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The Saddharma-pundar ika

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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

H. KERN

AT THE CLARENDON PRESS
1884

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-V ., JL ii aLi U .U \J vjr A O ^A. XJ

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CONTENTS.

. <^-^

Introduction .
Chapter 1. Introductory

2.
3.
4.
5.
6.
7.
8.

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

3°
6o

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

25.

Ancient Devotion ....

419

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«</arika is one of the nine Dharmas
which are known by the titles of — i. Ash/asahasrika Pra-
^;7aparamita ; 2. Ga;/<^a-vyuha ; 3. Daxabhiimii-vara ; 4. Sa~
madhi-ra^a ; 5- Laiikavatara ; 6. Saddharma-pu/z</arika ;
7. Tathagata-guhyaka ; 8. Lalita-vistara ; 9. Suvar//a-pra-
bhasa.

These nine works, to which divine worship is offered,
embrace (to use the words of the first investigator of
Nepalese Buddhism ^) ' in the first, an abstract of the
philosophy of Buddhism^; in the seventh, a treatise on
the esoteric doctrines ; and in the seven remaining ones,
a full illustration of every point of the ordinary doctrine
and discipline, taught in the easy and effective way of
example and anecdote, interspersed with occasional in-
stances of dogmatic instruction. With the exception of
the first, these works are therefore of a narrative kind ; but
interwoven with much occasional speculative matter.'

As to the form, it would seem that all the Dharmas may
rank as narrative works, which, however, does not exclude in
some of them a total difference in style of composition and
character. The Lalita-vistara e.g. has the movement of a real
epic, the Saddharma-pu;/^arika has not. The latter bears
the character of a dramatic performance, an undeveloped
mystery play, in which the chief interlocutor^ not the only

' B. H. Hodgson, Essays on the Language, Literature, and Religion of Nepal
and Tibet, p. 13 ; of. p. 49.

^ As the Perfect Prao-;7a is she who has produced all Tathagatas, the mother
of all Bodhisattvas, Pratyekabuddhas, and Disciples (see Cowell and Eggeling,
Catalogue of Buddhist Sanskrit Manuscripts, Journal of the Royal Asiatic
Society, New Series, VIIL p. 3), we must infer that the work is chiefly intended
to set forth the principia rerum. It begins with chaos (pradhana or pra^jla) ;
and hence its place at the commencement of the list. We may, perhaps, best
designate it as an abstract of mystic-natural or materialistic philosophy.

X SADDHARMA-PUiVDARIKA.

one, is 6"akyamuni, the Lord. It consists of a series of
dialogues, brightened by the magic effects of a would-be
supernatural scenery. The phantasmagorical parts of the
whole are as clearly intended to impress us with the idea
of the might and glory of the Buddha, as his speeches are
to set forth his all-surpassing wisdom. Some affinity of its
technical arrangement with that of the regular Indian drama
is visible in the prologue or Nidana, where Ma/T^um at the
end prepares the spectators and auditors — both are the
same — for the beginning of the grand drama, by telling
them that the Lord is about to awake from his mystic
slumber and to display his infinite wisdom and power.

In the book itself we find it termed a Siltra or SAtranta
of the class called Mahavaipulya. In a highly instructive
discussion on the peculiar characteristics and comparative
age of the different kinds of Sutras, Burnouf arrives at the
conclusion that the Mahavaipulya Sutras are posterior to
the simple Sutras in general^. As there are two categories
of simple Sutras, i. those in which the events narrated are
placed contemporary with the Buddha, 2. those which
refer to persons living a considerable time after his reputed
period, e. g. Ai-oka ^, it follows that the composition of the
Mahavaipulya Sutras must be held to fall in a later time
than the production of even the second category of simple
Slatras. Now in one of the latter, the Aj-oka-Avadana, we
read of Ajoka using the word dinara^ which leads us to
the conclusion that the said Avadana was composed, not
only after the introduction of dinar a from the West, in
the first century of our era or later, but at a still more
modern time, when people had forgotten the foreign origin
of the coin in question.

The results arrived at by Burnouf may be right so far as
any Mahavaipulya Sutra, as a whole, is concerned ; they
cannot be applied to all the component parts of such a
work. Not to go further than the Saddharma-pu«</arika

' Introduction h, I'histoire du Buddhisme indien, pp. 103-12S.
^ Burnouf, Introd. p. 218 seq.

^ Burnouf, Introd. p. 423; cf. p. 431, where Pushyamitra is made to speak
of Dinaras : Max Mixller, History of Ancient Sanskrit Literature, p 245.

INTRODUCTION. XI

and the Lalita-vistara, it can hardly be questioned that
these works contain parts of very different dates, and derived
from various sources. The material discrepancies between
the version in prose and that in verse are occasionally too
great to allow us to suppose them to have been made
simultaneously or even by different authors conjointly at
work^ Further it can be shown that the Mahavaipulya
Sutras are partially made up of such materials as must be
referred to the oldest period of Buddhism. Let me adduce
some examples to render more clear what I mean.

If we compare Lalita-vistara (Calc. ed.), p. 513, 13-p. 514,
2, with Mahavagga (ed. Dr. Oldenberg) I, 5, 2, we perceive
that the passages are to a great extent literally identical,
and that the variations amount to little more than a
varietas lectionis.

The passage adduced is in prose ; now let us take some
stanzas. In Mahavagga I, 5, 3, the Lord utters the follov/-
ing j-lokas :

kiM//ena me adhigata//^ halaw dani pakasitum,
ragadosaparetehi naya?;/ dhammo susambudho.
pa/isotagami nipu/za/// gambhira/w duddasaw a/^um
ragaratta na dakkhanti tamokhandhena avuta.

This does not materially differ from Lalita-vistara, p. 515,
16 seq. :

pratisrotagamiko margo gambhiro durdr/jo mama,
na taw drakshya(n)ti ^ ragandha ala;;^ tasmat prakaj-itum.
anusrota;/^ pravahyante kameshu patita// pra^a/2 ;
Vrikkhx^u's, me 'yaw sampraptam(!) alam tasmat praka^itum.

Though there is some difference in the wording and
arrangement of the verses, it is of such a kind as to exclude
all idea of the compiler of the Lalita-vistara having
composed the distichs himself. Even the words ay aw
dhammo susambudho and nipuwaw of the Pali text
were known to him, as appears from the passage in prose
immediately preceding the jlokas quoted: gambhira/^

^ See e.g. the foot-note, p. 413.

An erroneous Sanskritisation of the present tense dakkhanti

xii SADDHARMA-PUiVDARiKA.

khalv ayaw, Mahabrahman, maya dharmo 'bhisam-

buddha/^ jukshmo nipuwa//. What follows, api kd. me,

Brahman, ime gathe abhikshwaw pratibhasata/^^,

is but a slight, not very felicitous modification of what we

read in the Mahavagga 1. c. : api ''ssu bhagavanta;« ima

anay^/('/^ariya gathayo paz'ibhawsu pubbe assuta-

pubba.

Evidently from the same source are the verses in Trish-

2fubh uttered by the god Brahma, Mahavagga I, 5, 7, and

those found in Lalita-vistara, p. 517, 3 seq. The former text

has :

paturahosi Magadhesu pubbe

dhammo asuddho samalehi /^intito,

apapur' etaw amatassa dvara;;^

su;/antu dhammaw vimalenanubuddham ^.

The other runs thus :

vado babhuva samalair vi/^intito
dharmo hy ^ a^-uddho Magadheshu purvam ;
amrztaw mune tad vivrzVashva dvaraw
j-rmvanti ^ dharma vipula;/^ ^ vimalena buddham.
On comparing the two texts we may infer that the Pali
version is purer, that vado babhuva is a corruption of
padu babhuva or something like it, answering to a
Sanskrit pradur babhuva, but we cannot deny that the
stanzas have the same origin.

In Mahavagga I, 5, 12, the Lord addresses the god
Brahma with the following Trish/ubh :
aparuta tesam amatassa dvara
ye sotavanto, pamuH/^antu ^ saddham.

1 Obviously an unhappy attempt to Sanskritise a Pali or Prakrit pati-
bhamsu; it ought to have been pratyabhasish/am.

'■^ The text is corrupt; vk^e have either to read vimalanubuddhaw, a
Tatpurusha compound expressing the same as what the text exhibits, or vima-
lena buddhawz.

^ Hi is meaningless, and only a clumsy device to satisfy the exigency of
Sanskrit phonelical rules, which are not applicable to Prakrit.

* Read jr/nvantu.

^ Read dharmaw vimalena. Vipula probably owes its origin to a
dittography.

« I do not understand this pamuil^antu, i. e. let them cast off, loose or emit.
Perhaps we have to read payuwg'antu, let them practise.

INTRODUCTION. Xlll

vihi;;zsasa;7/1i pagu;^aw na bhasi
dhammaw pawitaw manu^esu, Brahma ; iti.

Then in prose : Atha kho Brahma Sahampati katavakaso

kho 'mhi bhagavata dhammadesanaya 'ti bhagavantam

abhivadetva padakkhiwaw katva tatth^ ev' antaradhayi.

The parallel passage in Lalita-vistara, p, 520, 19 seq.,

has:

apavr/tas tesham ^ amn'tasya dvara

Brahmann iti '^ satataw ye jrotavanta/^,

pravi^anti j-raddha na vihe//^asa;^^«a

srinvanti dharma;// Magadheshu sattva/^.

Atha khalu 6'ikhi Mahabrahma Tathagatasyadhivasana;/^
viditva tush/a udagra attamana pramudita// pritisauma-
nasya^atas Tathagatasya padau ^irasabhivanditva tatrai-
vantaradhat.

At the meeting of the A^ivaka monk Upaka and the
Buddha, the latter is represented as having pronounced the
following i-lokas (Mahavagga I, 6, 8 and 9) :

na me akarlyo atthi, sadiso me na vi^^ati,
sadevakasmiw lokasmiw n' atthi me pa^'ipuggalo,
aha.m hi araha loke, aha/w sattha anuttaro,
eko 'mhi sammasambuddho, sitibhuto 'smi nibbuto.
madisa ve G^ina honti ye patta asavakkhayaw,
^ita me papaka dhamma tasmaham Upaka ^ ^ino.

Materially the same i^lokas, albeit in somewhat different
arrangement, occur Lalita-vistara, p. 526, 22 seq., as being
spoken at the same meeting :

a^aryo nahi me kajZ'it, sadnVo me na vidyate,
eko 'ham asmi sambuddha/^, j-itibhuto nirasrava/^
aham evaha;«* loke i-asta hy aham anuttara//,
sadevasuragandharve nasti me pratipudgala/^ ^.

* Read tesham, if not tesam, because a contraction of am and a following
vowel into one syllable is as common as one of am is unheard of.

^ These words do not suit the metre, and have undoubtedly been transposed
from their original place, which they have kept in the Pali text.

^ Rather Upaka, a common Prakrit form of the vocative case. See Sukha-
vati-vyuha, p. xi, in Anecdota Oxoniensia, Aryan Series, vol. i, part ii.

* Read aham evaraham (Sanskrit arhan).

^ The Calc. ed. has wrongly "^dharvo and "puiigala^.

XIV SADDHARMA-PUiVDARIKA.

Gina hi madrwa gneydi ye prapta asravakshaya;;/,
g'ltdi me papaka dharmas tenopa(ka) 6^ino [hy] aham.

The following verses, taken from Mahavagga and Lalita-
vistara 1. c, have likewise the same origin, notwithstanding
some variations :

dhammaZ'akkaw pavattetuw ga/?'/^//ami Kasinaw pura»?,
andhabhutasmi lokasmi;;^ aha/Thi amatadudrabhi;«.

Compare:
Vara;^asi;« gamishyami gatva vai Kai'ika;;/ purim,
andhabhutasya lokasya kartasmy asadr/si;« -^ prabham.
Vara//asi;;2 gamishyami gatva vai Ka.i'ikaw purim,
jabdahinasya lokasya ta^/ayishye ^ 'mr/tadundubhim.
Vara;^asi;« gamishyami gatva vai Ka^ika?« purim,
dharma^akraw pravartishye lokeshv aprativartitam.

An important passage on the divine sight of the Buddha
in Lalita-vistara, p. 439 seq., almost literally occurs in the
SamaJwTaphala-Sutta, as has been pointed out by Burnouf ^.

These few examples I have chosen will suffice to prove
that the material of a Mahavaipulya Sutra is partly as old
as that of any other sacred book of the Buddhists. The
language of the prose part of those Sutras does not differ
from that used in the simple Sutras of the Northern canon.
Should the Sanskrit text prove to be younger than the
Pali text, then we may say that we do not possess the
Northern tradition in its original shape. That result,
however, affords no criterion for the distinction between
the simple Sutras and the Mahavaipulya S6tras, for both are
written in the very same Sanskrit, if we except the Gathas.

It would lead me too far, were I to enter into the heart
of the question which of the three idioms^ Sanskrit, Pali,
and the so-called Gatha dialect, was the oldest scriptural
language of the Buddhists, and I will therefore confine
myself to a few remarks. In the first place it will be granted

^ The reading ahaw sadr/siw2 of the Calc. ed. is clearly a corrupt reading.

^ This word, which spoils the metre, has manifestly replaced an older
expression, not unlikely ahaiihi, or a similar form of the future tense of ahan
(Sansk. ahanishye).

^ Lotus de la bonne Loi, p. 864.

INTRODUCTION. XV

that the same person cannot have uttered any speech or
stanza in two languages at the same time, and, further, that
he is not hkely to have spoken Sanskrit, when expressing him-
self in prose, and to have had recourse to a mere dialect, when
speaking in poetry. One need not suppose that the common
and every-day language of the god Brahma and the Buddha
was Pali or Prakrit, in order to call it an absurdity that those
persons would have spoken prose in Sanskrit and poetry in
the Gatha dialect, such as we find in some passages already
quoted and in many others. Nor is it absurd, even if we do
not believe that Pali is the original language of scripture,
to contend that the Sanskrit text of the canonical works is
at any rate a translation from some dialect. If the Sanskrit
text of the Northern Sutras, in general, were the original one,
it would be impossible to account for occasional mistrans-
lations and for the fact that the most palpable dialect forms
have been left untouched, whenever the passage by being
Sanskritised would have been spoilt. A striking instance is
afforded in Lalita-vistara, p. 145. There we read that the pro-
nouncing of the letter tJfA. of the Indian alphabet is to be
brought in connection with the word //^apaniyaprai^na, i.e.
a question that should be avoided, set aside, Pali ///apani-
yapa>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.

5
6

A glance at th

3
5
6

3
4
6

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;/</a-
rika was composed by Vasubandhu^ The date of that
work, not yet recovered, it seems, must fall between 550
and 600 A.D., or at least not much earlier, for Vasubandhu's
pupil Guwaprabha became the Guru of the famous Sn-
Harsha, alias 5iladitya, king of Kanauj, the friend of
Hiouen Thsang^. The latter often mentions Vasubandhu
and some of that great doctor's writings, as well as Gu/ia.-
prabha^. As both worthies at the time of Hiouen Thsang's
visiting India had already departed this life, and Vasu-
bandhu must have been at least one generation older than
Gu;^aprabha, we cannot be far amiss in assigning to Vasu-
bandhu's commentary the date above specified.

It appears from the above-mentioned preface to the
Chinese translation of A.D. 601, that the text-differences in
the MSS. current in those days were more important than
such as we observe in the Nepalese MSS. from 1000 A.D.
downward, with which the Tibetan closely agree. The
Chinese preface is so interesting that it is worth while to

1 Wassiljew, Buddhismus, p. 222. This was written before the publication
of my Cambridge Lectures, ' India, what can it teach us?' and affords valuable,
because independent, confirmation of the chronological system contained in
Note G, 'Renaissance of Sanskrit Literature,' pp. 281-366. — The Editor,
F. M. M.

^ Wassiljew, Buddhismus, p. 78 ; of. pp. 64 and 219 ; Taranatha, Geschichte
des Buddhismus (transl. Schiefner), p. 126.

^ See especially Histoire de la vie de Hiouen Thsang, pp. 83, 93, 97, 1 14 ; 106.

INTRODUCTION. XXUI

copy a passage from it as quoted in the Catalogue of the
Tripifeka^ :

'The translations of K\x Fa-hu, No. 138, and Kumara-
^iva, No. 134, are most probably made from two different
texts. In the repository of the Canon, I (the author of the
preface) have seen two texts (or copies of the text, of the
Saddharma-puw^arika) ; one is written on the palm leaves,
and the other in the letters of Kwei-tsz', or Khara/^ar,
Kumara^iva's maternal country. The former text exactly
agrees with No. 138, and the latter with No. 134, No. [38
omits only the Gathas of the Samantamukha-parivarta,
chap. 24. But No. 134 omits half of the Oshadhi-
parivarta, chap. 5? the beginning of the Pai7>^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

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«<Aa the common people, who think, ' He, the Lord,
is my Master,'

INTRODUCTION. XXIX

dhism, it is not here the place to discuss. So far as the
Northern Church is concerned, the book must be acknow-
ledged as the very cream of orthodoxy ; it is the last, the
supreme, the most sublime of the Sutras exposed by the
Lord; it is, so to say, the jiromawi, the crown jewel, of
all Sutras^

The contents of the separate chapters into which the
Sutra is divided may be described, summarily, as follows :

1. Prologue.

2. Awakening of the Lord from his mystic trance ;
display of his transcendent skilfulness, proved by the ap-
parent trinity of vehicles, whereas in reality there is but
one vehicle.

3. Prophecy of the Lord regarding the future destiny of
5ariputra, his eldest son. Second turn of the wheel of the
law on that occasion, with incidental commemoration of
the first turn near Benares. Parable of the burning house,
to exemplify the skill of the good father in saving his
children from the burning pains of mundane existence.

4. Another parable, exemplifying the skill of the wise
father in leading a child that has gone astray and lost all
self-respect back to a feeling of his innate nobility and to
happiness.

5- Parable of the plants and the rain, to exemplify the
impartiality and equal care of the Lord for all creatures^.
Parable of the blind man, to intimate that the phenomena
have but an apparent reality, and that the ultimate goal of
all endeavours must be to reach all-knowingness, which in
fact is identical with complete nescience.

6. Sundry predictions as proofs of the power of the
Sugata to look into the future.

7. He has an equal knowledge of the remotest past ; his
remembrance of the turning of the wheel by the Tathagata
Mahabhi^;la^/Ianabhibhil. Edifying history of the sixteen
sons of the said Tathagata.

^ Chap, xiii, st. 53 seq.

* Cf. Bhagavad-gita IX, 29, where Naraya«a declares : ' I am equal towards
all creatures, none is hateful to me, none beloved;' same 'ham sarvabhute-

shu, na me dveshyo 'sti na priyaA.

XXX SADDHARMA-PUJVDARiKA.

8. Prophecy regarding five hundred Arhats.

9. Prophecy concerning Ananda^ Rahula, and the two
thousand monks.

10. The Lord teaches how pious preachers bf the law,
who will come in after-times, ought to be duly honoured,
and promises that he will always protect the ministers of
religion.

