible things^ at all. 55. But a great physician taking compassion on the blind man, goes to the Himalaya, where (seeking) across, up and down, 56. He fetches from the mountain four plants ; lambhyate) sarva(n) vi^eshe 'pi (Prakrit for vijeshan api, though the stanza bears the traces of having originally been in Sanskrit) tatha ru/^ibhedat Tathagata/^. A var. lect.haskshate (one syllable wanting) instead of la(m)bhyate; what is intended is rakshate, it keeps. ^ Pra^fiamadhyavyavasthanat Pratyeka^ina U/^yate. ® I am at a loss to explain how this statement is to be recon- ciled with the bearings of the passage in prose before, unless we assume that the philosophers here alluded to are followers of other creeds, who believe in the existence of a soul. Their views are in opposition to those of the Buddha; yet they are to be spoken of with moderate respect, because they do not belong to the profanum vulgus. ^ Rather here, phenomena. 138 SADDHARMA-PUiVDARIKA. V. the herb Of-all-colours-flavours-and-cases\ and others. These he intends to apply. 57. He applies them in this manner: one he gives to the blind man after chewing it, another after pounding, again another by introducing it with the point of a needle into the man's body. 58. The man having got his eyesight, sees the sun, moon, planets, and stars, and arrives at the conclusion that it was from sheer ignorance that he spoke thus as he had formerly done. 59. In the same way do people of great ignorance, blind from their birth, move in the turmoil of the world, because they do not know the wheel of causes and effects, the path of toils ^. 60. In the world so blinded by ignorance appears the highest of those who know all, the Tathagata, the great physician, of compassionate nature. 61. As an able teacher he shows the true law ; he reveals supreme Buddha-enlightenment to him who is most advanced. 62. To those of middline wisdom the Leader preaches a middling enlightenment ; again another enlightenment he recommends to him who is afraid of the mundane whirl. 63. The disciple who by his discrimination has escaped from the triple world thinks he has reached pure, blest Nirva;^a^ but it is only by knowing all ^ The reading is doubtful : sarvavar;/arasasthanan nagal labhata oshadhiw, evamadu /^atasro 'tha, &c. ; var. lect. °sthananuga;« 1., &c. This may mean, fit for all colours, flavours, and cases. ^ Prati(t)yotpada^akrasya — du//khavartmana/^. ^ In other words, he has indeed attained a qualified (sopadhi- ^esha, Pali upadisesa or sa-upadij-esha) Nirva;;a, or as non- Buddhists say, ^ivanmukti. V. ON PLANTS. 139 laws (and the universal laws) that the immortal ^ Nirva;^a is reached. 64. In that case it is as if the great Seers, moved by compassion, said to him : Thou art mistaken ; do not be proud of thy knowledge. 65. When thou art in the interior of thy room, thou canst not perceive what is going on without, fool as thou art. 66. Thou who, when staying within, dost not perceive even now what people outside are doing or not doing, how wouldst thou be wise, fool as thou art? 6"]. Thou art not able to hear a sound at a dis- tance of but five yo^anas, far less at a greater distance. 68. Thou canst not discern who are malevolent or benevolent towards thee. Whence then comes that pride to thee ? 69. If thou hast to walk so far as a kos, thou canst not go without a beaten track ^; and what hap- pened to thee when in thy mother's womb thou hast immediately forgotten. 70. In this world he is called all-knowing who possesses the five transcendent faculties, but when thou who knowest nothing pretendest to be all- knowing, it is an effect of infatuation. 71. If thou art desirous of omniscience, direct thy attention to transcendent wisdom ; then betake thy- ^ I. e. eternal, because in this system the dead is dead for ever. This immortal, everlasting Nirvawa is, of course, the anupadhi- j-esha, Pali anupadisesa N. 2 Or, perhaps, without a guide, padavin tu vina 'gati/^. This does not agree with the prose version, but it is not rare to meet with such discrepancies. 1 40 SADDHARMA-PU^ZiARiKA. V. self to the wilderness and meditate on the pure law ; by it thou shalt acquire the transcendent faculties. 72. The man catches the meaning, goes to the wilderness, meditates with the greatest attention, and, as he is endowed with good qualities, ere long acquires the five transcendent faculties. ']^. Similarly all disciples fancy having reached Nirva;2a, but the 6^ina instructs them (by saying): This is a (temporary) repose, no final rest. 74. It is an artifice of the Buddhas to enunciate this dogmas There is no (real) Nirva/za without all-knowingness ; try to reach this. 75. The boundless knowledge of the three paths (of time), the six utmost perfections (Paramitas), voidness, the absence of purpose (or object), the absence of finiteness^; 76. The idea of enlightenment and the other laws leading to Nirva;/a, both such as are mixed with imperfection and such as are exempt from it, such as are tranquil and comparable to ethereal space ; 77. The four Brahmavih^ras ^ and the four Sah- grahas S as well as the laws sanctioned by eminent sagfes for the education of creatures ; 78. (He who knows these things) and that all phenomena have the nature of illusion and dreams, ^ Of temporary repose, it would seem. 2 Or, absence of fixed purpose, prawidhanavivar^itam. ^ Otherwise termed Appamawfia in Pali ; they are identical with the four bhavanas, or exercises to develop benevolence, com- passion, cheerful sympathy, and equanimity, well known from the Yoga; see Yoga^astra I, 33. * Commonly called sahgrahavastiani, Pali sahgahavatthiani, articles of sociability, viz. liberality, affability, promoting another's interest, and pursuit of a common aim; see e.g. Lalita-vistara, p. 39, 1. 1. V. ON PLANTS. 141 that they are pithless as the stem of the plantain \ and similar to an echo ; 79. And who knows that the triple world through- out is of that nature, not fast and not loose, he knows rest. So. He who considers all laws^ to be alike, void, devoid of particularity and individuality, not derived from an intelligent cause ; nay, who discerns that nothingness is law^; 81. Such a one has great wusdom and sees the whole of the law entirely. There are no three vehicles by any means ; there is but one vehicle in this world. 82. All laws (or the laws of all) are alike, equal, for all, and ever alike. Knowing this, one under- stands immortal, blest Nirva;^a. ^ Cf. the words of the funeral song in Ya^ilavalkya III, 8 : 'Foolish is he who would seek pithfulness in humanity, which is pithless as the plantain's stem and resembling a water bubble.' ^ Or all things ; or the laws of all things. ^ Sarvadharman sama(ri)/(' Munya(n) nirnanakara«atmaka»/ (r. '^kan), na /^aitan (I think /taittan) prekshate napi kif?i^id dharmaw (sic) vipajyate. The other MS. has sarvadharman (r. °man) sama(n) i'unyan nirnanakara^atmikan, na keia.m prekshate napi kimkid dharma^z vinajyati. The great difficulty lies in the second half verse, which is evidently corrupt and wrongly Sanskritised, so that the correctness of the translation in this respect is pro- blematical. A 142 SADDHARMA-PUiVZ)ARIKA. VI. CHAPTER VI. ANNOUNCEMENT OF FUTURE DESTINY. After pronouncing these stanzas the Lord addressed the complete assembly of monks : I announce to you, monks, I make known to you that the monk Ka^yapa, my disciple, here present, shall do homage to thirty thousand ko/is of Buddhas ; shall respect, honour, and worship them ; and shall keep the true law of those Lords and Buddhas. In his last bodily existence^ in the world Avabhasa (i. e. lustre), in the age (^on) Mahavyuha (i.e. great division) he shall be a Tathagata, an Arhat, &c. &c., by the name of Ra^-miprabhasa (i.e. beaming with rays). His lifetime shall last twelve intermediate kalpas, and his true law twenty intermediate kalpas ; the counterfeit of his true law shall last as many inter- mediate kalpas. His Buddha-field will be pure, clean, devoid of stones, grit, gravel; of pits and precipices; devoid of gutters and dirty pools 2; even, pretty, beautiful, and pleasant to see ; consist- ing of lapis lazuli, adorned with jewel-trees, and looking like a checker-board with eight compart- ments set off with gold threads. It will be strewed ^ Pajy^ima samu-^/^/^raya, which also means western rise, elevation. ^ Apagatasyandanikagutho^illa, var.lect.^tho^igalla. My rendering of the last part of the compound is conjectural. VI. ANNOUNCEMENT OF FUTURE DESTINY. 1 43 with flowers, and many hundred thousand Bodhi- sattvas are to appear in it. As to disciples, there will be innumerable hundred thousands of myriads of ko/is of them. Neither Mara the evil one, nor his host will be discoverable in it, though Mara and his followers shall afterwards be there; for they will apply themselves to receive the true law under the command of that very Lord Raj"mi- prabhasa. And on that occasion the Lord uttered the fol- lowing stanzas : 1. With my Buddha-eye, monks, I see that the senior Kai'yapa here shall become a Buddha at a future epoch, in an incalculable yEon, after he shall have paid homage to the most high of men. 2. This Kai-yapa shall see fully thirty thousand ko/is of (9inas, under whom he shall lead a spiritual life for the sake of Buddha-knowledge. 3. After having paid homage to those highest of men and acquired that supreme knowledge, he shall in his last bodily existence be a Lord of the world, a matchless, great Seer. 4. And his field will be magnificent, excellent, pure, goodly, beautiful, pretty, nice, ever delightful, and set off with gold threads. 5. That field, monks, (appearing like) a board divided into eight compartments, will have several jewel-trees, one in each compartment, from which issues a delicious odour. 6. It will be adorned with plenty of flowers, and embellished with variegated blossoms ; in it are no pits nor precipices ; it is even, goodly, beautiful. 7. There will be found hundreds of ko/is of Bo- dhisattvas, subdued of mind and of great magical A 144 SADDHARMA-PUiVDARIKA. VI. power, mighty keepers ^ of Sutrantas of great ex- tension. 8. As to disciples, faultless, princes of the law, standing in their last period of life, their number can never be known, even if one should go on counting for ^ons, and that with the aid of divine knowledge. 9. He himself shall stay twelve intermediate kalpas, and his true law twenty complete ^ons ; the counterfeit is to continue as many ^ons, in the domain of Rai-miprabhasa. Thereupon the venerable senior Maha-Maudga- lyayana, the venerable Subhtati, and the venerable Maha-Katyayana, their bodies trembling, gazed up to the Lord with unblenching eyes, and at the same moment severally uttered, in mental concert, the following stanzas : 10. O hallowed one (Arhat), great hero, ^'akya- lion, most high of men ! out of compassion to us speak the Buddha-word. 11. The highest of men, the G'ma., he who knows the fatal term, will, as it were, sprinkle us with nectar by predicting our destiny also. 12. (It is as if) a certain man, in time of famine, comes and gets good food, but to whom, when the food is already in his hands, they say that he should wait ^ 13. Similarly it was with us, who after minding ^ Vaipulyasutrantadhara^a tayinam. Here the word t ay in would seem to be used in the sense of ' able,' agreeing with the meaning of t ay an a in Pacini I, 3, 38. ^ Durbhiksha agata// kaj/^^in naro labdhva subho^'-ana;«,'pratiksha' bhfiya uX-yeta hastapraptasmi bho^ane. The Prakrit underlying this literary dialect is easily reconstrued. VI. ANNOUNCEMENT OF FUTURE DESTINY. I45 the lower vehicle, at the calamitous conjuncture of a bad time ^ were longing for Buddha-knowledge. 14. But the perfectly-enlightened great Seer has not yet favoured us with a prediction (of our des- tiny), as if he would say: Do not eat the food that has been put into your hand. 15. Quite so, O hero, we were longing as we heard the exalted voice (and thought): Then shall we be at rest ^ when we shall have received a prediction. 16. Utter a prediction, O great hero, so benevo- lent and merciful ! let there be an end of our feeling of poverty ! And the Lord, who in his mind apprehended the thoughts arising in the minds of those great senior disciples, again addressed the complete assembly of monks : This great disciple of mine, monks, the senior Subhuti, shall likewise pay homage to thirty hundred thousand myriads of ko^is of Buddhas ; shall show them respect, honour, reverence, venera- tion, and worship. Under them shall he lead a spiritual life and achieve enlightenment. After the performance of such duties shall he, in his last bodily existence, become a Tathagata in the world, an Arhat, &c. &c., by the name of 6a5iketu ^. His Buddha-field will be called Ratnasambhava and his epoch Ratnaprabhasa ^. And that Buddha- field will be even, beautiful, crystalline, variegated with jewel-trees, devoid of pits and precipices, devoid ^ Dushkalabhagnasandhau. ^ And felicitous, blest, beatified (nirvn'ta). ^ I. e. moon-signal, or having the moon for ensign. * Var. lect. Ratndvabhasa. [21] 146 SADDHARMA-PUiVDARiKA. YI. of sewers ^ nice, covered with flowers. And there will men have their abode in palaces (or towers) given them for their use. In it will be many disci- ples, innumerable, so that it would be impossible to terminate the calculation. Many hundred thousand myriads of ko/is of Bodhisattvas also will be there. The lifetime of that Lord is to last twelve inter- mediate kalpas ; his true law is to continue twenty intermediate kalpas, and its counterfeit as many. That Lord will, while standing poised in the firma- ment 2, preach the law to the monks, and educate many thousands of Bodhisattvas and disciples. And on that occasion the Lord uttered the fol- lowing stanzas : 17. I have something to announce, monks, some- thing to make known ; listen then to me : The senior Subhtiti, my disciple, shall in days to come be a Buddha. 18. After having seen of most mighty Buddhas thirty myriads of ko^is in full, he shall enter upon the straight ^ course to obtain this knowledge. 19. In his last bodily existence shall the hero, possessed of the thirty-two distinctive signs, become a great Seer, similar to a column of gold, beneficial and bounteous to the world. 20. The field where that friend of the world* shall save myriads of ko/is of living beings will be most beautiful, pretty, and delightful to people at large. ^ Doubtful, the MSS. having guthofl'igilla and gutho^elukabh. and /^ailakabhuta. The Aailaka 'is he who contents himself with such a portion of clothes as barely suffices to cover his nakedness, rejecting everything more as superfluous.' Hodgson Essays, p. 52, cf. pp. 30 and 64. ^ Or, according to the reading followed by Burnouf, 'clear- sighted as thyself, O hero.' ^ Vilakshayiti. VII. ANCIENT DEVOTION. 1 87 knowledge, which is free from imperfections and bhssful. 85. On the seats which they had made to be pre- pared, one for each, they expounded this very Sutra under the mastership of the Sugata of that period. A service of the same kind they render to me\ 86. Innumerable as the sands of sixty thousand (rivers like the) Ganges were the beings then taught ; each of the sons of the Sugata converted (or trained) endless beings. 87. After the 6^ina's complete Nirva;m they com- menced a wandering life and saw ko/is of Buddhas ; along with those pupils they rendered homage to the most exalted amongst men. 88. Havinof observed the extensive and sublime course of duty and reached enlightenment in the ten points of space, those sixteen sons of the 6^ina became themselves (Spinas, two by two, in each point of the horizon. 89. And all those who had been their pupils be- came disciples of those 6^inas, and gradually obtained possession of enlightenment by various means. 90. I myself was one of their number, and you have all been taught by me. Therefore you are my disciples now also, and I lead you all to enlighten- ment by (my) devices. 91. This is the cause dating from old, this is the motive of my expounding the law, that I lead you to superior enlightenment. This being the case, monks, you need not be afraid. 92. It is as if there were a forest dreadful, terrific, barren, without a place of refuge or shelter, replete ^ Adhikaru kurvanti mamaivarupaw. 1 88 SADDHARMA-PUiV^DARIKA. VII. with wild beasts, deprived of water, frightful for persons of no experience. 93. (Suppose further that) many thousand men have come to the forest, that waste track of wilder- ness which is fully five hundred yo^anas in extent. 94. And he who is to act as their guide through that rough and horrible forest is a rich man, thoughtful, intelligent, wise, well instructed, and un- daunted. 95. And those beings, numbering many ko/is, feel tired, and say to the guide : ' We are tired. Master ; we are not able to go on ; we should like now to return.' 96. But he, the dexterous and clever guide, is searching in his mind for some apt device, Alas ! he thinks, by going back these foolish men will be deprived of the possession of the jewels. 97. Therefore let me by dint of magic power now produce a great city adorned with thousands of ko/is of buildings and embellished by monasteries and parks. 98. Let me produce ponds and canals ; (a city) adorned with gardens and flowers, provided with walls and gates, and inhabited by an infinite number of men and women. 99. After creating that city he speaks to them in this manner : ' Do not fear, and be cheerful ; you have reached a most excellent city ; enter it and do your business, speedily. 100. 'Be joyful and at ease; you have reached the limit of the whole forest.' It is to give them a time for repose that he speaks these words, and, in fact, they recover from their weariness. loi. As he perceives that they have sufficiently VII. ANCIENT DEVOTION. 1 89 reposed, he collects them and addresses them again : ' Come, hear what I have to tell you : this city have I produced by magic. 102. ' On seeing you fatigued, I have, lest you should go back, made use of this device ; now strain your energy to reach the Isle.' 103. In the same manner, monks, I am the guide, the conductor of thousands of ko/is of living beings ; in the same manner I see creatures toiling and un- able to break the shell of the egg of evils \ 104. Then I reflect on this matter : These beings have enjoyed repose, have been tranquillised ; now I will remind^ 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 (crea- tures) 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 Nirva/^a. 108. But when you shall have attained the know- ledge of the all-knowing and the ten powers proper to 6^inas, you shall become Buddhas marked by ^ Klejaw^fakoja. ^ The rendering of this passage is doubtful ; the text runs thus : sarvasya du/^khasya 'nubodha eshu. IQO SADDHARMA-PUiVDARIKA. YLJ. 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. I9I CHAPTER VIII. ANNOUNCEMENT OF THE FUTURE DESTINY OF THE FIVE HUNDRED MONKS. On hearing from the Lord that display of skilful- ness and the instruction by means of mysterious speech ; on hearing the announcement of the future destiny of the great Disciples, as well as the fore- going tale concerning ancient devotion and the leadership^ of the Lord, the venerable Pur;^a, son of Maitraya?^i, 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 pros- trating 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 con- forming 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 ^ Vr/shabhitva, a curious and irregular form instead of vrz'shabhatva. 2 Sphu/a, in the sense of vyapta; Pali phu/a. 3 Niramisha/('ittena. Niramisha 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 con- nected that it is not always easy to decide which we should prefer, e.g. Lalita-vistara, p. 215, and Manu VI, 49. 192 SADDHARMA-PUiVDARIKA. YIII. do, O Lord, in such a case ? None but the Tatha- gata knows our incHnation and our ancient course. Then, after sakiting with his head the Lord's feet, Pur;za 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 Pur;^a, son of Maitraya?^!, addressed the entire assembly of monks in this strain : Ye monks, see^ this disciple, Ptar;^a, son of Maitra- y3.ni, 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 Tatha- gata excepted, monks, there is none able to equal P{ir/2a, son of Maitraya^^i, either essentially or in accessories. Now, monks, do you suppose that he keeps my true law only ? 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 FUrua, 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 ^ Pa^-yata, var. lect. pa^yadhvam. "^ Pratisawvid, in meaning answering to Pali pa/isambhida. VIII. DESTINY OF THE FIVE HUNDRED MONKS. 1 93 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 exist- ence 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 func- tion of a Buddha, and in all periods he has purified his own Buddha-field, always striving to bring crea- tures to ripeness. He was also, monks, the fore- most among the preachers of the law under the seven Tathagatas, the first of whom is Vipai-yin 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 Pur;^a, son of Maitraya//i, 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 innu- merable and incalculable beings, and bring innumer- able 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. ^ Suvinii-^ita. 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. [21] O 194 SADDHARMA-PUiVDARIKA. VIII. After completing such a Bodhisattva-course, at the end of innumerable, incalculable ^ons, he shall reach supreme and perfect enlightenment; he shall in the world be the Tathagata called Dharmaprabhasa, an Arhat, &c., endowed with science and conduct, a Sugata, &c. He shall appear in this very Buddha- field. 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 appari- tional 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 Purwa, i.e. full, is so extremely pure, because he is, I suppose, the full moon. He is called the son of Maitra- ya;/i, because the full moon is born on the 15th day of the month. Maitrayawi is a slightly disguised Maitri, otherwise called Anuradha, the 15th asterism, in the ancient series. Hence we may infer that the story of Pur«a is comparatively old. No wonder that Pur«a is surpassed by none, the Buddha excepted. "^ Manomaya. VIII. DESTINY OF THE FIVE HUNDRED MONKS. 1 95 be an immense, incalculable number of hundred thousands of myriads of ko/is of Bodhisattvas ; all endowed with great transcendent wisdom, accom- plished 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 ^on shall be called Ratnavabhasa (i. e. radiant with gems), and that world Suvii-uddha (i.e. very pure). His lifetime shall last immense, incalculable yEons ; and after the complete extinction of that Lord Dharmapra- bhasa, the Tathagata, &c., his true law shall last long, and his world shall be full of Stupas 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, well- trained 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, o 2 196 SADDHARMA-PUA^DARtlvA. VIII. 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 de- spondency 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 dis- ciples skilfully save creatures ; simple people would go mad, if they were taught the whole course of life (or story). 8. Plar;^a 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. 10. He has always been accomplished in the sub- lime 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 ko/is of beings to full ripeness for this supreme, foremost vehicle, whilst purifying his own excellent field. ^ Dr/sh/ivilagna. VIII. DESTINY OF THE FIVE HUNDRED MONKS. 1 97 12. In future also he shall likewise honour thou- sands 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 ko^is 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 Dharma- prabhasa. 15. And his field shall always be very pure and always set off with seven precious substances ; his ^on shall be (called) Ratnavabhasa, and his world Suvii^uddha. 16. That world shall be pervaded with many thousand ko/Is of Bodhisattvas, accomplished mas- ters 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^is of disciples, en- dowed with magical power, adepts at the meditation of the (eight) emancipations, and accomplished in the (four) distinctive qualifications of an Arhat. 18. And all beinQs in that Buddha-field shall be pure and lead a spiritual life. Springing into exist- ence by apparitional birth, they shall all be gold- coloured and display the thirty-two characteristic signs. 19. They shall know no other food but pleasure in the law and delight in knowledge. No woman- kind shall be there, nor fear of the places of punish- ments or of dismal states. 198 SADDHARMA-PUiVDARIKA. YIII. 20. Such shall be the excellent field of Pun^a, 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 Tathagata 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 Maha-Ka^-yapa : Those twelve hundred self-controlled hearers whom I am now beholding from face to face, to all those twelve hundred self-controlled hearers, Kai'yapa, I will presently foretell their destiny. Amongst them, Ka^yapa, the monk Kau;/^inya, a great disciple, shall, after sixty-two hundred thousand myriads of ko/is of Buddhas, become a Tathagata, an Arhat, &c., under the name of Samantaprabhasa, endowed with science and conduct, a Sugata, &c. &c, ; but of those (twelve hundred), Ka^-yapa, 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. Gaya-Ka^yapa, Nadi- Kai'yapa, Uruvilva-Kai^yapa, Kala, Kalodayin, Ani- ruddha, Kapphi/^a, Vakkula 2, A'unda ^, Svagata ■*, ^ Akir««a sarvehi subhadrakehi ; Burnouf takes it as a mascu- line, rendering it by ' creatures fortunees.' '^ Also spelt Vakula; see p. 2. ^ Probably the same with Maha-^unda in Mahavagga I, 6, 36 ; A'uUavaggal, 18, i. * Pali Sagata, Mahavagga V, i, 3. VIII. DESTINY OF THE FIVE HUNDRED MONKS. IQQ and the rest of the five hundred self-controlled (Arhats). And on that occasion the Lord uttered the fol- lowing stanzas : 21, The scion of the Kujid'msi 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 ko/is of livincr beings. 2 2. After seeing many endless Buddhas, he shall in future, after the lapse of an endless period, be- come the 6"ina 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, medi- tative, 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 Prabhasa, 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 ^ons, and, after the com- plete 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. 