1 1. Display of the miraculous power of vSakyamuni shown
in the appearance of a Stupa, which, being opened by him,
discloses to sight the frame of the expired Tathagata Pra-
bhutaratna, who is desirous of hearing the exposition of the
Lotus of the True Law. How vSakyamuni in a former birth
strove to acquire the Lotus. His great obligations to Deva-
datta. Episode of the wise daughter of the Ocean and her
change of sex.

la. Prediction to Gautami, Yai-odhara, and the nuns in
their train. Promise of the host of disciples and Bodhisat-
tvas to take up the difficult task of preaching the holy
word in days to come, after the Lord's Nirva;/a.

13. Vocation of the ministers of religion, and practical
rules for their conduct in and out of society. Parable of
the king who rewards his valiant warriors ; in the same
manner the Buddha will reward those who struggle for his
sake, by bestowing upon them all kinds of favours, at last
the most valuable of his boons — eternal rest.

14. Splendid phantasmagory of innumerable Bodhisat-
tvas evoked by the creative power of the Lord. Long
pause, during which the Tathagata and the four classes of
hearers are silent. Perplexity of Maitreya on hearing that
the innumerable Bodhisattvas have all been the pupils of the
Lord.

15. The Buddha explains the fact by revealing the
immense duration of his lifetime, in the past and the
future.

16. Meritoriousness of the belief in the immense duration
of the Tathagatas and all those who have once become
Buddhas.

17. The Lord details the great merit attending a ready
acceptance of the preaching of the law.

INTRODUCTION. XXXI

1 8. Exposition of the advantages, worldly and spiritual,
enjoyed by the ministers of religion.

19. Story of Sadaparibhuta, exemplifying the superiority
of simple-mindedness and pure-heartedness to worldly
wisdom and scepticism.

20. Grand show exhibited by the two Tathagatas 6"akya-
muni and Prabhutaratna conjointly \ Pause after the
performance. After the pause a great stir amongst gods,
celestial and infernal beings, men, &c. ^ The Tathagata
extols the Sutra of the Lotus in which ' all Buddha-laws
are succinctly taught,' as well as the keepers of this most
eminent of Sutras.

Immediately after this chapter may have followed, in the
oldest version, the epilogue entitled 'Period of the Law;'
the reasons for this opinion have been already stated above.
The supposed additional chapters contain the following
topics, briefly indicated :

21. Efficacy of talismanic spells (Dharawis).

22. Self-sacrifice of the Bodhisattva Sarvasattvapriyadar-
.yana, otherwise called Bhaisha^yara^a. Glorification of the
Lotus as the most eminent of Sutras.

23. Visit of the Bodhisattva Gadgadasvara to the Saha-
world. Extraordinary qualities and achievements of this
worthy, incidentally narrated by the Tathagata. Return
of the Bodhisattva to whence he came.

24. Grandeur and ubiquitousness of Avalokitei'vara.

25. Wonderful and edifying story of the conversion of
the king vSubhavyuha through the instrumentality of his
two sons Vimalagarbha and Vimalanetra, al. Bhaisha^yara^a
and Bhaisha^yasamudgata.

26. The Bodhisattva Samantabhadra charges himself
with the task of being a protector to the preachers of
religion in after-times after the Lord's Nirvana ^.

^ Both stretch their flaming tongues as far as the Brahma-world. In the
Bhagavad-gita XI, 30 it is said of Naraya«a, when at the request of Arjo-una he
shows himself in his fuU grandeur : lelihyase grasamanaA samantal lokan
samagran vadanair ^aladbhiA, te^obhir apurya gagat samagram bhasas tavo-
graA prapatanti, Vish«o !

^ Cf. Bhagavad-gita XI, 15.

' There is some incongruity between this chapter and chapter x, because

XXxii SADDHARMA-PUiVDARIKA.

This summary, however meagre, will be sufficient to show
that there is no lack of variety in our Sutra. We may, indeed,
be satisfied that the compilers of it intended giving an ex-
position of the principal truths of their religion in general,
and of the peculiar tenets of their own system^ in parti-
cular, the whole with anxious care arranged in such a form
that the Sutra admitted of an exoterical and esoterical
interpretation. It contains a revelation of the state of
things in the present, as well as in the past and the future,
a revelation derived from a virtually eternal source, so that
the doctrine taught in it must be deemed valid not only for
a certain spiritual brotherhood or church, but for the human
race at large. The highest authority to whom the doctrine
is referred, is not a certain individual having lived a short
span of time somewhere in India, but the sublime being who
has his constant abode on the Gn'dhraku/a, i.e. he who is
the terminology of other Indian creeds is called Ku/astha.

As a general rule it may be said that in such works of
ancient Indian literature as are anonymous, we must distin-
guish between the authority and the author. In the Lotus
we meet after the invocation in some MSS. the following
distich :

Vaipulyasutrara^am paramarthanayavataranirdei-am I
Saddharmapuwfl'arikaw sattvaya mahapathaw vakshye ii
I.e. ' I shall proclaim the king of the Vaipulya-sutras, that
teacheth how one arrives at the (right) method of attaining
the highest truth ; the Saddharma-puw^^arika, the great road
(leading) to substantiality (being in abstracto).' The
person here speaking is not the Buddha, who is neither
the author nor the writer of the work. Have we then to
ascribe the distich to one of the ancient copyists ? Burnouf ^
decidedly thinks so, and his opinion is corroborated by the
fact that the verses do not occur in all MSS. I must con-

in the latter it is the Lord himself who promises to be in future the protector
of the preachers.

1 I.e. of the Mahayana, which according to Taranatha, Geschichte des
Buddhismus, p. 274, stands above the division of the Bauddhas into various
schools.

* Lotus, p. 285,

INTRODUCTION. XXXlll

fess that I am not so sure of it. As the Sutra, like other
compositions of the kind, begins with the solemn ' Thus
have I heard, &c.,' it is at least possible that the distich
belongs to the compiler. I am not aware that the scribes
were in the habit of using such expressions as V2,k or
synonymous terms instead of likh, to write; and as we
find in the Mahavastu similar futures as vakshye, viz.
udirayishyavw and upavar;/ayishyami ^ where they
can hardly be imputed to the scribe, it is safer to leave
the question, whether the opening distich of the Lotus is
the work of a compiler or of a copyist, undecided, the
more so because the parallel phrase athato — vyakhya-
syama/z, frequently found immediately after the invoca-
tion, in non-Buddhistic writings, must be held to refer to
the author or authors, compilers.

The Lotus being one of the standard works of the Maha-
yana, the study of it cannot but be useful for the right
appreciation of that remarkable system. A perusal of the
book will convince the reader that a statement of Professor
Wassiljew's^ can only be accepted with some restrictions,
when this scholar, so profoundly versed in the history and
development of Northern Buddhism, says that the Buddha
of the Mahayana is ' neither the creator nor the ruler of
the world ; he remains the same cold, indifferent egoist,
absorbed in Nothingness.' The Tathagata of the Lotus
is passionless, indeed, but that does not involve his being
an egoist. In general it may be said that the spirit of the
Mahayana is more universal, its ideal less monastical than
the Hinayana's. According to Professor Rhys Davids we
must not seek the superior vital power which enabled the
Great Vehicle to outlive the earlier teaching in certain meta-
physical subtleties, but in the idea of a desire to save all
living creatures; 'the idea,' to quote his own words ^, 'as
summarised in the theory of Bodisatship, is the key-note
of the later school, just as Arahatship is the key-note of

* Mahavastu (ed. Senart), p. i, with the remarks of the editor, and p. 9.

* In his Buddhismus, p. 126.

^ In Lectures on the Origin and Growth of Religion, p. 254.
[2.] C

XXxiv SADDHARMA-PUiVDARfKA.

early Buddhism.' The Mahayana doctors said in efifect :
'We grant you all you say about the bliss of attaining
Nirvana in this life^. But it produces advantage only to
yourselves ; and according to your own theory there will
be a necessity for Buddhas in the future as much as there
has been for Buddhas in the past. Greater, better, nobler
then, than the attainment of Arahatship must be the at-
tainment of Bodisatship from a desire to save all living
creatures in the ages that will come.' The teaching of the
Lotus, however, is different, and comes to this, that every
one should try to become a Buddha. It admits that from
a practical point of view one may distinguish three means,
so-called Vehicles, yanas, to attain the summum bonum,
Nirva;2a, although in a higher sense there is only one Vehicle.
These means are, in plain language, piety, philosophy or
rather Yogism, and striving for the enlightenment and weal
of our fellow-creatures ; these means are designated by the
terms of Vehicle of (obedient) hearers or disciples, of Pratye-
kabuddhas, and of Bodhisattvas. Higher than piety is true
and self-acquired knowledge of the eternal laws ; higher
than knowledge is devoting oneself to the spiritual weal of
others'^. The higher unity embracing the three separate
Vehicles is the Buddha-vehicle.

The title of Bodhisattva is not always used in the same
acceptation. Apart from a broad distinction we can draw

' It may be observed that there is nothing peculiarly Buddhistic in the
searching for Nirvawa in this life, except in the sound of the word. It is exactly
the same as what other Indian enthusiasts or mystics called Givanmukti, the
aim of Yogins in the fourth degree (answering to the Arhats of the Buddhists)
and of the Brahmans or Dvig-as in the fourth Asrama.

^ See chap, iii, p. 80. Something similar in Bhagavad-gita XII, 12 : sreyo hi
giia.na.m abhyasa^ guanad dhyanaw visishyate, dhyanat karmaphalatyagas
tyaga^ Mantir anantaram ; and IV, 5 : labhante brahmanirva^am riihaytih kshi-
wakalmashaA, WUiinadvaidha yatatmanaA sarvabhutahite rataA. Neither
in these passages of the Bhagavad-gita nor in the three Vehicles is there
anything new; abhyasa, study, denotes the period of one's studying under a
master, the BrahmaHriship, which the Lotus calls the Vehicle of Disciples ; the
period of dhyaua, alias the Vehicle of Pratyekabuddhas, coincides with the
third A«rama, that of Vanaprastha ; the tyaga, alias Bodhisattvaship, is
virtually the same with the life of a Sannyasin, Yati, or Mukta. Gn ana.
characterises the second Asrama; in the Lotus it is merged in or combined
with dhyana.

INTRODUCTION. XXXV

between human and superhuman Bodhisattvas^ — the latter
are here left out of account — we find sometimes the word
applied to those persons who in the passage of our Sutra
alluded to are styled 5ravakas, hearers, learners. This
appears to be the case at least in Nepal, as we know from
the following passage ^ : ' The Buddha is the adept in the
wisdom of Buddhism (Bodhijnana), whose first duty, so
long as he remains on earth, is to communicate his wisdom
to those who are willing to receive it. These willing learners
are the " Bodhisattvas," so called from their hearts being
inclined to the wisdom of Buddhism, and " Sanghas," from
their companionship with one another, and with their
Buddha or teacher, in the vi haras or ccenobitical esta-
blishments. The Bodhisattva or Sangha continues to be
such until he has surmounted the very last grade of that
vast and laborious ascent by which he is instructed that
he can "scale the heavens," and pluck immortal wisdom
from its resplendent source : which achievement performed,
he becomes a Buddha, that is, an Omniscient Being.'

Here the Bodhisattvas are plainly distinguished from the
ccenobitical monks ; they are so likewise in the Lotus ^, in
which we find them also in the function of learned or wise
men (Paw^itas), of preachers or ministers of religion. Was-
siljew I.e. remarks about the Bodhisattva — the terrestrial
one of course — that ' from one side, he seems to be the
substitute of the ancient Bhikshu ; ' from which we ought
not to infer that the mendicant monks, as such, ceased to
exist, for that is notoriously not the case, but that the
Bodhisattvas were charged with the office of preaching.
They are persons who deserve to be honoured both by
mendicant monks and lay devotees *, and formed, it would
seem, a kind of learned clergy, not to be confounded, how-
ever, with the modern Va^ra-A/^aryas or married clergy-
men in Nepal. There is reason to suppose that one of the

* Cf. Wassiljew, Buddhismus, p. 124.

"^ B. H. Hodgson, Essays, p. 62. Cf. Stanislas Julien, Voyages des Pelerins
bouddhistes, II, p. 436 note.

3 See especially the whole of chapter x. * Lotus, chap, x, st. 27 seq.

C 2

XXXVl SADDHARMA-PUiVZ)ARIKA.

honorific titles given to the preachers or interpreters of the
law was 'wise' or 'learned man,' Tandita., for the word is
so often applied to them that it looks more like a title
than a common epithet ^ Taranatha knows Pa«<^ita to be
a title ^, and considers it to be the equivalent of the older
Mahabhadanta ; he distinguishes ' Bodhisattvas' from 'com-
mon Pa;/^itas' and 'Arhats.' How does this agree with
the data in the Lotus? As it has been intimated in a
foregoing note, the three Vehicles are imitations of three
Aj-ramas or stages in the model life of an Arya, in the first
place of a Brahman. The stages are that of a student, of
a hermit living in the forest, and of a Sannyasin, Yati, or
Mukta, who has wholly given up the world. The second
stage, that of a householder, does not exist, of course, for
those who vow themselves to a monastic life. Our Sutra
does not prescribe that the three stages must be gone
through by the same persons, no more than the Bhagavad-
gita I.e. requires that one should pass the stages of study,
knowledge, and meditation before resolving upon com-
plete renunciation (tyaga) ; what follows from the context
is only this, that the Vehicle of Bodhisattvas, alias those
who strive for the weal of all creatures, is superior to the
two preceding Vehicles. The Vehicle of the Bodhisattvas
being the loftiest of the three, they themselves must be
considered as occupying the highest rank. Now Taranatha
places the Arhats above them, and with the Nepalese also
the first class of the monastic order is that of Arhat ^. The
question is, how are we to judge of the relation between
Arhats and Bodhisattvas in the Lotus? As far as I am
able to see, the compiler* of the Sutra describes facts, or
supposed facts, which he knew from oral or literary tradi-
tion, as having occurred in the past, whereas the actual
state of things in his own time and shortly before is repre-
sented as that of the future. His Arhats are sages of the
past, canonized saints ; his human Bodhisattvas are sages,

» E.g. Lotus, chap, x, st. 4, cf. 6 ; 23, 33 ; .xiii, 13, 16, 24, 26, 30, 32, 39,44.

* Geschichte des Buddhismus, p. 60.
^ Hodgson, Essays, p. 52 ; cf. p. 30.

* The reader should not lay stress upon this singular.

INTRODUCTION. XXXVll

wise men of the present, most reverend worthies who should
live a saintly life and generally do so, but who, however
sanctimonious, are not acknowledged saints. Of an anta-
gonism between Arhats and Bodhisattvas there is no trace
in the book ; the Arhats being dead, they cannot be active ;
the Bodhisattvas as living persons, can\ In a certain
respect, then, the remark of Professor Rhys Davids holds
good; the Bodhisattvas represent the ideal of spiritual
activity, the Arhats of inactivity. It must be admitted
that the Lotus, as a whole, breathes a less monastic and
ascetic^ spirit ; it does not go the length to speak of ascetism
and mortification in such scornful terms as the Bhagavad-
gita^ does, but at the same time it never extols it. There
are in the book many indications that the art of preaching
was made much of and highly developed, and it may be
supposed that a greater proficiency in hermeneutics com-
bined with superior mental activity has enabled the Maha-
yana to supplant its rival, the Hinayana, and to extend its
spiritual conquests once from the snows of Siberia to the
luxuriant islands of the Indian Archipelago.

After having touched upon such points in the text of
the Saddharma-puw^arika as seemed to require more
special notice, it behoves me to say a few words about the
translation and its resources. In the first place, I must
declare that I cannot speak in too warm terms of the
benefit I have derived from the French translation by the
illustrious Burnouf. I have taken that work throughout
for my model, without having been able to reach its
excellency. The material discrepancies between his trans-
lation are partly due to my having followed other MSS.,
partly to another interpretation, especially of frequently cor-
rupt and difficult Gathas. If some reader not acquainted

* Something of contempt for the Arhats is shown in the story communicated
by Hiouen Thsang in Voyages des Pelerins bouddhistes, II, p. 176, where the
editor inadvertently writes Vasubandhu instead of Vasumitra ; his index affords
the means of correcting the mistake ; cf. Wassiljew in Taranatha, p. 298.

^ See chap, xiii, 28, where the eighth commandment of the Dasasila, for-
bidding the use of ointment, is slighted.

3 See there xvii, 5 seqq., and cf. 14 seqq., where we are taught what the true
tapas should be.

XXXVlll SADDHARMA-PUiVDARlKA.

with the peculiar difficulties of those Gathas should
wonder at the occurrence of numerous discrepancies, I
would repeat the words of the preface to the Chinese
version from A.D. 6oi, and request him 'not to have any
suspicion about these differences.' Let him compare the
fragment from Kumara^iva's rendering on page xl with
the corresponding passages in the French and English
translations, and he will observe that the difference
between the work of the learned Buddhist of the fourth
century and the two European versions is far more con-
siderable than between the latter.

The base of my translation has been an old manuscript
on palm leaves, belonging to Dr. D. Wright's collection,
in the University Library of Cambridge. The manuscript
is dated Newar, era 159 ( = A.D. 1039), and was written in
the reign of the king Kamadeva (?), in the bright half of
the month Vai^akha, on a Thursday ^ It is one of the
most ancient Sanskrit MSS. existing in Europe, and there-
fore I thought that it was advisable to follow its readings
as much as possible, except in such passages as were
evidently corrupt. A second MS., unfortunately incom-
plete, from the same collection, is of unknown date, since
the latter part of the codex is lost ; from the form of the
characters it may be inferred that it is not much more
modern than the other codex ^ The difference between
both is not very great ; yet there can be no doubt that
the second MS. belongs to another family. The varietas
lection is is strikingly similar in kind to what we find
in the different texts of the Va^ra/^-z^/zedika, edited by
Professor Max Miiller.

The former manuscript has much in common with the
London codices, from which Burnouf in the notes on his
translation has derived numerous various readings ; it
stands farther off from the Paris MS. that has formed
the base of Burnouf 's version, but not so far as the second

* Sam vat 159 Vaisakhasukle (illegible the Tithi) Gurudine, Kamadevasya
vig-ayara^e likhitam iti. There seem to be wanting two syllables before
kama.

* The two Cambridge MSS. are marked Add. 1682 and 1683.

INTRODUCTION. XXXIX

Cambridge MS., which shows the greatest number of
pecuh'ar readings. The text of chapter iv in Professor
Foucaux's edition of the Parabole de I'enfant egare is
comparatively modern and bad. In general it may be said
that all the known copies of the Saddharma-pu;;^arika are
written with a want of care little in harmony with the holy
character of the book.

Before closing this preface I beg to offer my sincere
thanks to Professors William Wright and E. B. Cowell, at
Cambridge, for the generous way in which they have
enabled me to use the MSS. I wanted for my translation.
My thanks are due also to the Council of Cambridge
University and Mr. H. Bradshaw, for their readily com-
plying with my wishes. To Professor Max Muller I owe a
debt of gratitude for his kindly assisting me in my task
in more than one respect, a debt which I am glad here
openly to acknowledge.

H. Kern.

Leiden.

xl SADDHARMA-PUiV^DARIKA.

Kumaragiva's Translation of Saddharma-pua^da-

RIKA III, STANZAS 1-2 2, RENDERED INTO FrENCH

BY Stanislas Julien.

J'ai entendu le son de cette loi

J'ai obtenu ce que je n'avais pas encore eu

Dans mon coeur, j'en ai con9u une grande joie.

Les filets des doutes ont tous disparu

Jadis, j'ai re9u les instructions du Buddha

Je n'ai pas perdu le grand v^hicule.

Le son (la voix) du Buddha existe (s'entend) tres rarement. —

Elle peut detruire les tourments d'esprit de tous les mortels. —

Moi, j'ai obtenu I'^puisement (la d^livrance complete) de mes fautes.

L'ayant entendue, j'ai et^ delivr^ des chagrins et des tourments

d'esprit
Moi, lorsque je demeure sur les montagnes (ou dans) les vallees,
Ou bien au bas des arbres des forets
Soit que je sois assis ou que je marche
Constamment, je pense a cette chose
H^las, je m'adresse de severes reproches
Je dis : pourquoi me trompd-je moi-meme ?
Nous autres, nous sommes aussi les fils du Bouddha
Nous sommes entr^s ensemble dans la loi exempts d'imperfections.
Nous ne pourrons dans I'avenir

Expliquer cette loi sans supdrieure (anuttaradharma).
Les trente deux couleur d'or (signes qui ont la couleur de I'or),
Les dix forces, les moyens de d^livrance,
Se trouvent ensemble au sein de la loi unique
Et cependant je n'ai pu obtenir ces choses ;
Les quatre vingt signes de beaute,
Les dix huit lois non-communes (a tous),
Les mdrites et les vertus de cette sorte
Moi, je les ai tous perdus.
Moi, lorsque je me promenais seul
J'ai vu le Bouddha au milieu de la grande multitude
Son nom, sa reputation remplissaient les dix contr(!es
II comblait d'avantages toutes les creatures

INTRODUCTION. xli

Je pense en moi-meme que j'ai perdu ce profit

Moi, parce que je me suis tromp^ moi-meme,

Constamment, jour et nuit

Chaque fois, je songe a cette chose

J'ai voulu demander a I'honorable du siecle

Louant et glorifiant les bodhisattvas

C'est pourquoi jour et nuit

J'examine murement une telle chose

Exempte d'imperfections et difficile a concevoir

Qui fait arriver la multitude a I'estrade de I'lntelligence (Bodhi-
maw^/a)

Moi, dans I'origine, j'^tais attach^ aux vues perverses (a I'h^r^sie)

J'etais un maitre de Brahmatcharis

L'honorable du siecle connaissait mon coeur

Me tira de I'hdr^sie et me parla du Nirva«a

Je me d^barrassai completement des vues perverses (de I'h^r^sie);

Dans la loi du vide, j'obtins des tdmoignages, des preuves (J'obtins
la preuve que je comprenais la loi du vide)

Alors, je me dis a moi-meme

Que j'avais obtenu d' arriver au Nirva«a.

Mais maintenant je m'aper9ois

Que ce n'est pas le vrai Nirva«a

Si, un jour, j'obtiens de devenir Bouddha

Et que je sois pourvu des trente deux signes de beaut^

Les Devas, les Yakchas

Les dragons, les esprits etc.

M'honoreront et me v^ndreront

Dans ce temps la, je pourrai dire

Que pour toujours j'ai obtenu le Nirvawa complet.

Le Bouddha, dans la grande assemblee

M'a dit que je devais devenir Bouddha

Quand j'eus entendu le son de cette loi

Mes doutes, mes regrets, completement disparurent.

Au commencement, lorsque j'eus entendu ce que disait le Bouddha,

Au fond de mon coeur, je fus remplis d'^tonnement et de doutes.

(Je me dis) Le demon n'aurait pas pris la figure du Bouddha

Pour troubler mon coeur ?

Le Bouddha ayant employ^ toute sorte de moyens

De comparaisons, de paroles et de discours habiles

Mon coeur devint calme comme la mer.

Quand je I'eus entendu, le filet de mes doutes se d^chira

Le Bouddha dit que dans les siecles passds

c 3

xlii SADDHARMA-PUA^Z)ARiKA.

Des bouddhas sans nombre, qui ont obtenu le Nirvana

Reposaient en paix au milieu des moyens habiles

Et que tous avaient expliqud cette loi

Que des bouddhas presents et futurs

Dont le nombre est infini

A I'aide de toute sorte de moyens habiles

Avaient explique et d6ve\opp6 une telle loi

Maintenant, Honorable du siecle

Depuis que tu es nd et que tu es sorti de la famille

Tu as obtenu de tourner la roue de la loi

Et de I'expliquer par des moyens habiles

L'Honorable du siecle a expose la vraie voie.

Le Mara n'a pas fait cette chose (n'a pas pris la figure du Bouddha)

C'est pourquoi je sais fermement

Que le Mara ne s'est pas d^guise en Bouddha (litt. ne s'est pas

fait Bouddha).
Moi, a cause du filet des doutes auxquels je m'^tais abandonn^
Je m'dtais dit que c'dtait une chose faite par le Mara (c. a. d. que

le Mara avait pris la figure du Bouddha)
Mais quand j'eus entendu sa voix douce et souple
Profonde, 6\oign6e, extremement d6\i6e
Expliquant la loi pure
Mon coeur a 6t6 grandement rejoui.
Mes doutes ont pour toujours disparu
Je reside en paix au sein de la vraie science
Decid^ment, je dois devenir Bouddha.
Je serai respecte des Devas
Je tournerai la roue de la loi sans-supdrieure
J'instruirai et je convertirai les Bodhisattvas.

SADDHARMA-PUiVZ^ARiKA

THE LOTUS OF THE TRUE LAW.

HOMAGE TO
ALL THE BUDDHAS AND BODHISATTVAS.

CHAPTER L

INTRODUCTORY.

Thus have I heard. Once upon a time the Lord
was staying at Ra^agr/ha, on the Grzdhraku^a^
mountain, with a numerous assemblage of monks,
twelve hundred monks, all of them Arhats, stainless,
free from depravity, self-controlled^, thoroughly eman-
cipated in thought and knowledge, of noble breed,
(like unto) great elephants, having done their task,
done their duty, acquitted their charge, reached the
goal ; in whom the ties which bound them to existence
were wholly destroyed, whose minds were thoroughly
emancipated by perfect knowledge, who had reached
the utmost perfection in subduing all their thoughts ;
who were possessed of the transcendent faculties ";

^ I. e. Vulture Peak.

"^ Vai'ibhuta. Like vajin, it likewise means, 'having subdued
othefs or the world.'

^ The five Abhi^?<as, viz. the magical powers, the divine ear,

. [21] B

2 SADDHARMA-PUiVDARIKA. I.

eminent disciples, such as the venerable A^;^ata-
Kau7/^inya, the venerable A^va^it, the venerable
Vdshpa, the venerable Mahan^man, the venerable
Bhadrika^ the venerable Maha-Ka^yapa, the venera-
ble Ka^yapa of Uruvilv^, the venerable Kd^yapa of
Nadi, the venerable Kd^yapa of Gaya^ the venera-
ble K^ariputra, the venerable Maha-Maudgalydyana=^,
the venerable Maha-K^tydyana ^, the venerable Ani-
ruddha ^ the venerable Revata, the venerable Kap-
phi;2a ^, the venerable Gavimpati, the venerable
Pilindavatsa, the venerable Vakula, the venerable
Bhdradva^a \ the venerable Mahd-Kaush//^ila ^ the
venerable Nanda (alias Mahdnanda), the venerable

knowledge of the thoughts of others, knowledge of former exist-
ences, the divine eye. Sometimes a sixth Abhi^«a is added,
viz. the knowledge which causes the destruction of human
passion; Burnouf, Lotus, p. 820 sqq. ; Spence Hardy, Eastern
Monachism, p. 284.

^ These are known as the Five Bhadravargiyas, or, in Pali, Pa^li'a-
vaggiyas ; they were the first five disciples.

2 The conversion of Ka^yapa of Uruvilva and the two following
is told in Buddhist Birth Stories (translated by Rhys Davids), 1, 114;
Mahavagga (ed. Oldenberg) I, 15.

^ ^'ariputra and Maudgalyayana are termed the foremost or
chief disciples (agra^ravaka) of the Lord. About their con-
version, see Birth Stories, I, 118 ; Mahavagga I, 23.

* About him, see Mahavagga V, 13.

^ In Pali, Anuruddha ; the story of his conversion is told i^ulla-
vagga (ed. Oldenberg) I, 8.

^ The name is variously spelt Kapphiwa, Kasphiwa, Kashphi^a,
Kapphilla, Ka?«philla. The Tibetan form Kapina (in Lotus, p. 294)
agrees with Maha-Kappina in Pali writings; Mahavagga II, 5; X, 5.
I cannot help guessing that the name is identical with 2(/)iVj;f, the
proper name of Kalanos, in Plutarch's Alexander, chap. 65 ; one

would expect KuacfiLvrjs.

' The same with Pi;;f/ola-Bharadva^a, iTullavagga V, 8.
» In Pali Maha-Ko///nta ; Mahavagga X, 5.

I. INTRODUCTORY.

Upananda\ the venerable Sundara-Nanda^, the vene-
rable Pur;2a Maitraya;nputra, the venerable Subhiati,
the venerable Rahula ; with them yet other great dis-
ciples, as the venerable Ananda, still under training,
and two thousand other monks, some of whom still
under training, the others masters ; with six thousand
nuns having at their head Mahapra^apati^, and the
nun Yai-odhara, the mother of Rahula, along with her
train; (further) with eighty thousand Bodhisattvas,
all unable to slide back ^, endowed with the spells of
supreme, perfect enlightenment, firmly standing in
wisdom ; who moved onward the never deviatino- ^
wheel of the law ; who had propitiated many hun-
dred thousands of Buddhas ; who under many
hundred thousands of Buddhas had planted the roots
of goodness, had been intimate with many hundred
thousands of Buddhas, were in body and mind fully
penetrated with the feeling of charity ; able in com-
municating the wisdom of the Tathagatas ; very
wise, having reached the perfection of wisdom ; re-
nowned in many hundred thousands of worlds ;
having saved many hundred thousand myriads ^ of
ko/is ^ of beings ; such as the Bodhisattva Maha-

^ Surnamed -Sakyaputra ; Mahavaggal, 52.

- Known from Lalita-vistara, p. 164 ; Burnouf has Sunanda.

^ Gautami, the aunt of Gautama Buddha.

* Or, to swerve from their course.
^ Or, never rolling back.

* I have followed Burnouf in translating nayuta by ten thousand;
this being the value of the Sanskrit term ayuta. According to the
Petersburg Dictionary the Northern Buddhists attach to nayuta the
value of 100,000 millions. The Pali nahuta is said to be a vast
number, one followed by twenty-eight ciphers; but in Spence
Hardy's INIanual of Buddhism, p. 193, its worth is put down at a
myriad.

■^ I. e. ten millions.

B 2

SADDHARMA-PUiVDARIKA. I.

sattva^ Man^'usri, as prince royal-; the Bodhisattvas
Mahasattvas Avalokitejvara, Mahasthamaprapta, Sar-
varthanaman, Nityodyukta, Anikshiptadhura, Ratna-
■pani, Bhaisha^ara^a, Pradanai"ura, Ratna/^andra,
Ratnaprabha, Pur^^a/^andra, Mahavikramin, Trailo-
kavikramin, Anantavikramin, Mahapratibhana, Sata-
tasamitabhlyukta, Dhara;^idhara^, Akshayamati, Pad-
ma^ri, Nakshatrara^a, the Bodhisattva Mahasattva
Maitreya, the Bodhisattva Mahasattva Si;;^ha.

With them were also the sixteen virtuous men to
begin with Bhadrapala, to wit, Bhadrapala, Ratna-
kara, Susarthavaha, Naradatta^, Guhagupta, Varu-
/^adatta, Indradatta, Uttaramati, Vii-eshamati, Vardha-
manamati, Amoghadari^in, Susa;;^sthita, Suvikranta-
vikramin, Anupamamati, Suryagarbha, and Dhara-
T^idhara ; besides eighty thousand Bodhisattvas,
among whom the fore-mentioned were the chiefs ;
further 6akra, the ruler of the celestials, with twenty
thousand gods, his followers, such as the god
iTandra (the Moon), the god Surya (the Sun),
the god Samantagandha (the Wind), the god Rat-
naprabha, the god Avabhasaprabha, and others ;
further, the four great rulers of the cardinal points
with thirty thousand gods in their train, viz. the
great ruler Virurt^/aka, the great ruler Virtapaksha,
the great ruler Dhmarash/ra, and the great ruler
Vai5"rava;^a ; the god l^'vara and the god Mahe-
^•vara^ each followed by thirty thousand gods; further,

^ I. e. a great being.
^ Or, ' still a youth,' kumarabhuta.

^ In chap. XXIV he occurs as Bodhisattva Mahasattva Dhara-
«indhara.

* Burnouf has Ratnadatta.

^ The distinction between Ijvara and INIahej-vara, both mere

INTRODUCTORY.

Brahma Sahampati ^ and his twelve thousand fol-
lowers, the Brahmakayika gods, amongst whom
Brahma ^'ikhin^ and Brahma 6^yotishprabha, with the
other twelve thousand Brahmakayika gods =^ ; together
with the eight Naga kings and many hundred thou-
sand myriads of ko/Is of Nagas in their train, viz.
the Naga king Nanda, the Naga king Upananda,
Sagara, Vasuki, Takshaka, Manasvin, Anavatapta,
and Utpalaka ; further, the four Kinnara kings with
many hundred thousand myriads of ko/is of fol-
lowers, viz. the Kinnara king Druma, the Kinnara
king Mahadharma, the Kinnara king Sudharma, and
the Kinnara king Dharmadhara ; besides, the four
divine beings (called) Gandharvakayikas with many
hundred thousand Gandharvas in their suite, viz. the
Gandharva Mano^/^a, the Gandharva Mano^7^asvara,
the Gandharva Madhura, and the Gandharva Ma-
dhurasvara ; further, the four chiefs of the demons

epithets of 5iva, has its counterpart in the equally fanciful difference
between Tishya and Pushya, Meru and Sumeru, which occurs in
Buddhist writings. In Mahavastu, p. 355 (ed- Senart), we even find
Maya distinguished from Mahannaya.

1 On comparing Lalita-vistara, p. 5i5> 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.

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

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

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

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.

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«</akajy^a, var. lect. valaka°,with marginal correc-
tion kanaka". The translation is doubtful; cf. st. 116 below.
Ku«(/aka I connect with ku«/=vikalikara;2e and the Greek

^Kro</asa»^krin,var.lect.°saw^?^in,with correction °sa»ikk in,
the reading I have followed, taking saw^kkin to be identical with
sakkin, a Prakrit form of Sanskrit sarpin.

* Ku«c/akalahgaka, for which I read °kalahgaka.

94 SADDHARMA-PUiVDARIKA. III.

123. Nobody keeps their side^ ; a putrid smell is
continually issuing from their mouths ; an evil spirit
has entered the body of those who do not believe in
this supreme enlightenment.

124. Needy, obliged to do menial labour, always
in another's service, feeble, and subject to many
diseases they go about in the world, unprotected.

125. The man whom they happen to serve is
unwilling to give them much, and what he gives is
soon lost. Such is the fruit of sinfulness.

126. Even the best-prepared medicaments, admi-
nistered to them by able men, do, under those
circumstances, but increase their illness, and the
disease has no end.

127. Some commit thefts, affrays, assaults, or acts
of hostility, whereas others commit robberies of
goods ; (all this) befalls the sinner.

128. Never does he behold the Lord of the world,
the King of kings ruling the earth ^, for he is doomed
to live at a wrong time^, he who scorns my Buddha-
rule.

129. Nor does that foolish person listen to the
law ; he is deaf and senseless ; he never finds rest,
because he has scorned this enlightenment.

130. During many hundred thousand myriads of
ko/is of ^ons equal to the sand of the Ganges he
shall be dull and defective ; that is the evil result
from scorning this Sutra.

^ Apratyanika, var. lect. apratyaniya. The rendering is
doubtful. I take it to be synonymous with apaksha; cf. note,
p. 17.

^ Mahi, i.e. Sansk. mahim.

^ In the darkness of hell, i. e. in common parlance, at night-
time, when nobody can behold the sun.

III. A PARABLE. 95

131. Hell is his garden (or monastery), a place
of misfortune^ his abode; he is continually living
amongst asses, hogs, jackals, and dogs.

132. And when he has assumed a human shape
he is to be blind, deaf, and stupid, the servant of
another, and always poor.

133. Diseases, myriads of ko/is of wounds on the
body, scab, itch, scurf, leprosy, blotch, a foul smell
are, in that condition, his covering and apparel.

134. His sight is dim to distinguish the real.
His anger appears mighty in him, and his passion
is most violent; he always delights in animal
wombs.

135- Were I to go on, 6ariputra, for a whole
/Eon, enumerating the evils of him who shall scorn
my S^tra, I should not come to an end.

136. And since I am fully aware of it, I com-
mand thee, ^ariputra, that thou shalt not expound a
Siatra like this before foolish people.

137. But those who are sensible, instructed,
thoughtful, clever, and learned, who strive after
the highest supreme enlightenment, to them ex-
pound its real meaning.

138. Those who have seen many ko/is of Bud-
dhas, planted immeasurably many roots of good-
ness, and undertaken a strong vow, to them expound
its real meaning.

139. Those who, full of energy and ever kind-
hearted, have a long time been developing the
feeling of kindness, have given up body and life,
in their presence thou mayst preach this Sutra.

^ A pay a, properly 'going away, disappearance,' the reverse of
upaya, 'approaching.'

96 SADDHARMA-PUiVZ^ARIKA. III.

140. Those who show mutual love and respect,
keep no intercourse with ignorant people, and are
content to live in mountain caverns, to them expound
this hallowed Sutra.

141. If thou see sons of Buddha who attach them-
selves to virtuous friends and avoid bad friends,
then reveal to them this Sutra.

142. Those sons of Buddha who have not broken
the moral vows, are pure like gems and jewels, and
devoted to the study of the great Statras, before
those thou mayst propound this Sutra.

143. Those who are not irascible, ever sincere,
full of compassion for all living beings, and respect-
ful towards the Sugata, before those thou mayst
propound this Sutra.

144. To one who in the congregation, without
any hesitation and distraction of mind, speaks to
expound the law, with many myriads of ko/is of
illustrations, thou mayst manifest this Sutra.

145. And he who, desirous of acquiring all-know-
ingness, respectfully lifts his joined hands to his
head, or who seeks in all directions to find some
monk of sacred eloquence ;

146. And he who keeps (in memory) the great
Sutras, while he never shows any liking for other
books, nor even knows a single stanza from another
work ; to all of them thou mayst expound this
sublime Sutra.