200 SADDHARMA-PU-VDARIKA. YIIL 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 6^ina, 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 Samantaprabhasa, 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. 7,T,. Thus, Kai-yapa, keep now in vlew^ here these self-controlled (Arhats), no less than five hun- dred (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 sa- luted 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 ^ 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 Kaj-yapa succeeded to the Lord after the latter's Nirvawa. Burnouf has : ' Voila-comme tu dois considerer ici en ce jour ces Auditeurs,' &c. VIII. DESTINY OF THE FIVE HUNDRED MONKS. 20I at final Nirvana, as (persons who are) dull, inept, ignorant of the rules. For, O Lord, whereas we should have thoroughly penetrated the knowledge of the Tathagatas, 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 satis- fied. The old friend of that man, O Lord, who bound within the man's garment that priceless gem, hap- pens 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 pur- pose ? 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, ^ Vastrante, vasanante; below in stanza 40 we find vasa- nantarasmi. ^ Etad bala^atiyam. 202 SADDHARMA-PUJVDARIKA. YIII. 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 omni- science, but we, O Lord, did not perceive, nor know it. We fancied, O Lord, that on the stage of Arhat we had reached Nirva^za. 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 Tathagata teaches us the right : ' Have no such idea of Nirva;2a, 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 Nirva;^a to take place at this moment 2.' 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-con- trolled (Arhats), Ac^;1ata-Kau;^^inya 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 ! 35. We confess our fault before thee ; we were so childish, nescient, ignorant that we were fully contented with a small part of Nirva/^a, under the mastership of the Sugata. Santane. ^ Or, at present, etarhi. VIII. DESTINY OF THE FIVE HUNDRED MONKS. 2O3 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. ^J. 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 beg- gar, 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 un- aware 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 ^ Prawidhana; from the context one would gather that the real meaning had been ' predestination.' 204 SADDHARMA-PUiVDARIKA. VIII. mastership of the Sugata ; for we were contented with a httle of Nirva;2a ; 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. ^ NirvrAi. ^ Purushottamanam. IX. DESTINY OF ANANDA, RAHULA, ETC. 205 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 Rahula also, in whom rose the same A 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 pro- creator, 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. There- fore, Lord, it would seem meet 2, were the Lord ere long to predict our destiny to supreme and perfect enliofhtenment.' 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 ^ Or respected, /^itrikrz'ta; cf. Pali /^ittikara and Sansk. ^itrt- kara, Lalita-vistara, p. 347. '^ Pratirfipa. 206 SADDHARMA-PUiVDARIKA. 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 enligfhtenment. Then the Lord addressed the venerable Ananda A in these words : Thou, Ananda, shalt in future become a Tathagata by the name of Sagaravaradha- rabuddhivikri^T^itabhi^'T^a \ 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 enlighten- ment twenty hundred thousand myriads of ko/is 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 Anavanamita-vai^ayanta and the ^on Mano^7/a- ^•abdabhigar^ita. The lifetime of that Lord Sagara- varadharabuddhivikri^itabhi^/7a, the Tathagata, &c., shall measure an immense number of /Eons, ^ons ^ The epithet Sagaravaradharavipulabuddhi, i.e. having the great intelligence of Sagaravaradhara, is bestowed on the Bodhisattva destined to be born as ^'akyamuni, LoUta-vistara, p. lo. As the next preceding epithet, 1. c. mahapadmagarbhekshawa, 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. ^ According to the reading viwj'atiw Ganganadivalikopamani ; var. lect. has vi»wati-Ganga°, so that Burnouf s rendering ' egal a 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 Gahganadivalikopamani Buddhako/inayuta- jata sahasrawi. IX. DESTINY OF ANANDA, RAHULA, ETC. lO'] the term of which is not to be found by calculation. So many hundred thousand myriads of ko/is of incalculable ^ons 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 counter- feit. 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 Sagaravaradharabud- dhivikri^itabhi^/7a, the Arhat, &c. 1. I announce to you, congregated monks, that Ananda-Bhadra, the keeper of my law, shall in future become a Cina, after having worshipped sixty ko/is of Sugatas. 2. He shall be widely renowned by the name of Sagarabuddhidharin Abhi^;1aprapta \ in a beautiful, thoroughly clear field, (termed) Anavanata Vai^ayantt (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 6^ina 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 6'ina and mighty saint ^ his true law shall stand twice as long. 5. The counterfeit (shall continue) twice as long ^ These names may be translated by ' possessor of an intellect (unfathomable) as the ocean, having arrived at transcendent wisdom.' ^ Tayin. 208 SADDHARMA-PUiViJARtKA. IX. under the rule ^ of that 6^ina. Then also shall beings like grains of sand of the Ganges produce in this world what is the cause of Buddha-enlig-hten- ment. In that assembly were eight thousand Bodhisat- tvas 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 Dharmagahanabhyudgatara^a^, the Arhat, &c. At that period, young men of good family, he (Ananda) constantly and assiduously applied him- self to great learning, whereas I was applying my- self 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 divi- sions, when he heard of the vow he had made in the ^ I.e. reign, epoch inaugurated by him. "^ Var. lect. Dharmagagana° and Dharmagamana°. ^ Pra;/idhana. A . IX. DESTINY OF ANANDA, RAHULA, ETC. 209 past, he felt pleased, exultant, ravished, joyous, filled with cheerfulness and delight. And at that juncture he remembered the true law of many hundred thou- sand 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 6^inas ^ who re- mind us of the law preached by the extinct Chinas and mighty saints 2. Now I remember it as if it had happened to-day or yesterday ^. 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 Rahula-Bhadra in these words : Thou, Rahula, shalt be in future a Tathagata of the name of Saptaratna- padmavikrantagamin ^ an Arhat, &c., endowed with science and conduct, &c. After having honoured, respected, venerated, worshipped a number of Tatha- gatas, &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, Rahula, the measure of the lifetime of that Lord Saptaratnapadmavikrantagamin, 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. ^ Tayin. ® Adya svo va; cf. note 2, p. 154. * Pari-^araka, synonymous with upasthayaka, one who is in attendance, in readiness, an attendant, a servitor, a satellite. ^ So my MSS. ; Burnouf has Saptaratnapadmavikramin. [21] P 2IO SADDHARMA-PUiVDARIKA. IX. the Lord Sagaravaradharabuddhlvikri^/Itabhi^;1a, the Tathaeata, &c. ; Hkewise shall the divisions of the Buddha-field and its qualities be the same as those possessed by that Lord. And, Rahula, thou shalt be the eldest son of that Tathagata Sagaravara- dharabuddhivikrirt'itabhi^wa, the Arhat, &c. After- wards 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 ^. 9. The great number of ko/is of Buddhas which he shall see in future, is Immense. To all these G'mas he shall be a son, striving after enlightenment. 10. Unknown is this course (of duty) to Rihula^, but I know his (former) vow. He glorifies the Friend of the world ^ (by saying) : I am, forsooth, the Tathagata's son. 11. Innumerable myriads of ko/is of good quali- ties, the measure of which is never to be found, appertain to this Rahula, 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 ^ Cf. the myth according to which Rahu, the personified eclipse, came in for his share before Brahma, the father of the world. 2 Or of Rahula. ' Lokabandhu, from elsewhere known as an epithet of the sun. IX. DESTINY OF ANANDA, RAHULA, ETC. 2 I I do, Lord ; I do, Sugata.' The Lord proceeded : All these two thousand monks, Ananda, shall simultaneously accomplish the course of Bodhi- sattvas, 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 Ratnake- turi^as ^ Their lifetime shall last a complete ^on. The division and good qualities of their Buddha- fields shall be equal ; equal also shall be the number of the congregation of their disciples and Bodhi- sattvas ; equal also shall be their complete extinction, and their true law shall continue an equal time. And on that occasion the Lord uttered the fol- lowing 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 ^ 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. P 2 212 SADDHARMA-PUiVDARiKA. IX. sitting at the foot of the most exalted tree, become Buddhas, after they shall have reached the know- ledge. 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 Bodhi- sattvas. 16. Strong in magic power, they shall all simul- taneously, 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 : J 7. We are satisfied, O Light of the world, to hear this prediction ; we are pleased, O Tathagata, 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 Ketumala, 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' (paj>^ime samu/^>^/^raye), in stanza 1 3, also means ' standing in their elevation in the west.' 2 MSS. have sad a pi, but this is obviously a clerical error for sahapi. X. THE PREACHER. 213 CHAPTER X. THE PREACHER. The Lord then addressed the eighty thousand Bodhisattvas Mahasattvas by turning to Bhaisha- ^^ara^a as their representative. Seest thou, Bhai- sha^yard^a, in this assembly the many gods, Nagas, gobhns, Gandharvas, demons, Garu^^as, 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 Pratye- kabuddhas, and those of the vehicle of Bodhi- sattvas, who have heard this Dharmaparyaya from the mouth of the Tathdgata ? ' I do, Lord ; I do, Sugata.' The Lord proceeded : Well, Bhaisha- ^yard^a, all those Bodhisattvas Mahasattvas 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 SCitra, to all of them, Bhaisha^yara^a, among the four classes of my audience I predict their destiny to supreme and perfect enlightenment. And all whosoever, Bhai- sha^yara^a, who, after the complete extinction of the Tathagata, shall hear this Dharmaparyaya and after hearing, were it but a single stanza, joyfully accept it, even with a single rising thought, to those also, Bhaisha^ara^a, 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-PUiVDARIKA. X. of good family, Bhaisha^yaraj^a, shall be worship- pers of many hundred thousand myriads of ko/is of Buddhas. Those young men or ladies of good family, Bhaisha^ara^a, shall have made a vow under hundred thousands of myriads of ko/is of Buddhas. They must be considered as being reborn amongst the people of 6^ambudvipa\ 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 Dharma- paryiya ; who by that book ^ shall feel veneration for the Tathdgatas, treat them with the respect due to Masters ^, honour, revere, worship them ; who shall worship that book with flowers, incense, per- fumed garlands, ointment, powder, clothes, umbrellas, flags, banners, music, &c,, and with acts of reverence such as bowing and joining hands ; in short, Bhai- sha^yar^^a, any young men or young ladies of good family who shall keep or joyfully accept were it but a single stanza of this Dharmaparyaya, to all of them, Bhaisha^ara^a, I predict their being destined to supreme and perfect enlightenment. Should some man or woman, Bhaisha^yara^a, 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, ^ I. e. India. ^ Tasmin pustake, literally 'at that book,' i.e. when that book is being read, written, heard, &c. ^ »S'astrz'gaurave«a satkarishyanti. I take the instrumental case here to be the instrumental of manner. X. THE PREACHER. 215 were it but a single stanza of four lines, and who- ever shows respect for this Dharmaparyaya, that young man or young lady of good family shall in future become a Tathagata, &c. ; be persuaded of it.' For, Bhaisha^yarafa, 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 Tatha- gata who keeps were it but a single stanza of this Dharmaparyiya, and far more, of course, to one who grasps, keeps, comprehends, makes known, copies, and after copying always retains in his memory this Dharmaparyaya 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, Bhaisha^yara^a, must be held to be accomplished in supreme and perfect enlightenment ; must be held to be the like of a Tathagata, who out of compassion and for the benefit of the world, by virtue of a former vow, makes his appearance here in 6'ambudvipa, in order to make this Dharmapar- yaya 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 Dharmaparyaya, after my ^ Sthapayitva, which commonly means 'apart from, barring.' 2 Ya/i sva/?^ (var. lect. yas tara) — dharmabhisaw/skaraw. 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 dharmabhisa?«skara is, probably, ' position in life ' or ' religion.' Cf. stanza 4 below. 2l6 SADDHARMA-PUiV^DARlKA. X. complete Nirva;2a, may be deemed to have ap- peared^ in the predicament of a Tathagata^, such a one, Bhaisha^yara^a, 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, Bhaisha^yara^a, should be acknowledged the young man or the young lady of good family, who communicates this Dharma- paryaya, after the complete Nirva;2a of the Tatha- gata, were it but in secret or by stealth or to one single creature that he communicated or told it. Again, Bhaisha^yara^a, 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 Sutranta, whether lay devotees or clergymen, I declare that the latter sin is the graver. For, Bhaisha/y^ara^a, 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, Bhaisha^yara^a, who after having copied this Dharmaparyaya 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.' 2 Tathagata-bhuta; a var. lect. has Tathagata-duta, a mes- senger, a deputy of the Tathagata. X. THE PREACHER. 21/ 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 Dharmaparyaya, 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 fol- lowinof stanzas : 1. He who wishes to be established in Buddha- hood 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 Sutra 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 compas- sion for mankind recites this Sutra ^. 4. After giving up a good position, that great ' man ^ has come hither, he who out of compassion for mankind keeps this Sutra (in memory). 5. It is by force of his position, that in the last times he is seen preaching this unsurpassed Sutra. 6. That preacher of the law must be honoured ^ Svayambhu^wana, which, to my apprehension, is an altera- tion of brahmavidya. ^ 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 repre- sent Buddha as eternal ; cf. Burnouf s remarks in his Introduction, p. 119. ^ I. e. the preacher or catechiser. 2i8 SADDHARMA-PUiVDARIKA. X. with divine and human flowers and all sorts of per- fumes ; 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 (Spinas or the Self-born, he who in these most dreadful, last days keeps this SCltra of the Extinct (Buddha). 8. One should give food, hard and soft, nourish- ment and drink, lodging in a convent, ko/is of robes to honour the son of 6^ina, when he has propounded, be it but once, this Sutra. 9. He performs the task of the Tathagatas and has been sent by me to the world of men, he who in the last days shall copy, keep, or hear this Siitra. 10. The man who in wickedness of heart or with frowning brow should at any time of a whole y^on utter something injurious in my presence, commits a great sin. 11. But one who reviles and abuses those euar- o dians of this Sutrdnta, when they are expounding this Sutra, I say that he commits a still greater sin. 12. The man who, striving for superior enlighten- ment, shall in a complete yEon praise me in my face with joined hands, with many myriads of ko/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 ko/is of ^ons pay worship to those objects of veneration \ with words, visible things, flavours, with divine scents and divine kinds of touch. ^ Pusteshu. I think that these pustas, models, images, denote X. THE PREACHER. 2ig 15. If such a one, by his paying that worship to the objects of veneration during eighteen thousand ko/is of yEons, happens to hear this Siitra, were it only once, he shall obtain an amazingly great advantage. I announce to thee, Bhaisha^yara^a, I declare to thee, that many are the Dharmaparyayas which I have propounded, am propounding, and shall propound. And among all those Dharmaparyayas, Bhaisha^ya- ra^a, it is this which is apt to meet with no acceptance with everybody, to find no belief with everybody. This, indeed, Bhaisha^yara^a, is the transcendent spiritual esoteric lore of the law, preserved by the power of the Tathagatas, but never divulged ; it is an article (of creed) ^ not yet made known. By the majority of people, Bhaisha^arafa, this Dharmapar- y^ya is rejected during the lifetime of the Tathagata ; in far higher degree such will be the case after his complete extinction. Nevertheless, Bhaisha^yara^^a, 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 Tathagatas living in other worlds, that they shall have the force of indi- vidual persuasion, the force that is rooted in virtue, the exemplary preachers who are likened to the Tathagata, and sent by him (Tathagata-bhiata and Tathagata-duta), 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. ^ Or point of view, standpoint. 2 20 SADDHARMA-PUiVDARlKA. X. and the force of a pious vow. They shall dwell apart in the convents of the Tathagata, Bhaisha- ^ara^a, and shall have their heads stroked by the hand of the Tathdgata, those young men and young ladies of good family, who after the complete extinc- tion of the Tathagata shall believe, read, write, honour this Dharmapary^ya and recite it to others. Again, Bhaisha^yar^^a, on any spot of the earth where this Dharmaparyaya is expounded, preached, written, studied, or recited in chorus, on that spot, Bhaisha^-ara^a, one should build a Tathagata- shrine, 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 Tatha- gata is, so to say, collectively deposited there. Any spot of the earth where this Dharmaparyaya is ex- pounded 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 Stupa, 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 ^, and shouts in chorus. And those, Bhaisha^yara^a, who approach a Tathagata-shrine to salute or see it, must 'be held to be near supreme and perfect enlightenment. For, Bhaisha^yara^'a, 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 Dharmaparyaya, So long as they do not hear this Dharmaparyaya, they are not yet proficient in the course of a Bodhisattva. But * Ta(/ava/^ara. X. THE PREACHER. 22 1 those who hear this Dharmaparyaya and thereupon accept, penetrate, understand, comprehend it, are at the time near supreme, perfect enhghtenment, so to say, immediately near it. It is a case, Bhaisha^yard^a, 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, Bhaisha^ara^a, the man will be convinced and certain that water is near. In the same manner, Bhaisha^yara^a, will these Bodhisattvas Mahasattvas be far away from supreme and perfect enlightenment so long as they do not hear, nor catch, nor penetrate, nor fathom, nor mind this Dharmaparyaya. But when the Bodhisattvas Mahasattvas shall hear, catch, penetrate, study, and mind this Dharmapar- yaya, then, Bhaisha^yara^a, they will be, so to say, immediately near supreme, perfect enlightenment. From this Dharmaparyaya, Bhaisha^yarafa, will ac- crue to creatures supreme and perfect enlightenment. For this Dharmaparyaya contains an explanation of the highest mystery, the secret article^ of the law which the Tathagatas, &c., have revealed for the perfecting of the Bodhisattvas Mahasattvas. Any Bodhisattva, Bhaisha^yara^a, who is startled, feels anxiety, gets frightened at this Dharmaparyaya, ^ Or point. 222 SADDHARMA-PUA^ZJARIKA. X. may be held, Bhaishaf yari^a, 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 Dharmaparyaya, such a person, de- voted to the vehicle of the disciples, Bhaisha^yara^a, may be deemed a conceited man. Any Bodhisattva Mahasattva, Bhaisha^^ard^a, who after the complete extinction of the Tathagata, in the last times, the last period shall set forth this Dharmaparyaya to the four classes of hearers, should do so, Bhaisha^yard^a, 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 Tathdgata, Bhaisha^ari^a ? It is the abiding ^ in charity (or kindness) to all beings; that is the abode of the Tathagata, Bhaisha^yard^a, which the young man of good family has to enter. And what is the robe of the Tathagata, Bhaisha^yara^a ? It is the apparel of sublime forbearance ; that is the robe of the Tatha- gata, Bhaisha^yaricra, which the young man of good family has to put on. What is the pulpit of the Tathagata, Bhaisha^yara^a ? It is the entering into the voidness (or complete abstraction) of all laws (or things) ; that is the pulpit, Bhaisha^ardfa, on which the young man of good family has to sit in order to set forth this Dharmaparyaya to the four classes of hearers. A Bodhisattva ought to propound this Dharmaparyaya with unshrinking mind, before the face of the congregated Bodhisattvas, the four classes ^ The Mahayana, apparently. ^ Layana, recess, retreat, refuge, cell, lair, stronghold, asylum, abode. ^ Vihara, both walk and abode, and further, monastery. X. THE PREACHER. 223 of hearers, who are striving for the vehicle of Bodhi- sattvas, and I, staying in another world, Bhaisha^ya- ri^a, 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 after- wards he shall have retired to the forest, I will send thither many gods, Nagas, goblins, Gandharvas, demons, Garu^as, Kinnaras, and great serpents to hear him preach, while I, staying in another world, Bhaisha^ara^a, will show my face to that young man of good family, and the words and syllables of this Dharmaparyaya 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 fol- lowing stanzas : t6. Let one listen to this exalted Siitra, avoiding all distractedness ; for rare is the occasion (given) for hearing it, and rare also the belief in it. ^ Nirmitai^; the word is masculine, as appears from the sequel. ^ I cannot tell what real phenomena are underlying these crea- tions of the Buddha after his Nirva«a ; 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. ^ Pratyu^^arayishyami, 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. A 224 SADDHARMA-PUA-DARIKA. 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 seeinof 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 Buddha- knowledee who have not heard this Statra and have failed to repeatedly meditate on it. 21. But those who have heard and oft meditated on this profound king amongst Statras, this authorita- tive 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 G'ma., putting on his robe and sitting down on my seat, the preacher should, undaunted, expound this Sutra. 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 ^ ViniJ^aya, decision, here hardly differing from tantra or siddhanta. After the model of the latter has been framed the term Siitranta ; and the Lotus, as we know, is a Sutranta. X. THE PREACHER. 225 ko/is of regions ; during a number of ko^is of ^ons beyond comprehension I teach the law to creatures. 27. To that courageous man who shall proclaim this Siatra 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. 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. 2,3. 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 impedi- ment ; he understands the manifold requisites of exegesis ; he satisfies thousands of ko/'is of be'ngs because he is, so to say, inspired (or blessed) by the Buddha K ^ Bahunirmitan. As a class of angels is called Parinirmita Vajavartin, 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 Buddhai/2. ihe plural. [21] Q 226 SADDHARMA-PUiVZ)ARiKA. 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 Bud- dhas as numerous as the sands of the Ganges. XI. APPARITION OF A STUPA. 