147. He who seeks such an excellent Sutra as
this, and after obtaining it devoutly worships it, is
like the man who wears a relic of the Tatha^ata he
has eagerly sought for.

148. Never mind other Sutras nor other books
in which a profane philosophy is taught ; such books

III. A PARABLE. 97

are fit for the foolish ; avoid them and preach this
SCltra.

149. During a full ^on, ^'arlputra, I could speak
of thousands of ko/is of (connected) points, (but
this suffices) ; thou mayst reveal this Sutra to all
who are striving after the highest supreme en-
lightenment.

[21] H

98 SADDHARMA-PUJVDARiKA. TV.

CHAPTER'^ IV.

DISPOSITION.

As the venerable Subh{iti, the venerable Mahd-
Katydyana, the venerable Maha - Ka^-yapa, and
the venerable Maha -Man dgalyayana heard this
law unheard of before, and as from the mouth
of the Lord they heard the future destiny of
K^ariputra to superior perfect enlightenment, they
were struck with wonder, amazement, and rapture.
They instantly rose from their seats and went up
to the place where the Lord was sitting; after
throwing their cloak over one shoulder, fixing the
right knee on the ground and lifting up their joined
hands before the Lord, looking up to him, their
bodies bent, bent down and inclined, they addressed
the Lord in this strain :

Lord, we are old, aged, advanced in years ;
honoured as seniors in this assemblage of monks.
Worn out by old age we fancy that we have
attained Nirva;2a ; we make no efforts, O Lord,
for supreme perfect enlightenment ; our force and
exertion are inadequate to it. Though the Lord
preaches the law and has long continued sitting, and
though we have attended to that preaching of the
law, yet, O Lord, as we have so long been sitting
and so long attended the Lord's service, our
greater and minor members, as well as the joints
and articulations, begin to ache. Hence, O Lord,
we are unable, in spite of the Lord's preaching, to

IV. DISPOSITION. 99

realise the fact that all is vanity (or void), purpose-
less (or causeless, or unconditioned), and unfixed ^ ; we
have conceived no longing after the Buddha-laws, the
divisions ofthe Buddha-fields, the sports ^ of the Bodhi-
sattvas or Tathagatas. For by having fled out of the
triple world, O Lord, we imagined having attained
Nirva;^a, and we are decrepit from old age. Hence,
O Lord, though we have exhorted other Bodhisattvas
and instructed them in supreme perfect enlighten-
ment, we have in doing so never conceived a single
thought of longing. And just now, O Lord, we are
hearing from the Lord that disciples also may be
predestined to supreme perfect enlightenment. We
are astonished and amazed, and deem it a great
gain, O Lord, that to-day, on a sudden, we have
heard from the Lord a voice such as we never heard
before. We have acquired a magnificent jewel, O
Lord, an incomparable jewel. We had not sought,
nor searched, nor expected, nor required so mag-
nificent a jewel. It has become clear to us^, O
Lord ; it has become clear to us, O Sugata.

It is a case, O Lord, as if a certain man went

^ Sunyatanimittapra«ihita»i sarvam. The commentary on
Dhammapada, ver. 92 (p. 281), gives an explanation of the Pali
terms sunnzta., animitta, and appawihita. His interpretation
is too artificial to be of much use. In the verse referred to we
find sunnzta. apparently as an adjective, but till we find such
an adjective in another place, it is safer to doubt its existence
altogether. Apra«ihita is, to my apprehension, unfixed, not
fixed beforehand, not determined providentially ; it may also mean
unpremeditated.

2 Or, display of magical phenomena.

^ Pratibhati no ; a would-be correction has pratilabhino,
which is inadmissible, because with this reading the pronoun
vayam cannot be left out.

H 2

lOO SADDHARMA-PUiVDARIKA. IV.

away from his father and betook himself to some
other place. He lives there in foreign parts for
many years, twenty or thirty or forty or fifty. In
course of time the one (the father) becomes a great
man ; the other (the son) is poor ; in seeking a live-
lihood for the sake of food and clothing he roams in
all directions and goes to some place, whereas his
father removes to another country. The latter has
much wealth, gold, corn \ treasures, and granaries ;
possesses much (wrought) gold and silver, many
gems, pearls, lapis lazuli, conch shells, and stones (?),
corals, gold and silver; many slaves male and
female, servants for menial work and journeymen ;
is rich in elephants, horses, carriages, cows, and
sheep. He keeps a large retinue; has his money
invested in great territories 2, and does great
things in business, money-lending, agriculture, and
commerce.

In course of time, Lord, that poor man, in quest of
food and clothing, roaming through villages, towns,
boroughs, provinces, kingdoms, and royal capitals,
reaches the place where his father, the owner of
much wealth and gold, treasures and granaries, is
residing. Now the poor man's father. Lord, the
owner of much wealth and gold, treasures and
granaries, who was residing in that town, had
always and ever been thinking of the son he had
lost fifty years ago, but he gave no utterance to
his thoughts before others, and was only pining in
himself and thinking: I am old, aged, advanced

^ Dhanya, wanting in some MSS.

"^ Maha^anapadeshu dhanika//. The translation is doubtful ;
the words may as well mean, a creditor of people at large.

IV. DISPOSITION. lOI

in years, and possess abundance of bullion, gold,
money and corn, treasures and granaries, but have
no son. It is to be feared lest death shall overtake
me and all this perish unused. Repeatedly he was
thinking of that son : O how happy should I be,
were my son to enjoy this mass of wealth !

Meanwhile, Lord, the poor man in search of food
and clothing was gradually approaching the house of
the rich man, the owner of abundant bullion, gold,
money and corn, treasures and granaries. And the
father of the poor man happened to sit at the door
of his house, surrounded and waited upon by a great
crowd of Brahmans, Kshatriyas, Vai^yas, and ^Sudras;
he was sittine on a masfnificent throne with a foot-
stool decorated with gold and silver, while dealing
with hundred thousands of ko/Is of gold-pieces, and
fanned with a chowrie, on a spot under an extended
awning Inlaid with pearls and flowers and adorned
with hanging garlands of jewels; sitting (in short) In
great pomp. The poor man. Lord, saw his own
father in such pomp sitting at the door of the
house, surrounded with a great crowd of people
and doing a householder's business. The poor man
frightened, terrified, alarmed, seized with a feeling
of horripilation all over the body, and agitated in
mind, reflects thus : Unexpectedly have I here
fallen in with a king or grandee. People like me
have nothing to do here ; let me go ; in the street
of the poor I am likely to find food and clothing
without much difficulty. Let me no longer tarry at
this place, lest I be taken to do forced labour or
incur some other Injury.

Thereupon, Lord, the poor man quickly departs,
runs off, does not tarry from fear of a series of

I02 SADDHARMA-PUiVDARiKA. IV.

supposed dangers. But the rich man, sitting on
the throne at the door of his mansion, has recog-
nised his son at first sight, in consequence whereof
he is content, in high spirits, charmed, delighted,
filled with joy and cheerfulness. He thinks : Won-
derful ! he who is to enjoy this plenty of bullion,
gold, money and corn, treasures and granaries, has
been found! He of whom I have been thinking
again and again, is here now that I am old, aged,
advanced in years.

At the same time, moment, and instant, Lord, he
despatches couriers, to whom he says : Go, sirs, and
quickly fetch me that man. The fellows thereon
all run forth in full speed and overtake the poor
man, who, frightened, terrified, alarmed, seized with
a feeling of horripilation all over his body, agitated
in mind, utters a lamentable cry of distress, screams,
and exclaims : I have given you no offence. But
the fellows drag the poor man, however lamenting,
violently with them. He, frightened, terrified,
alarmed, seized with a feeling of horripilation all
over his body, and agitated in mind, thinks by
himself : I fear lest I shall be punished with capital
punishment^; I am lost. He faints away, and falls
on the earth. His father dismayed and near de-
spondency ^ says to those fellows: Do not carry ^ the

^ According to the reading vadhyadaw^ya-^. If we read
vadhyo da«^ya/^, the rendering would be, executed or punished
(fined). Cf. stanza 19 below.

^ Yish&nna.skz sadasanne /^asya sa pita bhavet; var. lect.
V. syad asanna^-y^a /^asya s. p. b. Both readings are corrupt; we
have to read sadasannaj-zi'a. The final e of asanne is likely to
be a remnant of the original Magadhi (not Pali) text, the e being
the noni. case sing, of masculine words in a.

^ Mi bhavanta enam (var. lect. evaw) purusham ayishur

IV. DISPOSITION. 103

man in that manner. With these words he sprinkles
him with cold water without addressing him any
further. For that householder knows the poor
man's humble disposition ^ and his own elevated
position ; yet he feels that the man is his son.

The householder, Lord, skilfully conceals from
every one that it is his son. He calls one of his
servants and says to him : Go, sirrah, and tell that
poor man : Go, sirrah, whither thou likest ; thou art
free. The servant obeys, approaches the poor man
and tells him : Go, sirrah, whither thou likest ; thou
art free. The poor man is astonished and amazed
at hearing these words ; he leaves that spot and
wanders to the street of the poor in search of food
and clothing. In order to attract him the house-
holder practises an able device^ He employs for it
two men ill-favoured and of little splendour ^ Go,
says he, go to the man you saw in this place ; hire
him in your own name for a double daily fee, and
order him to do work here in my house. And if he
asks ; What work shall I have to do ? tell him :
Help us in clearing the heap of dirt. The two

(van lect. anayeyur) iti. A would-be correction has anayata,
at any rate a blunder, because anayantu would be required. The
original reading may have been anayishur, in common Sanskrit
anaishur. Quite different is the reading, atha khalu sa daridra-
purusham anayantv iti tarn Qna.m jitalena, &c., ' thereupon
he (the rich man) ordered the poor man to be brought before him
and,' &c.

^ Here and repeatedly in the sequel the term hinadhimuk-
tata would much better be rendered by ' humble or low position.'

2 Durvarwav alpau^askau. The idiomatic meaning of dur-
varwa a. is 'having a bad complexion or colour (e.g. from ill
health) and Uttle vitality or vigour.' The artificial or so-called
etymological meaning may be, ' of bad caste and of little splendour
or majesty;' see, however, below at stanza 21.

104 SADDHARMA-PUiVDARlKA. IV.

fellows go and seek the poor man and engage him
for such work as mentioned. Thereupon the two
fellows conjointly with the poor man clear the heap
of dirt in the house for the daily pay they receive
from the rich man, while they take up their abode
in a hovel of straw ^ in the neighbourhood of the
rich man's dwelling. And that rich man beholds
through a window his own son clearing the heap of
dirt, at which sight he is anew struck with wonder
and astonishment.

Then the householder descends from his mansion,
lays off his wreath and ornaments, parts with his
soft, clean, and gorgeous attire, puts on dirty rai-
ment, takes a basket in his right hand, smears his
body with dust, and goes to his son, whom he
greets from afar, and thus addresses : Please, take
the baskets and without delay remove the dust. By
this device he manages to speak to his son, to have
a talk with him and say : Do, sirrah, remain here in
my service ; do not go again to another place ; I
will give thee extra pay, and whatever thou wantest
thou mayst confidently ask me, be it the price of a
pot, a smaller pot, a boiler or wood 2, or be it the

^ The MSS. vary considerably, and are moreover inconsistent
in their readings of this word. One has gr/haparisare ka/a-
pallikuM/^ikaya; another, g. kapa/aliku/ikayaw (r. ka/apali°
or ka/opaIi°); a third, grz'hapatisakare (mere nonsense for
grz'haparisare) ka/apaliku?1/('ikayaw2. Paliku/ika is evi-
dently a variation of upariku/i, pali being a Magadhi form for
pari, or the Prakrit of prati or pari. The 11 is clearly wrong.
Ka/a may mean mat, straw, and boards.

^ The rendering of this passage is doubtful. Burnouf takes the
words pot (ku«(/a), small pot (ku?;fl'ika), boiler (sthalika), and
kash///a to denote measures. He may be right, though in the
absence of sufficient evidence for kash//za denoting a measure or
value, I thought it safer to take the word in the usual sense.

IV. DISPOSITION. 105

price of salt, food, or clothing. I have got an old
cloak, man ; if thou shouldst want it, ask me for it,
I will give it. Any utensil of such sort\ when thou
wantest to have it, I will give thee. Be at ease,
fellow ; look upon me as if I were thy father, for I
am older and thou art younger, and thou hast ren-
dered me much service by clearing this heap of dirt,
and as long as thou hast been in my service thou
hast never shown nor art showing wickedness,
crookedness, arrogance, or hypocrisy; I have dis-
covered in thee no vice at all of such as are com-
monly seen in other man-servants. From hence-
forward thou art to me like my own son.

From that time. Lord, the householder, addresses
the poor man by the name of son, and the latter
feels in presence of the householder as a son to
his father. In this manner, Lord, the householder
affected with longing for his son employs him for
the clearing of the heap of dirt during twenty years,
at the end of which the poor man feels quite at ease
in the mansion to go in and out, though he continues
taking his abode in the hovel of straw 2.

After a while. Lord, the householder falls sick,
and feels that the time of his death is near at hand.
He says to the poor man : Come hither, man, I pos-
sess abundant bullion, gold, money and corn, treasures
and granaries. I am very sick, and wish to have one
upon whom to bestow (my wealth) ; by whom it is to
be received, and with whom it is to be deposited ^
Accept it. For in the same manner as I am the

^ It seems to me that this refers to knndz, &c.
2 Here ka/apalikuw/C'e, van lect.ka/akapalliku?~/('e andka/a-
pa/ikufi/^ikayam.

^ MSS. ya-^-^a nidhatavyam; we have to read yatra n°.

I06 SADDHARMA-PUiVHARIKA. IV.

owner of it, so art thou, but thou shah not suffer
anything of it to be wasted.

And so, Lord, the poor man accepts the abundant
bulhon, gqld, money and corn, treasures and grana-
ries of the rich man, but for himself he is quite
indifferent to it, and requires nothing from it, not
even so much as the price of a prastha of flour ; he
continues hvinor in the same hovel of straw and
considers himself as poor as before.

After a while. Lord, the householder perceives
that his son is able to save, mature and mentally
developed ; that in the consciousness of his nobility
he feels abashed, ashamed, disgusted, when thinking
of his former poverty. The time of his death
approaching, he sends for the poor man, presents
him to a gathering of his relations, and before the
king or king's peer and in the presence of citizens
and country-people makes the following speech :
Hear, gentlemen ! this is my own son, by me begot-
ten. It is now fifty years that he disappeared from
such and such a town. He is called so and so, and
myself am called so and so. In searching after him
I have from that town come hither. He is my son,
I am his father. To him I leave all my revenues^,
and all my personal (or private) wealth shall he
acknowledge (his own).

The poor man, Lord, hearing this speech was
astonished and amazed ; he thought by himself :
Unexpectedly have I obtained this bullion, gold,
money and corn, treasures and granaries.

Even so, O Lord, do we represent the sons of the

^ The terms used in the text are, remarkably enough, yz.h
kajy^in mamopabhogo 'sti, which seems to differ from the fol-
lowing ya-^-^a me ki«/('id asti pratyatmaka;/^ dhana»/.

IV. DISPOSITION. 107

Tathagata, and the Tathagata says to us : Ye are
my sons, as the householder did. We were
oppressed, O Lord, with three difficukles, viz. the
difficuhy of pain, the difficuky of conceptions \ the
difficulty of transition (or evolution) ; and in the
worldly whirl we were disposed to what is low 2.
Then have we been prompted by the Lord to ponder
on the numerous inferior laws (or conditions, things)
that are similar to a heap of dirt. Once directed to
them we have been practising, making efforts, and
seekinof for nothing: but Nirva/^a as our fee^. We
were content, O Lord, with the Nirva;^a obtained,
and thought to have gained much at the hands of
the Tathagata because of our having applied our-
selves to these laws, practised, and made efforts.
But the Lord takes no notice of us, does not mix
with us, nor tell us that this treasure of the Tatha-
gata's knowledge shall belong to us, though the
Lord skilfully appoints us as heirs to this treasure
of the knowledge of the Tathagata. And we, O Lord,
are not (impatiently) longing to enjoy it, because we
deem it a great gain already to receive from the
Lord Nirva;2a as our fee. We preach to the Bodhi-
sattvas Mahasattvas a sublime sermon about the
knowledge of the Tathagata; we explain, show,
demonstrate the knowledge of the Tathagata, O
Lord, without longing. For the Tathagata by his
skilfulness knows our disposition, whereas we our-
selves do not know, nor apprehend. It is for this very

^ Sa;?zskara, which also means ' (transitory) impressions (mental
and moral).'

2 Hinadhimukta.

^ Divasamudra, implying the notion of the fee being paid at
the end of the day.

I08 SADDHARMA-PUiVDARiKA. IV.

reason that the Lord just now tells us that we are to
him as sons \ and that he reminds us of beinof heirs
to the Tathagata. For the case stands thus : we
are as sons^ to the Tathagata, but low (or humble)
of disposition^; the Lord perceives the strength of
our disposition and applies to us the denomination
of Bodhisattvas ; we are, however, charged with a
double office in so far as in presence of Bodhisattvas
we are called persons of low disposition and at the
same time have to rouse them to Buddha-enlighten-
ment. Knowing the strength of our disposition the
Lord has thus spoken, and in this way, O Lord, do
we say that we have obtained unexpectedly and
without longing the jewel of omniscience, which we
did not desire, nor seek, nor search after, nor expect,
nor require ; and that inasmuch as we are the sons
of the Tathagata.

On that occasion the venerable Maha-KaJ"yapa
uttered the following stanzas:

1. We are stricken with wonder, amazement, and
rapture at hearing a voice ^; it is the lovely voice, the
leader's voice, that so unexpectedly we hear to-day.

2. In a short moment we have acquired a great
heap of precious jewels such as we were not think-
ing of, nor requiring. All of us are astonished to
hear it.

3. It is like (the history of) a young ^ person who,
seduced by foolish people, went away from his father
and wandered to another country far distant.

* And, the Lord's real sons. - And, the Tathagata's real sons.

^ Rather, position. * Or call.

^ Bala, the word used in the text, may mean young as well as
ignorant and foolish. Burnouf translates bala^anena by ' par une
troupe d'enfants.'

IV. DISPOSITION. 109

4. The father was sorry to perceive that his son
had run away and in his sorrow roamed the country
in all directions during no less than fifty years.

5. In search of his son he came to some great
city, where he built a house and dwelt, blessed with
all that can gratify the five senses.

6. He had plenty of bullion and gold, money and
corn, conch shells, stones (?), and coral ; elephants,
horses, and footboys ; cows, cattle, and sheep ;

7. Interests, revenues, landed properties ; male
and female slaves and a great number of servants ;
was highly honoured by thousands of ko/is and a
constant favourite of the kind's.

8. The citizens bow to him with joined hands, as
well as the villagers in the rural districts; many
merchants come to him, (and) persons charged with
numerous affairs \

9. In such way the man becomes wealthy, but he
gets old, aged, advanced in years, and he passes
days and nights always sorrowful in mind on account
of his son.

10. ' It is fifty years since that foolish son has run
away. I have got plenty of wealth and the hour of
my death draws near,'

11. Meanwhile that foolish son is wanderingf from
village to village, poor and miserable, seeking food
and clothing.

1 2. When begging, he at one time gets something,
another time he does not. He grows lean in his
travels ^ the unwise boy, while his body is vitiated
with scabs and itch.

^ Bahuhi karyehi kr/tadhikara/5.

"^ For parasaraweshu of the MSS., I read parisaraweshu,

no SADDHARMA-PUA^DARIKA. IV.

13. In course of time he in his rovings reaches
the town where his father is Hving, and comes to his
father's mansion to beg for food and raiment.

14. And the wealthy, rich man happens to sit at
the door on a throne under a canopy expanded
in the sky and surrounded with many hundreds of
living beings.

15. His trustees stand round him, some of them
counting money and bullion, some writing bills,
some lending money on interest.

16. The poor man, seeing the splendid mansion
of the householder, thinks within himself: Where
am I here ? This man must be a king or a
grandee.

1 7. Let me not incur some injury and be caught
to do forced labour. With these reflections he
hurried away Inquiring after the road to the street
of the poor.

18. The rich man on the throne is glad to see
his own son, and despatches messengers with the
order to fetch that poor man.

19. The messengers immediately seize the man,
but he is no sooner caught than he faints away (as he
thinks) : These are certainly executioners who have
approached me ; what do I want clothing or food ?

20. On seeing it, the rich, sagacious man (thinks):
This ignorant and stupid person is of low disposi-
tion and will have no faith in my magnificence ^, nor
believe that I am his father.

21. Under those circumstances he orders persons

a word known from classic Sanskrit and not wanting in Buddhistic
Sanskrit, as appears from Lalita-vistara, p. 39.

^ Or, have no hking for my magnificence ; the term used in the
text, jraddadhati, admitting of both interpretations.

IV. DISPOSITION. I 1 1

of low character, crooked, one-eyed, maimed, ill-clad,
and blackish ^ to go and search that man who shall
do menial work.

22. ' Enter my service and cleanse the putrid heap
of dirt, replete with faeces and urine ; I will give thee
a double salary' (are the words of the message).

2'^. On hearing this call the poor man comes and
cleanses the said spot ; he takes up his abode there
in a hoveP near the mansion.

24. The rich man continually observes him
through the windows (and thinks): There is my
son engaged in a low occupation ^, cleansing the
heap of dirt.

25. Then he descends, takes a basket, puts on
dirty garments, and goes near the man. He chides
him, saying : Thou dost not perform thy work.

26. I will give thee double salary and twice more
ointment for the feet ; I will give thee food with salt,
potherbs, and, besides, a cloak.

27. So he chides him at the time, but afterwards
he wisely conciliates * him (by saying) : Thou dost
thy work very well, indeed; thou art my son, surely;
there is no doubt of it.

28. Little by little he makes the man enter the
house, and employs him in his service for fully
twenty years, in the course of which time he suc-
ceeds in inspiring him with confidence.

29. At the same time he lays up in the house

^ It is with this word, kr?'sh;^aka, that durvar«a above, p. 103,
must agree.

2 Here nivejanasyopaliku7i/('ake, van lect. ''kuft^ike.

^ Hinadhimukta; one might render it, 'placed in a low or
humble position,' but ' disposition ' would seem out of place.

* Sawzjleshayate.

112 SADDHARMA-PUA^JDARiKA. IV.

gold, pearls, and crystal, draws up the sum total,
and is always occupied in his mind with all that
property.

30. The ignorant man, who is living outside the
mansion, alone in a hovel, cherishes no other ideas
but of poverty, and thinks to himself : Mine are no
such possessions!

31. The rich man perceiving this of him (thinks):
My son has arrived at the consciousness of being
noble. He calls together a gathering of his friends
and relatives (and says) : I will give all my property
to this man.

32. In the midst of the assembly where the king,
burghers, citizens, and many merchantmen were
present, he speaks thus : This is my son whom
I lost a long time ago.

33. It is now fully fifty years — and twenty years
more during which I have seen him — that he dis-
appeared from such and such a place and that in his
search I came to this place.

34. He is owner of all my property; to him I
leave it all and entirely ; let him do with it what he
wants ; I give him my whole family property.

35. And the (poor) man is struck with surprise;
remembering his former poverty, his low disposi-
tion \ and as he receives those good things of his
father's and the family property, he thinks: Now
am I a happy man.

36. In like manner has the leader, who knows
our low disposition (or position), not declared to us :
'Ye shall become Buddhas,' but, *Ye are, certainly,
my disciples and sons.'

Rather, position.

IV. DISFOSITION. 113

'^']. And the Lord of the world enjoins us : Teach,
Kai-yapa, the superior path to those that strive to
attain the highest summit of enhghtenment, the
path by following which they are to become
Buddhas.

1%. Being thus ordered by the Sugata, we show
the path to many Bodhisattvas of great might \ by
means of myriads of ko/is of illustrations and proofs.

39. And by hearing us the sons of 6^ina realise
that eminent path to attain enlightenment, and in
that case receive the prediction that they are to
become Buddhas in this world.

40. Such is the work we are doing strenuously ^
preserving this law-treasure and revealing it to the
sons of 6^ina, in the manner of that man who had
deserved the confidence of that (other man).

41. Yet, though we diffuse the Buddha-treasure^
we feel ourselves to be poor ; we do not require the
knowledge of the 6"ina, and yet, at the same time,
we reveal it.

42. We fancy an individual * NIrva;^a ; so far, no
further does our knowledge reach ; nor do we ever
rejoice at hearing of the divisions of Buddha-fields.

43. All these laws are faultless, unshaken, exempt
from destruction and commencement ; but there is
no law ^ in them. When we hear this, however, we
cannot believe ^.

^ Mahabala ; this term is obviously intended to be synonymous
with mahasattva.

2 Tayin, which here I have ventured to render by 'strenuous,'
on the strength of Pa^zini I, 3, 38, where we learn that tayate, like
kramate, denotes making progress, going on successfully.

^ One MS. ghosha, call, instead of kosha.

* I. e. separate. ^ I. e. moral law.

^ And, we cannot approve, agree.

[21] I

114 SADDHARMA-PUiVZ)ARIKA. IV.

44. We have put aside all aspiration to superior
Buddha-knowledge a long time ago ; never have we
devoted ourselves to it. This is the last and decisive
word spoken by the 6^ina.

45. In this bodily existence, closing with Nirva;^a,
we have continually accustomed our thoughts to
the void ; we have been released from the evils
of the triple world we were suffering from, and have
accomplished the command of the 6^ina.

46. To whom(soever) among the sons of Gma who
in this world are on the road to superior enlighten-
ment we revealed (the law), and whatever law we
taught, we never had any predilection^ for it.

47. And the Master of the world, the Self-born
one, takes no notice of us, waiting his time; he does
not explain the real connection of the things -, as he
is testing our disposition.

48. Able in applying devices at the right time,
like that rich man (he says) : ' Be constant in sub-
duing your low disposition,' and to those who are
subdued he gives his wealth.

49. It is a very difficult task which the Lord of
the world is performing, (a task) in which he dis-
plays his skilfulness, when he tames his sons of
low disposition and thereupon imparts to them his
knowledge.

50. On a sudden have we to-day been seized with
surprise, just as the poor man who acquired riches ;
now for the first time have we obtained the fruit under
the rule of Buddha, (a fruit) as excellent as faultless.

51. As we have always observed the moral pre-

^ Spr/ha. One may also translate, 'we never were partial
to it.'

^ Bhutapadarthasandhi.

IV. DISPOSITION. I 1 5

cepts under the rule of the Knower of the world, we
now receive the fruit of that morality which we have
formerly practised.

52. Now have we obtained the egregious, hal-
lowed \ exalted, and perfect fruit of our having
observed an excellent and pure spiritual life under
the rule of the Leader.

53. Now, O Lord, are we disciples, and we shall
proclaim supreme enlightenment everywhere, reveal
the word of enlightenment, by which we are formid-
able disciples^.

54. Now have we become Arhats ^ O Lord ; and
deserving of the worship of the world, including the
gods, Maras and Brahmas, in short, of all beings ^

55. Who is there, even were he to exert himself
during ko^is of y^ons, able to thwart thee, who
accomplishes in this world of mortals such difficult
things as those, and others even more difficult ^ ?

^ -Santa, also, tranquil, ever free from disturbance.

^ -S'ravaka bhishmakalpa. This may be rendered 'disciples
like Bhishma.' Now it is well known from the Mahabharata that
Bhishma, the son of .Santanu, was a great hero and sage, and it is
by no means impossible that the word used in the text contains an
allusion to that celebrated person. According to the dictionaries
bhishma occurs as an epithet of Siva,.

^ We may translate it by ' saints,' but properly arhat means any
worthy, a master, an honoured personage, in short, Guru. On
comparing the Greek apxav, apxea-dai, we may infer that one of the
oldest meanings of the word was ' a foregoer,' and in a restricted
sense, a forefather, a departed one, an ancestor, so that the becoming
an Arhat, an ancestor, and dying comes to be the same. The promi-
nent part played by the Arhats is, in my opinion, a remnant of
primeval Pitr/-worship, the chiefest of the ancestors being Dhar-
marao-a, Yama.

* It is difficult not to perceive the true meaning of such passages.

' This passage is still more explicit, if possible, than the former.

I 2

I 1 6 SADDHARMA-PUiVDARIKA. IV.

56. It would be difficult to offer resistance with
hands, feet, head, shoulder, or breast, (even were one
to try) during as many complete ^ons as there are
grains of sand in the Ganges.

57. One may charitably give food, soft and solid,
clothing, drink, a place for sleeping and sitting, with
clean coverlets ; one may build monasteries of
sandal-wood, and after furnishing them with double
pieces of fine white muslin^ present them ;

58. One may be assiduous in giving medicines
of various kinds to the sick, in honour of the Sugata;
one may spend alms during as many y^ons as there
are grains of sand in the Ganges — even then one will
not be able to offer resistance ^.

59. Of sublime nature, unequalled power, miracu-
lous might, firm in the strength of patience is the
Buddha ; a great ruler is the 6^ina, free from imper-
fections. The ignorant cannot bear (or understand)
such things as these ^

60. Always returning, he preaches the law to
those whose course (of life) is conditioned*, he, the
Lord of the law, the Lord of all the world, the great
Lord ^, the Chief among the leaders of the world.

The Buddha is here clearly Dharmara^a, Yama, the chief of Arhats,
or Manes, the personification of death.

' Dushyayugehi.

^ Even virtuous actions cannot avert death, the tamer of men,
the master of gods and men.

^ Sahanti bala na im' idr/'jani.

* Nimitta/^ariwa. The corresponding Sanskrit form would
be nimitta/^ariwam. I am not sure of the meaning of this term.
Burnouf has ' ceux qui portent des signes favorables,' which points
to a reading nimittadhdri^a.

•' Ijvaru sarvaloke, INIahe^varo; he, the Dharmara^^a, Yama,
&c., is also the same with Ijvara and Mahejvara, well-known epi-
thets of ^iva, the destroyer, time, death.

IV. DISPOSITION. I I 7

6 1. Fully aware of the circumstances (or places)
of (all) beings he indicates their duties, so multi-
farious, and considering the variety of their dispo-
sitions he inculcates the law with thousands of
arguments.

62. He, the Tathagata, who is fully aware of the
course of all beings and individuals, preaches a
multifarious law, while pointing to this superior
enlightenment.

I 1 8 SADDHARMA-PUATDARIKA. V.

CHAPTER V.

ON PLANTS.

Thereupon the Lord addressed the venerable
Maha-Kai-yapa and the other senior great disciples,
and said : Very well, very well, Ka^yapa ; you have
done very well to proclaim the real qualities of the
Tathagata. They are the real qualities of the
Tathagata, Ka^yapa, but he has many more, innu-
merable, incalculable, the end of which it would be
difficult to reach, even were one to continue enume-
rating them for immeasurable yEons. The Tatha-
gata, Ka^yapa, is the master of the law, the king,
lord, and master of all laws. And whatever law for
any case has been instituted by the Tathagata,
remains unchanged. All laws, Ka^yapa, have been
aptly instituted by the Tathagata. In his Tatha-
gata-wisdom he has instituted them in such a
manner that all those laws finally lead to the stage
of those who know all\ The Tathagata also dis-
tinctly knows the meaning of all laws. The Tatha-
gata, the Arhat, &c. is possessed of the faculty of
penetrating all laws, possessed of the highest per-
fection of knowledge, so that he is able to decide
all laws, able to display the knowledge of the all-
knowing, impart the knowledge of the all-knowing.

^ * All-knowing' is one of the most frequent euphemistic phrases
to denote the state of the dead. Hence all-knowing (sarva^fia)
and knowing nothing (a^?7a) virtually come to the same, and the
commentator on Bhagavata-Purawa X, 78, 6 could therefore aptly
identify a^?ta and sarva^jla.

V. ON PLANTS. 119

and lay down (the rules of) the knowledge of the
all-knowing.

It is a case, Kai^yapa, similar to that of a great
cloud big with rain, coming up in this wide universe
over all grasses, shrubs, herbs, trees of various
species and kind, families of plants of different
names growing on earth, on hills, or in mountain
caves, a cloud covering the wide universe to pour
down its rain everywhere and at the same time.
Then, Ka^yyapa, the grasses, shrubs, herbs, and wild
trees in this universe, such as have young and
tender stalks, twigs, leaves, and foliage, and such as
have middle-sized stalks, twigs, leaves, and foliage,
and such as have the same fully developed, all those
grasses, shrubs, herbs, and wild trees, smaller and
greater (other) trees will each, according to its
faculty and power, suck the humid element from the
water emitted by that great cloud, and by that
water which, all of one essence, has been abundantly
poured down by the cloud, they will each, according
to its germ, acquire a regular development, growth,
shooting up, and bigness ; and so they will produce
blossoms and fruits, and will receive, each severally,
their names. Rooted in one and the same soil, all
those families of plants and germs are drenched and
vivified by water of one essence throughout.

In the same manner, Kai"yapa, does the Tatha-
gata, the Arhat, &c. appear in the world. Like
unto a great cloud coming up, the Tathagata ap-
pears and sends forth his call to the whole world,
including gods, men, and demons \ And even as a

^ Paro-anya or Indra, Jupiter pluvius, is at the same time the
thunderer, Jupiter tonans.

120 SADDHARMA-PUiVZ)ARIKA. V.

great cloud, Ka.cyapa, extending over the whole uni-
verse, in like manner, Ka^yapa, the Tathagata, the
Arhat, &c., before the face of the world, including
gods, men, and demons, lifts his voice and utters these
words : I am the Tathagata, O ye gods and men! the
Arhat, the perfectly enlightened one; having reached
the shore myself, I carry others to the shore ; being
free, I make free ; being comforted, I comfort ;
being perfecdy at rest, I lead others to rest. By my
perfect wisdom I know both this world and the next,
such as they really are. I am all-knowing, all-seeing.
Come to me, ye gods and men ! hear the law. I am
he who indicates the path ; who shows the path, as
knowing the path, being acquainted with the path.
Then, Kayyapa, many hundred thousand myriads of
ko/is of beings come to hear the law of the Tatha-
gata ; and the Tathagata, who knows the difference
as to the faculties and the energy of those beings,
produces various Dharmaparyayas, tells many tales,
amusing, agreeable, both instructive and pleasant,
tales by means of which all beings not only become
pleased with the law in this present life, but also
after death will reach happy states, where they are
to enjoy many pleasures and hear the law. By
listening to the law they will be freed from hin-
drances and in due course apply themselves to the
law of the all-knowing, according to their faculty,
power, and strength.

Even as the great cloud, Kai'yapa, after expanding
over the whole universe, pours out the same water and
recreates by it all grasses, shrubs, herbs, and trees ;
even as all these grasses, shrubs, herbs, and trees,
according to their faculty, power, and strength, suck
in the water and thereby attain the full development

ON PLANTS. 12 1

assigned to their kind; in like manner, Kai^yapa, is
the law preached by the Tathagata, the Arhat, &c,, of
one and the same essence, that is to say, the essence
of it is deliverance, the final aim being absence of
passion, annihilation, knowledge of the all-knowing \
As to that, Ka5"yapa, {it must be understood) that
the beings who hear the law when it is preached
by the Tathagata, who keep it in their memory
and apply themselves to it, do not know, nor
perceive, nor understand their ow^n self. For,
Kai-yapa, the Tathagata only really knows who,
how, and of what kind those beings are ; what^ how,
and whereby they are meditating; what, how, and
whereby they are contemplating ; what, why, and
whereby they are attaining. No one but the Tatha-
gata, Kai'yapa, is there present, seeing all intuitively,
and seeing the state of those beings in different
stages, as of the lowest, highest, and mean grasses,
shrubs, herbs, and trees. I am he, Kai-yapa, who,
knowing the law which is of but one essence, viz.
the essence of deliverance, (the law) ever peaceful,
ending in Nirva;m, (the law) of eternal rest, having
but one stage and placed in voidness, (who knowing
this) do not on a sudden reveal to all the knowledge
of the all-knowing, since I pay regard to the disposi-
tions of all beings.

You are astonished, Kai'yapa, that you cannot
fathom the mystery^ expounded by the Tathagata.
It is, Ka-fyapa, because the mystery expounded by

^ The dead man knows all, i.e. has experienced all he was to
experience in his span of life.

2 The MSS. here and in the sequel have y^nka. instead of ya^^a,
a trace of the original Prakrit text.

^ Sandhabhashita.

122 SADDHARMA-PUiVDARtKA. V.

the Tathagatas, the Arhats, &c. is difficult to be
understood.

And on that occasion, the more fully to explain
the same subject, the Lord uttered the following
stanzas :

1. I am the Dharmara^a, born in the world as
the destroyer of existence ^ I declare the law to
all beings after discriminating their dispositions.

2. Superior men of wise understanding ^ guard
the word, guard the mystery, and do not reveal it to
livinor being-s,

3. That science is difficult to be understood ; the
simple, if hearing it on a sudden, would be per-
plexed ; they would in their ignorance fall out of
the way and go astray.

4. I speak according to their reach and faculty ;
by means of various meanings ^ I accommodate my
view (or the theory).

5. It is, Kai-yapa*, as if a cloud rising above the

^ It is known from the Ka//za Upanishad that the Dharmara^a,
Death, knows all about death and the next world, and is questioned
about it by Na/'iketas.

^ Dhirabuddhi.

' Or, permutable meanings, anyamanyehi arthehi.