227 CHAPTER XI. APPARITION OF A STUPA. Then there arose a Stupa, consisting of seven precious substances, from the place of the earth op- posite the Lord, the assembly being in the middle ^, a Sttipa five hundred yo^anas in height and pro- portionate in circumference. After its rising, the Stupa, a meteoric phenomenon ^, stood in the sky sparkling, beautiful, nicely decorated with five thou- sand ^ 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 hour- plates and bells, and emitting the scent of Xan- thochymus 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 Stupa of seven Ratnas, i. e. here, it would seem, the rainbow of seven colours. We shall see that the Stupa has also another function, that of symbolising the celestial dhish«ya in which sun and moon are standing. Cf. E. Senart, Essai sur la Idgende du Buddha, p. 436. "^ Vaihayasam, in the neuter gender, whereas stupa is masculine. * The number of colours is now five, the a 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 Rig- veda we find saptarajmi and pafi/^ara^mi. * Pushpagrahawivedika. Q 2 228 SADDIIARMA-PUiVDARtKA. XI. horizon and the gods. It consisted of seven precious substances, viz. gold, silver, lapis lazuli, Musaragalva, emerald, red coral, and Karketana-stone \ This Stiipa of precious substances once formed, the gods of paradise strewed and covered it with Mandarava and great Mandara flowers ^. And from that Stiipa of precious substances there issued this voice : Ex- cellent, excellent. Lord 6akyamuni ! thou hast well expounded this Dharmaparyaya of the Lotus of the True Law. So it is. Lord ; so it is, Sugata. At the sight of that great Stupa of precious sub- stances, 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 Bodhi- sattva Mahasattva Mahapratibhana, 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 Sttjpa of precious substances appearing in the world ? Who is it, O Lord, who causes that sound to go out from the magnificent Stdpa of precious substances ? Thus asked, the Lord spake to Mahapratibhana, the Bodhi- sattva Mahasattva, as follows : In this great Stupa of precious substances, Mahapratibhana, the proper body ^ of the Tathagata is contained condensed ; his is the St^). ^ I. e. as being void. * Satyena; in the margin atm an a. 268 SADDHARMA-PUiVDARiKA. XIII. thoughts, exercise meditation with complete absorp- tion, and correctly perform all that is required for attaining spiritual insight \ and then, after rising (from his pious meditation), preach with unquailing mind. 25. The kings of this earth and the princes who listen to the law protect him. Others also, both laymen (or burghers) and Brahmans, will be found together in his congregation. Further, Maugusri, the Bodhisattva Mahasattva who, after the complete extinction of the Tathagata at the end of time, the last period, the last five hundred years ^ when the true law is in a state of decay, is going to propound this Dharmaparyaya, must be in a peaceful state (of mind) and then preach the law, whether he knows it by heart or has it in a book. In his sermon he will not be too prone to carping at others, not blame other preaching friars, not speak scandal nor propagate scandal. He does not mention by name other monks, adherents of the vehicle of disciples, to propagate scandal. He cherishes even no- hostile feelings against them, because he is in a peaceful state. All who come, one after the other, to hear the sermon he receives with benevolence, and preaches the law to them without invidiousness^. He refrains from entering upon a ^ Kalena ko /^ittayamatu (Sansk. °yamat) pa«^. The juxtaposition of these two words shows to an evidence that 6'akyamuni is represented as Brahma, the uncreated Being, existing from eternity, the Father of the world, All-father. '^ In a moral sense the Saviour, mythologically Apollo. ^ I.e. I am so in reality, tathatathaham. Burnoufs rendering, 'I am the Tathagata,' points to a reading tathagato 'ham, which comes to the same. * Kathaw nu bodhaya sanamayeya (Sansk. sannamayeya) katha buddhadharma«a bhaveyu labhina/^. XVI. OF PIETY. 311 CHAPTER XVI. OF PIETY, While this exposition of the duration of the Tathagata's lifetime was being given, innumerable, countless creatures profited by it. Then the Lord addressed the Bodhisattva Mahasattva Maitreya : While this exposition of the duration of the Tatha- gata's lifetime was being given, A^ita, sixty-eight hundred thousand myriads of ko^'is of Bodhisattvas, comparable to the sands of the Ganges ^ have acquired the faculty to acquiesce in the law that has no origin. A thousand 'times more Bodhisattvas Mahasattvas have obtained Dhara^^t^; and other Bodhisattvas Mahasattvas, equal to the dust atoms of one third of a macrocosm, have by hearing this Dharmaparyaya obtained the faculty of unhampered view. Other Bodhisattvas Mahasattvas again, equal to the dust atoms of two-third parts of a macrocosm, have by hearing this Dharmaparyaya obtained the Dhara;^! that makes hundred thousand ko/is of revolutions. ' Ash/ashash/ina»i Gafiga° Bodhisatvako/inayutajatasahasrawaffi. Burnouf connects ash/ashash/inam with Gahga, and translates, ' soixante huit Ganges.' His version is justified by the analogy of other passages. 2 Dharawi usually denotes a magic spell, a talisman. Here and there it interchanges with dharawa, support, the bearing in mind, attention. The synonymous raksha embraces the mean- ings of talisman and protection, support. It is not easy to decide what is intended in the text. A 312 SADDHARMA-PUiVZ>ARIKA. XVI Again, other Bodhisattvas Mahasattvas, equal to the dust atoms of a whole macrocosm, have by hearing this Dharmaparyaya moved forward the wheel that never rolls back. Some Bodhisattvas Mahasattvas, equal to the dust atoms of a mean uni- verse, have by hearing this Dharmaparyaya moved forward the wheel of spotless radiance. Other Bo- dhisattvas Mahasattvas, equal to the dust atoms of a small universe, have by hearing this Dharmapar- yaya come so far that they will reach supreme, perfect enlightenment after eight births. Other Bodhisattvas Mahasattvas, equal to the dust atoms of four worlds of four continents \ have by hearing this Dharmaparyaya become such as to require four births (more) before reaching supreme, perfect enlight- enment. Other Bodhisattvas Mahasattvas, equal to the dust atoms of three four-continental worlds, have by hearing this Dharmaparyaya become such as to require three births (more) before reaching supreme, perfect enlightenment. Other Bodhisattvas Mahasat- tvas, equal to the dust atoms of two four-continental worlds, have by hearing this Dharmaparyaya become such as to require two births (more) before reaching supreme, perfect enlightenment. Other Bodhisattvas Mahasattvas, equal to the dust atoms of one four- continental world, have by hearing this Dharma- paryaya become such as to require but one birth before reaching supreme, perfect enlightenment. Other Bodhisattvas Mahasattvas, equal to the dust atoms of eight macrocosms consisting of three parts, have by hearing this Dharmaparyaya conceived the idea of supreme, perfect enlightenment 2. ' Or, perhaps, of one whole world of four continents. ^ The number 8 being the half of 16, the number of kalas of a XVI. OF PIETY. 313 No sooner had the Lord given this exposition determining the duration and periods of the law, than there fell from the upper sky a great rain of Mandarava and great Mandarava flowers that covered and overwhelmed all the hundred thousand myriads of ko/'is of Buddhas who were seated on their thrones at the foot of the jewel trees in hun- dred thousands of myriads of ko/is of worlds. It also covered and overwhelmed the Lord ^akyamuni, the Tathagata, &c., and the Lord Prabhutaratna, the Tathagata, &c,, the latter sitting fully extinct on his throne, as well as that entire host of Bodhi- sattvas and the four classes of the audience. A rain of celestial powder of sandal and agallochum trickled down from the sky, whilst higher up in the firmament the great drums resounded, without being struck, with a pleasant, sweet, and deep sound. Double pieces of fine heavenly cloth fell down by hundreds and thousands from the upper sky ; necklaces, half- necklaces, pearl necklaces, gems, jewels, noble gems, and noble jewels were seen high in the firmament, hanging down from every side in all directions of space, while all around thousands of jewel censers, containing priceless, exquisite incense, were moving of their own accord. Bodhisattvas Mahasattvas were seen holding above each Tathagata, high aloft, a row of jewel umbrellas stretching as high as the Brahma-world. So acted the Bodhisattvas Maha- sattvas in respect to all the innumerable hundred whole circle, it may be inferred that the description in the text alludes to the stars of that half of the sphere which is at the time below the horizon. Those stars then have reached Nirva«a, though not the immortal one. 314 SADDHARMA-PUiVDARIKA. XVI. thousands of myriads of ko/is of Buddhas\ Seve- rally they celebrated these Buddhas in appropriate stanzas, sacred hymns in praise of the Buddhas. And on that occasion the Bodhisattva Mahasattva Maitreya uttered the following stanzas : 1. Wonderful is the law which the Sugfata has expounded, the law we never heard before ; how great the majesty of the Leaders is, and how infinite the duration of their life ! 2. And on hearing such a law imparted by the Sugata from face to face, thousands of ko^is of creatures, the genuine sons of the Leader of the world, have been pervaded with gladness. 3. Some have reached the point of supreme en- lightenment from whence there is no return, others are standing on the lower stage - ; some have reached the standpoint of having an unhampered view, and others have obtained thousands of ko/is of Dhara?^is^ 4. There are others, (as) atoms ^, who have reached supreme Buddha-knowledge. Some, again, will after eight births become 6^inas seeing the infinite^. 5. Among those who hear this law from the Master, some will obtain enlightenment and see the truth ° after four births, others after three, others after two. ^ The version followed by Burnouf is somewhat longer. ^ Dharawiye dharayam, which is ambiguous, because the latter may stand for adharayam. That dharawi can denote bhdmi I infer from the phrase (bhumi) lokadhariwi, Taitt. Arawyaka X, i. * The translation doubtful. * Parama?iu; the literal rendering is, others, extremely faint (or small). ^ Cf. the phrase ' to see Nirvawa.' ® Evidently the same as ' seeing Nirva«a,' as appears from what is added and the analogy with the preceding stanza. XVL OF PIETY. 315 6. Some among them will become all-knowing ^ after one birth, in the next following existence^. Such will be the perfect result of learning the duration of life of the Chief. 7. Innumerable, countless as the atoms of the eight fields, are the ko/is of beings who by hear- ing this law have conceived the idea of superior enlightenment. 8. Such is the effect produced by the great Seer, when he reveals this Buddha-state that is endless and has no limit, which is as immense as the element of ether. 9. Many thousand ko/is of angels, Indras, and Brahma-angels, like the sands of the Ganges, have flocked hither from thousands of ko/is of distant fields and have poured a rain of Mandaravas. 10. They move in the sky like birds, and strew fragrant powder of sandal and agallochum, to cover ceremoniously the Chief of 6^inas withal. 1 1. High aloft tymbals without being struck emit sweet sounds ; thousands of ko/is of white cloth whirl down upon the Chiefs. 12. Thousands of ko/is of jewel censers of costly incense move of their own accord on every side to honour the mighty^ Lord of the world. 13. Innumerable wise Bodhisattvas hold myriads of ko/'is of umbrellas, elevated and made of noble jewels, like chaplets^ up to the Brahma-world. 14. The sons of Sugata, in their great joy, have ^ Another term for seeing Nirvawa. ^ These four descriptions of Bodhisattvas agree in the main with the four degrees of hoHness, of Srotaapanna, Sakn'dagamin, Anagamin, and Arhat. 3 T ay in. * Utansakan (sic). 3l6 SADDHARMA-PUiVZJARlKA. XVI. attached beautiful triumphal streamers at the top of the banner staffs^ in honour of the Leaders whom they celebrate in thousands of stanzas. 15. Such a marvellous, extraordinary, prodigious, splendid^ phenomenon, O Leader, is being displayed by all those beings who are gladdened by the expo- sition of the duration of life (of the Tathagata). 16. Grand is the matter now (occurring) in the ten points of space, and (great) the sound raised by the Leaders ; thousands of ko^'is of living beings are refreshed and gifted with virtue for enlightenment. Thereupon the Lord addressed the Bodhisattva Mahasattva Maitreya : Those beings, A^ita, who during the exposition of this Dharmaparyaya in which the duration of the Tathaeata's life is revealed have entertained, were it but a single thought of trust, or have put belief in it, how great a merit are they to produce, be they young men and young ladies of good family ? Listen then, and mind it well, how great the merit is they shall produce. Let us sup- pose the case, A^ita, that some young man or young lady of good family, desirous of supreme, perfect enlightenment, for eight hundred thousand myriads of ko/is of yEons practises the five perfections of virtue (Paramitas), to wit, perfect charity in alms, perfect morality, perfect forbearance, perfect energy, perfect meditation — perfect wisdom being excepted^; ^ Dhva^agre; a marginal reading has dhva^a;;/ X-a (sic). ^ 'Eta.dn'sa.si'a.rya. vijish/am adbhuta^ (r. adbhuta;//), vi/^itra dar- sent' ima(m) adya Nayaka. ^ Virahita^ pra^fiaparamitaya(^). The five specified virtues are identical with those enumerated in Lalita-vistara, p. 38, and slightly different from those as found in the Pali scriptures. Out of the five virtues, four, viz. jila, kshanti, virya, dhyana, answer to XVI. OF PIETY. 317 let US, on the other hand, suppose the case, A^^ita, that a young man or young lady of good family, on hearing this Dharmaparyaya containing the exposi- tion of the duration of the Tathagata's life, conceives were it but a single thought of trust or puts belief in it ; then that former accumulation of merit^, that accumulation of good connected with the five perfec- tions of virtue, (that accumulation) which has come to full accomplishment in eight hundred thousand myriads of koz^is of ^ons, does not equal one hun- dredth part of the accumulation of merit in the second case ; it does not equal one thousandth part ; it admits of no calculation, no counting, no reckoning, no com- parison, no approximation, no secret teaching 2. One who is possessed of such an accumulation of merit, A^ta, be he a young man or a young lady of good family, will not miss supreme, perfect enlightenment ; no, that is not possible. dama, kshama, dhr^'ti, dhi in Manu VI, 92, where vidya is the equivalent to the Paramita of p raffia. ^ Fufiyabhisamskara, which may be said to be the common Buddhistic equivalent of karma^aya, explained by Hindu scho- lastics to be the accumulation of moral merit and demerit. The term properly means ' one's moral disposition (at a given time as a necessary result of one's previous acts).' In a certain sense it may be contended that the sum of one's previous actions determines one's moral state at a given moment. As ajaya means disposition, character, and accumulation, we can understand how the Indian scholastics came to misunderstand the real purport of the word in karmajaya. As to abhisawzskara, it properly means '(mental or moral) disposition, character, impression, conception.' "^ Upanisam api, upanishadam api na kshamate. Upanisa is nothing else but the Prakrit form of Sansk. upanishad. In Pali it is explained by raho, mystery, secret lore, and karawa; the latter may mean 'mathematical operation.' See, however, the Editor's note on Sukhavati-vyQha, p. 31. 3 1 8 SADDHARMA-PUiVZ)ARiKA. XYI. O And on that occasion the Lord uttered the follow- ing stanzas : 1 7. Let a man who is seeking after this knowledge, superior Buddha-knowledge, undertake to practise in this world the five perfect virtues ; 18. Let him, during eight thousand ko/is of complete ^ons, continue giving repeated alms to Buddhas and disciples ; 1 9. Regaling Pratyekabuddhas and kofis of Bodhi- sattvas by giving meat, food and drink, clothing and lodging 1 ; 20. Let him build on earth refuges and monasteries of sandal-wood, and pleasant convent gardens pro- vided with walks ; 21. Let him after so bestowing gifts, various and diversified, during thousands of ko/is of y^ons, direct his mind to enlightenment^; 22. Let him then, for the sake of Buddha- knowledge, keep unbroken the pure moral precepts which have been recommended by the perfect Bud- dhas and acknowledged by the wise ; 23. Let him further develop the virtue of for- bearance, be steady in the stage of meekness^, be constant, of good memory, and patiently endure many censures ; 24. Let him, moreover, for the sake of Buddha- ^ These Pratyekabuddhas can hardly be other persons than hermits, and the Bodhisattvas must be the ministers of religion, who otherwise are called Pa/z^tas, and Vandyas, whence our Bonzes. ^ I. e., if I rightly understand it, let him, after having lived in the world, retire from a busy life to take orders. ^ I. e. of a monk under training. XYL OF PIETY. 319 knowledge, bear the contemptuous words of un- believers who are rooted in pride ; 25. Let him, always zealous, strenuous, studious, of good memory, without any other pre-occupation in his mind, practise meditation, during ko/is of yEons ; 26. Let him, whether living in the forest or enter- ing upon a vagrant life\ go about, avoiding sloth and torpor^, for ko/is of yEons ; 27. Let him as a philosopher, a great philosopher^ who finds his delight in meditation, in concentration of mind, pass eight thousand ko/is of ^ons ; 28. Let him energetically pursue enlightenment with the thought of his reaching all-knowingfiess, and so arrive at the highest degree of meditation ; 29. Then the merit accruing to those who practise the virtues oft described, during thousands of ko/is of -^ons, 30. (Is less than that of) a man or a woman who, on hearing the duration of my life, for a single mo- ment believes in it ; this merit is endless. 31. He who renouncing doubt, vacillation, and misgiving shall believe even for a short moment, shall obtain such a reward. 32. The Bodhisattvas also,who have practised those virtues during ko/is of ^ons, will not be startled at hearing of this inconceivably long life of mine. 33. They will bow their heads (and think) : * May I also in future become such a one and release ko/is of living beings ! ^ A'ankramam abhiruhya. ^ Styanamiddhail/^a var^itva. Middha, well known from Buddhistic writings, is a would-be Sanskrit form ; it ought to be mr/ddha, from Vedic mrz'dhyati. ' I. e. a Yogin, a contemplative mystic. 320 SADDHARMA-PU-ZVDARIKA. XVI. 34. 'As the Lord 6'akyamuni, the Lion of the ^Sakya race, after he had occupied his seat on the terrace of enhghtenment, raised his Hon's roar ; 35. 'So may I in future be sitting on the terrace of enlightenment, honoured by all mortals, to teach so long a life ^ ! ' 2)6. Those who are possessed of firmness of inten- tion ^ and have learnt the principles, will understand the mystery^ and feel no uncertainty ^ Again, A^ita, he who after hearing this Dharma- paryaya, which contains an exposition of the duration of the Tathagata's life, apprehends it, penetrates and understands it, will produce a yet more immeasur- able accumulation of merit conducive to Buddha- knowledge ; unnecessary to add that he who hears such a Dharmaparyaya as this or makes others hear it ; who keeps it in memory, reads, comprehends or makes others comprehend it ; who writes or has it written, collects or has it collected into a volume, honours, respects, worships it with flowers, incense, perfumed garlands, ointments, powder, cloth, um- brellas, flags, streamers, (lighted) oil lamps, ghee lamps or lamps filled with scented oil, will produce a far greater accumulation of merit conducive to Buddha-knowledge. And, A^Ita, as a test whether that young man or young lady of good family who hears this exposition ^ It is difficult to say what difference there is between becoming Buddha or becoming Brahma, except in sound. ^ Or strong application, the word used in the text being adhyo- saya (Sansk. adhyavasaya). * Sandhabhashya. * The tenor of this stanza, and even the words, remind one of the ^'a^/fiTilyavidya in iS'y^andogya-upanishad III, 14, 4. XYI. OF PIETY. 321 of the duration of the Tathagata's Hfe most decidedly beHeves in it may be deemed the following. They will behold me teaching the law ^ here on the Grz'dhraku/a^, surrounded by a host of Bodhisattvas, attended by a host of Bodhisattvas, in the centre of the congregation of disciples. They will behold here my Buddha-field in the Saha-world, consisting of lapis lazuli and forming a level plain ; forming a chequered board of eight compartments with gold threads ; set off with jewel trees. They will behold the towers that the Bodhisattvas use as their abodes ^ By this test, A^ita, one may know if a young man or young lady of good family has a most decided belief. Moreover, A^ita, I declare that a young man of good family who, after the complete extinc- tion of the Tathagata, shall not reject, but joyfully accept this Dharmaparyaya when hearing it, that such a young man of good family also is earnest in his belief; far more one who keeps it in memory or reads it. He who after collecting this Dharma- paryaya into a volume carries it on his shoulder* carries the Tathagata on his shoulder. Such a young man or young lady of good family, A^ita, need make no Stupas for me, nor monasteries ; need not give to the congregation of monks medicaments for the ^ And, pronouncing judgment. ^ We have seen above that this is the true abode of the Dharmar%a. ^ Ku/agaraparibhogeshu Bodhisatvavasa»z va drakshyanti, pro- perly, they will behold the dwelling of the Bodhisattvas in the towers which those Bodhisattvas have received for their use. About the technical meaning of kij/agara in Nepal, see B. H. Hodgson, Essays, p. 49. * I. e. holds it in high esteem and treats it with care. [21] Y 322 SADDHARMA-PUiVDARIKA. XVI. sick or (other) requisites ^ For, A_c^ita, such a young man or young lady of good family has (spiritually) built for the worship of my relics Sttapas of seven precious substances reaching up to the Brahma-world in height, and with a circumference in proportion, with the umbrellas thereto belonging, with triumphal streamers, with tinkling bells and baskets ; has shown manifold marks of respect to those StiJpas of relics with diverse celestial and earthly flowers, incense, perfumed garlands, ointments, powder, cloth, umbrellas, banners, flags, triumphal streamers, by various sweet, pleasant, clear-sounding tymbals and drums, by the tune, noise, sounds of musical instru- ments and castanets, by songs, nautch and dancing of different kinds, of many, innumerable kinds ; has done those acts of worship during many, innumer- able thousands of ko^'is of ^ons. One who keeps in memory this Dharmaparyaya after my complete extinction, who reads, writes, promulgates it, A^ita, shall also have built monasteries, large, spacious, extensive, made of red sandal-wood, with thirty-two pinnacles, eight stories, fit for a thousand monks, adorned with gardens and flowers, having walks furnished with lodgings, completely provided with meat, food and drink and medicaments for the sick, well equipped with all comforts. And those numerous, innumerable beings, say a hundred or a thousand or ten thousand or a ko/i or hundred ko/is or thousand ko/is or hundred thousand ko/is or ten thousand times hundred thousand ko/is, they ^ This agrees with the teaching of the Vedanta that Brahma- knowledge is independent of good works ; see e. g. Brahma-butra III, 4, 25. XVI. OF PIETY. '2 2; must be considered to form the congregation of disciples seeing me from face to face, and must be considered as those whom I have fully blessed ^ He who, after my complete extinction, shall keep this Dharmaparyaya, read, promulgate, or write it, he, I repeat, A^ita, need not build Stijpas of relics, nor worship the congregation ; not necessary to tell, A^ita, that the young man or young lady of good family who, keeping this Dharmaparyaya, shall crown it by charity in alms, morality, forbearance, energy, meditation, or wisdom, will produce a much greater accumulation of merit ; it is, in fact, immense, incal- culable, infinite^. Just as the element of ether, A^ita, is boundless, to the east, south, west, north, beneath, above, and in the intermediate quarters, so immense and incalculable an accumulation of merit, conducive to Buddha-knowledge, will be produced by a young man or young lady of good family who shall keep, read, write, or cause to be written, this Dharmaparyaya. He will be zealous in worship- ping the Tathagata shrines; he will laud the disciples of the Tathagata, praise the hundred thousands of myriads of ko/is of virtues of the Bodhisattvas Mahasattvas, and expound them to others ; he will be accomplished in forbearance, be moral, of good character 2, agreeable to live with, and tolerant, modest, not jealous of others, not wrathful, not vicious in mind, of good memory, strenuous and always busy, devoted to meditation in striving after the state of a Buddha, attaching great value to ^ Paribhukta. ^ The Vedantin does not deny the relative value of good works ; see e. g. Brahma-sutra III, 4, 26-27. ^ Kalyawadharman. Y 2 324 SADDHARMA-PUiVDARlKA. XVI abstract meditation, frequently engaging in abstract meditation, able in solving questions and in avoid- ing hundred thousands of myriads of ko/is of ques- tions. Any Bodhisattva Mahasattva, A^ita, who, after the Tathagata's complete extinction, shall keep this Dharmaparyaya, will have the good qualities I have described. Such a young man or young lady of good family, A^ita, must be considered to make for the terrace of enlightenment ; that young man or young lady of good family steps towards the foot of the tree of enlightenment in order to reach enlighten- ment. And where that young man or young lady of good family, A^ita, stands, sits, or walks, there one should make a shrine ^, dedicated to the Tathagata, and the world, including the gods, should say : This is a Stiipa of relics of the Tathagata. And on that occasion the Lord uttered the folio w- mof stanzas ; 37. An immense mass of merit, as I have re- peatedly mentioned, shall be his who, after the com- plete extinction of the Leader of men, shall keep this Sutra. 38. He will have paid worship to me, and built Stupas of relics, made of precious substances, varie- gated, beautiful, and splendid ; 39. In height coming up to the Brahma-world, with rows of umbrellas, great in circumference^, gorgeous, and decorated with triumphal streamers ; 40. Resounding with the clear ring of bells, and decorated with silk bands, while jingles moved by ^ One would rather expect, that place one should consider to be a shrine. ^ Pariwahavanta/?. There is no word for Burnoufs ' pro- portionn^' (anupilrva) in the text. XVI. OF PIETY. 325 the wind form another ornament at (the shrines of) 6^ina relics V 41. He will have shown great honour to them by flowers, perfumes, and ointments ; by music, clothes, and the repeated (sound of) tymbals. 42. He will have sweet musical instruments struck at those relics, and lamps with scented oil kept burn- ing all around. 43. He who at the period of depravation shall keep and teach this Sutra, he will have paid me such an infinitely varied worship. 44. He has built many ko/is of excellent monas- teries of sandal-wood, with thirty-two pinnacles, and eight terraces high ; 45. Provided with couches, with food hard and soft ; furnished with excellent curtains, and having cells by thousands. 46. He has given hermitages and walks em- bellished by flower-gardens ; many elegant objects^ of various forms and variegated. 47. He has shown manifold worship to the host of disciples in my presence, he who, after my extinc- tion, shall keep this Sutra. 48. Let one be ever so good in disposition, much greater merit will he obtain who shall keep or write this Sutra. 49. Let a man cause this to be written and ^ -Sobhante Ginadhatushu. Burnouf gives a different trans- lation of this passage : ' ces Stupas, enfin, refoivent leur ^clat des reliques du Djina.' ^ I am quite uncertain about the word in the text, U/^/^/zadaka. It seems to be connected with the Pali ussada, about which Childers, s. v., remarks that it probably means ' a protuberance,' Burnouf renders the word in our text by ' coussin.' 32 5 SADDHARMA-PUiVZ)ARIKA. SYI. have it well put together in a volume ; let him always worship the volume with flowers, garlands, ointments. 50. Let him constantly place near it a lamp filled with scented oil, along with full-blown lotuses and suitable^ oblations of Michelia Champaka. 51. The man who pays such worship to the books will produce a mass of merit which is not to be measured, 52. Even as there is no measure of the element of ether, in none of the ten directions, so there is no measure of this mass of merit. 53. How much more will this be the case with one who is patient, meek, devoted, moral, studious, and addicted to meditation ; 54. Who is not irascible, not treacherous, reve- rential towards the sanctuary, always humble towards monks, not conceited, nor neglectful ; 55. Sensible and wise, not angry when he is asked a question ; who, full of compassion for living beings, gives such instruction as suits them. 56. If there be such a man who (at the same time) keeps this Sutra, he will possess a mass of merit that cannot be measured. 57. If one meets such a man as here described, a keeper of this Sutra, one should do homage to him. 58. One should present him with divine flowers, cover him with divine clothes, and bow the head to salute his feet, in the conviction of his being a Tathaofata. 59. And at the sight of such a man one may ^ Yuktai/^. Burnouf must have read muktaij^, for his trans- lation has * pearls.' XVI. OF PIETY. 327 directly make the reflection that he is going towards the foot of the tree to arrive at superior, blessed enlightenment for the weal of all the world, including the gfods. 60. And wherever such a sao^e is walkings, stand- ing, sitting, or lying down ; wherever the hero pro- nounces were it but a single stanza from this Sutra ; 61. There one should build a Stiipa for the most high of men, a splendid, beautiful (Stupa), dedicated to the Lord Buddha, the Chief, and then worship it in manifold ways. 62. That spot of the earth has been enjoyed by myself; there have I walked myself, and there have I been sitting ; where that son of Buddha has stayed, there I am. 328 SADDHARMA-PUiVDARIKA. XYII CHAPTER XVII. INDICATION OF THE MERITORIOUSNESS OF JOYFUL ACCEPTANCE. Thereupon the Bodhisattva Mahasattva Maitreya said to the Lord : O Lord, one who, after hearing this Dharmaparyaya being preached, joyfully^ accepts it, be that person a young man of good family or a young lady, how much merit, O Lord, will be pro- duced by such a young man or young lady of good family ? And on that occasion the Bodhisattva Mahasattva Maitreya uttered this stanza : I. How great will be the merit of him who, after the extinction of the great Hero, shall hear this exalted Sutra and joyfully accept it ? And the Lord said to the Bodhisattva Mahasattva Maitreya : If any one, A^ita, either a young man of good family or a young lady, after the complete extinction of the Tathagata, hears the preaching of this Dharmaparyaya, let it be a monk or nun, a male or female lay devotee, a man of ripe understanding or a boy or girl ; if the hearer joyfully accepts it, and then after the sermon rises up to go elsewhere, to a monastery, house, forest, street, village, town, or pro- vince, with the motive and express aim to expound the law such as he has understood, such as he has heard it, and according to the measure of his power, ^ Or, gratefully. XVII. MERITORIOUSNESS OF JOYFUL ACCEPTANCE. 329 to another person, his mother, father, kinsman, friend, acquaintance, or any other person ; if the latter, after hearing, joyfully accepts, and, in consequence, com- municates it to another ; if the latter, after hearing, joyfully accepts, and communicates it to another ; if this other, again, after hearing, joyfully accepts it, and so on in succession until a number of fifty is reached ; then, A^ita, the fiftieth person to hear and joyfully accept the law so heard, let it be a young man of good family or a young lady, will have acquired an accumulation of merit connected with the joyful acceptance, A^ita, which I am going to indicate to thee. Listen, and take it well to heart ; I will tell thee. It is, A^ita, as if the creatures existing in the four hundred thousand Asaiikhyeyas^ of worlds, in any of the six states of existence, born from an egg, from a womb, from warm humidity, or from meta- morphosis, whether they have a shape or have not, be they conscious or unconscious, neither conscious nor unconscious, footless, two-footed, four-footed, or many-footed, as many beings as are contained in the world of creatures, — (as if) all those had flocked to- gether to one place. Further, suppose some man appears, a lover of virtue, a lover of good, who gives to that whole body the pleasures, sports, amuse- ments, and enjoyments they desire, like, and relish. He gives to each of them all G'ambudvipa for his pleasures, sports, amusements, and enjoyments ; gives bullion, gold, silver, gems, pearls, lapis lazuli, conches, stones (?), coral, carriages yoked with horses, with bullocks, with elephants ; gives palaces and ^ An incakulable great number. 330 SADDIIARMA-PU^•Z)ARIKA. XYTT. towers. In this way, A^'ita, that master of munifi- cence, that orreat master of munificence continues spending his gifts for fully eighty years. Then, A^ita, that master of munificence, that great master of munificence reflects thus : All these beings have 1 allowed to sport and enjoy themselves, but now they are covered with wrinkles and grey-haired, old, decrepit, eighty years of age, and near the term of their life. Let me therefore initiate them in the discipline of the law revealed by the Tathagata, and instruct them. Thereupon, A^ita, the man exhorts all those beings, thereafter initiates them in the discipline of the law revealed by the Tathagata, and makes them adopt it. Those beings learn the law from him, and in one moment, one instant, one bit of time, all become Srotaapannas, obtain the fruit of the rank of Sakr/dagamin and of Anagamin, until they become Arhats, free from all imperfections, adepts in meditation, adepts in great meditation and in the meditation with eight emancipations. Now, what is thine opinion, A^ita, will that master of munificence, that great master of munificence, on account of his doings, produce great merit, immense, incalculable merit ? Whereupon the Bodhisattva Mahasattva Maitreya said in reply to the Lord : Cer- tainly, Lord ; certainly, Sugata ; that person. Lord, will already produce much merit on that account, because he gives to the beings all that is necessary for happiness ; how much more then if he establishes them in Arhatship ! This said, the Lord spoke to the Bodhisattva Mahasattva Maitreya as follows : I announce to thee, A^ita, I declare to thee ; (take) on one side the mas- ter of munificence, the great master of munificence, XVIT. MERITORIOUSNESS OF JOYFUL ACCEPTANCE. 33 I who produces merit by supplying all beings in the four hundred thousand Asarikhyeyas of worlds with all the necessaries for happiness and by establishing them in Arhatship ; (take) on the other side the person who, ranking the fiftieth in the series of the oral tradition of the law, hears, were it but a single stanza, a single word, from this Dharmaparyaya and joyfully accepts it ; if (we compare) the mass of merit connected with the joyful acceptance and the mass of merit connected with the charity of the master of munificence, the great master of munificence, then the greater merit will be his who, ranking the fiftieth in the series of the oral tradition of the law, after hearing were it but a single stanza, a single word, from this Dharmaparyaya, joyfully accepts it. Against this accumulation of merit, A^ita, this accumulation of roots of goodness con- nected with that joyful acceptance, the former accu- mulation of merit connected with the charity of that master of munificence, that great master of munificence, and connected with the confirmation in Arhatship, does not fetch the ^ part, not tfiG iuu,ouo» ric)t the 10,000,000? riot the 1000,000,0005 ^^ot the 1000xl0,000,000» ^Ot the 100,000x10,000,000) ^Ot the 100, 000 X 10,000 X 10,000,000 part ; it admits of no calculation, no counting, no reckoning, no comparison, no approximation, no secret teaching. So immense, incalculable, A^ita, is the merit which a person, ranking the fiftieth in the series of the tradition of the law, produces by joyfully accepting, were it but a single stanza, a single word, from this Dharmaparyaya ; how much more then (will) he (produce), A^ita, who hears this Dharmaparyaya in - my presence and then joyfully accepts it ? I declare, A^ita, that his 332 SADDHARMA-PUiVDARIKA. XVII. accumulation of merit shall be even more immense, more incalculable. And further, A^ita, if a young man of good family or a young lady, with the design to hear this dis- course on the law, goes from home to a monastery, and there hears this Dharmaparyaya for a single moment, either standing or sitting, then that person, merely by the mass of merit resulting from that action, will after the termination of his (present) life, and at the time of his second existence when he receives (another) body, become a possessor of carriages yoked with bullocks, horses, or ele- phants, of litters, vehicles yoked with bulls \ and of celestial aerial cars. If further that same person at that preaching sits down, were it but a single moment, to hear this Dharmaparyaya, or persuades another to sit down or shares with him his seat, he will by the store of merit resulting from that action gain seats of Indra, seats of Brahma, thrones of a A'akravartin. And, A^ita, if some one, a young man of good family or a young lady, says to another person : Come, friend, and hear the Dharmaparyaya of the Lotus of the True Law, and if that other person owing to that exhortation is persuaded to listen, were it but a single moment, then the former will by virtue of that root of goodness, consisting in that exhortation, obtain the advantage of a con- nection with Bodhisattvas who have acquired Dha- ra;^i. He will become the reverse of dull, will get keen faculties, and have wisdom ; in the course of a hundred thousand existences he will never have a fetid mouth, nor an offensive one ; he will have no ^ i?/shabhayana/;am. XVIT. MERITORIOUSNESS OF JOYFUL ACCEPTANCE. 2)33 diseases of the tongue, nor of the mouth ; he will have no black teeth, no unequal, no yellow, no ill- ranged, no broken teeth, no teeth fallen out; his lips will not be pendulous, not turned inward, not gaping, not mutilated, not loathsome ^ ; his nose will not be flat, nor wry ; his face will not be long, nor wry, nor unpleasant. On the contrary, A^ita, his tongue, teeth, and lips will be delicate and well- shaped; his nose long; his face perfectly round 2; the eyebrows well-shaped ; the forehead well-formed. He will receive a very complete organ of manhood. He will have the advantage that the Tathagata renders sermons intelligible ^ to him and soon come in con- nection with Lords, Buddhas. Mark, A^ita, how much good is produced by one's inciting were it but a single creature ; how much more then by him who reverentially hears, reverentially reads, reverentially preaches, reverentially promulgates the law ! And on that occasion the Lord uttered the fol- lowing stanzas : 2. Listen how great the merit is of one who, the fiftieth in the series (of tradition), hears a single stanza from this Sdtra and with placid mind joyfully adopts it. 3. Suppose there is a man in the habit of giving ^ Burnouf has some terms wanting in my text ; they have been added by a later hand in the margin, but the characters are indistinct. ^ Pra«itamukhama«^, rather strange between the others. I sup- pose that ^^'anapada is corrupted from some word meaning a sheep, but I find no nearer approach to it than ^alakini, a ewe; cf. St. 8 below. ^ I follow Burnouf, who must have read vyaghra; my MS. has vadya. * This term, as it is here used, refers, so far as I can see, to the ministers of religion, the preachers. It is, however, just pos- sible that we have to take it in the more general and original sense of any ' rational being,' for all the advantages enumerated belong to everybody who is not blind, not deaf, &c. XVIII. ADVANTAGES OF A RELIGIOUS PREACHER. 339 Thus Spoke the Lord ; thereafter he, the Sugata, the Master, added : 7. The organ of hearing of such a person becomes (or, is) cleared and perfect, though as yet it be natural ; by it he perceives the various sounds, with- out any exception, in this world. 8. He perceives the sounds of elephants, horses, cars, cows, goats, and sheep ; of noisy kettle-drums, tabours, lutes, flutes, Vallaki-lutes. 9. He can hear singing, lovely and sweet, and, at the same time, is constant enough not to allow him- self to be beguiled by it ; he perceives the sounds of kofis of men, whatever and wherever they are speaking. 10. He, moreover, always hears the voice of gods and Nagas ; he hears the tunes, sweet and affecting, of song, as well as the voices of men and women, boys and girls. 11. He hears the cries of the denizens of moun- tains and glens ; the tender notes ^ of Kalaviiikas, cuckoos ^, peafowls ^, pheasants, and other birds. 12. He also (hears) the heart-rending cries of those who are suffering pains in the hells, and the yells uttered by the Spirits, vexed as they are by the difficulty to get food ; 13. Likewise the different cries produced by the demons and the inhabitants of the ocean. All these ^ Valgujabda. ^ Here we see that kalavihkas are distinguished fromkokilas, cuckoos. ^ The voice of the peafowl is proverbially unharmonious, but that is no reason why the poet should have omitted this item from his enumeration ; such peculiarities give a relish to this kind of spiritual poetry. Z 2 ;40 SADDHARMA-PUiVDARIKA. XVIII. sounds the preacher is able to hear from his place on earth, without being overpowered by them. 14. From where he is stationed here on the earth he also hears the different and multifarious sounds through which the inhabitants of the realm of brutes are conversing with each other, 15. He apprehends all the sounds, without any exception, whereby the numerous angels living in the Brahma-world, the Akanish//^as and Abha- svaras^, call one another, 16. He likewise always hears the sound which the monks on earth are raising when engaged in reading, and when preaching the law to congrega- tions, after having taken orders under the command of the Sugatas. 17. And when the Bodhisattvas here on earth have a reading tog^ether and raise their voices in the general synods, he hears them severally. 18. The Bodhisattva who preaches this Sutra shall, a: one time, also hear the perfect law ^ that the Lord Buddha, the tamer of men ^ announces to the assemblies. 19. The numerous sounds produced by all beings in the triple world, in this field, within and without, (downward) to the Avi/^i and upward to the extremity of existence, are heard by him, 20. (In short), he perceives the voices of all beings, his ear being open. Being in the possession of his six senses *, he will discern the different sources (of sound), and that while his organ of hearing is the natural one ; ^ Two classes of angels of the Brahma-heaven. * I. e. judgment, ^ I. e. in his quality of Dharmar%a. * I. e. not bein;? out of his wits. XYIII. ADVANTAGES OF A RELIGIOUS PREACHER. 34! 21. The divine ear is not yet operating in him; his ear continues in its natural state. Such as here told are the good qualities belonging to the wise man who shall be a keeper of this Siitra. Further, Satatasamitabhiyukta, the Bodhisattva Mahasattva who keeps, proclaims, studies, writes this Dharmaparyaya becomes possessed of a perfect organ of smell with eight hundred good qualities. , By means of that organ he smells the different smells that are found in the triple world, within and with- out, such as fetid smells, pleasant and unpleasant smells, the fragrance of diverse flowers, as the great- flowered jasmine, Arabian jasmine, Michelia Cham- paka, trumpet-flower ; likewise the different scents of aquatic flowers, as the blue lotus, red lotus, white esculent water-lily and white lotus. He smells the odour of fruits and blossoms of various trees bearing fruits and blossoms, such as sandal, Xanthochymus, Tabernsemontana, aorallochum^ The manifold hun- dred-thousand mixtures of perfumes he smells and dis- cerns, without moving from his standing-place. He smells the diverse smells of creatures, as elephants, horses, cows, goats, beasts, as well as the smell issuing from the body of various living beings in the condition of brutes. He perceives the smells exhaled by the body of women and men, of boys and girls. He smells, even from a distance, the odour of grass, bushes, herbs, trees. He perceives those smells such as they really are, and is not surprised nor stunned by them. Staying on this very earth he smells the odour of gods and the ^ There is something strange in enumerating these plants, after speaking of fruits. 342 SADDHARMA-PUiVDARiKA. XVIII. fragrance of celestial flowers, such as Erythrina, Bauhinia, Mandarava and great Mandarava, Ma^^^u- sha and great Ma^^^^usha. He smells the perfume of the divine powders of sandal and agallochum, as well as that of the hundred-thousands of mixtures of different divine flowers. He smells the odour exhaled by the body of the gods, such as Indra, the chief of the gods, and thereby knows whether (the god) is sporting, playing, and enjoying himself in his palace Vai^ayanta or is speaking the law to the gods of paradise in the assembly-hall of the gods, Sudharma, or is resorting to the pleasure-park for sports He smells the odour proceeding from the body of the sundry other gods, as well as that pro- ceeding from the girls and wives of the gods, from the youths and maidens amongst the gods, without being surprised or stunned by those smells. He likewise smells the odour exhaled by the bodies of all Devanikayas, Brahmakayikas, and Mahabrahmas ^. In the same manner he perceives the smells coming from disciples, Pratyekabuddhas, Bodhlsattvas, and Tathagatas. He smells the odour arising from the seats of the Tathagatas and so discovers where those Tathagatas, Arhats, &c. abide. And by none of all those different smells is his organ of smell hin- dered, impaired, or vexed ; and, if required, he may give an account of those smells to others without his memory being impaired by it. And on that occasion the Lord uttered the fol- lowing stanzas : 2 2. His organ of smell is quite correct, and he ^ The parallel passage in the poetical version, st. 41, is much less confused, and for that reason probably more original. ^ Three classes of aerial beings, archangels. XVIII. ADVANTAGES OF A RELIGIOUS PREACHER. 343 perceives the manifold and various smells, good or bad, which exist in this world ; 23. The fragrance of the great-flowered jasmine, Arabian jasmine, Xanthochymus, sandal, agallochum, of several blossoms and fruits. 24. He likewise perceives the smells exhaled by men, women, boys, and girls, at a considerable dis- tance, and by the smell he knows where they are. 25. He recognises emperors, rulers of armies, governors of provinces, as well as royal princes and ministers, and all the ladies of the harem by their (peculiar) scent. 26. It is by the odour that the Bodhisattva dis- covers sundry jewels of things, such as are found on the earth and such as serve as jewels for women. 27. That Bodhisattva likewise knows by the odour the various kinds of ornament that women use for their body, robes, wreaths, and ointments. 28. The wise man who keeps this exalted Sutra recognises, by the power of a good-smelling organ, a woman ^ standing, sitting, or lying ; he discovers wanton sport and magic power ^. 29. He perceives at once where he stands, the frao-rance of scented oils, and the different odours of flowers and fruits, and thereby knows from what source the odour proceeds. 30. The discriminating man recognises by the odour the numerous sandal-trees in full blossom in the glens of the mountains, as well as all creatures dwellinpf there. 31. All the beings living within the compass of ^ Sthiiaw nishanna;« jayita;;^ tathaiva. 2 Kri(/aratim r/'ddhibala/;^ k,\. 344 SADDHARMA-PU7VDARIKA. XVIIT. the horizon or dwehing in the depth of the sea or in the bosom of the earth the discriminating man knows how to distinguish from the (pecuHar) smell. 32. He discerns the gods and demons, and the daughters of demons ; he discovers the sports of demons and their luxury. Such, indeed, is the power of his organ of smell. ;^T,. By the smell he tracks the abodes of the quadrupeds in the woods, lions, tigers, elephants, snakes, buffaloes, cows, gayals. 34. He infers from the odour, whether the child that women, languid from pregnancy, bear in the womb be a boy or a girl. 35. He can discern if a woman is big with a dead child ^; he discerns if she is subject to throes ^ and, further, if a woman, the pains being removed, shall be delivered of a healthy boy. 36. He guesses the various designs of men, he smells (so to say) an air of design 3; he finds out the odour of passionate, wicked, hypocritical, or quiet persons. 37. That Bodhisattva by the scent smells trea- sures hidden in the ground, money, gold, bullion, silver, chests, and metal pots ^ 38. Necklaces of two sorts, gems, pearls, nice priceless jewels he knows by the scent ^, as well as things priceless and brilliant in general. 39. That great man from his very place on earth ^ Apannasatva. ^ Vinamadharma. ^ Abhiprayagandha. ^ It need hardly be remarked that 'to smell' is here used in the same sense as in the English saying ' to smell a rat.' ^ The word gandha also means ' some resemblance, faint like- ness, an air.' XVITT. ADVANTAGES OF A RELIGIOUS PREACHER. 345 smells the flowers here above (In the sky) with the gods, such as Mandaravas, Ma/^^ushakas, and those Q^rowinPf on the coral tree. 40. By the power of his organ of smell he, with- out leaving his stand on earth, perceives how and whose are the aerial cars, of lofty, low, and middling size, and other brilliant forms shooting ^ (through the firmament). 41. He likewise finds out the paradise, the gods (in the hall) of Sudharma and in the most glorious palace of Vai^ayanta -, and the angels who there are diverting themselves. 42. He perceives, here on earth, an air of them ; by the scent he knows the angels, and where each of them is acting, standing, listening, or walking. 43. That Bodhisattva tracks by the scent the houris who are decorated with many flowers, decked with wreaths and ornaments and in full attire ; he knows wherever they are dallying or staying at the time. 44. By smell he apprehends the gods, Brahmas, and Brahmakayas moving on aerial cars aloft, up- wards to the extremity of existence ; he knows whether they are absorbed in meditation ^ or have risen from it. ^ ^avanti, Sansk. >^yavanti, altered by a later hand into bhavanti. ^ A sculptured representation of Indra's palace of Vai^ayanta and the hall Sudharma is found on the bas reliefs of the Stupa of Bharhut; see plate xvi in General Cunningham's splendid work on that Stupa. ^ The real meaning is, perhaps, to say that he knows whether those inhabitants of the empyreum are plunged in glimmer or disengaged from mist, &c. 346 SADDHARMA-PUiVDARiKA. XVIII. 45. He perceives the Abhasvara angels falling (and shooting) and appearing, even those that he never saw before. Such is the organ of smell of the Bodhisattva who keeps this Sutra. 46. The Bodhisattva also recognises all monks under the rule of the Sugata, who are strenuously eno-ao-ed in their walks and find their delight in their lessons and reading. 47. Intelligent as he is, he discerns those among the sons of 6'ina who are disciples and those who used to live at the foot of trees, and he knows that the monk so and so is staying in such and such a place. 48. The Bodhisattva knows by the odour whether other Bodhisattvas are of good memory, meditative, delighting in their lessons and reading, and assi- duous in preaching to congregations \ 49. In whatever point of space the Sugata, the great Seer, so benign and bounteous, reveals the law in the midst of the crowd of attending disciples, the Bodhisattva by the odour recognises him as the Lord of the universe. 50. Staying on earth, the Bodhisattva also per- ceives those beings who hear the law and rejoice at it, and the whole assembly of the 6^ina. 51. Such is the power of his organ of smell. Yet it is not the divine organ he possesses, but (the natural one) prior to the perfect, divine faculty of smell. Further, Satatasamitabhiyukta, the young man of good family or the young lady who keeps, teaches, ^ Such Bodhisattvas may be said to stand in the odour of sanctity. XVTII. ADVANTAGES OF A RELIGIOUS PREACHER. 