* The translation is uncertain, because the MSS. most distinctly
read Kajyapo, which may be a clerical error for Kajyapa, a
common form of the vocative in Prakrit. As, however, Ka^yapo is
a personification of gloom, the gray of twilight, the construction of
kajyapo megh^/i, as a gloomy or dark or gray cloud, is perfectly
intelligible. As toKa^yapain the vocative, this also maybe explained,
because he is near the setting sun, the Dharmara^a delivering his
speech on immortality at the third juncture. There he, Maha-
Kajyapa (wrongly written Ka^yapa), immediately succeeds the
Buddha after the Nirvawa as the president of the first council of
monks. I need not add that the prevailing opinion amongst
scholars is different ; they see real history in the tradition about
the first council.

ON PLANTS. 123

horizon shrouds all space (in darkness) and covers
the earth.

6. That great rain -cloud, big with water, is
wreathed with flashes of lightning and rouses with
its thundering call all creatures.

7. By warding off the sunbeams, it cools the
region ; and gradually lowering so as to come in
reach of hands, it begins pouring down its water
all around.

8. And so, flashing on every side, it pours out an
abundant mass of water equally, and refreshes this
earth.

9. And all herbs which have sprung up on the
face of the earth, all grasses, shrubs, forest trees,
other trees small and great ;

10. The various field fruits and whatever is
green ; all plants on hills, in caves and thickets ;

11. All those grasses, shrubs, and trees are vivi-
fied by the cloud that both refreshes the thirsty
earth and waters the herbs.

12. Grasses and shrubs absorb the water of one
essence which issues from the cloud according to
their faculty and reach.

13. And all trees, great, small, and mean, drink
that water according to their growth and faculty,
and grow lustily.

14. The great plants whose trunk, stalk, bark,
twigs, pith, and leaves are moistened by the water
from the cloud develop their blossoms and fruits.

15. They yield their products, each according to
its own faculty, reach, and the particular nature of
the germ ; still the water emitted (from the cloud) is
of but one essence.

16. In the same way, Ka^yapa, the Buddha

1 24 SADDHARMA-PUiVDARIKA. V.

comes into the world like a rain-cloud \ and, once
born, he, the world's Lord, speaks and shows the
real course of life.

17. And the great Seer, honoured in the world,
including the gods, speaks thus : I am the Tatha-
gata, the highest of men, the 6^ina; I have appeared
in this world like a cloud.

18. I shall refresh all beings whose bodies are
withered, who are clogged to the triple world. I
shall bring to felicity those that are pining away
with toils, give them pleasures and (final) rest.

19. Hearken to me, ye hosts of gods and men;
approach to behold me : I am the Tathagata, the
Lord, who has no superior, who appears in this
world to save ^.

20. To thousands of ko/is of living beings I
preach a pure and most bright law that has but one
scope, to wit, deliverance and rest.

21. I preach with ever the same voice, constantly
taking enlightenment as my text. For this is equal
for all; no partiality is in it, neither hatred nor
affection.

22. I am inexorable", bear no love nor hatred
towards any one, and proclaim the law to all crea-
tures without distinction, to the one as well as the
other.

^ In the legend, it is well known, he enters the womb of the
Great Mother, Maha-lVIaya (identical with Prakrni, Aditi, both
Nature and Earth), as an elephant. The discrepancy between the
two legends is more apparent than real, for in Indian poetry the
clouds are called elephants.

^ Like Apollo aatTxjp.

^ Anuniyata mahya na ka/tid asti. I suppose that anuniya
answers to Sanskrit anuneya.

ON PLANTS. 125

23. Whether walking, standing, or sitting, I am
exchislvely occupied with this task of proclaiming
the law. I never get tired of sitting on the chair
I have ascended.

24. I recreate the whole world like a cloud shed-
ding its water without distinction ; I have the same
feelings for respectable people as for the low ; for
moral persons as for the immoral ;

25. For the depraved as for those who observe
the rules of good conduct ; for those who hold
sectarian views and unsound tenets as for those
whose views are sound and correct.

26. I preach the law to the inferior (in mental
culture) as well as to persons of superior under-
standing and extraordinary faculties ; inaccessible to
weariness, I spread in season the rain of the law.

27. After hearing me, each according to his
faculty, the several beings find their determined
place in various situations, amongst gods, men,
beautiful beings \ amongst Indras, Brahmas, or the
monarchs, rulers of the universe,

28. Hear, now, I am going to explain what is
meant by those plants of different size, some of
them being low in the world, others middle-sized
and Qrreat.

29. Small plants are called the men who walk in
the knowledge of the law, which is free from evil
after the attaining of Nirva;/a, who possess the six
transcendent faculties and the triple science.

^ Manorameshu, perhaps women are meant. A var. lect. has
manoratheshu, i.e. amongst fancies, fanciful beings, chimeras.
This reading would rather lead us to see in those beautiful or
charming beings some kind of geniuses, cherubim, alias Vidya-
dharas.

126 SADDHARMA-PUA^Z)ARIKA. V.

30. Mean plants are called the men who, dwelling
in mountain caverns, covet the state of a Pra-
tyekabuddha, and whose intelligence is moderately
purified.

31. Those who aspire to become leading men
(thinking), I will become a Buddha, a chief of gods
and men, and who practise exertion and meditation,
are called the highest plants.

32. But the sons of Sugata, who sedulously prac-
tise benevolence and a peaceful conduct, who have
arrived at certainty about their being leading men,
these are called trees.

33. Those who move forward the wheel that
never rolls back, and with manly strength stand firm
in the exercise of miraculous power, releasing many
ko/is of beings, those are called great trees \

34. Yet it is one and the same law which is
preached by the 6'ina, like the water emitted by the
cloud is one and the same ; different only are the
faculties as described, just as the plants on the face
of the earth.

35. By this parable thou mayst understand the
skilfulness of the Tathagata, how he preaches one
law, the various developments whereof may be
likened to drops of rain.

36. I also pour out rain: the rain of the law

^ It is not easy to make out what kind of terrestrial beings are
severally alluded to in stanzas 29-33. I first thought that the small
plants were simply the Brahma/^arins, the mean ones the Vana-
prasthas or hermits, and the highest plants the Yatis ; but it seems
more reasonable to suppose that real sons of Buddha are meant ;
cf. the stanzas 39-41. The Buddhists alluded to in stanza 32 are
simple monks, whereas those of the following stanza are preachers,
able exponents of the law, and clever propagandists of the Bauddha
religion.

V. ON PLANTS. 127

by which this whole world is refreshed ; and each
according to his faculty takes to heart this well-
spoken law^ that is one in its essence.

37. Even as all grasses and shrubs, as well as
plants of middle size, trees and great trees at the
time of rain look bright in all quarters ;

2)S. So it is the very nature of the law to promote
the everlasting weal of the world ; by the law the
whole world is recreated, and as the plants (when
refreshed) expand their blossoms, the world does
the same when refreshed.

39. The plants that in their growth remain
middle-sized, are Arhats (saints) stopping when
they have overcome frailties, (and) the Pratyeka-
buddhas who, living in woody thickets^, accomplish
this well-spoken law.

40. (But) the many Bodhisattvas who, thoughtful
and wise, go their way all over the triple world,
striving after supreme enlightenment, they continue
increasing in growth like trees.

41. Those who, endowed with magical powers
and being adepts in the four degrees of medita-
tion, feel delight at hearing of complete voidness^
and emit thousands of rays, they are called the
great trees on earth.

42. So then, Ka^yapa, is the preaching of the law,
like the water poured out by the cloud everywhere
alike; by which plants and men(?) thrive, endless
(and eternal) blossoms (are produced)*.

^ The term used might be rendered by ' gospel.'
^ Pratyekabuddha vanasha/zfi^a/^ariwo, &c. Burnouf must
have had quite a different reading.
^ Or unreality, junyata.
* Yehi (the Sanskrit would require the dual) vivarddhanti

128 SADDHARMA-PUA'DARiKA. V.

43. I reveal the law which has its cause in itself;
at due time I show Buddha-enlightenment ; this is
my supreme skilfulness and that of all leaders of
the world.

44. What I here say is true in the highest sense
of the word; all my disciples attain Nirva/^a ; by
following the sublime path of enlightenment all my
disciples shall become Buddhas.

And further, Kai'yapa, the Tathagata, in his edu-
cating ^ creatures, is equal (i. e. impartial) and not
unequal (i. e. partial). As the light of the sun and
moon, Kai"yapa, shines upon all the world, upon the
virtuous and the wicked, upon high and low, upon
the fragrant and the ill-smelling ; as their beams
are sent down upon everything equally, without
inequality (partiality) ; so, too, Kai^yapa, the intel-
lectual light of the knowledge of the omniscient, the
Tathagatas, the Arhats, &c., the preaching of the
true law proceeds equally in respect to all beings
in the five states of existence, to all who according to
their particular disposition are devoted to the great
vehicle, or to the vehicle of the Pratyekabuddhas, or
to the vehicle of the disciples. Nor is there any defi-
ciency or excess in the brightness of the Tathagata-
knowledge ^ up to one's becoming fully acquainted
with the law. There are not three vehicles, Ka^yapa;
there are but beings who act differently ; therefore
it is declared that there are three vehicles.

When the Lord had thus spoken, the venerable

(Sansk. °nte) mahoshadhiyo manushya(Sansk, manushya^?)
pushpa«i anantakani.

* And removing.

^ Tathagata^jlanaprabhaya^ ; var. lect. Tathagatapra-

*^ A At

^»iaya>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.

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

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</igalla.

^ Properly, standing as a great meteor, mahavaihayasawz
sthitva; vaihayasa is exactly the Greek fierecopos.

^ Anuloma, direct, straight; the reverse of vakragati, the
retrograde motion of planets, &c.

* Lokabandhu.

VI. ANNOUNCEMENT OF FUTURE DESTINY. 1 47

21. In it will be many Bodhisattvas to turn the
wheel that never rolls back (or never deviates) ; en-
dowed with keen faculties they will, under that 6^ina,
be the ornaments of the Buddha-field.

22. His disciples are so numerous as to pass cal-
culation and measure ; gifted with the six trans-
cendent faculties, the triple science and magic
power ; firm in the eight emancipations.

23. His magic power, while he reveals supreme
enlightenment, is inconceivable. Gods and men, as
numerous as the sands of the Ganges, will always
reverentially salute him with joined hands.

24. He shall stay twelve intermediate kalpas ;
the true law of that most high of men is to last
twenty intermediate kalpas and the counterfeit of it
as many.

Again the Lord addressed the complete assembly
of monks : I announce to you, monks, I make known
that the senior Maha-Katyayana here present, my
disciple, shall pay homage to eight thousand ko/is
of Buddhas ; shall show them respect, honour, re-
verence, veneration, and worship ; at the expiration
of those Tathagatas he shall build Sttipas, a thou-
sand yo^anas in height, fifty yo^anas in circumference,
and consisting of seven precious substances, to wit,
gold, silver, lapis lazuli, crystal, red pearly emerald,
and, seventhly, coral 2. Those Stiipas he shall worship

^ Lohitamukti, according to Buddhist authorities, red pearl.
The word is of so frequent occurrence that there can be no
question of muktes in the genitive case being a clerical error for
muktayas. If the word ever had any existence out of Buddhist
writings, mukti must have been a variation of mukta.

^ Musaragalva; whether this precious stone really be coral,
as Buddhist dictionaries assert, is rather doubtful. As the enu-
merated substances represent the seven colours — originally the

L 2

148 SADDHARMA-PUA^DARIKA. YI.

with flowers, incense, perfumed wreaths, ointments,
powder, robes, umbrellas, banners, flags, triumphal
streamers. Afterwards he shall again pay a similar
homage to twenty ko/'is of Buddhas ; show them
respect, honour, reverence, veneration, and worship.
Then in his last bodily existence ^ his last corporeal
appearance, he shall be a Tathagata in the world, an
Arhat, &c. &c., named G'ambunada-prabhasa (i.e. gold-
shine), endowed with science and conduct, &c. His
Buddha-field will be thoroughly pure, even, nice,
pretty, beautiful, crystalline, variegated with jewel-
trees, interlaced with gold threads, strewed with
flowers, free from beings of the brute creation, hell,
and the host of demons, replete with numerous
men and gods, adorned with many hundred thou-
sand disciples and many hundred thousand Bodhi-
sattvas. The measure of his lifetime shall be twelve
intermediate kalpas ; his true law shall continue
twenty intermediate kalpas and its counterfeit as
many.

And on that occasion the Lord uttered the fol-
lowing stanzas :

25. Listen all to me, ye monks, since I am going
to utter an infallible word 2. Katyayana here, the
senior, my disciple, shall render worship to the
Leaders.

26. He shall show veneration of various kinds
and in many ways to the Leaders, after whose

rainbow colours, I think — the interpretation either of lohitamukti
or of musaragalva must be wrong, perhaps both are false.

^ Properly, western elevation or rise.

^ The Buddha may in sober truth say so, because the astronomer
can predict future risings and settings. He here shows himself to
be Brahma, in his function of the first of astronomers, to whom
the ancient Brahma-Siddhanta is referred.

VI. ANNOUNCEMENT OF FUTURE DESTINY. 1 49

expiration he shall build Stupas, worshipping them
with flowers and perfumes.

27. In his last bodily existence he shall be a
Gina, in a thoroughly pure field, and after acquiring
full knowledge he shall preach to a thousand ko/is
of living beings,

28. He shall be a mighty Buddha and illuminator,
highly honoured in this world, including the gods,
under the name of 6'ambunada-prabhasa ^, and save
ko/is of gods and men.

29. Many Bodhlsattvas as well as disciples, be-
yond measure and calculation, will in that field adorn
the reign of that Buddha, all of them freed from
existence and exempt from existence ^

Again the Lord addressed the complete assembly
of monks ; I announce to you, monks, I make known,
that the senior Maha-Maudgalyayana here present,
my disciple, shall propitiate twenty-eight thousand
Buddhas ^ and pay those Lords homage of various
kinds ; he shall show them respect. Sic, and after
their expiration build Stupas consisting of seven
precious substances, to wit, gold, silver, lapis lazuli,
crystal, red pearl, emerald, and, seventhly, coral ;
(Stupas) a thousand yq^anas in height and five
hundred yo^anas in circumference, which Stupas he
shall worship in different ways, with flowers, incense,
perfumed wreaths, ointments, powder, robes, um-
brellas, banners, flags, and triumphal streamers.

^ One MS. has a second-hand reading, °dabhasa.

^ Vibhava; Burnouf must have read vibhaya, 'exempts de
terreur.'

^ The number of twenty-eight — the cyphers not being taken into
account — probably indicates the number of days (Buddhas) during
which the planet is standing in some stage of its course.

1 50 SADDHARMA-PUiVDARlKA. VI.

Afterwards he shall again pay a similar worship to
twenty^ hundred thousand ko/is of Buddhas ; he
shall show respect, &c., and in his last bodily exist-
ence become in the world a Tathagata, &c., named
Tamalapatra/t'andanagandha ^, endowed with science
and conduct, &c. The field of that Buddha will be
called Manobhirama ; his period Ratipratipur;^a.
And that Buddha-field will be even, nice, pretty,
beautiful, crystalline, variegated with jewel-trees,
strewn with detached flowers, replete with gods and
men, frequented by hundred thousands of Seers, that
is to say, disciples and Bodhisattvas. The measure
of his lifetime shall be twenty-four intermediate
kalpas ; his true law is to last forty intermediate
kalpas and its counterfeit as many.

And on that occasion the Lord uttered the fol-
lowing stanzas :

30. The scion of the Mudgala-race, my disciple
here, after leaving^ human existence shall see twenty
thousand mighty* Cinas and eight (thousand) more
of these faultless beings.

31. Under them he shall follow a course of duty,
trying to reach Buddha-knowledge ; he shall pay
homage in various ways to those Leaders and to the
most high of men.

32. After keeping their true law, of wide reach
and sublime, for thousands of ko/is of -^ons, he shall
at the expiration of those Sugatas worship their
Stiipas.

^ As many days in another stage.

^ I. e. having the odour (or resemblance) of Xanthochymus and
sandal. From the dark colour I infer that Saturn is meant, for
this planet is represented as being black.

^ Gahitva. * Tayin.

VT. ANNOUNCEMENT OF FUTURE DESTINY. I5T

. , a . — , : . _

;^^. In honour of those most high 6^inas, those
mighty beings ^ so beneficial to the world, he shall
erect Stupas consisting of precious substances, and
decorated with triumphal streamers, worshipping
them with flowers, perfumes, and the sounds of
music.

34. At the period of his last bodily existence he
shall, in a nice and beautiful field, be a Buddha
bounteous and compassionate to the world, under
the name of Tamalapatra/C'andanagandha.

35. The measure of that Sugata's life shall be
fully twenty-four intermediate kalpas, during which
he shall be assiduous in declaring the Buddha-rule
to men and gods.

36. That 6^ina shall have many thousands of
ko/is of disciples, innumerable as the sands of the
Ganges, gifted with the six transcendent faculties
and the triple science, and possessed of magic
power, under the command of that Sugata.

37. Under the reign of that Sugata there shall
also appear numerous Bodhisattvas, many thousands
of them, unable to slide back (or to deviate), de-
veloping zeal, of extensive knowledge and studious
habits.

38. After that 6^ina's expiration his true law
shall measure in time twenty-four^ intermediate
kalpas in full ; its counterfeit shall have the same
measure.

39. These are my five mighty disciples whom I

^ Tayin.

"^ The original reading has been meddled with ; one MS. has
v\ms3.k k3.\d.77i (second-hand, -^a vim) syantarakalpa ; another, viwsaX-
ka. vijantarak°. The original Prakrit may have had something like
viwsa;« Htwu.

152 SADDHARMA-PUiVDARIKA. VI.

have destined to supreme enlightenment and to
become in future self-born 6^inas ; now hear from
me their coursed

^ In this chapter only four disciples are mentioned; the fifth
must be 6'ariputra, whose destination has been predicted before.

VII. ANCIENT DEVOTION. 1 53

CHAPTER VII.

ANCIENT DEVOTION^

Of yore, monks, in the past, incalculable, more
than incalculable, inconceivable, immense, measure-
less ^ons since, nay, at a period, an epoch far
beyond, there appeared in the world a Tathagata,
&c., named Mahabhi^/'^a^^lanabhlbhtj, endowed with
science and conduct^, a Sugata, &c. &c,, in the sphere
Sambhava (i. e. origin, genesis), in the period Maha-
riipa. (You ask), monks, how long ago is it that
the Tathdgata was born ? Well, suppose some man
was to reduce to powder the whole mass of the
earth element as much as is to be found in this
whole universe ; that after taking one atom of dust
from this world he is to walk a thousand worlds
farther in easterly direction to deposit that single
atom ; that after taking a second atom of dust and
walking a thousand worlds farther he deposits that
second atom, and proceeding in this way at last gets
the whole of the earth element deposited in eastern

* Purvayoga, which recurs as the heading of chaps. XXII and
XXV, would at first sight seem to mean ' former conjunction,' but
that does not answer any more than ' ancient devotion.' I think
that yoga here is an alteration of yuga, age, period, or a Pra-
kritism for yauga, i.e. referring to an age. A Sanskrit purva-
yauga would be formed like purva-yayata, &c. ; cf. Pamni
VI, 2, 103. The original meaning of purva-yoga is, I sup-
pose, pre-history. Cf. pubbayogo ti pubbakamma;;/, Milinda
Pafiho, p. 2.