347 proclaims, writes this Dharmaparyaya shall have an organ of taste possessed of twelve hundred good faculties of the tongue. All flavours he takes on his tongue will yield a divine, exquisite relish. And he tastes in such a way that he is not to relish anything unpleasant ; and even the un- pleasant flavours that are taken on his tongue will yield ^ a divine relish. And whatever he shall preach in the assembly, the creatures will be satisfied by it ; they will be content, thoroughly content, filled with delight. A sweet, tender, agreeable, deep voice goes out from him, an amiable voice which goes to the heart, at which those creatures will be ravished and charmed ; and those to whom he preaches, after having heard his sweet voice, so tender and melo- dious, will, even (if they are) gods, be of opinion that they ought to go and see, venerate, and serve him 2. And the angels and houris will be of opinion, &c. The Indras, Brahmas, and Brahmakayikas will be of opinion, &c. The Nagas and Naga girls will be of opinion, &c. The demons and their girls will be of opinion, &c. The Garu^^as and their girls will be of opinion, &c. The Kinnaras and their girls, the great serpents and their girls, the goblins and their girls, the imps and their girls will be of opinion that they ought to go and see, venerate, serve him, and hear his sermon, and all will show him honour, respect, esteem, worship, reverence, and veneration. Monks and nuns, male and female lay devotees will likewise be desirous of seeing him. Kings, royal ppinces, and grandees (or ministers) will also be ^ Mokshyante, properly, 'will emit.' ^ In the margin added jravawaya, ' to hear.' 348 SADDHARMA-PUiVKARlKA. XVIIL desirous of seeing him. Kings ruling armies and emperors possessed of the seven treasures \ along with the princes royal, ministers, ladies of the harem, and their retinue will be desirous of seeing him and paying him their homage. So sweet will be the speech delivered by that preacher, so truthful and according to the teaching of the Tathagata will be his words. Others also, Brahmans and laymen, citizens and peasants, will always and ever follow that preacher till the end of life. Even the disciples of the Tathagata will be desirous of seeing him ; likewise the Pratyekabuddhas and the Lords Bud- dhas. And wherever that young man of good family or young lady shall stay, there he (or she) will preach, the face turned to the Tathagata, and he (or she) will be a worthy vessel of the Buddha -qualities. Such, so pleasant, so deep will be the voice of the law going out from him. And on that occasion the Lord uttered the follow- ing stanzas : 52. His organ of taste is most excellent, and he will never relish anything of inferior flavour ; the flavours are no sooner put on his tongue than they become divine and possessed of a divine taste ^. 53. He has a tender voice and delivers sweet words, pleasant to hear, agreeable, charming ; in the ^ The seven treasures or jewels of an emperor are the wheel, the elephant, the horse, the gem, the empress, the major domo (according to others, the retinue of householders), and the viceroy or marshal. See Spence Hardy, Manual of Buddhism, p. 127; Burnouf, Lotus, p. 580; Senart, L^gende du Buddha, pp. 22-60; Lalita-vistara, pp. 15-19- ^ Nikshiptamatraj /C-a bhavanti divya rasena divyena samar- pitai' /('a. XVIII. ADVANTAGES OF A RELIGIOUS PREACHER. 349 midst of the assembly he is used to speak with a melodious and deep voice. 54. And whosoever hears him when he is deliver- ing a sermon with myriads of ko/is of examples, feels a great joy and shows him an immense veneration. 55. The gods, Nagas, demons, and goblins always long to see him, and respectfully listen to his preaching. All those good qualities are his. 56. If he would, he might make his voice heard by the whole of this world ; his voice is (so) fine, sweet, deep, tender, and winning. 57. The emperors on earth, along with their children and wives, go to him with the purpose of honouring him, and listen all the time to his sermon with joined hands. 58. He is constantly followed by goblins, crowds of Nagas, Gandharvas, imps, male and female, who honour, respect, and worship him. 59. Brahma himself becomes his obedient servant; the gods I^vara and Mahe^vara, as well as Indra and the numerous heavenly nymphs, approach him. 60. And the Buddhas, benign and merciful for the world, along with their disciples, hearing his voice, protect him by showing their face, and feel satis- faction in hearing him preaching. Further, Satatasamitabhiyukta, the Bodhisattva Mahasattva who keeps, reads, promulgates, teaches, writes this Dharmaparyaya shall have the eight hundred good qualities of the body. It will be pure, and show a hue clear as the lapis lazuli ; it will be pleasant to see for the creatures. On that perfect body he will see the whole triple universe ; the beings who in the triple world disappear and appear, who are low or lofty, of good or of bad colour, in 350 SADDKARMA-PUiVDARlKA. XVTTT. fortunate or In unfortunate condition, as well as the beings dwelling within the circular plane of the horizon and of the great horizon, on the chief moun- tains Meru and Sumeru, and the beings dwelling below in the Aviii and upwards to the extremity of existence ; all of them he will see on his own body. The disciples, Pratyekabuddhas, Bodhisattvas, and Tathagatas dwelling in the triple universe, and the law taught by those Tathagatas and the beings serving the Tathagatas, he will see all of them on his own body, because he receives the proper body of all those beings, and that on account of the perfectness of his body. And on that occasion the Lord uttered the follow- ing stanzas : 6 1. His body becomes thoroughly pure, clear as if consisting of lapis lazuli ; he who keeps this sublime Sutra is always a pleasant sight for (all) creatures. 62. As on the surface of a mirror an Image is seen, so on his body this world. Being self-born, he sees no other beings \ Such Is the perfectness of his body. 63. Indeed, all beings who are in this world, men, gods, demons, goblins, the inhabitants of hell, the spirits, and the brute creation are seen reflected on that body. 64. The aerial cars of the gods up to the ex- tremity of existence, the rocks, the ridge of the. ^ This seems to mean that the thinking subject or thinking power only (svayambhu or brahma) has real existence, the objects being products from one's own mind. In so far it may be said that the thinking subject sees no other real beings. XVIII. ADVANTAGES OF A RELIGIOUS PREACHER. 35 I horizon, the Himalaya, Sumeru, and great Meru, all are seen on that body. 65. He also sees the Buddhas on his body, along with the disciples and other sons of Buddha ; like- wise the Bodhisattvas who lead a solitary life, and those who preach the law to congregations. 66. Sueh is the perfectness of his body, though he has not yet obtained a divine body ; the natural property of his body is such. Further, Satatasamitabhiyukta, th-e Bodhisattva, Mahasattva who after the complete extinction of the Tathagata keeps, teaches, writes, reads this Dharmaparyaya shall have a mental organ pos- sessed of twelve hundred good qualities of intel- lect. By this perfect mental organ he will, even if he hears a single stanza, recognise its various mean- ings. By fully comprehending the stanza he will find in it the text to preach upon for a month, for four months, nay, for a whole year. And the sermon he preaches will not fade from his memory. The. popular maxims of common life, whether sayings or counsels, he will know how to reconcile with the rules of the law. Whatever creatures of this triple uni- verse are subject to the mundane whirl, in any of the six conditions of existence, he will know their thoughts, doings, and movements. He will know and discern their motions, purposes, and aims. Though he has not yet attained the state of an Arya, his intellectual organ will be thoroughly perfect. And all he shall preach after having pondered on the interpretation of the law will be really true ; he speaks what all Tathagatas have spoken, all that has been declared in the Sutras of former 6'inas, 52 SADDHARMA-PUiVDARiKA. XVIII. And on that occasion the Lord uttered the fol- lowinof stanzas : 67. His mental organ is perfect, lucid, right, and untroubled. By it he finds out the various laws, low, high, and mean. 68. On hearing the contents of a single stanza, the wise man catches the manifold significations (hidden) in it, and he is able for a month, four months, or even a year to go on expounding both its conven- tional and its true sense. 69. And the beings living in this world, within or without, gods, men, demons, goblins, Nagas, brutes, 70. The beings stationed in any of the six condi- tions of existence, all their thoughts the sage knows instantaneously. These are the advantages of keep- ingf this Sutra. 71. He also hears the holy sound of the law which the Buddha, marked with a hundred blessed signs, preaches all over the world, and he catches what the Buddha speaks. 72. He reflects much on the supreme law, and is in the wont of constantly dilating upon it ; he is never hesitating. These are the advantages of keeping this Sutra. 73. He knows the connections and knots ^; he discerns in all laws contrarieties-; he knows the meaning and the interpretations, and expounds them according to his knowledge. 74. The Sutra which since so long a time has been 1 Sandhivisandhi, I am not sure of the real purport of these terms ; Burnouf renders ' concordances et combihaisons.' 2 Sarveshu dharmeshu vilaksha7;ani ; the rendering is uncertain ; Burnouf has, ' ne voit entre toutes les lois aucune difference.' XVTTL ADVANTAGES OF A RELIGIOUS PREACHER. 253 expounded by the ancient Masters of the world is the law which he, never flinching, is always preaching in the assembly. 75. Such is the mental organ of him who keeps or reads this Sutra ; he has not yet the knowledge of emancipation, but one that precedes it. 76. He who keeps this Slitra of the Sugata stands on the stage of a master; he may preach to all crea- tures and is skilful in ko/is of interpretations. [21] A a 354 SADDHARMA-PUiVDARiKA. XIX. CHAPTER XIX. SADAPARIBHdxA. The Lord then addressed the Bodhisattva Maha- sattva Mahasthamaprapta. In a similar way, Maha- sthamaprapta, one may infer from what has been said that he who rejects such a Dharmaparyaya as this, who abuses monks, nuns, lay devotees male or female, keeping this Sutra, insults them, treats them with false and harsh words, shall experience dire results, to such an extent as is impossible to express in words. But those that keep, read, comprehend, teach, amply expound it to others, shall experience happy results, such as I have already mentioned : they shall attain such a perfection of the eye, ear, nose, tongue, body, and mind as just described. In the days of yore, Mahasthamaprapta, at a past period, before incalculable yEons, nay, more than incalculable, immense, inconceivable, and even long before, there appeared in the world a Tathagata, &c., named Bhishmagar^itasvarara^a, endowed with science and conduct, a Sugata, &c. &c., in the ^on Vinirbhoga, in the world Mahasambhava. Now, Mahasthamaprapta, that Lord Bhishmagar^itasvara- ra^a, the Tathagata, &c., in that world Vinirbhoga, showed the law in the presence of the world, in- cluding gods, men, and demons ; the law containing the four noble truths and starting from the chain of causes and effects, tending to overcome birth, decrepitude, sickness, death, sorrow, lamentation, XTX. SADAPARIBHtjTA. 355 woe, grief, despondency, and finally leading to Nir- va;^a, he showed to the disciples ; the law con- nected with the six Perfections of virtue and terminating in the knowledge of the Omniscient, after the attainment of supreme, perfect enlighten- ment, he showed to the Bodhisattvas. The lifetime of that Lord Bhishmagar^itasvarara^a, the Tatha- gata, &c., lasted forty hundred thousand myriads of ko/is of /Eons equal to the sands of the river Ganges \ After his complete extinction his true law remained hundred thousands of myriads of ko/is of yEons equal to the atoms (contained) in Gamhu- dvipa, and the counterfeit of the true law continued hundred thousands of myriads of ko/is of ^ons equal to the dust-atoms in the four continents. When the counterfeit of the true law of the Lord Bhishma- gai^itasvarara^a, the Tathagata, &c., after his com- plete extinction, had disappeared in the world Maha- sambhava, Mahasthamaprapta, another Tathagata Bhishmagar^itasvararac^a, Arhat, &c., appeared, en- dowed with science and conduct. So in succession, Mahasthamaprapta, there arose in that world Maha- sambhava twenty hundred thousand myriads of ko/is of Tathagatas, &c., called Bhishmagar^ita- svararac^a. At the time, Mahasthamaprapta, after the complete extinction of the first Tathagata amono-st all those of the name of Bhishmag-ar^ita- svararaf^a, Tathagata, &c., endowed with science and conduct, &c. &c., when his true law had dis- appeared and the counterfeit of the true law was ^ According to Burnouf : ' autant de centaines de mille de myri- ades de ko/is de Kalpas qu'il y a de grains de sable dans quarante Ganges.' A a 2 356 SADDHARMA-PUiVDARlKA. XIX. fading ; when the reign (of the law) was being oppressed by proud monks, there was a monk, a Bodhisattva Mahasattva, called Sadaparibhdta. For what reason, Mahasthamaprapta, was that Bodhi- sattva Mahdsattva called Sadaparibhtita? It was, Mahasthamaprapta, because that Bodhisattva Maha- sattva was in the habit of exclaiming to every monk or nun, male or female lay devotee, while approach- ing them : I do not contemn you, worthies. You deserve no contempt, for you all observe the course of duty of Bodhisattvas and are to become Tathi- gatas, &c. In this way, Mahasthamaprapta, that Bodhisattva Mahasattva, when a monk, did not teach nor study ; the only thing he did was, when- ever he descried from afar a monk or nun, a male or female lay devotee, to approach them and exclaim : I do not contemn you, sisters \ You deserve no contempt, for you all observe the course of duty of Bodhisattvas and are to become Tathagatas, &c. So, Mahasthamaprapta, the Bodhisattva Mahasattva at that time used to address every monk or nun, male or female devotee. But all were extremely irritated and angry at it, showed him their displea- sure, abused and insulted him : Why does he, unasked, declare that he feels no, contempt for us ? Just by so doing he shows a contempt for us. He renders himself contemptible ^ by predicting our future destiny to supreme, perfect enlightenment; we do not care for what is not true. Many years, Mahasthamaprapta, went on during which that ' It may seem strange that we find no other word than this, but the reading of the text cannot be challenged. 2 Paribhutam atmanawz karoti, yad, &c. Burnouf must have followed a different reading. XTX. sadaparibh{jta. 357 Bodhisattva Mahasattva was being abused, but he was not angry at anybody, nor felt malignity, and to those who, when he addressed them in the said manner, cast a clod or stick at him, he loudly ex- claimed from afar : I do not contemn you. Those monks and nuns, male and female lay devotees, being always and ever addressed by him in that phrase gave him the (nick)name of Sadaparibh^ta^ Under those circumstances, Mahasthamaprapta, the Bodhisattva Mahasattva SadaparibhClta happened to hear this Dharmaparyaya of the Lotus of the True Law when the end of his life was impending, and the moment of dying drawing near. It was the Lord Bhishmagar^itasvararaga, the Tathagata, &c., who expounded this Dharmaparyaya in twenty times twenty hundred thousand myriads of ko/is of stan- zas, which the Bodhisattva Mahasattva Sadapari- bhuta heard from a voice in the sky, when the time of his death was near at hand. On hearing that voice from the sky, without there appearing a person speaking, he grasped this Dharmaparyaya and obtained the perfections already mentioned : the perfection of sight, hearing, smell, taste, body, and mind. With the attainment of these perfections he at the same time made a vow to prolong his life for twenty hundred thousand myriads of ko/is of years, and promulgated this Dharmaparyaya of the Lotus of the True Law. And all those proud beings, monks, nuns, male and female lay devotees to whom he had said : I do not contemn you, and who had given him the name of Sadaparibhuta, became all his fol- ^ I.e. both 'always contemned' (sada and paribhuta) and 'always not-contemned, never contemned' (sada and apari- bhuta). 358 SADDHARMA-PUiVDARIKA. XIX. lowers to hear the law, after they had seen the power and strength of his sublime magic faculties, of his vow, of his readiness of wit, of his wisdom. All those and many hundred thousand myriads of ko^'is of other beings were by him roused to supreme, perfect enlightenment. Afterwards, Mahasthamaprapta, that Bodhisattva Mahasattva disappeared from that place and propi- tiated twenty hundred ko/is ^ of Tathagatas, &c., all bearing the same name of A'andraprabhasvarara^a, under all of whom he promulgated this Dharmapar- yaya. By virtue of his previous root of goodness he, in course of time, propitiated twenty hundred thousand myriads of ko/is of Tathagatas, &c., all bearing the name of Dundubhisvarara^a, and under all he obtained this very Dharmaparyaya of the Lotus of the True Law and promulgated it to the four classes. By virtue of his previous root of goodness he again, in course of time, propitiated twenty hun- dred thousand myriads of ko/is of Tathagatas, &c., all bearing the name of Meghasvarara^a, and under all he obtained this very Dharmaparyaya of the Lotus of the True Law and promulgated it to the four classes. And under all of them he was possessed of the afore-mentioned perfectness of sight, hearing, smell, taste, body, and mind. Now, Mahasthamaprapta, that Bodhisattva Maha- sattva Sadaparibhuta, after having honoured, re- spected, esteemed, worshipped, venerated, revered so many hundred thousand myriads of ko/is of Tatha- gatas, and after having acted in the same way towards ^ From the sequel it appears that the text ought to have ' twenty hundred thousand myriads of ko/is.' XIX. SADAPARIBHUTA. 359 many hundred thousand myriads of ko/is of other Buddhas, obtained under all of them this very Dhar- maparyaya of the Lotus of the True Law, and owing to his former root of goodness having come to full development, gained supreme, perfect enlightenment. Perhaps, Mahasthamaprapta, thou wilt have some doubt, uncertainty, or misgiving, and think that he who at that time, at that juncture was the Bodhisat- tva Mahasattva called Sadaparibhuta was one, and he who under the rule of that Lord Bhishmagar^i- tasvarara^a, the Tathagata, &c.,was generally called Sadaparibhuta by the four classes, by whom so many Tathagatas were propitiated, was another. But thou shouldst not think so. For it is myself who at that time, at that juncture was the Bodhisattva Mahasat- tva Sadaparibhuta. Had I not formerly grasped and kept this Dharmaparyaya, Mahasthamaprapta, I should not so soon have arrived at supreme, perfect enlightenment. It is because I have kept, read, preached this Dharmaparyaya (derived) from the teaching of the ancient Tathagatas, &c., Mahastha- maprapta, that I have so soon arrived at supreme, perfect enlightenment. As to the hundreds of monks, nuns, male and female lay devotees, Maha- sthamaprapta, to whom under that Lord the Bodhi- sattva Mahasattva Sadaparibhuta promulgated this Dharmaparyaya by saying: I do not contemn you ; you all observe the course of duty of Bodhisattvas ; you are to become Tathagatas, &c., and in whom awoke a feeling of malignity towards that Bodhisattva, they in twenty hundred thousand myriads of ko/is of .^ons never saw a Tathagata, nor heard the call of the law, nor the call of the assembly, and for ten thousand ^ons they suffered terrible pain in the 360 SADDHARMA-PUiVDARiKA. XIX. great hell AvU'i. Thereafter released from the ban, they by the instrumentality of that Bodhisattva Mahasattva were all brought to full ripeness for supreme, perfect enlightenment. Perhaps, Maha- sthamaprapta, thou wilt have some doubt, uncer- tainty, or misgiving as to who at that time, at that juncture were the persons hooting and laughing at the Bodhisattva Mahasattva. They are, in this very assembly, the five hundred Bodhisattvas headed by Bhadrapala, the five hundred nuns following Si;;/ha- /^andra, the five hundred lay devotees^ following Sugata/^etana, who all of them have been rendered inflexible in supreme, perfect enlightenment. So greatly useful it is to keep and preach this Dharma- paryaya, as it tends to result for Bodhisattvas Maha- sattvas in supreme, perfect enlightenment. Hence, Mahasthamaprapta, the Bodhisattvas Mahasattvas should, after the complete extinction of the Tatha- gata, constantly keep, read, and promulgate this Dharmaparyaya. And on that occasion the Lord uttered the follow- ing stanzas : 1. I remember a past period, when king Bhish- masvara^ the 6^ina, lived, very mighty, and revered by gods and men, the leader of men, gods, goblins, and giants. 2. At the time succeeding the complete extinc- tion of that 6"ina, when the decay of the true law ^ Upasaka, the masculine ; this does not suit, but on the other hand it must be admitted that the omission of male devotees is not to be accounted for. Not unlikely some words have been left out by inadvertence, not only in the Cambridge MS., but also in the INISS. known to Burnouf. Cf., however, st. 9. ^ Bhishmasvaro ra^a ^ino yadasi. XIX. SADAPARIBHtjTA. 36 1 was far advanced, there was a monk, a Bodhisattva, called by the name of Sadaparlbhuta. 3. Other monks and nuns who did not believe but in what they saw^ he would approach (and say): I never am to contemn you, for you observe the course leading to supreme enlightenment. 4. It was his wont always to utter those words, which brought him but abuse and taunts from their part. At the time when his death was impending he heard this Siitra. 5. The sage, then, did not expire ; he resolved upon^ a very long life, and promulgated this Sutra under the rule of that leader. 6. And those many (persons) who only acknow- ledged the evidence of sensual perception^ were by him brought to full ripeness for enlightenment. Then, disappearing from that place, he propitiated thousands of ko^is of Buddhas. 7. Owing to the successive good actions performed by him, and to his constantly promulgating this Siitra, that son of 6*ina reached enlightenment. That Bodhisattva then is myself, ^Sakyamuni. 8. And those persons who only believed in per- ception by the senses'^, those monks, nuns, male and female lay devotees who by the sage were admonished of enlightenment, 9. And who have seen many ko^is of Buddhas, ^ Upalambhadr/'sh/ina; I am not sure of the correctness of this translation ; Burnouf renders it by ' qui ne voyaient que les objets ext^rieurs,' which comes pretty much to the same. ^ PratishZ/nhitva (Sansk. pratish//^aya) ka. sudirgham ayu^, properly ' having stood still for a very long time of life,' ^ Upalambhika. * Aupalambhika. 362 SADDHARMA-PUiVDARIKA. XIX are the monks here before me, — no less than five hundred, — nuns, and female lay devotees \ 10. All of them have been by me brought to complete ripeness, and after my extinction they will all, full of wisdom, keep this Sutra. 11. Not once in many, inconceivably many ko/is of y^ons has such a Sutra as this been heard. There are, indeed, hundreds of ko/is of Buddhas, but they do not elucidate this Sutra. 12. Therefore let one who has heard this law exposed by the Self-born himself, and who has re- peatedly propitiated him, promulgate this Sutra after my extinction in this world. The text has upasika/^. XX. TRANSCENDENT POWER OF THE TATHAGATAS. ^^^^ CHAPTER XX. CONCEPTION OF THE TRANSCENDENT POWER OF THE TATHAGATAS. Thereupon those hundred thousands of myriads of ko/is of Bodhisattvas equal to the dust-atoms of a macrocosm, who had issued from the gaps of the earth, all stretched their joined hands towards the Lord, and said unto him : We, O Lord, will, after the complete extinction of the Tathagata, promul- gate this Dharmaparyaya everywhere (or on every occasion) in all Buddha-fields of the Lord, wherever (or whenever) the Lord shall be completely extinct^ We are anxious to obtain this sublime Dharma- paryaya, O Lord, in order to keep, read, publish, and write it. Thereupon the hundred thousands of myriads of ko/is of Bodhisattvas, headed by Ma.7l£Visn ; the monks, nuns, male and female lay devotees living in this world ; the gods, Nagas, goblins, Gandharvas, demons, Garu^as, Kinnaras, great serpents, men, and beings not human, and the many Bodhisattvas Mahasattvas equal to the sands of the river Ganges, said unto the Lord : We also, O Lord, will promul- gate this Dharmaparyaya after the complete extinc- tion of the Tathagata. While standing with an invisible body in the sky, O Lord, we will send ^ Hence follows that Nirvawa is repeatedly entered into by the Lord. 364 SADDHARMA-PUiVDARIKA. XX. forth a voiced and plant the roots of goodness of such creatures as have not (yet) planted roots of goodness. Then the Lord addressed the Bodhlsattva Maha- sattva Vmsh/aMritra, followed by a troop, a great troop, the master of a troop, who was the very first of those afore-mentioned Bodhisattvas Mahasattvas followed by a troop, a great troop, masters of a troop : Very well, Vi^ish/'ai:aritra, very well ; so you should do ; it is for the sake of this Dharmaparyaya that the Tathagata has brought you to ripeness. Thereupon the Lord .Sakyamuni, the Tathagata, &c., and the wholly extinct Lord Prabhutaratna, the Tathagata, &c., both seated on the throne in the centre of the Stupa^, commenced smiling to one another, and from their opened mouths stretched out their tongues, so that with their tongues they reached the Brahma-world, and from those two tongues issued many hundred thousand myriads of ko/'is of rays". From each of those rays issued many hundred thou- sand myriads of ko/is of Bodhisattvas, with gold- coloured bodies and possessed of the thirty-two characteristic signs of a great man, and seated on thrones consistins; of the interior of lotuses. Those ^ From this it appears that the abode of the monks &c. in the assembly of the Lord -5'akyamuni is in the sky, at least occa- sionally. Their attribute of 'an invisible body' shows them to be identical with the videhas, the incorporeal ones, i. e. the spirits of the blessed departed, Arhats, Muktas, Pitaras. The Pitaras form the assembly of Dharmara^a. 2 Cf. Chapter XL ^ It is quite true that the moon as well as the sun is sahasra- rai'mi, possessed of thousand rays, but it is difficult to under- stand how the Bhagavat Prabhutaratna can show his magic power in his state of extinction. XX. TRANSCENDENT POWER OF THE TATHAGATAS. 365 Bodhisattvas spread in all directions in hundred thousands of worlds, and while on every side sta- tioned in the sky preached the law. Just as the Lord ^akyamuni, the Tathagata, &c., produced a miracle of magic by his tongue, so, too, Prabhuta- ratna, the Tathagata, &c., and the other Tathagatas, &c., who, having flocked from hundred thousands of myriads of ko/is of other worlds, were seated on thrones at the foot of jewel trees, by their tongues produced a miracle of magic. The Lord vSakyamuni, the Tathagata, &c., and all those Tathagatas, &c., produced that magical effect during fully a thousand^ years. After the lapse of that millennium those Tathagatas, &c., pulled back their tongue, and all simultaneously, at the same moment, the same instant, made a great noise as of expector- ation^ and of snapping the fingers, by which sounds all the hundred thousands of myriads of ko/is of Buddha-fields in every direction of space were moved, removed, stirred, wholly stirred, tossed, tossed forward, tossed along, and all beings in all those Buddha- fields, gods, Nagas, goblins, Gan- dharvas, demons, Garurt^as, Kinnaras, great ser- pents, men, and beings not human beheld, by the power of the Buddha, from the place where they stood, this Saha-world. They beheld the hundred thousands of myriads of ko/is of Tathagatas seated severally on their throne at the foot of a jewel tree, and the Lord ^S^akyamuni, the Tathagata, &c., and the Lord Prabhutaratna, the Tathagata, &c., wholly extinct, sitting on the throne in the centre of the ^ Burnouf has ' a hundred thousand.' ^ Utkajana, better °sana. 366 SADDHARMA-PUiVDARiKA. XX. Stupa of magnificent precious substances, along with the Lord ^akyamuni, the Tathagata, &c. ; they be- held, finally, those four classes of the audience. At this sight they felt struck with wonder, amazement, and rapture. And they heard a voice from the sky calling : Worthies, beyond a distance of an immense, incalculable number of hundred thousands of myriads of ko/is of worlds there is the world named Saha ; there the Tathagata called ^'akyamuni, the Arhat, &c., is just now revealing to the Bodhisattvas Maha- sattvas the Dharmaparyaya of the Lotus of the True Law, a Sutranta of great extent, serving to instruct Bodhisattvas, and belonging in proper to all Buddhas. Ye accept it joyfully with all your heart, and do homage to the Lord 6akyamuni, the Tathagata, &c,, and the Lord Prabhutaratna, the Tathagata, &c. On hearing such a voice from the sky all those beings exclaimed from the place where they stood, with joined hands : Homage to the Lord ^'akya- muni, the Tathagata. Then they threw towards the Saha-world various flowers, incense, fragrant wreaths, ointment, gold, cloth, umbrellas, flags, ban- ners, and triumphal streamers, as well as ornaments, parures, necklaces, gems and jewels of all sorts, in order to worship the Lord ^Sakyamuni, the Tatha- gata ^ and this Dharmaparyaya of the Lotus of the True Law. Those flowers, incense, &c., and those necklaces, &c., came down upon this Saha-world, where they formed a great canopy of flowers hanging in the sky above the Tathagatas there sitting, as well as those in the hundred thousands of myriads of ko/is of other worlds. 1 In Burnoufs translation we find added : and the Tathagata o"- Prabhfitaratna. XX. TRANSCENDENT POWER OF THE TATHAGATAS. 367 Thereupon the Lord addressed the Bodhisattvas Mahasattvas headed by Vl^ish/a/C-aritra : Inconceivable, young men of good family, is the power of the Tatha- gatas, &c. In order to transmit this Dharmaparyaya, young men of good family, I might go on for hundred thousands of myriads of ko/is of ^ons explainino- the manifold virtues of this Dharmaparyaya through the different principles of the law, without reaching the end of those virtues. In this Dharmaparyaya I have succincdy taught all Buddha-laws (or Buddha- qualities), all the superiority, all the mystery, all the profound conditions of the Buddhas. Therefore, young men of good family, you should, after the complete extinction of the Tathagata, with reverence keep, read, promulgate, cherish \ worship it. And wherever on earth, young men of good family, this Dharmaparyaya shall be made known, read, written, meditated, expounded, studied or collected into a volume, be it in a monastery or at home, in the wilderness or in a town, at the foot of a tree or in a palace, in a building or in a cavern, on that spot one should erect a shrine in dedication to the Tatha- gata. For such a spot must be regarded as a terrace of enlightenment; such a spot must be regarded as one where all Tathagatas &c. have arrived at supreme, perfect enlightenment ; on that spot have all Tathagatas moved forward the wheel of the law ; on that spot one may hold that all Tathagatas have reached complete extinction. And on that occasion the Lord uttered the follow- mg stanzas ^ Or develop; or meditate, bhavayitavy a. Burnouf seems to have read bhashayitavya, for he translates it by 'expliquer.' 368 SADDHARMA-PUiVDARtlvA. XX. 1. Inconceivable Is the power to promote the weal of the world ^ possessed by those who, firmly established in transcendent knowledge, by means of their unlimited sight display their magic faculty in order to gladden all living beings on earth. 2. They extend their tongue over the whole world ^, darting thousands of beams to the astonish- ment of those to whom this effect of magic is dis- played and who are making for supreme enlighten- ment. 3. The Buddhas made a noise of expectoration and of snapping the fingers, (and by it) called the attention of the whole world, of all parts of the world in the ten directions of space. 4. Those and other miraculous qualities they display In their benevolence and compassion (with the view) that the creatures, gladly excited at the time, may (also) keep the Statra after the complete extinction of the Sugata. 5. Even If I continued for thousands of ko/is of ^ons speaking the praise of those sons of Sugata who shall keep this eminent Sutra after the extinc- tion of the Leader of the world, 6. I should not have terminated the enumeration of their qualities ; Inconceivable as the qualities of infinite space are the merits of those who constantly keep this holy Sutra. 7. They behold me as well as these chiefs, and the Leader of the world now extinct; (they behold) all these numerous Bodhisattvas and the four classes. 8. Such a one now here ^ propitiates me and all ^ Lokahitanudharmata. ^ Sarvalokam. ' Ten'ihadya. The connection between this stanza and the next would have been clearer if the two stanzas had been transposed. XX. TRANSCENDENT POWER OF THE TATHAGATAS. 369 these leaders, as well as the extinct chief of 6^inas and the others in every quarter. 9. The future and past Buddhas stationed in the ten points of space will all be seen and worshipped by him who keeps this Siitra. 10. He who keeps this Sutra, the veritable law, will fathom the mystery of the highest man ; will soon comprehend what truth it was that was arrived at on the terrace of enlightenment. 11. The quickness of his apprehension will be unlimited ; like the wind he will nowhere meet im- pediments ; he knows the purport and interpretation of the law, he who keeps this exalted Sutra. 12. He will, after some reflection, always find out the connection of the Stitras spoken by the leaders ; even after the complete extinction of the leader he will grasp the real meaning of the Sutras. 13. He resembles the moon and the sun; he illu- minates all around him, and while roaming the earth in different directions he rouses many Bodhisattvas. 14. The wise Bodhisattvas who, after hearing the enumeration of such advantages, shall keep this Sutra after my complete extinction will doubtless reach enlightenment. [21] B b 1 /O SADDHARMA-PUiVDARIKA. XXI. CHAPTER XXI. SPELLS. Thereupon the Bodhlsattva Mahasattva Bhaisha- ^yara^a rose from his seat, and having put his upper robe upon one shoulder and fixed the right knee upon the ground Hfted his joined hands up to the Lord and said : How great, O Lord, is the pious merit which will be produced by a young man of good family or a young lady who keeps this Dhar- maparyaya of the Lotus of the True Law, either in memory or in a book ? Whereupon the Lord said to the Bodhisattva Mahasattva Bhaisha^yaraj^a : Suppose, Bhaisha^yara^a, that some man of good family or a young lady honours, respects, reveres, worships hundred thousands of myriads of ko/is of Tathagatas equal to the sands of eighty Ganges rivers ; dost thou think, Bhaisha^yara^a, that such a young man or young lady of good family will on that account produce much pious merit ? The Bo- dhisattva Bhaisha^yara^a replied : Yes, Lord ; yes, Sugata. The Lord said : I announce to thee, Bhaisha- ^ara^a, I declare to thee : any young man or young lady of good family, Bhaisha^ara^a, who shall keep, read, comprehend, and in practice follow, were it but a single stanza from this Dharmaparyaya of the Lotus of the True Law, that young man or young lady of good family, Bhaisha^yara^a, will on that account produce far more pious merit. XXI. SPELLS. 3 7 1 Then the Bodhisattva Mahasattva Bhaishac^ya- ra^a immediately said to the Lord : To those young men or young ladies of good family, O Lord, who keep this Dharmaparyaya of the Lotus of the True Law in their memory or in a book, we will give talismanic words ^ for guard, defence, and protection ; such as, anye ^ manye mane mamane /^itte /^arite same, samitavi, sante, mukte, muktatame, same avishame, samasame, ^^aye, kshaye, akshme, sante sani, dhara/^i alokabhashe, pratyaveksha/^i, nidhini, abhyantaravisish/e, utkule mutkule, asa^e, parage, sukahkshi, asamasame, buddhavilokite, dharmapa- rikshite, sahghanirghosha/^i, nirghosha;/i bhayabha- yasodhani, mantre mantrakshayate, rutakaui^alye, akshaye, akshavanataya, vakule valo^a, amanyataya ^. These words of charms and spells, O Lord, have been pronounced by reverend Buddhas (in number) ^ Dharawipadani. ^ In giving these words I have follovifed the Camb. MS., even where the readings would seem to be incorrect. ^ The list in Burnouf's translation seems in many respects more correct ; it is as follows : anye manye, arau parau amane ma- mane /^itte ^arite ; jame jamita vi^ante, mukte muktatame same avisamasame, ^aye kshaye akshaye akshi«e jante i-amite dharam alokabhase pratyavekshawi dhiru viviru abhyantaranivish/e abhyan- taraparii-uddhi, utkule mukule araa'e paracfe sukaiikshi asama- same buddhivilokite dharmaparikshite pratyavekshawi sahghanir- ghosha«i nirghosha;/i bhayavijodhani mantre mantrakshayate rutakaujalya akshayavanata vakkulavaloka amanyataye. All these words are, or ought to be, feminine words in the vocative. I take them to be epithets of the Great Mother, Nature or Earth, differently called Aditi, Pra_§'7ia, Maya, Bhavani, Durga. Any a may be identified with the Vedic any a, inexhauslible, and synonymous with aditi. IMost of the other terms may be ex- plained as synonymous with pragna (e.g. pratyavekshawi), with nature (kshaye akshaye); with the earth (dhara;n). B b 2 372 SADDHARMA-PUA'DARiKA. XXI. equal to the sands of sixty-two Ganges rivers. All these Buddhas would be offended by any one who would attack such preachers, such keepers of the Sutranta. The Lord expressed his approval to the Bodhi- sattva Mahasattva Bhaisha^yara^a by saying : Very well, Bhaisha^ara^a, by those talismanic words being pronounced out of compassion for creatures, the common weal of creatures is promoted; their guard, defence, and protection is secured. Thereupon the Bodhisattva Mahasattva Pradana- sdra, said unto the Lord : I also, O Lord, will, for the benefit of such preachers, give them talismanic words, that no one seeking for an occasion to surprise such preachers may find the occasion, be it a demon, giant, goblin, sorcerer, imp or ghost ; that none of these when seeking and spying for an occasion to surprise may find the occasion. And then the Bodhisattva Mahasattva Pradana^-ura instantly pronounced the following words of a spell : ^vale maha^ vale, ukke mukke, a^e art'avati, tr//ye tr/Zyavati, i/ini vi/ini ^i/ini, tri/fi t7'//yavati svaha\ These talismanic words, O Lord, have been pronounced and approved by Tathagatas, &c. (in number) equal to the sands of the river Ganges. All those Tathagatas would be offended by any one who would attack such preachers. ^ With Burnouf: ^vale maha^vale ukke mukke ate atavati nri'tye nr/tyavati ; i//ini vi//ini /n//ini nr/tyavati svaha. These terms are obviously names of the flame, mythologically called Agni's wife, the daughter of Daksha. As 6'iva may be identified with Agni, the feminine words again are epithets of Durga. (7vala and Maha^vala are perfectly clear; ukka is the Prakrit form of Sanskrit ulka. XXI. SPELLS. 373 Thereupon Vaisra.v3.7ia, one of the four rulers of the cardinal points, said unto the Lord : I also, O Lord, will pronounce talismanic words for the benefit and weal of those preachers, out of compassion to them, for their guard, defence, and protection : a//e naUe vana//e anade, nad'i kuna(^i svaha ^ With these spells, O Lord, I shall guard those preachers over an extent of a hundred yo^anas. Thus will those young men or young ladies of good family, who keep this Sutranta, be guarded, be safe. At that meeting was present Viru<5%aka, another of the four rulers of the cardinal points, sitting sur- rounded and attended by hundred thousands of myriads of ko/is of Kumbha;^^as. He rose from his seat, put his upper robe upon one shoulder, lifted his joined hands up to the Lord, and spoke to him as follows : I also, O Lord, will pronounce talismanic words for the benefit of people at large, and to guard, defend, protect such preachers as are qualified, who keep the Sutranta as mentioned ; viz. agane gauQ gauri gandhari ^atidaVi mataiigi pukkai'i saiikule vrusali svaha ^. These talismanic words, O Lord, have been pronounced by forty-two hundred thou- sand myriads of ko/is of Buddhas. All those Buddhas would be offended by any one who would attack such preachers as are qualified. Thereupon the giantesses called Lamba,Vilam^ a^. ^ Burnouf has a//e ha//e na//e, &c. 2 The list in Burnouf differs but slightly ; a. g. g. gandhari kinda.\[ m. pukkasi s. vrulasisi s. Vrusali or rather vrusali must be the Sanskrit vr /shall. Gauri, Kandalika., Matahgi are known from elsewhere as epithets of Durga; Pukkasi and Vr/shali denote nearly the same as Ka?tda\i and Matahgi. ^ With Burnouf, Pralamba. 374 SADDHARMA-PUiVDARlKA. XXI. Ku/adanti,Pushpadanti, Maku/adantt\ Ke^ini, A/('ala, Maladhari, Kunti, Sarvasattvofahari 2, and Hartti, all with their children and suite went up to the place where the Lord was, and with one voice said unto him : We also, O Lord, will afford guard, defence, and protection to such preachers as keep this Sutranta ; we will afford them safety, that no one seeking for an occasion to surprise those preachers may find the occasion. And the giantesses all simultaneously and in a chorus gave to the Lord the following words of spells : iti me, iti me, iti me, iti me, iti me ; nime nime nime nime nime ; ruhe ruhe ruhe ruhe ruhe ; stuhe stuhe stuhe stuhe stuhe, svaha. No one shall overpower and hurt such preachers ; no goblin, giant, ghost, devil, imp, sor- cerer, spectre, gnome ; no spirit causing epilepsy, no sorcerer of goblin race, no sorcerer of not-human race, no sorcerer of human race ; no sorcerer pro- ducing tertian ague, quartian ague, quotidian ague. Even if in his dreams he has visions of women, men, boys or girls, it shall be impossible that they hurt him. And the giantesses simultaneously and in a chorus addressed the Lord with the followine stanzas : 1. His head shall be split into seven pieces, like a sprout of Symplocos Racemosa, who after hearing this spell would attack a preacher. 2. He shall go the way of parricides and matri- cides, who would attack a preacher. 3. He shall go the way of oil-millers and sesamum- pounders, who would attack a preacher. ^ Burnouf has Ma/uta/^andt. ^ Burnouf better, Sarvasattvau^ohari. XXI. SPELLS. 375 4. He shall go the way of those who use false weights and measures, who would attack a preacher. Thereafter the giantesses headed by Kunti said unto the Lord : We also, O Lord, will afford protec- tion to such preachers ; we will procure them safety ; we will protect them against assault and poison. Whereupon the Lord said to those giantesses : Very well, sisters, very well ; you do well in affording guard, defence, and protection to those preachers, even to such who shall keep no more than the name of this Dharmaparyaya ; how much more then to those who shall keep this Dharmaparyaya wholly and entirely, or who, possessing the text of it in a volume, honour it with flowers, incense, fragrant garlands, ointment, powder, cloth, flags, banners, lamps with sesamum oil, lamps with scented oil, lamps with A'ampaka-scented oil, with Varshika- scented oil, with lotus-scented oil, with jasmine- scented oil ; who by such-like manifold hundred thousand manners of worshipping shall honour, re- spect, revere, venerate (this Sutra), deserve to be guarded by thee and thy suite, Kunti ! And while this chapter on spells was being expounded^, sixty-eight thousand living beings re- ceived the faculty of acquiescence in the law that has no orig-in. ^ The chapter was, properly speaking, not expounded at all ; it simply contains a narrative with the speeches of different inter- locutors. It may be observed that a poetical version is wanting. 1 '](i SADDHARMA-PUiVDARfKA. XXTI. CHAPTER XXIL ANCIENT DEVOTION 1 OF BHAISHAGYARAGA. Thereupon the Bodhisattva Mahasattva Naksha- trara/asarikusumitabhi^/Ia spoke to the Lord as fol- lows : Wherefore, O Lord, does the Bodhisattva Bhaisha^ara^a pursue his course- in this Saha- world, while he is fully aware of the many hundred thousands of myriads of ko/is of difficulties he has to meet ? Let the Lord, the Tathagata, &c., deign to tell us any part of the course of duty of the Bodhi- sattva Mahasattva Bhaisha^yara^a, that by hearing it the gods, Nagas, goblins, Gandharvas, demons, Garu^as, Kinnaras, great serpents, men, and beings not human, as well as the Bodhisattvas Mahasattvas from other worlds here present, and these great dis- ciples here may be content, delighted, overjoyed. And the Lord, out of regard to that request of the Bodhisattva Mahasattva Nakshatrara^asanku- sumitabhi^;^a, told him the following : Of yore, young man of good family, at a past epoch, at a time (as many) ^ons ago as there are grains of sand in the river Ganges, there appeared in the world a Tatha- gata, &c., by the name of A^andravimalasurya- prabhasa^-ri ^, endowed with science and conduct, a ^ Purvayoga; cf. foot-note, p. 153. ^ Pravi/^arati. ^ I. e. moon-bright and illustrious by (or like) the radiance of the sun. XXII. ANCIENT DEVOTION OF BHAISHAGYARAffA. 'i,']'] Sugata, &c. &c. Now that Tathagata, &c., A'andra- vimalastaryaprabhasam had a great assembly of eighty ko/is^ of Bodhisattvas Mahasattvas and an assembly of disciples equal to the sands of seventy- two Ganges rivers. His spiritual rule was exempt from the female sex, and his Buddha-field had no hell, no brute creation, no ghosts, no demons ; it was level, neat, smooth as the palm of the hand. Its floor consisted of heavenly lapis lazuli, and it was adorned with trees of jewel and sandal-wood; inlaid with a multitude of jewels, and hung with long bands of silk, and scented by censors made of jewels. Under each jewel tree, at a distance not farther than a bow- shot, was made a small jewel-house ^ and on the top of those small jewel-houses stood a hundred ko/is of angels performing a concert of musical instruments and castanets, in order to honour the Lord A^andra- vimalasuryaprabhasa^rt, the Tathagata, &c., while that Lord was extensively expounding this Dharma- paryaya of the Lotus of the True Law to the great disciples and Bodhisattvas, directing himself^ to the Bodhisattva Mahasattva Sarvasattvapriyadari'ana. Now, Nakshatrara^asahkusumitabhi^;^a, the lifetime of that Lord iTandravimalasuryaprabhasai-ri, the Tathagata, &c., lasted forty-two thousand ^ons, and likewise that of the Bodhisattvas Mahasattvas and great disciples. It was under the spiritual rule of that Lord that the Bodhisattva Mahasattva Sarva- ^ Thus Camb. MS.; Burnouf has eighty hundred thousand myriads of ko/is. ^ Ratnadhamaka. I am not certain of the correctness of my translation ; Burnouf renders it by ' char fait de pierreries.' ^ Sarvasatvapriyadar5'ana;« — adhish//;ana?« k;Ytva ; Burnouf has 'en commen9ant par le B.M. S.' 37^ SADDIIARMA-PUJVDARIKA. XXII. sattvapriyadar^ana applied himself to his difficult course. He wandered twelve thousand years strenu- ously engaged in contemplation. After the expira- tion of those twelve thousand years he acquired the Samadhi termed Sarvarupasandariana (i. e. the sight or display of all forms). No sooner had he acquired that Samadhi than satisfied, glad, joyful, rejoicing, and delio;hted he made the followinor reflection : It is owing to this Dharmaparyaya of the Lotus of the True Law that I have acquired the Samadhi of Sarvar^pasandar^ana. Then he made another reflec- tion : Let me do homage to the Lord A"andravimala- suryaprabhasa^ri and this Dharmaparyaya of the Lotus of the True Law. No sooner had he entered upon such a meditation than a great rain of Man- darava and orreat Mandarava flowers fell from the o upper sky. A cloud of Kalanusarin sandal was formed, and a rain of Uragasara sandal poured down. And the nature of those essences was so noble that one karsha of it was worth the whole Saha-world. After a while, Nakshatrara^asahkusumitabhi^?Ia, the Bodhisattva Mahasattva Sarvasattvapriyadar-^ana rose from that meditation with memory and full con- sciousness, and reflected thus : This display of magic power is not likely to honour the Lord and Tathagata so much as the sacrifice of my own body will do^. Then the Bodhisattva Mahasattva Sarvasattvapriya- dari-ana instantly began to eat Agallochum, Olibanum, and the resin of Boswellia Thurifera, and to drink oil of A'ampaka^. So, Nakshatrara^asankusumitabhi^;^a, ' In the story of Sarvasattvapriyadarjana it is easy to recognise a Buddhist version of the myth of the Phoenix. ^ In the Old English poem of the Phoenix, verse 192, we read that XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 379 the Bodhisattva Mahasattva Sarvasattvapriyadari-ana passed twelve years in always and constantly eating those fragrant substances and drinking oil of A'am- paka. After the expiration of those twelve years the Bodhisattva Mahasattva Sarvasattvapriyadar^ana wrapped his body in divine garments, bathed ^ it in oil, made his (last) vow, and thereafter burnt his own body with the object to pay worship to the Tathagata and this Dharmaparyaya of the Lotus of the True Law. Then, Nakshatrara^asankusumita- bhi^;^a, eighty worlds^ equal to the sands of the river Ganges were brightened by the glare of the flames from the blazing body of the Bodhisattva Mahisat- tva Sarvasattvapriyadari-ana, and the eighty^ Lords Buddhas* equal to the sands of the Ganges in those worlds all shouted their applause, {and exclaimed) : Well done, well done, young man of good family, that is the real heroism which the Boddhisattvas Mahasattvas should develop ; that is the real worship of the Tathagata, the real worship of the law. No worshipping with flowers, incense, fragrant wreaths, ointment, powder, cloth, umbrellas, flags, banners ; no worshipping with material gifts or with Uragasara sandal equals it. This, young man of good family, the noble bird collects the sweetest herbs, blossoms, and perfumes ; similarly verse 652. He feeds upon mildew, verse 260. ' The Phoenix bathes twelve times in the well before the sun's arrival, and as many times sips the cool water, ^ According to the reading of the Camb. MS., ajitir Gahga"; Burnouf has ' sables de 80 Ganges,' which seems preferable. ° Here the same remark as in the preceding note. * In the Old English poem, verse 355 seq., we read that hosts of birds flock together from all points of space ' to celebrate in song the hero and saint.' Further on, verse 590, the birds are identified with the released souls accompanying Christ. 3§0 SADDHARMA-PUiVDARIKA. XXII. is the sublimest gift, higher than the abandoning of royalty, the abandoning of beloved children and wife. Sacrificing one's own body, young man of good family, is the most distinguished, the chiefest, the best, the very best, the most sublime worship of the law. After pronouncing this speech, Naksha- trarafasankusumitabhi^;^a, those Lords Buddhas were silent. The body of Sarvasattvapriyadari-ana continued blazing for twelve thousand years without ceasing to burn. After the expiration of those twelve thousand years the fire was extinguished. Then, Nakshatrara^asaiikusumitabhi^/^a, the Bodhisattva Mahasattva Sarvasattvapriyadari'ana, having paid such worship to the Tathagata, disappeared from that place, and (re)appeared under the (spiritual) reign of that very Lord A'andravimalasuryapra- bhasai-ri, the Tathagata, &c., in the house of king Vimaladatta, by apparitional birth, and sitting cross- legged. Immediately after his appearance the Bodhisattva Mahasattva Sarvasattvapriyadar^ana addressed his father and mother in the followine stanza : I. This, O exalted king, is the walk in which I have acquired meditation ; I have achieved a heroical feat, fulfilled a great vote by sacrificing my own dear body. After uttering this stanza, Nakshatrara^asaiiku- sumitabhif/Ia, the Bodhisattva Mahasattva Sarva- sattvapriyadarj-ana said to his father and mother : Even now, father and mother, the Lord A'andra- vimalasuryaprabhasam, the Tathagata, &c., is still living, existing, staying in the world, the Lord by worshipping whom I have obtained the spell of XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 38 1 knowing all sounds^ and this Dharmaparyaya of the Lotus of the True Law, consisting of eighty hun- dred thousand myriads of /^otis of stanzas, of a hundred Niyutas^ of Vivaras^ of a hundred Vivaras, which I have heard from that Lord. Therefore, father and mother, I should like to go to that Lord and worship him again. Instantaneously, Naksha- trara^-asankusumitabhi^/7a, the Bodhisattva Mahi- sattva Sarvasattvapriyadar^ana rose seven talas* high into the sky and sat cross-legged on the top of a tower of seven precious substances. So he went up to the presence of that Lord, and having approached him humbly saluted him, circumambulated him seven times from left to right, stretched the joined hands towards the Lord, and after thus paying his homage addressed him with the following stanza : 2. O thou whose face is so spotless and bright ; thou, king and sage! How thy lustre sparkles in all quarters! After having anciently paid thee homage, O Sugata, I now come again to behold thee, O Lord. Having pronounced this stanza, the Bodhisattva Mahasattva Sarvasattvapriyadar^ana said to the ^ This comes rather unexpected ; of the Phoenix in the Old English poem, verse 131, we read that 'the sound of the bird's sons: is sweeter and more beautiful than all other singer-craft, and more delicious than any other tune.' 2 Equal to a thousand billions. The cyphers being noughts, the whole number =1. Eighty is the number of intermediate kalpas in one Mahakalpa or Great JEon, i. e. one day and night. The turn (paryaya) of the True Law is the regular revolution of the sun. 3 Equal to a hundred thousand billions. As cyphers must be left out of account, all the numbers specified come to one. * The height of a palm-tree, or a span. 382 SADDHARMA-PUiVDARIKA. XXII. Lord A'andravimalastaryaprabhasairi, the Tathagata, &c. : Thou art then still aUve, Lord ? Whereon the Lord A'andravimalasiiryaprabhasa^rt, the Tathagata, &c., replied : The time of my final extinction, young man of good family, has arrived ; the time of my death has arrived. Therefore, young man of good family, prepare my couch ; I am going to enter com- plete extinction. Then, Nakshatrara^asahkusumi- tabhi^;'^a, the Lord A'andravimalasuryaprabhasa^ri said to the Bodhisattva Mahasattva Sarvasattva- priyadar^ana : I entrust to thee, young man of good family, my commandment (or mastership, rule) ; I entrust to thee these Bodhisattvas Mahasattvas, these great disciples, this Buddha-enlightenment, this world, these jewel cars, these jewel trees, and these angels, my servitors. I entrust to thee also, young man of good family, my relics after my complete extinction. Thou shouldst pay a great worship to my relics, young man of good family, and also dis- tribute them and build many thousands of Stupas. And, Nakshatrarafasankusumitabhi^;ia, after the Lord A'andravimalasuryaprabhasai'ri, the Tathagata, &c., had given these instructions to the Bodhisattva Mahasattva Sarvasattvapriyadar^-ana he in the last watch of the night entered absolute final extinction ^ Thereupon, Nakshatrara^asahkusumitabhi^/Ia, the Bodhisattva Mahasattva Sarvasattvapriyadar^ana, perceiving that the Lord A'andravimalasuryapra- bhasam, the Tathagata, &c., had expired, made a pyre of Uragasara sandal-wood and burnt the ^ It is sufficiently clear that the Nirvana of this Tathagata is the end of a day of twenty-four hours, and that Sarvasattvapriya- darjana is the new day. XXTT, ANCIENT DEVOTION OF BHAISHAGYARAGA. 