^ I. e. with light and motion.

154 . SADDHARMA-PUiVDARlKA. VII.

direction. Now, monks, what do you think of it, is
it possible by calculation to find the end or limit
of these worlds ? They answered : Certainly not,
Lord ; certainly not, Sugata. The Lord said : On
the contrary, monks, some arithmetician or master
of arithmetic might, indeed, be able by calculation to
find the end or limit of the worlds, both those where
the atoms have been deposited and where they have
not, but it is impossible by applying the rules of arith-
metic to find the limit of those hundred thousands
of myriads of ^ons ; so long, so inconceivable, so
immense is the number of y^ons which have elapsed
since the expiration of that Lord, the Tathagata
Mahabhi^;7a^;7anabhibhu. Yet, monks, I perfectly
remember that Tathagata who has been extinct
for so long a time ^ as if he had reached extinction
to-day or yesterday ^, because of my possessing the
mighty knowledge and sight of the Tathagata.

And on that occasion the Lord pronounced the
following stanzas :

1. I remember 3 the great Seer Abhi^/7a^7Hna-
bhibhtj, the most high of men, who existed many
ko/is of ^ons ago as the superior 6^ina of the
period.

2. If, for example, some men after reducing this

1 Hence follows that the Buddha has existed since time imme-

morial ; in other words, that he is Adibuddha.

2 I have taken the liberty to render j-vas by 'yesterday,' though
I have no other warrant for the word ever being taken in this
sense except the context and the fact that in sundry languages
the notions of to-morrow and yesterday are occasionally expressed
by the same term, e.g. Hindi kal (properly morning, to-morrow,
Sansk. kalyam, kalyam); the English 'yesterday' is the very same
word with Gothic gistradagis, to-morrow.

^ Anusmarami, omitted by Burnouf.

VII. ANCIENT DEVOTION. 155

universe to atoms of dust took one atom to deposit
it a thousand regions farther on ;

3. If he deposited a second, a third atom, and so
proceeded until he had done with the whole mass of
dust, so that this world were empty and the mass
of dust exhausted ;

4. To that immense mass of the dust of these
worlds, entirely reduced to atoms, I liken the num-
ber of ^ons past.

5. So immense is the number of ko/is of i^ons
past since that extinct Sugata ; the whole of (ex-
isting) atoms is no (adequate) expression of it ; so
many are the ^ons which have expired since.

6. That Leader who has expired so long ago, those
disciples and Bodhisattvas, I remember all of them
as if it were to-day or yesterday. Such is the
knowledge of the Tathagatas.

7. So endless, monks, is the knowledge of the
Tathagata ; I know what has taken place many
hundreds of iEons ago, by my precise and faultless
memory.

To proceed, monks, the measure of the lifetime of
the Tathagata Mahabhi^;1a^7^anabhibhu, the Arhat,
&c. was fifty-four hundred thousand myriads of
ko/is of /Eons.

In the beginning when the Lord had not yet
reached supreme, perfect enlightenment and had just
occupied the summit of the terrace of enlighten-
ment ^ he discomfited and defeated the whole host
of Mara, after which he thought : I am to reach

^ Bodhima;/</avaragragata eva; var.lect. bodhima?;6^avaragata eva,
i. e. just having come to the terrace of enlightenment. Vara here
is vara, circuit; it adds Uttle to the notion of the simple bodhi-
maw^a, this also being a round terrace.

156 SADDHARMA-PUiVDARflvA. TIT,

perfect enlightenment \ But those laws (of perfect
enlightenment) had not yet dawned upon him. He
stayed on the terrace of enlightenment at the foot of
the tree of enlio^htenment during- one intermediate
kalpa. He stayed there a second, a third inter-
mediate kalpa, but did not yet attain supreme, per-
fect enlightenment. He remained a fourth, a fifth, a
sixth, a seventh, an eighth, a ninth, a tenth inter-
mediate kalpa on the terrace of enlightenment at
the foot of the tree of enlightenment 2, continuing
sitting cross-legged without in the meanwhile rising.
He stayed, the mind motionless, the body unstirring
and untrembling, but those laws had not yet dawned
upon him.

Now, monks, while the Lord was just on the
summit of the terrace of enlightenment, the gods of
Paradise (Trayastri/z/i-as) prepared him a magnificent
royal throne, a hundred yo^anas high, on occupying
which the Lord attained supreme, perfect enlighten-
ment ; and no sooner had the Lord occupied the seat
of enlightenment than the Brahmakayika gods scat-
tered a rain of flowers all around the seat of en-
lightenment over a distance of a hundred yo^anas ;
in the sky they let loose storms by which the flowers,
withered, were swept away. From the beginning
of the rain of flowers, while the Lord was sitting
on the seat of enlightenment, it poured without
interruption during fully ten intermediate kalpas ^,

^ It is difficult not to see that we have here, as well as in the
opening of the Mahavagga and in Lalita-vistara, chap, 21, a
description of the rising of the sun, the beginning of a kalpa,
a myth of the creation of the visible world.

^ The so-called Bo-tree.

^ An intermediate kalpa is the twentieth part of an incalculable
kalpa, which in reality is equal to one day of twenty-four hours,

VII. ANCIENT DEVOTION. 1 57

covering the Lord. That rani of flowers having once
begun falHng continued to the moment of the Lord's
complete Nirva;/a. The angels belonging to the
division of the four guardians of the cardinal points
made the celestial drums of the gods resound^; they
made them resound without interruption in honour
of the Lord who had attained the summit of the
terrace of enlightenment. Thereafter, during fully
ten intermediate kalpas, they made uninterruptedly
resound those celestial musical instruments up to the
moment of the complete extinction of the Lord.

Again, monks, after the lapse of ten Interme-
diate kalpas -the Lord Mahabhi^;7a^7/anabhibh{i, the
Tathagata, &c., reached supreme, perfect enlighten-
ment^. Immediately on knowing his having become
enlightened the sixteen^ sons born to that Lord
when a prince royal, the eldest of whom was named
6^;Hnakara — which sixteen young princes, monks,
had severally toys to play with, variegated and
pretty — those sixteen princes, I repeat, monks, left
their toys, their amusements, and since they knew
that the Lord Mahabhi^f^a^/^anabhibhCi, the Tatha-
gata, &c., had attained supreme, perfect knowledge,
went, surrounded and attended by their weeping
mothers and nurses, along with the noble, rich
king iTakravartln, many ministers, and hundred
thousands of myriads of ko/Is of living beings, to the
place where the Lord Mahabhi^/H^/^anabhibhti, the

consequently ten intermediate kalpas are equal to one day (half day-
night) of twelve hours, from sunrise until sunset at the equinox.

^ It must have been a stormy day, far from rare about the time
of the equinoxes.

^ Just at sunset.

^ Sixteen is the number of the kalas (digits) of the moon.

158 SADDHARMA-PUiVDARiKA. VII.

Tath^gata, &c., was seated on the summit of the
terrace of enlightenment. They went up to the
Lord in order to honour, respect, worship, revere,
and venerate him, saluted his feet with their heads,
made three turns round him keeping him to the
rio-ht ^UIfted up their joined hands, and praised the
Lord, face to face, with the following stanzas :

8. Thou art the great physician ^ having no
superior, rendered perfect in endless ^ons ^ Thy
benign wish of saving all mortals (from darkness)
has to-day been fulfilled.

9. Most difficult things hast thou achieved* during
the ten intermediate kalpas now past-; thou hast
been sitting all that time without once moving thy
body, hand, foot, or any other part '\

10. Thy mind also was tranquil and steady, mo-
tionless, never to be shaken ; thou knewest no
distraction^; thou art completely quiet and faultless.

11. Joy with thee^! that thou so happily and safely.

^ And, moving from east to south, and so forth.

^ Like Apollo. Therefore the Buddha immediately after his
bodhi, i.e. awakening, pronounces the four Aryasatyani, which
are nothing else but the well-known four chief points in the
medical art, — the disease, the cause of the disease, necessity to
remove that cause, and the remedy.

^ And, of infinite body; and, whose pharmacology is boundless;
anantakalpa is the term used.

* Out of a figure similar and akin to Hercules, the active Nara-
ya«a has become a sage tranquil, peaceful, and refraining from
action.

^ Deja. This immovability must be taken cum grano salis,
in so far as the sun is represented to continue in the same portion
of the ecliptic for one day,

® Vikshepa as an astronomical term means celestial latitude;
the sun knows no deviation from the ecliptic, of course.

1 Dish/yasi.

VII. ANCIENT DEVOTION. 1 59

without any hurt, hast reached supreme enhghten-
ment. How great a fortune is ours ! we congratu-
late ourselves, O Lion amongst kings !

12. These unhappy^ creatures, vexed in all ways,
deprived of eyes, as it were, and joyless, do not find
the road leading to the end of toils, nor develop
energy for the sake of deliverance.

13. Dangers are for a long time on the increase,
and the laws (or phenomena, things) are deprived of
the (possession of a) celestial body ; the word of the
6"ina is not being heard; the whole world is plunged
in thick darkness.

14. But to-day (or now) hast thou. Majesty of the
world, reached this hallowed, high, and faultless
spot ; we as well as the world are obliged to thee,
and approach to seek our refuge with thee, O
Protector !

When, O monks, those sixteen princes in the
condition of boys, childlike and young, had with
such stanzas celebrated the Lord Mahabhi^;^a^77ana-
bhibhu, the Tathagata, &c., they urged the Lord to
move on the wheel of the law ^ : Preach the law, O
Lord ; preach the law, O Sugata, for the weal of the
public, the happiness of the public, out of compas-
sion for the world ; for the benefit, weal, and happi-
ness of the people generally, both of gods and men.
And on that occasion they uttered the following
stanzas :

15. Preach the law, O thou who art marked with
a hundred auspicious signs, O Leader, O incom-
parable great Seer ! thou hast attained exalted,

^ Anayika, derived from an and aya.

' I. e. to rise a second day, to awaken from liis Nirvawa.

l6o SADDHARMA-PUiVDARIKA. VII.

sublime knowledge ; let it shine in the world, includ-
ing the gods.

1 6. Release us as well as these creatures ; display
the knowledge of the Tathagatas, that we also and,
further, these beings may obtain this supreme ^
enlightenment.

17. Thou knowest every course (of duty) and
knowledge ; thou knowest the (mental and moral)
disposition and the good works done in a former
state ; the (natural) bent of all living beings. Move
on the most exalted, sublime wheel !

Then, monks, as the Lord Mahabhi^;7a^/7ana-
bhibhu, the Tathagata, &c., reached supreme, per-
fect enlightenment, fifty hundred thousand myriads
of ko/is of spheres in each of the ten directions
of space were shaken in six different ways and be-
came illumined with a great lustre. And in the
intervals between all those spheres, in the dreary
places of dark gloom, where even the sun and moon,
so powerful, mighty, and splendid, have no advan-
tage of the shining power they are endowed with,
have no advantage of the colour and brightness they
possess, even in those places a great lustre arose
instantly. And the beings who appeared ^ in those
intervals behold each other, acknowledge each other,
(and exclaim) : Lo, there are other beings also here
appearing! lo, there are other beings also here
appearing ! The palaces and aerial cars of the gods
in all those spheres up to the Brahma-world shook
in six different ways and became illumined with a

^ Or, foremost; the word used being agra.

^ Upapanna, by so-called aupapaduka (Pali opapatika),
apparitional birth, birth by metamorphosis. Clouds e. g. are so
born.

VII. ANCIENT DEVOTION. l6l

great lustre, surpassing the divine majesty of the
gods. So then, monks, a great earthquake and a
great, sublime lustre arose simultaneously. And the
aerial cars of the Brahma-angels to the east, in these
fifty hundred thousand myriads of ko^is of spheres,
began excessively to glitter, glow, and sparkle in
splendour and glory. And those Brahma-angels
made this reflection : What may be foreboded by
these aerial cars so excessively glittering, glowing,
and sparkling in splendour and glory ? Thereupon,
monks, the Brahma-angels in the fifty hundred thou-
sand myriads of ko/is of spheres went all to each
other's abodes and communicated the matter to one
another. After that, monks, the great Brahma-angel,
named Sarvasattvatratr^ (i.e. Saviour of all beings) \
addressed the numerous host of Brahma-angfels in
the following stanzas :

1 8. Our aerial cars to-day (or now) are all brist-
ling ^ with rays in an extraordinary degree, and
blazing in beautiful splendour and brilliancy. What
may be the cause of it ?

19. Come, let us investigate the matter, what
divine being has to-day sprung into existence,
whose power, such as was never seen before, here
now appears ?

20. Or should it be the Buddha, the king of
kings, who to-day has been born somewhere in the
world, and whose birth is announced by such a
token that all the points of the horizon are now
blazing in splendour ?

Thereupon, monks, the great Brahma-angels in the

^ Probably a veiled name of the regent of the eastern quarter,
Indra, one of whose epithets is Sutraman.
^ Harshita.

[21] M

162 SADDHARMA-PUiVZ)ARIKA. YII

fifty hundred thousand myriads of ko/is of spheres
mounted all together their own divine aerial cars,
took with them divine bags, as large as Mount
Sumeru, with celestial flowers, and went through the
four quarters successively until they arrived at the
western quarter, where those great Brahma-angels,
O monks, stationed in the western quarter, saw the
Lord Mahabhi^;7a^;1anabhibhu, the Tathagata, &c.,
on the summit of the exalted terrace of enlighten-
ment, seated on the royal throne at the foot of the
tree of enlightenment \ surrounded and attended
by gods, Nagas, goblins, Gandharvas, demons,
Garu^as, Kinnaras, great serpents, men, and beings
not human, while his sons, the sixteen young princes,
were urging him to move forward the wheel of the
law. On seeing which the Brahma-angels came up to
the Lord, saluted his feet with their heads, walked
many hundred thousand times round him from left to
right, strewing (flowers) and overwhelming both him
and the tree of enlightenment, over a distance of ten
yo^anas, with those flower-bags as large as Mount
Sumeru. After that they presented to the Lord their
aerial cars (with the words): Accept, O Lord, these
aerial cars out of compassion to us ; use, O Sugata,
those cars out of compassion to us.

On that occasion, monks, after presenting their
own cars to the Lord, the Brahma-angels celebrated
the Lord, face to face, with the following seasonable
stanzas :

21. A (or the) wonderful, matchless Cina, so
beneficial and merciful, has arisen in the world.
Thou art born a protector, a ruler (and teacher), a
master ; to-day all quarters are blessed.

^ The sun rises the second day.

VII. ANCIENT DEVOTION. 1 63

2 2. We have come as far as fully fifty thousand
ko/is of worlds from here to humbly salute the 6^ina
by surrendering our lofty aeriel cars all together.

23. We possess these variegated and bright cars,
owing to previous works ; accept them to oblige us,
and make use of them to thine heart's content, O
Knower of the world !

After the great Brahma-angels, monks, had cele-
brated the Lord Mahabhi^;/a^;/anabhibh<i,the Tatha-
gata, &c., face to face, with these seasonable stanzas,
they besought him, saying : May the Lord move
forward the wheel of the law ! May the Lord preach
final rest ! May the Lord release all beings ! Be
favourable, O Lord, to this world ! Preach the law,
O Lord, to this world, including gods, Maras, and
Brahma-angels ; to all people, including ascetics and
Brahmans, gods ^ men, and demons ! It will tend to
the weal of the public, to the happiness of the public ;
out of mercy to the world, for the benefit and hap-
piness of the people at large, both gods and men.

Thereupon, monks, those fifty hundred thousand
myriads of ko/is of Brahma-angels addressed the
Lord, with one voice, in common chorus ^ with the
following stanza :

24. Show the law, O Lord ; show it, O most high
of men ! Show the power of thy kindness ; save the
tormented beingrs.

25. Rare^ is the light* of the world like the

^ The gods have been enumerated just before ; therefore it would
seem that gods, men, and demons here are veiled expressions for
kings or Kshatriyas, Vaijyas, and ^Yidras.

^ MSS. sometimes samasangitya, but more frequently s am a wz
s., i. e. all together in chorus or concert.

' And, precious, durlabha. * Pradyota.

M 2

1 64 SAUDHARMA-PUiVDARiKA. VII.

blossom of the glomerated fig-tree. Thou hast
arisen, O great Hero ; we pray to thee, the
Tathagata.

And the Lord, O monks, silently intimated his
assent to the Brahma-angels.

Somewhat later, monks, the aerial cars of the
Brahma-angels in the south-eastern quarter in the
fifty hundred thousand myriads of spheres began
excessively to glitter, glow, and sparkle in splendour
and glory. And those Brahma-angels made this
reflection : What may be foreboded by these aerial
cars so excessively glittering, glowing, and sparkling
in splendour and glory? Thereupon, monks, the
Brahma-angels in the fifty hundred thousand myriads
of ko/is of spheres went all to each other's abodes
and communicated the matter to one another.
After that, monks, the great Brahma-angel, named
Adhimatrakaru;^ika (i.e. exceedingly compassionate),
addressed the numerous host of Brahma-angels with
the following stanzas :

26. What foretoken is it we see to-day (or now),
friends ? Who or what is foreboded by the celes-
tial cars shining with such uncommon glory .'*

27. May, perhaps, some blessed divine being
have come hither, by whose power all these aerial
cars are illumined ?

28. Or may the Buddha, the most high of men,
have appeared in this world, that by his power these
celestial cars are in such a condition as we see
them ?

29. Let us all together go and search ; no trifle can
be the cause of it ; such a foretoken, indeed, was
never seen before \

^ Viz. in the same kalpa, i. e. on that same day.

VII. ANCIENT DEVOTION. 1 65

30. Come, let us go and visit ko/is of fields, along
the four quarters ; a Buddha will certainly now have
made his appearance in this world.

Thereupon, monks, the great Brahma-angels in the
fifty hundred thousand myriads of ko/is of spheres
mounted all together their own divine aerial cars,
took with them divine bags, as large as Mount
Sumeru, with celestial flowers, and went through the
four quarters successively until they arrived at the
north-western quarter, where those great Brahma-
angels, stationed in the north-western quarter, saw
the Lord Mahabhi^;'2a^;lanabhibhu [&c., as above
till compassion to us].

On that occasion, monks, after presenting their
own cars to the Lord the Brahma-angels celebrated
the Lord, face to face, with the following seasonable
stanzas :

31. Homage to thee, matchless great Seer, chief
god of gods, whose voice is sweet as the lark's \
Leader in the world, including the gods, I salute
thee, who art so benign and bounteous to the world.

32. How wonderful, O Lord, is it that after so
long a time thou appearest in the world ^. Eighty
hundred complete ^ons this world of the living was
without Buddha ^

' Kalavihka, which I have freely rendered in this manner,
commonly denotes a sparrow, but the corresponding Pali word
kuravika is supposed to be the Indian cuckoo, the koil, which in
Indian poetry may be said to answer to our nightingale ; in so far
one might perhaps render kalavihka by nightingale.