383 body of the Tathagata. When he saw that the body was burnt to ashes and the fire extinct, he took the bones ^ and wept, cried and lamented. After having wept, cried and lamented, Nakshatra- ra^asankusumitabhi^77a, the Bodhisattva Mahasattva Sarvasattvapriyadari^ana caused to be made eighty- four thousand urns of seven precious substances, deposed in them the bones of the Tathagata, founded eighty-four thousand Stupas ^, reaching in height to the Brahma-world, adorned with a row of umbrellas, and equipped with silk bands and bells. After founding those Stupas he made the following re- flection : I have paid honour to the Tathagata-relics of the Lord A'andravimalasiiryaprabhasairi, but I will pay to those relics a yet loftier and most dis- tinguished honour. Then, Nakshatrara^^'asaiikusu- mitabhi^;1a, the Bodhisattva Mahasattva Sarva- sattvapriyadari'ana addressed that entire assembly of Bodhisattvas, those great disciples, those gods, Nagas, goblins, Gandharvas, demons, Garu^ati. The version of Beal has 'stand in space, fixed as the sun.' 2 Here I have followed the marginal reading, which agrees with Burnoufs. The older text has instead of thirteen and fourteen but one stanza, the translation of which runs thus : ' If, &c., sur- XXIV. THE ALL-SIDED ONE. 415 14. If a man is surrounded by fearful beasts with sharp teeth and claws, he has but to think of Avalo- kite^vara, and they shall quickly fly in all directions. 15. If a man is surrounded by snakes malicious and frightful on account of the flames and fires (they emit), he has but to think of Avalokite^vara, and they shall quickly lose their poison. 16. If a heavy thunderbolt shoots from a cloud pregnant with lightning and thunder, one has but to think of Avalokitewara, and the fire of heaven shall quickly, instantaneously be quenched. 17. He (Avalokite-yvara) with his powerful know- ledge beholds all creatures who are beset with many hundreds of troubles and afflicted by many sorrows, and thereby is a saviour in the world, in- cluding the gods. 18. As he is thoroughly practised in the power of magic, and possessed of vast knowledge and skil- fulness, he shows himself^ in all directions and in all regions of the world. 19. Birth, decrepitude, and disease will come to an end for those who are in the wretched states of existence, in hell, in brute creation, in the kingdom of Yama, for all beings (in generaP). [Then Akshayamati in the joy of his heart uttered the following stanzas^:] 20. O thou whose eyes are clear, whose eyes are rounded by Nagas, marine monsters, demons, ghosts, or giants he has, &c., and they shall quickly fly in all directions.' ^ Drt'syzte. ^ We have to understand : in consequence of the conduct of the great Avalokitejvara. ^ The words in brackets have been added in the margin by a later hand. 41 6 SADDHARMA-PUiVDARiKA. XXIV. kind, distinguished by wisdom and knowledge, whose eyes are full of pity and benevolence ; thou so lovely by thy beautiful face and beautiful eyes ! 2 1 . Pure one, whose shine is spotless bright, whose knowledge is free from darkness, thou shining as the sun, not to be beaten away, radiant as the blaze of fire, thou spreadest in thy flying course thy lustre in the worlds 2 2. O thou who rejoicest in kindness having its source in compassion, thou great cloud of good qualities and of benevolent mind^ thou quenchest the fire that vexes living beings, thou pourest out nectar, the rain of the law. 23. In quarreP, dispute, war, battle, in any great dano-er one has to think of A valokite^vara, who shall quell the wicked troop of foes. 24. One should think of Avalokite^vara, whose sound is as the cloud s and the drum's, who thunders like a rain-cloud, possesses a good voice like Brahma, (a voice) going through the whole gamut of tones. 25. Think, O think with tranquil mood of Avalo- kitewara, that pure being ; he is a protector, a refuge, a recourse in death, disaster, and calamity. 26. He who possesses the perfection of all virtues, and beholds all beings with compassion and bene- volence, he, an ocean of virtues, Virtue itself, he, Avalokite^vara, is worthy of adoration. ^ Aparahata anila^alaprabha (voc. case) prapatento ^agati viro- ^asi. For anila^ala I read anala^ala (Sansk. anala^vala). Cf. Kara«fl'a-vyuha, p. 43: Atharyavalokitejvaro ^valad ivagnipi«(/am akaje 'ntarhita^. ~ K;7pasawbhutamaitragar^ita (voc.) jubhagu;/a maitramawa mahaghana (voc.) ^ Kalahe. XXIV. THE ALL-SIDED ONE. 41/ 27. He, SO compassionate for the world, shall once become a Buddha, destroying all dangers and sor- rows^ ; I humbly bow to Avalokite^-vara. 28. This universal Lord, chief of kings, who is a (rich) mine of monastic virtues, he, universally wor- shipped, has reached pure, supreme enlightenment, after plying his course (of duty) during many hun- dreds of ^ons. 29. At one time standing to the right, at another to the left of the Chief Amitabha, whom he is fan- ning, he, by dint of meditation, like a phantom, in all regions honours the 6^ina. 30. In the west, where the pure world Sukhakara^ is situated, there the Chief Amitabha, the tamer of men ^, has his fixed abode. 31. There no women are to be found; there sexual intercourse is absolutely unknown ; there the sons of 6'ina, on springing into existence by appari- tional birth, are sitting in the undefiled cups of lotuses. 32. And the Chief Amitabha himself is seated on a throne in the pure and nice cup of a lotus, and shines as the ^'ala-king ^ ^ The present will make room for the future, life will end in death ; the living Avalokitejvara will pass into the state of Buddha, al, Dharmara^a, i.e. Death, the great physician. "^ I. e. procuring bliss or tranquillity; the more common name is Sukhavati. In Greek and Roman mythology we find the Insulae Fortunatae and the gardens of the Hesperidae lying in the same quarter. 3 From this it appears that Amitabha or Amitayus is but another name of Yama, and just as Yama also governs the planet Saturn, it may be held that Amitabha, as one of the five Dhyani-Buddhas, among his other offices, is invested with the dignity of being the ruler of Saturn. * I do not understand the meaning of this compound. In the [21] E e A. 418 SADDHARMA-PUiVZ)ARlKA. XXIV. 33. The Leader of the world, whose store of merit has been praised, has no equal in the triple world. O supreme of men, let us soon become like thee ! Thereupon the Bodhisattva Mahasattva Dhara- T^indhara rose from his seat, put his upper robe upon one shoulder, fixed his right knee against the earth, stretched his joined hands towards the Lord and said : They must be possessed of not a few good roots, O Lord, who are to hear this chapter from the Dharmaparyaya about the Bodhisattva Maha- sattva Avalokite^vara and this miraculous power of transformation of the Bodhisattva Mahasattva Ava- lokitej"vara. And while this chapter of the All-sided One was being expounded by the Lord, eighty-four thousand living beings from that assembly felt their minds drawn to that supreme and perfect enlightenment, with which nothing else can be compared '. next following chapter we shall meet with a Tathagata named .Salendrara^a, i.e. king of the 6'ala-chiefs. ^ Asamasama; Burnouf takes it as 'qui est ^gal a ce qui n'a pas d'^gal' The term also occurs Lalita-vistara, p. 114, 1. 9. XXV. ANCIENT DEVOTION. 4 I 9 CHAPTER XXV, ANCIENT DEVOTION \ Thereupon the Lord addressed the entire assem- blage of Bodhisattvas : Of yore, young men of good family, at a past epoch, incalculable, more than in- calculable ^ons ago, at that time there appeared in the world a Tathagata named 6^aladharagar^ita- ghoshasusvaranakshatrara^asahkusumitabhi^??a, an Arhat, &c., endowed with science and conduct, &c. &c., in the ^on Priyadar^ana, in the world Vairo/^a- nara^mipratima;/«^ita. Now, there was, young men of good family, under the spiritual rule of the Tatha- gata 6^aladharagar^itaghoshasusvaranakshatrara^'a- sankusumitabhi^v^a a king called ^'ubhavyuha. That king 6'ubhavyuha, young men of good family, had a wife called Vimaladatt^, and two sons, one called Vimalagarbha, the other Vimalanetra. These two boys, who possessed magical power and wisdom^, applied themselves to the course of duty of Bodhisattvas, viz. to the perfect virtues (Parami- tas) of almsgiving, morality, forbearance, energy, meditation, wisdom, and skilfulness ; they were accomplished in benevolence, compassion, joyful sympathy and indifference, and in all the thirty- ^ Purvayoga; rather, ancient history ; cf. p. 153. ^ In the margin sundry epithets have been added, which here are omitted. E e 2 420 SADDHARMA-PUiVDARIKA. XXV. seven constituents of true knowledge \ They had perfectly mastered the meditation Vimala (i.e. spot- less), the meditation Nakshatrara^aditya^the medita- tion Vimalanirbhasa, the meditation Vimalabhasa, the meditation Alahkarasura^ the meditation Mahate^o- garbha^ Now at that time, that period the said Lord preached the Dharmaparyaya of the Lotus of the True Law out of compassion for the beings then living and for the king ^'ubhavyuha. Then, young men of good family, the two young princes Vimala- o-arbha and Vimalanetra went to their mother, to whom they said, after stretching their joined hands : We should like to go, mother, to the Lord 6^aladha- raear^-itaehoshasusvaranakshatrara^asaiikusumita- hhi£-na., the Tathagata, &c., and that, mother, because the Lord G'aladharagar^itaghoshasusvaranakshatra- rafasahkusumitabhi^72a, the Tathagata, &c., ex- pounds, in great extension, before the world, in- cluding the gods, the Dharmaparyaya of the Lotus of the True Law. We should like to hear it. Whereupon the queen Vimaladatta said to the two young princes Vimalagarbha and Vimalanetra: Your father, young gentlemen, the king 6'ubhavyuha, favours the Brah- ^ Bodhipakshika or Bodhapakshika (dharmas). They form part of the io8 Dharmalokamukhas in LaUta-vistara, p. 36, \. 17-p. 38, 1. 6; an enumeration of them is found in Spence Hardy's Manual of Buddhism, p. 497. 2 Burnoufs reading is Nakshatratarara^aditya, i.e. the Sun, king of stars and asterisms. ' So Burnouf; my MS. has Alahkara^ubha, i.e. splendid with ornaments. * I.e. having great lustre in the interior, or womb of great lustre. Nirmalanirbhasa may mean both 'spotless radiance 'and 'having a spotless radiance;' Vimalabhasa, 'spotless shine,' or 'having a spotless shine.' XXV. ANCIENT DEVOTION. 421 mans. Therefore you will not obtain the permission to go and see the Tathagata. Then the two young princes Vimalagarbha and Vimalanetra, stretching their joined hands, said to their mother: Though born in a family that adheres to a false doctrine, we feel as sons to the king of the law. Then, young men of good family, the queen Vimaladatta said to the young princes : Well, young gentlemen, out of compassion for your father, the king ^'ubhavyuha, display some miracle, that he may become favourably inclined to you, and on that account grant you the permission of going to the Lord 6^aladharagar^ita- ghoshasusvaranakshatrara^asaiikusumitabhi^^/^a, the Tathagata, &c. Immediately the young princes Vimalagarbha and Vimalanetra rose into the atmosphere to a height of seven Tal trees ^ and performed miracles such as are allowed by the Buddha, out of compassion for their father, the king 6'ubhavyiiha. They prepared in the sky a couch and raised dust ; there they also emitted from the lower part of their body a shower of rain, and from the upper part a mass of fire ; then again they emitted from the upper part of their body a shower of rain, and from the lower part a mass of fire^ While in the firmament they became now big, then small ; and now small, then big. Then they vanished from the sky to come up again from the earth and reappear in the air. Such, young men of good family, were the miracles produced by the ' Or seven spans, whatever may be meant by it. ^ A similar miracle was performed by the Buddha, according to the traditions of the Southern Buddhists, when he had to show his superiority to the six heretical doctors; see Bigandet, Life of Gaudama, vol. i, p. 218. 42 2 SADDHARMA-PUiVBARiKA. XXV. magical power of the two young princes, whereby their father, the king 6ubhavyuha, was converted. At the sight of the miracle produced by the magical power of the two young princes, the king ^'ubha- vy^ha was content, in high spirits, ravished, rejoiced, joyful, and happy, and, the joined hands raised, he said to the boys : Who is your master, young gentlemen ? whose pupils are you ? And the two young princes answered the king ^'ubhavyuha : There is, noble king, there exists and lives a Lord 6^aladharagar^itaghoshasusvaranakshatrara- ^asankusumitabhvc^;2a, a Tathagata, &c.; seated on the stool of law at the foot of the tree of enlighten- ment ; he extensively reveals the Dharmaparyaya of the Lotus of the True Law to the world, including the gods. That Lord is our Master, O noble king ; we are his pupils. Then, young gentle- men of good family, the king ^S^ubhavyuha said to the young princes : I will see your Master, young gentlemen ; I am to go myself to the presence of that Lord. After the two young princes had descended from the sky, young gentlemen, they went to their mother and with joined hands stretched forward said to her : Mother, we have converted our father to supreme and perfect knowledge ; we have performed the office of masters towards him; therefore let us go now ; we wish to enter upon the ecclesiastical life in the face of the Lord. And on that occasion, young men of good family, the young princes Vimalagarbha and Vimalanetra addressed their mother in the following two stanzas : I, Allow us, O mother, to go forth from home and to embrace the houseless life ; ay, we will XXV. ANCIENT DEVOTION. 423 become ascetics, for rare to be met with (or precious) is a Tathagata. 2. As the blossom of the glomerated fig-tree, nay, more rare is the 6^ina. Let us depart; we will renounce the world; the favourable moment is precious (or not often to be met with). Vimaladatta said : 3. Now I grant you leave; go, my children, I give my consent. I myself will likewise renounce the world, for rare to be met with (or precious) is a Tathagata. Having uttered these stanzas, young men of good family, the two young princes said to their parents : Pray, father and mother, you also go together with us to the Lord 6^aladharagar^itaghoshasusvarana- kshatrara^asankusumitabhi^;^a,the Tathagata, &c., in order to see, humbly salute and wait upon him, and to hear the law. For, father and mother, the appearance of a Buddha is rare to be met with as the blossom of the glomerated fig-tree, as the entering of the tor- toise's neck into the hole of the yoke formed by the great ocean \ The appearance of Lords Buddhas, father and mother, is rare. Hence, father and mother, it is a happy lot we have been blessed with, to have been born at the time of such a prophet. Therefore, father and mother, give us leave; we would go and become ascetics in presence ^ of the Lord G'aladharagar^itaghoshasusvaranakshatrara^a- sahkusumitabhi^;la, the Tathagata, &c., for the ^ I am as unable to elucidate this comparison as Burnouf was. Not unlikely the mythological tortoise in its quality of supporter of the earth is alluded to. 2 Saka^e; Burnouf has ' sous renseignement' (^ a sane), which is the more usual phrase. 424 SADDHARMA-PUiVDARIKA. XXV. seeing of a Tathagata is something rare. Such a king of the law is rarely met with ; such a favourable occasion^ is rarely met with. Now at that juncture, young men of good family, the eighty-four thousand women of the harem of the king^'ubhavyuha became worthy of being receptacles of this Dharmaparyayaofthe Lotus of the True Law. The young prince Vimalanetra exercised himself in this Dharmaparyaya, whereas the young prince Vi- malagarbha for many hundred thousand myriads of ko/is of ^ons practised the meditation Sarvasattva- papa^ahana ^ with the object that all beings should abandon all evils. And the mother of the two young princes, the queen Vimaladatta, acknowledged the harmony between all Buddhas and all topics treated by them^ Then, young men of good family, the king ^ubhavyuha, having been converted to the law of the Tathagata by the instrumentality of the two young princes, having been initiated and brought to full maturity in it, along with all his relations and retinue; the queen Vimaladatta with the whole crowd of women in her suite, and the two young princes, the sons of the king ^ubhavyuha, accom- panied by forty-two • thousand living beings, along with the women of the harem and the ministers, went all together and unanimously to the Lord (S'ala- dharagar^itaghoshasusvaranakshatrara^asaiikusumi- tabhi^;^a, the Tathagatha, &c. On arriving at the place where the Lord was, they humbly saluted his ^ Idrt'si kshawasampad. ^ I.e. means whereby (all) evils are abandoned by all creatures. ^ Sarvabuddhasthanani; in the margin added the word for ' secret.' XXV. ANCIENT DEVOTION. 425 feet, circumambulated him three times from left to right and took their stand at some distance. Then, young men of good family, the Lord 6^ala- dharagar^itaghoshasusvaranakshatrara^asahkusumi- tabhi^/7a, the Tathagata, &c., perceiving the king ^Subhavyuha, who had arrived with his retinue, in- structed, roused, excited, and comforted him with a sermon. And the king .Subhavyuha, young men of good family, after he had been well and duly in- structed, roused, excited, and comforted by the sermon of the Lord, was so content, glad, ravished, joyful, rejoiced, and delighted, that he put his diadem on the head of his younger brother and established him in the government, whereafter he himself with his sons, kinsmen, and retinue, as well as the queen Vima- ladatta and her numerous train of women, the two young princes accompanied by forty-two ^ thousand living beings went all together and unanimously forth from home to embrace the houseless life, prompted as they were by their faith in the preach- ing of the Lord C'aladharagar^itaghoshasusvarana- kshatrara^asankusumitabhi^;1a, the Tathagata, &c. Having become an ascetic, the king ^ubhavyuha, with his retinue, remained for eighty-four thousand years applying himself to studying, meditating, and thoroughly penetrating this Dharmaparyaya of the Lotus of the True Law. At the end of those eighty- four thousand years, young men of good family, the king ^'ubhavyuha acquired the meditation termed Sarvagu;/alahkaravyuha ^ No sooner had he ac- ^ Burnouf has eighty-four, but this must be a faulty reading, because the number of forty-two agrees with that given above. ^ I. e. collocation (or disposition) of the ornaments of all good qualities. 426 SADDHARMA-PUiVDARfKA. XXV. quired that meditation, than he rose seven Tals up to the sky, and while staying in the air, young men of good family, the king ^'ubhavyiiha said to the Lord C^aladharagar^itaghoshasusvaranakshatrara^a- sahkusumitabhij^//a, the Tathagata, &c. : My two sons, O Lord, are my masters, since it is owing to the miracle produced by their magical power that I have been diverted from that great heap of false doc- trines, been established in the command of the Lord, brought to full ripeness in it, introduced to it, and exhorted to see the Lord. They have acted as true friends to me, O Lord, those two young princes who as sons were born in my house, certainly to remind me of my former roots of goodness. At these words the Lord C'aladharagar^itagho- shasusvaranakshatrara^asankusumitabhi^/la, the Ta- thagata, &c., spoke to the king ^'ubhavyuha : It is as thou sayest, noble king. Indeed, noble king, such young men or young ladies of good family as possess roots of goodness, will in any existence, state, descent, rebirth or place ^ easily find true friends, who with them shall perform the task of a master ^ who shall admonish. Introduce, fully prepare them to obtain supreme and perfect enlightenment. It is an exalted position, noble king, the office of a true friend who rouses (another) to see the Tathagata. Dost thou see these two young princes, noble king ? I do. Lord ; I do, Sugata, said the king. The Lord ^ Bhavagati>^yutyupapattyayataneshu. Burnouf must have read bhagava/^/&yu° or something Hke it, for he translates: 'qui sont n6s dans les Heux ou se sont accomplies la naissance et la mort d'un Bienheureux.' * I.e. of a teacher, jastrz'kr/tyena. XXV. ANCIENT DEVOTION. 427 proceeded : Now, these two young gentlemen, noble king, will pay worship to sixty-five (times the number of) Tathagatas, &c., equal to the sands of the Ganges ; they will keep this Dharmaparyaya of the Lotus of the True Law, out of compassion for beings who hold false doctrines, and with the aim to produce in those beings an earnest striving after the right doctrine. Thereupon, young men of good family, the king ^'ubhavyuha came down from the sky, and, having raised his joined hands, said to the Lord 6^ala- dharagar^itaghoshasusvaranakshatrara^asahkusumi- tabhi^;^a, the Tathagata, &c. : Please, Lord, deign to tell me, what knowledge the Tathagata is possessed of, so that the protuberance on his head is shining ; that the Lord's eyes are so clear ; that between his brows the Ur;^a (circle of hair) is shining, resembling in whiteness the moon ; that in his mouth a row of equal and close-standing teeth is glittering ; that the Lord has lips red as the Bimba and such beau- tiful eyes. As the king ^Subhavyuha, young men of good family, had celebrated the Lord G'aladharagar^ita- ghoshasusvaranakshatrara^asahkusumitabhi^;^a, the Tathagata, &c., by enumerating so many good qualities and hundred thousands of myriads of ko/is of other good qualities besides, he said to the Lord 6^aladhara- gar^itaghoshasusvaranakshatrara^asahkusumitibhi- gn^, the Tathagata, &c. : It is wonderful, O Lord, how valuable the Tathagata's teaching is, and with how many inconceivable virtues the religious discipline proclaimed by the Tathagata is attended ; how bene- ficial the moral precepts proclaimed by the Tatha- gata are. From henceforward, O Lord, we will no K 428 SADDHARMA-PU;\^Z}ARIKA. XXV. more be slaves to our own mind ; no more be slaves to false doctrine ; no more slaves to rashness; no more slaves to the sinful thoughts arising in us. Being possessed of so many good qualities, O Lord, I do not wish to go away from the presence of the Lord \ After humbly saluting the feet of the Lord Cala- dharaofarc^itaorhoshasusvaranakshatrarac^asaiikusumi- tabhi^/Ia, the Tathagata, &c., the king rose up to the sky and there stood. Thereupon the king ^ubha- vyuha and the queen Vimaladatta from the sky, threw a pearl necklace worth a hundred thousand (gold pieces) upon the Lord ; and that pearl necklace no sooner came down upon the head of the Lord than it assumed the shape of a tower with four columns, regular, well-constructed, and beautiful. On the sum- mit of the tower appeared a couch covered with many hundred thousand pieces of fine cloth, and on the couch was seen the image of a Tathagata sitting cross-legged. Then the following thought presented itself to the kingvS'ubhavyuha : The Buddha-knowledge must be very powerful, and the Tathagata endowed with inconceivable good qualities that this Tathagata- image shows itself on the summit of the tower, (an image) so nice, beautiful, possessed of an extreme abundance of good colours. Then the Lord 6"aladhara- gar^itaghoshasusvaranakshatrara^asaiikusumitabhi- £'/la., the Tathagata, &c., addressed the four classes ^ Here I have followed Burnouf 's reading ; the Cambridge MS. has : ebhir aha?;/ Bhagavann iyadbhir akusalair dharmai// samanva- gato ne/:^Mm'\ Bhagavato 'ntikaw (sic) upasawkramitu?«, i.e. being possessed of so many unholy qualities, O Lord, I do (or did) not wish to approach the Lord. XXV. ANCIENT DEVOTION. 429 (and asked) : Do you see, monks, the king •S'ubha- vytiha who, standing in the sky, is emitting a lion's roar ? They answered : We do. Lord. The Lord proceeded : This king KSubhavyuha, monks, after having become a monk under my rule shall become a Tathagata in the world, by the name of ^'alendra- ra^a^, endowed with science and conduct, &c. &c., in the world Vistir/^avati; his epoch shall be called Abhyudgatara^a. That Tathagata ^'alendrara^a, monks, the Arhat, &c., shall have an immense congre- gation of Bodhisattvas, an immense congregation of disciples. The said world Vistir/^avati shall be level as the palm of the hand, and consist of lapis lazuli. So he shall be an inconceivably great Tathagata, &c. Perhaps, young men of good family, you will have some doubt, uncertainty or misgiving (and think) that the king ^'ubhavyuha at that time, that juncture was another. But you must not think so ; for it is the very same Bodhisattva Mahasattva Padma^ri here present, who at that time, that juncture was the king ^'ubhavyuha. Perhaps, young men of good family, you will have some doubt, uncertainty or misgiving (and think) that the queen Vimaladatta at that time, that juncture was another. But you must not think so ; for it is the very same Bodhi- sattva Mahasattva called Vairo/^anara5-mipratima;/^i- tara^a ^, who at that time, that juncture was the queen Vimaladatta, and who out of compassion for the king .5"ubhavyuha and the creatures had assumed ^ Also written Salendrara^a. In the Calcutta edition of the Lalita-vistara, p. 201, 1. 12, he occurs as Sarendrara^a, but Hodgson, Essays, p. 33, in a list drawn from the same work, has Salendrarag-a. ^ Burnoufs reading has dhva^a for ra^a. 430 SADDHARMA-PUiVDARIKA. XXV. the state of being the wife of king ^'ubhavyClha. Perhaps, young men of good family, you will have some doubt, uncertainty or misgiving (and think) that the two young princes were others. But you must not think so ; for it was Bhaisha^ara^a and Bhaisha^yara^asamudgata, who at that time, that juncture were sons to the king ^Subhavytiha. With such inconceivable qualities, young men of good family, were the Bodhisattvas Mahasattvas Bhaisha^yara^a and Bhaisha^^arafasamudgata en- dowed, they, the two good men, having planted good roots under many hundred thousand myriads of ko/is of Buddhas. Those that shall cherish the name of these two good men shall all become worthy of receiving homage from the world, includ- ing the gods. While this chapter on Ancient Devotion was being expounded, the spiritual insight of eighty-four thou- sand living beings in respect to the law was purified so as to become unclouded and spotless. XXVI. ENCOURAGEMENT OF SAMANTABHADRA. 43 1 CHAPTER XXVI. ENCOURAGEMENT^ OF SAMANTABHADRA. Thereupon the Bodhlsattva Mahasattva Saman- tabhadra, in the east, surrounded and followed by Bodhisattvas Mahasattvas surpassing all calculation, amid the stirring of fields, a rain of lotuses, the play- ing of hundred thousands of myriads of ko^'is of musical instruments, proceeded with the great pomp of a Bodhlsattva, the great display of transformations proper to a Bodhlsattva, the great magnificence of a Bodhlsattva, the great power of a Bodhlsattva, the great lustre of a glorious Bodhlsattva, the great stately march of a Bodhlsattva, the great miraculous display of a Bodhlsattva, a great phantasmagorical sight of gods, Nagas, goblins, Gandharvas, demons, Garurt'as, Kinnaras, great serpents, men, and beings not human, who, produced by his magic, surrounded and followed him ; Samantabhadra, then, the Bodhl- sattva, amid such inconceivable miracles worked by magic, arrived at this Saha- world. He went up to the place of the Lord on the Grzdhrakil^a, the king of mountains, and on approaching he humbly saluted the Lord's feet, made seven circumambulatlons from left to right, and said to the Lord : I have come hither, O Lord, from the field of the Lord Ratna- ' Utsahana. 432 SADDHARMA-PUiVDARfKA. XXVT. te^obhyudgata, the Tathagata, &c., as I am aware, Lord, that here in the Saha-world is taught the Dharmaparyaya of the Lotus of the True Law, to hear which from the mouth of the Lord ^'akyamuni I have come accompanied by these hundred thou- sands of Bodhisattvas Mahasattvas. May the Lord deign to expound, in extension, this Dharmaparyaya of the Lotus of the True Law to these Bodhisattvas Mahasattvas. So addressed, the Lord said to the Bodhisattva Mahasattva Samantabhadra : These Bodhisattvas, young man of good family, are, indeed, quick of understanding, but this is the Dharmaparyaya of the Lotus of the True Law, that is to say, an un- mixed truth ^. The Bodhisattvas exclaimed : Indeed Lord ; indeed, Sugata. Then in order to confirm, in the Dharmaparyaya of the Lotus of the True Law, the females^ among the monks, nuns, and lay devotees assembled at the gathering, the Lord again spoke to the Bodhisattva Mahasattva Samantabha- dra : This Dharmaparyaya of the Lotus of the True Law, young man of good family, shall be entrusted to a female if she be possessed of four requisites, to wit : she shall stand under the superintendence of the Lords Buddhas ; she shall have planted good roots''; she shall keep steadily to the mass of disci- ' Yad utasambhinnatathata. "^ Tasam. I am not able to discover the connection between this confirming of the females in the gathering, and the foregoing remark on the character of the Saddharma. The explanation is probably to be sought in the term asambhinna, unallayed, un- mixed. The meaning of the passage may be that the Saddharma- pu«(/arika, as a general rule, is fit for males only, but under certain conditions may be entrusted to females also. ^ We would say : she must have a good antecedent behaviour. XXVI. ENCOURAGEMENT OF SAMANTABHADRA. 433 plinary regulations ; she shall, in order to save crea- tures, have the thoughts fixed on supreme and perfect enlightenment. These are the four requisites, young man of good family, a female must be possessed of, to whom this Dharmaparyaya of the Lotus of the True Law is to be entrusted. Then the Bodhisattva Mahasattva Samantabhadra said to the Lord : At the end of time, at the end of the period, in the second half of the millennium, I will protect the monks who keep this Sfitranta ; I will take care of their safety, avert blows ^ and destroy poison, so that no one laying snares for those preachers may surprise them, neither Mara the Evil One, nor the sons of Mara, the angels called Marakayikas, the daughters of Mara, the followers of Mara, and all other servitors to Mara ; that no gods, goblins, ghosts, imps, wizards, spectres laying snares for those preachers may surprise them. In- cessantly and constantly, O Lord, will I protect such a preacher. And when a preacher who applies him- self to this Dharmaparyaya shall take a walk, then, O Lord, will I mount a white elephant with six tusks, and with a train of Bodhisattvas betake my- self to the place where that preacher is walking, in order to protect this Dharmaparyaya. And when that preacher, applying himself to this Dharmapar- yaya, forgets, be it but a single word or syllable, then will I mount the white elephant with six tusks, show my face to that preacher, and repeat this entire Dharmaparyaya ^. And when the preacher has ^ Or punishment. ^ Samantabhadra renders the same service to pious and studious preachers as the Buddha himself; see chapter X, especially stanzas 29-31. As to the elephant on which he is mounted, one knows [21] F f 434 SADDHARMA-PUiVDARiKA. XXVI. seen my proper body and heard from me this en- tire Dharmaparyaya, he, content, in high spirits, ravished, rejoiced, joyful, and delighted, will the more do his utmost to study this Dharmaparyiya, and immediately after beholding me he will acquire meditation and obtain spells, termed the talisman ^ of preservation, the talisman of hundred thousand ko/is, and the talisman of skill in all sounds. Again, Lord, the monks, nuns, male or female lay devotees, who at the end of time, at the end of the period, in the second half of the millennium, shall study this Dharmaparyaya, when walking for three weeks, (or) twenty-one days, to them will I show my body, at the sight of which all beings rejoice. Mounted on that same white elephant with six tusks, and surrounded by a troop of Bodhisattvas, I shall on the twenty-first day betake myself to the place where the preachers are walking ; there I shall rouse, excite, and stimulate them, and give them spells whereby those preachers shall become inviolable, so that no being, either human or not human, shall be able to surprise them, and no women able to beguile them. I will protect them, take care of their safety, avert blows 2, and destroy poison. I will, besides, O Lord, give those preachers words of talismanic spells, such as, Adaw^T'e da;zrt'apati, da;zflfavartani da;z^aku5ale da;2^asudhari dhari sudharapati, bud- dhapa^yani dhara;/!, avartani sa#2vartani sangha- parikshite sanghanirghatani dharmapartkshite sarva- that the Bodhisattva entered the womb of his mother Maya Devt in the shape of an elephant with six tusks; see Lalita-vistara, p. 63. According to the description of the elephant, it must, originally, be a name of lightning. ^ Avarta. '^ Or punishment. XXVI. ENCOURAGEMENT OF SAMANTABHADRA. 435 sattvarutakau^alyanugate si;;^havikri(/ite\ The Bo- dhisattva Mahasattva, whose organ of hearing is struck by these talismanic words, Lord, shall be aware that the Bodhisattva Mahasattva Samanta- bhadra is their ruling power 2. Further, Lord, the Bodhisattvas Mahasattvas to whom this Dharmaparyaya of the Lotus of the True Law shall be entrusted, as long as it continues having course in Cambudvipa, those preachers, Lord, should take this view: It is owing to the power and grandeur of the Bodhisattva Mahasattva Samantabhadra that this Dharmaparyaya has been entrusted to us. Those creatures who shall write and keep this Sutra, O Lord, are to partake of the course of duty of the Bodhisattva Mahasattva Samantabhadra ; they will belong to those who have planted good roots under many Buddhas, O Lord, and whose heads are caressed by the hands of the Tathagata. Those who shall write and keep this Sutra, O Lord, will afford me pleasure. Those who shall write this Sutra, O Lord, and comprehend it, shall, when they disappear from this world, after having written it, be reborn in the company of the ^ In BurnouPs translation we find added : anuvarte vartani vartali svaha. All terms are, or ought to be, vocatives of feminine words in the singular. Pati, as in Pali pa^apati, Buddhistic Sansk. pra^apati, interchanges with the ending vati; not only in pra^avati (e.g. in Lalita-vistara), but in some of the words occurring in the spell ; so for da«^aritra, 284. Anantamati, 19. Anantavikramin, 4. Anavanamitavai^ayanta, 206. Anavanata Vai^ayanti, 206. Anavatapta, 5. Anikshiptadhura, 4. Anilambha, 394. Anisawsa, 336. Anrisa.msa, 336. Anupadhijesha, 139. Anupadisesa, 139. Anupamamati, 4. Anutpattikadharmakshanti, 134, 254. Anuvya;7^ana, 246. Anya, 371. Apastamba, 48. ApkWtsna, 394. Apokasiwa, 394. Appama;7;7a, 140. Apra«ihita, 99. Apratyanika, 94. Apratyaniya, 94. Ara;7;7akanga, 293. Ara«yadhuta, 293. Ardvi Sura, 253. Arhat (of the Buddhists), i, 8, 35, and further passim. Arhat (of the Gainas), 265. Arupabrahmaloka, 241. Arya, i3>^79, 81, 275, 338. Aryasatyani. See Truths. Ajaiksha, 71. Asamasama, 418. Asaiikhyeya, 284, 329, 331. Ajaya, 317. Asekha. See Ajaiksha. Ajoka, 383. Ajva^it, 2. Ajvins, 67 seq. Atikrantabhavaniya, 387, Aupapaduka, 160. Avabhasa, 142. Avalokitejvara, 4, 406 seqq. Avarta, 439. Avewika-dharma, 31. Avidya, 133. AvUi, 7, 10, 92, 337, 340, 350, 360. Bala, 79. Beal (S.), 228, 406, 414. Benares, 56, 70. Bhadra (a world), 258. Bhadrakalpa, 193. Bhadrapala, 4, 360. Bhadravargiya, 2. Bhadrika, 2. Bhagavata-Pura«a, 118. 444 SADDHARMA-PU.VDARIKA. Bhaisha^yara^-a, 4, 213 seqq., 255, 371 seqq., 385, 392, 394, 404, 43°- Bhaisha^yarag-asamudgata, 394, 430. Bharadva^a, 19. Bharadvag'a, 2. Bharhut (Stupa of), 345. Bhavana, 140. Bhavani, 371. Bhishmagar^g-itasvarara^a, 354 seqq. Bhishmasvara, 360. Bigandet (P.), 55, 421. Birth Stories, 2. See Gataka. Bodhapakshika. SeeBodhipakshika. Bodhi (constituents of). See Bodh- yafiga. Bodhimaw^a, 155. Bodhipakshika, 420. Bodhisattva, 4, and further passim. Bodhi tree, 300. Bodhyahga, 31. Brahma (Sahampati), 5, 55, 69, 252, 347, 349, 387, 416. Brahmadhva^a, 178. Brahma,^akra, 134. Brahmakaya ( = Brahmakayika), 345. Brahmakayika, 5, 156, 342, 347, 387. Brahmaloka. See Brahma-world. Brahmas (pi., divine beings), 21, 64, "5, 345- Brahmasawstha, 63. Brahma-Sutra, 63, 322 seq. Brahmavadini, 336. Brahmavihara, 140. Brahma-world, 160, 241, 315, 322 seq., 340, 364, 387. Brihaspati, 411. Br/'hat-Sawhita, 76, 179. Buddha, 16, and further passim. Buddhadharma, 31. Buddha-field, 7 seqq., 145, 194, 211, &c. Buddhaghosha, 241. Buddha-vehicle, 11, 42 seq., 89, 129, 137. Buhler (G.), 48. Burnouf (Eug.), 2, and further pas- sim. Childers (R. C), 31, 71, 132, 241, 325. Cunningham (A.), 345. Dakshayam, 435. Da«c/a, 435. Da«<^apati, 435. Da«^avati, 435. Dajabala, 31. Dajajila, 269. Devadatta, 246 seq. Devanikaya, 342. Devara^a, 247. Devasopana, 247. Dhammakkhandha. See Dharma- skandha. Dhammapada, 58, 99. Dhanvantari, 404. DharawT, 311, 314. Dharamdhara, 4. Dharamndhara, 4, 418. Dharma, 56, 245 seq. Dharmabhawaka, 336. Dharmadhara, 5. Dharmagahanabhyudgatara^a, 2c8. Dharmalokamukha, 420. Dharmamati, 19. Dharmaparyaya, 6, 17, 20 seqq., 65, 120, &c. Dharmaprabhasa, 195 seqq. Dharmara^a, 58, 91, 115, 122, 307. Dharmasa;7^iti, 272. Dharmaskandha, 241. Dharmika, 245. Dhatu, 251, 399. Dhr/tarash/ra, 4. Dhr/tiparipur«a, 67. Dhutaguwa, 132. Dhutahga, 132, 193. Dhva^agrakeyura, 393. Dhyani-bodhisattva, 134, Dhyani-buddha, 134, 411, 417. Dipankara, 22, 28, 300. Dipavawsa, 241, 260, 281, 383. Dr/shdguru, 407. Druma, 5. Dundubhijvarara^a, 358. Durga, 256, 371, 435. Eka^akra, 81. Ekapad, 81. Fausboll (V.), 45, 48. Gadgadasvara, 393 seqq. Gandharva, 5, 7, 20, 23, 69, and further passim. Gandharvakayika, 5. Garu^a, 6 seq., 20, 69, 162, and further passim. Gatha, 45. Gauri, 373. Gautami, 3, 256 seqq. INDEX. 445 Gavampati, 2. Gaya, 294, 296, 299. Gayajirsha, 79. Geya, 45. Ghoshamati, 19. Giantesses (island of), 407, Goldstiicker (Th.), 134. Gr/dhraku/a, i, 235, 248 seq., 307 seq., 321, 396, 398, 431. Guhagupta, 4. Galadharagar^itaghoshasusvaranak- shatrara^asahkusumitabhi^wa, 419 seqq. Gambudvipa, 214 seq., 329, 391, 435, 437. Gambunadaprabhasa, 148 seq. Gataka, 45, 48, 392. Gina, 8, 12 seqq., 23, and further passim. Givanmukta, 135. Givanmukti, 138. C^Ianakara, 157. Gwanamudra, 394. Gwanolka, 394. Gyotishprabha, 5. Haradatta, 48. Hardy (R. Spence), 2, 31, 79, 246, ^ ^348, 394 seq., 402, 420. Hariti, 374. Himalaya, 130, 137, 351. Hiouen Thsang, 59, 260. Hodgson (B. H.), 30, 186, 241, 269, 321, 429. Indra, 55, 252, 342, 387, &c. Indradatta, 4. Indradhva^a, 178. Indras (pi.), 315, 347. Indriya, 79. tjvara, 4, 55, 116, 349, 411. Itivr/ttika, 45. Itivuttaka, 45. Ityukta, 45. Julien (Stanislas), 62. Kala, 198. Kala-mountain, 233 seq., 386. Kalodayin, 198. Kalpa (al. JEon), 89, 284; interme- diate kalpa, 27,67 seq., 148, &c. Kamaladalavimalanakshatrara^asah- kusumitabhi^;7a, 393 seq. Kawphilla. See Kapphiwa. Kapilavastu, 294, 296. Kapina, 2, 198. Kapphilla, 2, 198. Kapphiwa, 2, 198. Karaw^a-vyuha, 407, 416. Karketana, 50. Karma/aya, 317. Kashayas (the five), 58. Kashphiwa. See Kapphi«a. Kasphiwa. See Kapphiwa. Kajyapa. See Maha-Kajyapa. Kajyapa of Gaya, 2, 198. Kajyapa of Nadi, 2, 198. Kajyapa of Uruvilva, 2, 198. Ka/asi, 48. Ka^asiva^d'/^ano, 48. Katba. Upanishad, 122. Katyayana. See Maha-Katyayana. KauWinya. See A^«ata-Kau«^inya. Kaush^Aila. See Maha-Kaush/^ila. Kejini, 374. Ketu, 211 seq. Kharaskandha (al. Suraskandha), 6. Kinnara, 7, 20, 33, 69, and further passim. Kinnara king, 5. Kleja, 58. Klejakashaya, 42. Kot\, 3, and further passim. Kotthlta. See Maha-Ko/^Aita. Kr/ttikas (the Pleiads), 256 seq. Kubera, 411. Kumara, 256. Kumarabhuta, 4. Kumara^iva, 62. KumbhaWa, 373. KuWina (family), 199. Kunti, 374 seq. Ku/adantT, 374. KQ/agara, 321. ATailaka, 186. ^ailakabhuta, 186. ATakravala, 233. ^akravartin, 157, 174, 252, 332,411. Kanda.\\, A'aWalika, 373. Sandra, 4. /iTandraprabha, 394. ATandraprabhasvararag-a, 358. /Tandrapradipa ( = ^andrasuryapra- dipa), 26 ; name of a Samadhi, 394- ATandrarkadipa, 25 seq. ATandrasiiryapradipa, 18 seq. iTandravimalasuryaprabhasajri, 376 seqq. SADDH ARMA-PUA^DAr!kA. ATaraka, 263. A'ellakabhuta. See ATailaka. ^elukabhfita. See Ai'ailaka. A7jandogya Upanishad, 320. ^itradhva^a, 413. A'ittavimukti, 31. jSTulIavagga, 2, 47 seq., 198, 268. Kunda, 198. Lakshmi, 251. Lalita-vistara, 3, 17, 55, 58, 70, 79, 110,140,156, 191,316,348,392, 418, 420, 429. Lamba, 373. Lay ana, 222. Lohitamukti, 147. Lokabandhu, 166, 210. Lokadhatu, 177. Lokayatamantradharaka, 263. Lokayatika, 263, 438. Lotus of the True Law, 21 seq., 65, 174 seq., 177, 228 seqq., 357, 366, 370, 377, 386 seqq., 432 seqq. Madhubhumika, 387. Madhura, 5. Madhurasvara, 5. Magadha, 6. Mahabharata, 170, 256, 435. Mahabhi^?7a§-;7anabhibhu, 153 seqq,, 183. Mahabrahmas (pi.), 342. Mahadharma, 5. Mahakalpa, 381. Maha-Kajyapa, 2, 98, 108, 113, 118 seqq., 142 seqq. Maha-Katyayana, 2, 98, 144, 147 seq. Maha-Kaush//6ila, 2. Mahakaya, 6. Maha-Ko//>6ita, 2. Maha-ATunda, 198. Maha-Maudgalyayana, 2, 98, 144, 149. Maha-Maya, 5, 124. Cf. Maya Devi. Maha-Mu/Jilinda, 233. Mahanaman, 2. Mahananda, 2. Mahapra^apati, 3. Mahapratibhana, 4, 228 seqq., 255. Mahapur«a, 6. Maharatnapratimaw^ita, 66. Maharddhiprapta, 6, Maharupa, 153. Mahasambhava, 354. Mahasanghika, 228. Mahasattva, 4, and further passim. Mahasthamaprapta, 4, 354 seq. Mahate^as, 6. Mahate^ogarbha, 420. Mahavagga, 2 seq., 55, 70, 79,156, 198. Mahavastu, 5. Mahavikramin, 4. Mahavyuha, 142. Mahejvara, 4, 55, 116, 349, 411. Maitrayawiputra. See Pur«a. Maitreya, 4 seq., 28, 286 seq., 290 seqq., 311, 314, 316, 328 seqq., 436. Makuifadanti, 374. Maladhari, 374. Manasvin, 5. Mandara, 308. Mandarava, 6, 9, 20, 24, 69, 228, 234, 313, 342, 345, 378. Ma%ughosha ( = Ma%ujri), 11, 15, 280. Ma%usha, 6, 9, 20, 342, 345. Ma^^ushaka, 6, 9, 20, 342, 345, Ma%ujri, 4, 8 seqq., 23, 248 seqq., 262 seqq., 363, 394 seqq. Ma;;§-usvara ( = Ma%um), 16. Manobhirama, 150. Mano^;7a, 5. Mano^;7ajabdabhigar^ita, 206. Mano^wasvara, 5. Manu (law book), 191, 317. Manus (pi.), 193. Manushi-Buddha, 193. Mara, 63 seq., 143, 155, 275, 391 seq., 433, 439. Marakayika, 391, 433. Maras (pi. divine beings), 21,64,115. Marut, 55. Matangi, 373. Mati, 22. Matres (the seven), 256. Mamta^andT, 374. Maudgalyayana. See Maha-Maud- galyayana. Maya (Devi), 5, 371, 434. Meghadundubhisvarara^a, 399 seq. Meghasvara, 179. Meghasvarapradipa, 179. Meghasvarara^g-a, 179, 358. Meru, 5, 337, 350 seq., 414. Merukalpa, 178. Meruku^a, 178. Milinda Pawho, 132, 153. Mithra, 17 seq., 28. INDEX. 447 Mu/^ilinda, 233. Muller (Max), 59, 317. MuWaka Upanishad, 131. Musaragalva, 147. Naga, 5, 20, 24, 69, 162, 213, 223, 253, 338 seq., 347, 349, 363, 376, 391, 412 seq., 415, 431. Naga king, 5, 248, 251 seq. Na^iketas, 122. Nakshatrara^a, 4. Nakshatrara^aditya, 420. Nakshatrarag-asankusumitabhi^;7a, 37, 376 seqq., 394. Nakshatrara^avikrWita, 393. Nakshatratarara^aditya, 420. N anda (a N aga king) , 5 ; (an Arhat) , 2 . Naradatta, 4. Narayawa, 397. Nayuta, 3. Niramisha, 191. Nirgrantha, 263. Nirvawa, 18, 21, and further passim. Nityaparivr/ta, 178. Nityodyukta, 4. Oldenberg (H.), 2, 241. Opapatika, 160. Padmaprabha, 65 seqq. PadmajrT, 4, 399 seq., 405. Padmavr/shabhavikramin, 67. PaWita, 209, 318. Pawini, 25, 53, 113,144? 153- Pa«>^avaggiya, 2. Paramita, 18, 140, 243, 246, 249, 252, 316, 355,419- Par^anya, 1 1 9, Pari^araka, 209. Parinirmita Va^avartin, 225. Parivrag", Parivrajaka, 63, 263. Paryaya ( = Dharmaparyaya), 255, 277. Pa^isallana, 175. Pa/isambhida, 192. Perfections (the six). See Para- mita. Phoenix, 378 seqq. Pilindavatsa, 2. Piwd'ola (Bharadvag-a), 2. Pitn-worship, 115. Prabhasa ( = Samantaprabhasa), 199. Prabhutaratna, 229 seqq., 283, 313, 364 seqq., 392, 397 seqq., 412, 442. ^ Pradanajura, 4, 372, 394, 404. Pra^apati, 435. Pra^avati, 435, Tragna, 30, 307, 37 1- Pra^;/a^yotis, 387. Pra^77akuifa, 248 seqq. Pra^;7ika, 30. Prakn'ti, 124. Pralamba, 373. Prawayama, 402. Prawidhana, 203, 208. Prasadavati, 394. Prathamakalpika, 387. Pratirupaka, 68. Pratisawlayana, 175. Pratisawvid, 192. Pratityasamutpada, 133; cf. 172. Pratyekabuddha, 10, 30, 33, 36, &c. Pratyeka^ina, 137. Priyadarjana (an ^on), 400, 419. Puwyabhisawskara, 317. Purwa (Maitrayamputra), 3, 191 seqq. Purwa^^andra, 4. Purushottama, 44, 46. Purva-yoga, 153, 376, 419. Pushpadanti, 374. Rag-agr/ha, i. Rahu, 6, 210 seq., 395. Rahula, 3, 205, 209 seq., 257. Rahula-Bhadra ( = Rahula), 209. Rajmiprabhasa, 142 seq, Rajmijatasahasraparipur«adhva^a, 257. Ratipratipurwa, 150. Ratna (a term applied to Bodhisat- tvas), 66. Ratnadatta, 4. Ratna^andra, 4. Ratnakara, 4. Ratnaketur%a, 211. Ratnamati, 19. Ratnapa«i, 4. Ratnaprabha, 4. Ratnaprabhasa (al. Ratnavabhasa), 145. Ratnas (the seven), 227. Ratnasambhava, 145. Ratnate^obhyudgata, 432. Ratnavabhasa. See Ratnaprabhasa. Ratnavijuddha, 229. Revata, 2, Rhys Davids (T.W.), 2, 45, 392. Rig-veda, 66, 8r, 309, 404. Rudra, 401, 404. Rupabrahmaloka, 241. 448 SADDHARMA-PUiVJDARiKA. i?/ddhi, 19, 273. iJ/ddhivikrWita, 394. J?/shipatana, 70. Sadaparibhuta, 356 seqq. Saddharma-puw^arika. See Lotus. Name of a Samadhi, 393. Sagara, 5, 248, 251 seqq, ; his daughter, 251 seqq. Sagarabuddhidharin Abhi^waprapta, 207. SagaravaradharabuddhivikrWitabhi- gn?i, 206, 209 seqq. Sagata. See Svagata. Sahampati. See Brahma. Saha-world, 230 seqq., 256, and further passim. Samantabhadra, 431 seqq. Samantagandha, 4. Samantamukha, 406, Samantaprabha ( = Samantaprabha- sa), 200. Samantaprabhasa, 198 seqq. Sambhava, 153. Sawskara, 107, 133. Sandhabhashita, 30, 59; cf. 62, 121, 261, 273, 320. Sandhabhashya, 30, 59; cf. 62, 121, 261, 273, 320. Sandhayabiiashita, 30, 59 ; cf. 62, 121, 261, 273, 320, Sahgamejvara, 309. Safigha, 56. Sahgraha(-vastuni), 140. Saptaratnapadmavikramin (al. Sapta- ratnapadmavikrantagamin), 209. Sarvabuddhasandarjana, 400. Sarvadarjana-Sahgraha, 402. Sarvaguwaiahkaravyuha, 425. Sarvalokabhaya^ita-^/^^ambhitatvavi- dhvawsanakara, 179. Sarvalokabhayagitastambhitatvavi- dhvawsanakara, 179. Sarvalokadhatupadravodvegapraty- uttu-«a, 178. Sarvapuwyasamu^/^aya, 394. Sarvarthanaman, 4. Sarvarupasandarjana, 378, 384, 404. Sarvarutakaujalya, 394. Sarvasattvapapa^ahana, 424. Sarvasattvapriyadarjana, 257, 377 seqq. Sarvasattvatratri, 161. Sarvasattvoifohari, 374. Satatasamitabhiyukta, 4, 336 seqq. Satpurusha, 402. Schiefner (A.), 89, Sekho, 71. Senapati, 411. Senart (E.), 5, 227, 230, 348, Siwha, 4. Siwhadhva^a, 178. Siwhaghosha, 178. Siwha^andra, 360. Si;whavikrWita, 435, Siwhika, 435. Skanda, 256, 411. Sopadhijesha, 138. Srotaapanna, 315, 330, 387. Stupa, 8, 15, 277 seqq., &c. Subhuti, 2, 98, 144 seqq. Sudharma (a king of the Kinnaras), 5; an angel, 169. Sudharma, 167, 342, 345. Sugata, 10, and further passim. Su^ata, 296. Sugata^etana, 360. Sukhakara, 417, Sukhavati, 178, 389, 417. Sukhavati-vyuha, 317. Sumati, 19. Sumeru, 5, 162, 169, 233, 267, 337, 350 seq., 386. Sunanda, 3. Sundara-Nanda, 3. Supratish/^ita/^aritra, 284. Suraskandha, 6 ; cf. Kharaskandha. Suryagarbha, 4. Suryavarta, 394. Susawsthita, 4. Susarthavaha, 4. Sutra, 24, 29, 46, and further pas- sim. Sutranta, 65, 144, 176, 218, &c. Sutta, 45. Suvikrantavikramin, 4. Suvijuddha, 195, 197. Svabhavika, 438. Svagata, 198. Svaha, 435. Svastika, 392. Svayambhu, 310. Svayambhu^;7ana, 217. 5akra, 4. 5akyamuni, 179, 228, 232, 234 seqq., 283 seq., 298, and further pas- sim. 5akyaputra, 3. Sakyasiwha, 28. 5ala king, 417. 5alendraraja, 429. INDEX. 449 4S'aWilyavidya, 320. i'ahkara (the philosopher), 63, 134. iSankhajila, 11. 5ari (son of ) = ^ariputra, 47 seq., 56, 69. 5ariputra, 2, 30 seqq., 252 seqq. Sajiketu, 145. iSatapatlia-Brahmawa, 386. 5ayyasana, 308. 5ikhin (name of Brahma), 5, 179; name of an angel, 167. 5iva, 5, 81,115, 407, 435. 5rama«era, 292. ^ravaka, 129. ■Sravaka-yana, 269. 5rigarbha, 22, 27. ■Subhavyuha, 419 seqq. ■Siinyata, 127 ; cf. 99. iSvetajvatara Upanishad, 134. Tadi (tad in), 25. Taittiriya Arawyaka, 314. Tamalapatra/Jandanagandha, 150 seq. Tamalapatra/^andanagandhabhi^wa, 178. Tapin, 25. TA A »Tr' A t A ara, Taraka, 251, 253. Tathagata, 9, 12, 17, and further passim. Tathagatas (the sixteen), 178. Tayin, 25, 45, 57, 113, i44, 169, 199, 207, 209, 287, 315. Tirtha-doctrine, 260. Tirthika, 63, 259 seq., 265. Tishter Yasht, 253. Tishtrya, 253. Tishya ( = Upatishya), 89. Trailokavikramin, 4. Trayastriwja (gods), 156. Trenckner (V.}, 132. Trinabhi, 81. Tripad, 81. Trivartman, 134. Trivr/t, 134. Truths (the four great), 18, 90, 158, 354- Tushita gods, 436. Udana, 45. Upadana, 172. Upadisesa, 138. Upananda (an Arhat), 3; a Naga, 5. Upanisa, 317. Upasthayaka, 209. Upatishya, 89. Upaya, 30 ; cf. 307. [21] ( Upayakaujalya, 30, 59. Ur«a, 427. Utpalaka, 5. Uttaramati, 4. Va^^ipiittaka, 260. Va^ra-A^arya, 269. Va^ra^/f/jedika, 59. Va^rapawi, 411. VaidehT, 6. Vai^ayanta, 342, 345. Vaihayasa, 227. Vaipulya, 45. VairOi^anarajmipratimaWita, 393, . ^396 seq., 419, 429. Vaijaradya, 246. Vaijravawa, 4, 373. Vaivasvata, 309. Vaiyakarawa, 45. Vakkula, 2, 198. Vakula, 2, 198. Vandya, 318. Varaha-Mihira, 76. Varaprabha, 21 seq., 26 seq. Vardhamanamati, 4, Varuwadatta, 4. Vashpa, 2. Vajibhuta, i, Vasuki, 5. Vayu, 397, 401 seq. Vedalla, 45. Vedanta, 322. Vehicles (the three), 78 seqq., 213. Vema^itri, 6. Vepa^itti, 6. Veyyakarawa, 45. Vihara, 222. Vikurva, 406. Vimala, 253 seq. ; name of a Sama- dhi, 420. Vimalabhasa, 420. Vimaladatta, 380 ; name of a Sama- dhi, 39J. Vimaladatta, 419 seqq. Vimalagarbha (a prince), 419 seqq.; name of a Samadhi, 394. Vimalagranetra, 27. Vimalanetra, 22, 419 seqq. Vimalanirbhasa, 420. Vimalaprabha, 394. Vimatisamudghatin, 19. Vimoksha, 31. Vimukti, 31. Vinirbhoga, 355. Vipajyin, 193. Vipra^itti, 6. g 450 SADDHARMA-PUiVDARlKA. Vipratyanika, vipratyaniyaka, 17. Virata, 66, 68. Yirudbaka, 4, 373. Virupaksha, 4. Vijeshamati, 4, 19. Vish«u, 5, 44, 81, 173, 301, 397,4"- Vijish^aMritra, 284, 364, 367, 394, ^442. Vistirwavati, 429. Vijuddha^aritra, 284. Vijvanatha, 309. Vyuha, 173. Vyuhara^a (a Bodhisattva), 394 ; name of a Samadhi, 394. Westergaard (N. L.), 253. Ya^wavalkya, 141. Yama, 65 seq., 91, 115 seq., 167, 178, 233, 248, 309, 402, 415, 417. Yana, 34, 53- Yajaskama, 23, 28. Yajodhara, 3, 257 seq. Yoga, 7. Yogajastra, 31, 71, i40» 3^7} 402. Yoga system, 31, 71, 387. Yogayatra, 170. Yogin, 7, 92, 319. TRANSLITERATION OF ORIENTAL ALPHABETS. 451 n n '^ '~i ri. n 5i c ^ t D "D « — jJoJi^ tJ(X. D - UoJ-i) iS u ^ «N q *1 <>J 3 «^^ ^oj Q^ sJ • |g IJ fi- pr K) ^e' Ijr iss nr P^ ir H Z < •z, o z o u =^ "1. 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