^ Consequently it was not for the first time that he appeared.

^ I do not understand this reckoning, unless ^on (kalpa) here
be taken in the sense of intermediate kalpa. A mahakalpa is the
period elapsing from the commencement of the world's destruction
(i. e. sunset) to its complete restoration (i. e. sunrise). So, indeed,

1 66 SADDHARMA-PUiVDARiKA. YIL

33. It was deprived of the most high of men; hell
was prevailing and the celestial bodies constantly
went on waning during eighty hundred complete
^ons.

34. But now he has appeared, owing to our good
works, who is (our) eye, refuge, resting-place ^ pro-
tection, father, and kinsman ^ ; he, the benign and
bounteous one, the King of the law.

After the great Brahma-angels, monks, had cele-
brated the Lord Mahabhi^;7a^;1anabhibhu,the Tatha-
gata, &c., face to face, with these seasonable stanzas,
they besought him : May the Lord move forward the
wheel of the law! [as above till both gods and
men.]

Thereupon, monks, those fifty hundred thousand
myriads of ko/is of Brahma-angels addressed the
Lord, with one voice, in common chorus, with the
following stanzas :

35. Move forward the exalted wheel, O great
ascetic ! reveal the law in all directions ; deliver all
beings oppressed with suffering^; produce amongst
mortals gladness and joy !

36. Let them by hearing the law partake of en-
lightenment and reach divine places. Let all shake
off their demon body and be peaceful, meek, and at
ease *.

the Buddha has been absent for a kalpa, such a kalpa — mahakalpa
contains 4 asahkhyeya-kalpas ; each asahkhyeya-kalpa has 20 in-
termediate kalpas ; hence a mahakalpa =80 intermediate kalpas.

^ Lena, Sansk. layana. In Burnouf's translation we find this
word rendered by appui.

^ The sun is lokabandhu, the kinsman and friend of the
world, of mankind.

^ Or relieve all beings oppressed with toil.

* It is not easy to say what is really meant by those divine

VII. ANCIENT DEVOTION. 1 67

And the Lord, O monks, silently intimated his
assent to these Brahma-angels also.

Somewhat later, monks, the aerial cars of the
Brahma-angels in the southern quarter [&c., as
above till to one another]. After that, monks, the
great Brahma-angel, named Sudharma \ addressed
the numerous host of Brahma-angels in stanzas :

2,^. It cannot be without cause or reason, friends,
that to-day (or now) all these celestial cars are so
brilliant ; this bespeaks some portent somewhere in
the world. Come, let us go and investigate the
matter.

38. No such portent has appeared in hundreds of
.^ons past. Either some god has been born or a
Buddha has arisen in this world.

Thereupon, monks, the great Brahma-angels in the
fifty hundred thousand myriads of ko/is of spheres
mounted [&c., as above^ till compassion to us].

On that occasion, monks, after presenting their
own cars to the Lord, the Brahma-angels celebrated
the Lord, face to face, with the following seasonable
stanzas :

39. Most rare (and precious) is the sight of the
Leaders. Be welcome, thou dispeller of worldly
defilement. It is after a long time that thou now
appearest in the world ; after hundreds of complete
yEons one (now) beholds thee.

40. Refresh the thirsty creatures, O Lord of the

places ; I think the temples and shrines to be visited in the
morning.

^ Of course Dharma, Yama, the regent of the south. The name
here applied to him is derived from Sudharma, Yama's hall.

^ Save the substitution of ' northern quarter ' to ' north-western
quarter,'

1 68 SADDHARMA-PUiV2)ARiKA. VII.

world! Now first thou art seen^; it is not easy to
behold thee. As rare (or precious) as the flowers of
the glomerated fig-tree is thine appearance, O Lord.

41. By thy power these aerial cars of ours are so
uncommonly illumined now, O Leader. To show us
thy favour accept them, O thou whose look pierces
everywhere !

After the great Brahma-angels, monks, had cele-
brated the Lord Mahabhi^;7a^;/anabhibhu, the Tatha-
gata, &c., face to face, with these seasonable stanzas,
they besought him : May the Lord move forward the
wheel of the law ! [as above till gods and men.]

Thereupon, monks, those fifty hundred thousand
myriads of ko/is of Brahma-angels addressed the
Lord, with one voice, in common chorus, with the
following stanzas :

42. Preach the law,0 Lord and Leader ! move for-
ward the wheel of the law, make the drum of the law
resound, and blow the conch-trumpet of the law.

43. Shed the rain of the true law over this world
and proclaim the sweet-sounding good word ; mani-
fest the law required, save myriads of ko/is of
beings.

And the Lord, monks, silently intimated his assent
to the Brahma-angels.

Repetition ; the same occurred in the south-west,
in the west, in the north-west, in the north, in the
north-east, in the nadir.

Then, monks, the aerial cars of the Brahma-
angels in the nadir 2, in those fifty hundred thousand
myriads of ko/Is of spheres [&c., as above till

^ We must in thought add, in full glory, because we are at
noontide.

^ Yenadhodigbhaga.

VII. ANCIENT DEVOTION. 1 69

to one another]. After that, monks, the great
Brahma-angel, named ^'ikhin, addressed the nu-
merous host of Brahma-angels with the following
stanzas :

44. What may be the cause, O friends, that our
cars are so bright with splendour, colour, and light ?
What may be the reason of their being so exceed-
ingly glorious ?

45. We have seen nothing like this before nor
heard of it from others. These (cars) are now
bright with splendour and exceedingly glorious ;
what may be the cause of it ?

46. Should it be some god who has been be-
stowed upon^ the world in recompense of good
works, and whose grandeur thus comes to light ?
Or is perhaps a Buddha born in the world ?

Thereupon, monks, the great Brahma-angels in the
fifty hundred thousand myriads of ko/is of spheres
mounted all together their own divine aerial cars,
took with them divine bags, as large as Mount
Sumeru, with celestial flowers, and went through the
four quarters successively until they arrived at the
zenith, where those great Brahma-angels, stationed
at the zenith, saw the Lord Mahabhi^;7a^;7anabhibhu
[&c., as above till compassion to us].

On that occasion, monks, after presenting their
own cars to the Lord, the Brahma-angels celebrated
the Lord, face to face, with the following seasonable
stanzas :

47. How goodly is the sight of the Buddhas, the
mighty ^ Lords of the world ; those Buddhas who
are to deliver all beings in this triple world.

^ Samarpita. ^ Tayin.

1 70 SADDHARMA-PUiVDARtKA. VIL

48. The all-seeing Masters of the world send
their looks in all directions of the horizon, and by
opening the gate of immortality ^ they make people
reach the (safe) shore ^.

49. An inconceivable number of ^ons now past
were void, and all quarters wrapt in darkness, as the
chief (S'inas did not appear.

50. The dreary hells, the brute creation and
demo nswere on the increase ; thousands of ko/is of
living beings fell into the state of ghosts ^

51. The heavenly bodies were on the wane ; after
their disappearance they entered upon evil ways ;
their course became wrong because they did not
hear the law of the Buddhas.

52. AH creatures lacked dutiful behaviour*, purity,
good stated and understanding; their happiness
was lost, and the consciousness of happiness was

gone.

53. They did not observe the rules of morality;
were firmly rooted in the false law^ not being led
by the Lord of the world, they were precipitated
into a false course,

54. Hail ! thou art come at last, O Light of the
world! thou, born to be bounteous towards all
beings.

1 In the Mahabharata III, 156, and Yogayatra I, i, the sun
is called 'the opened gate of deliverance,' mokshadvaram
apavr/tam.

2 Atarenti; the var. lect. avatarenti isoutofplace and destroys

the metre.

2 Preta, properly ' deceased, a deceased one.' The real meaning
of the passage is that men at night fall asleep.

* Properly, movement, -^arya,

^ Gati, going, gait; the latter is really meant.

« Asaddharme pratish/z^ita; the real meaning may be, 'firmly
established in the condition of non-existence,' i. e. in sleep.

YII. ANCIENT DEVOTION. I7I

55. Hail! thou hast safely arrived at supreme
Buddha-knowledge ; we feel thankful before thee,
and so does the world, including the gods.

56. By thy power, O mighty Lord, our aerial cars
are glittering ; to thee we present them, great
Hero; deign to accept them, great Solitary.

57. Out of grace to us, O Leader, make use of
them, so that we, as well as all (other) beings, may
attain supreme enlightenment.

After the great Brahma-angels, O monks, had
celebrated the Lord Mahabhic^;2a^;Ianabhibhu, the
Tathagata, &c., face to face, with seasonable stanzas,
they besought him : May the Lord move forward
the wheel of the law! [&c., as above till both
gods and men.]

Thereupon, monks, those fifty hundred thousand
myriads of ko/is of Brahma-angels addressed the
Lord, with one voice, in common chorus, with the
following two stanzas:

58. Move forward the exalted, unsurpassed wheel!
beat the drum of immortality ! release all beings
from hundreds of evils, and show the path of
Nirva/^a.

59. Expound the law we pray for ; show thy
favour to us and this world. Let us hear thy sweet
and lovely voice which thou hast exercised during
thousands of ko/is of ^ons.

Now, monks, the Lord Mahabhi^;H^77anabhibhu,
the Tathagata, &c., being acquainted with the prayer
of the hundred thousand myriads of ko/is of Brahma-
angels and of the sixteen princes, his sons, com-
menced at that juncture to turn the wheel that has
three turns and twelve parts, the wheel never
moved by any ascetic, Brahman, god, demon, nor

172 SADDHARMA-PUiVDARIKA. "VH.

by any one else. (His preaching) consisted in this :
This is pain ; this is the origin of pain ; this is the
suppression of pain ; this is the treatment leading
to suppression of pain. He moreover extensively
set forth how the series of causes and effects is
evolved, (and said) : It is thus, monks. From ignorance
proceed conceptions (or fancies) ; from conceptions
(or fancies) proceeds understanding ^ ; from under-
standing name and form ; from name and form the six
senses 2; from the six senses proceeds contact; from
contact sensation ; from sensation proceeds longing ;
from longing proceeds striving^; from striving as
cause issues existence ; from existence birth ; from
birth old age, death, mourning, lamentation, sorrow,
dismay, and despondency. So originates this whole
mass of misery. From the suppression of ignorance
results the suppression of conceptions; from the sup-
pression of conceptions results that of understand-
ing ; from the suppression of understanding results
that of name and form; from the suppression of
name and form results that of the six senses ; from
the suppression of the six senses results that of
contact ; from the suppression of contact results
that of sensation ; from the suppression of sensation
results that of longing; from the suppression of
lono-ine results that of strivino- ; from the sup-
pression of striving results that of existence ; from
the suppression of existence results that of birth ;
from the suppression of birth results that of old age,
death, mourning, lamentation, sorrow, dismay, and

^ Or, distinctive knowledge, judgment.

2 And, the objects of the six senses.

3 Upadana, also taking up, and material.

VII. ANCIENT DEVOTION. 1 73

despondency. In this manner the whole mass of
misery is suppressed.

And while this wheel of the law, monks, was
being moved onward ^ by the Lord Mahabhi^?Za^?^a-
nabhibhu, the Tathagata, &c., in presence of the
world, including the gods, demons, and Brahma-angels;
of the assemblage, including ascetics and Brahmans;
then, at that time, on that occasion, the minds of
sixty 2 hundred thousand myriads of ko/is of living
beings were without effort freed from imperfections
and became all possessed of the triple science, of the
sixfold transcendent wisdom, of the emancipations
and meditations. In due course, monks, the Lord
MahabhI^;7a^;Ianabhibhu, the Tathagata, &c., again
gave a second exposition of the law ; likewise a
third and a fourth exposition ^ And at each exposi-
tion, monks, the minds of hundred thousands of
myriads of ko/is of beings, like the sands of the
river Ganges, were without effort freed from imper-
fections. Afterwards, monks, the congregation of
disciples of that Lord was so numerous as to sur-
pass all calculation.

Meanwhile, monks, the sixteen princes, the youths,
had, full of faith, left home to lead the vagrant life of
mendicants, and had all of them become novices,
clever, bright, intelligent, pious, followers of the
course (of duty) under many hundred thousand
Buddhas, and striving after supreme, perfect en-

^ Var. lect. sahapravartti kedam buddhakshetra^ tena Bhagavata,
&c., ' and while this Buddha- field moved on along with the Lord,'
or * while this B. moved on with the Lord.'

^ Sixty is the number of gha/ikas, Indian half-hours, making
one day.

^ Cf. the four vyuhas, appearances, divisions of the Lord Vishwu.

1 74 SADDHARMA-PUiVDARIKA. VII.

lightenment. These sixteen novices, monks, said
to the Lord Mahabhi^;^a^;2anabhibhu, the Tatha-
gata, &c., the following : O Lord, these many hun-
dred thousand myriads of ko/is of disciples of the
Tathagata have become very mighty, very powerful,
very potent, owing to the Lord's teaching of the
law. Deign, O Lord, to teach us also, for mercy's
sake, the law with a view to supreme, perfect en-
lightenment, so that we also may follow the teaching
of the Tathagata \ We want, O Lord, to see the
knowledge of the Tathagata ; the Lord can himself
testify to this, for thou, O Lord, who knowest the
disposition of all beings, also knowest ours.

Then, monks, on seeing that those princes, the
youths, had chosen the vagrant life of mendicants
and become novices, the half of the whole retinue
of the king A'akravartin, to the number of eighty
hundred thousand myriads of ko/is of living beings^,
chose the vagrant life of mendicants.

Subsequently, monks, the Lord Mahabhi^;7a^;7a-
nabhibhu, the Tathagata, &c., viewing the prayer
of those novices at the lapse ^ of twenty thousand
^ons, amply and completely revealed the Dharma-
paryaya called ' the Lotus of the True Law,' a text *
of great extent, serving to instruct Bodhisattvas and
proper for all Buddhas, in presence of all the four
classes of auditors.

^ Yad vayam-api Tathagatasyanujikshemahi, which may also be
rendered, that we also may profit by the teaching, &c.

^ The use of the term pra«in, a living being, an animal, to
denote lifeless objects, is quite analogous to that of C^ov in Greek.

^ Or, within the lapse, atyayena.

* Sutranta, a word formed after the model of Siddhanta or
Raddhanta.

VII. ANCIENT DEVOTION. 1 75

In course of time, monks, those sixteen novices
grasped, kept, and fully penetrated the Lord's
teaching.

Subsequently, monks, the Lord Mahabhi^/7a^;7ana-
bhibhta, the Tathagata, &c., foretold those sixteen
novices their future destiny to supreme, perfect en-
lightenment. And while the Lord Mahabhl^;^a^;1a-
nabhibhu, the Tathagata, &c., was propounding the
Dharmaparyaya of the Lotus of the True Law, the
disciples as well as the sixteen novices were full of
faith, and many hundred thousand myriads of ko^is
of beings acquired perfect certainty^

Thereupon, monks, after propounding the Dhar-
maparyaya of the Lotus of the True Law during
eight thousand ^ons without interruption, the
Lord Mahabhi^/^a^wanabhibhu, the Tathagata, &c.,
entered the monastery to retire for the purpose of
meditation ^, and in that retirement, monks, the
Tathagata continued in the monastery during eighty-
four thousand ko/is of yEons.

Now, monks, when the sixteen novices perceived
that the Lord was absorbed, they sat down on the
seats, the royal thrones which had been prepared for
each of them, and ^ amply expounded, during eighty-
four hundred thousand myriads of ko^is^ the Dhar-

^ Nirvi^ikitsaprapta; a van lect. has vi^ikitsaprapta, which
means exactly the reverse, at least if we take vi^ikitsa in its usual
acceptation.

^ Pratisa/'7zlayana, seclusion, retirement for the purpose of
meditation, absorbing oneself in meditation; Pali pa/isalla«a.

^ In one MS. added in the margin, ' after rendering homage to
the Lord M., the Tathagata.'

* One would expect eighty-four thousand ko/is, the same number
as above. Burnouf has in both cases eighty-four thousand -iEons,
and that would seem to be the preferable reading.

1 76 SADDHARMA-PUiVDARlKA. VII.

maparyaya of the Lotus of the True Law to the
four classes. By doing this, monks, each of those
novices, as Bodhisattvas fully developed, instructed,
excited, stimulated, edified, confirmed ^ in respect to
supreme, perfect enlightenment 60 x 60 ^ hundred
thousand myriads of ko/is of living beings, equal to
the sands of the river Ganges.

Now, monks, at the lapse of eighty-four thousand
^ons the Lord Mahabhi/;7a^;lanabhibhu, the Tatha-
gata, &c., rose from his meditation, in possession of
memory and consciousness, whereafter he went up
to the seat of the law, designed for him, in order to
occupy it.

As soon as the Lord had occupied the seat of the
law, monks, he cast his looks over the whole circle
of the audience and addressed the congregation of
monks : They are wonderfully gifted, monks, they
are prodigiously gifted, these sixteen novices,
wise, servitors to many hundred thousand myriads
of ko/is of Buddhas, observers of the course (of
duty), who have received Buddha-knowledge, trans-
mitted Buddha-knowledge, expounded Buddha-
knowledge. Honour these sixteen novices, monks,
again and again ; and all, be they devoted to the
vehicle of the disciples, the vehicle of the Pra-
tyekabuddhas, or the vehicle of the Bodhisattvas,

* Avadharitavan; var. lect. avataritavan, 'brought (them) to,
initiated (them) in.'

^ Shash/i?« shash/i (var. lect. shash/ishash/i) Gahganadivalikasa-
mani prawiko/inayuta^'atasahasrawi ; the second reading admits of
being rendered, hundred thousands of myriads of ko/is of living
beings, equal to the sands of 60 x 60 rivers (like the) Ganges.
The number 360 is that of the days in a year, the five super-
numerary days (avama) not being taken into account.

VII. ANCIENT DEVOTION. 1 77

who shall not reject nor repudiate the preaching of
these young men of good family, O monks, shall
quickly gain supreme, perfect enlightenment, and
obtain Tathag^ata-knowledee.

In the sequel also, monks, have these young men
of good family repeatedly revealed this Dharma-
paryaya of the Lotus of the True Law under the
mastership of that Lord. And the 60 x 60 hundred
thousand myriads of ko/is of living beings, equal to
the sands of the river Ganges ^ who by each of the
sixteen novices, the Bodhisattvas Mahasattvas, in
the quality of Bodhisattva, had been roused to en-
lightenment, all those beings followed the example
of the sixteen novices in choosing along with them
the vagrant life of mendicants, in their several exist-
ences; they enjoyed their sight and heard the
law from their mouth. They propitiated forty
ko^'is ^ of Buddhas, and some are doing so up to
this day.

I announce to you, monks, I declare to you : Those
sixteen princes, the youths, who as novices under
the mastership of the Lord were interpreters of the
law, have all reached supreme, perfect enlighten-
ment, and all of them are staying, existing, living
even now, in the several directions of space, in
different Buddha-fields, preaching the law to many
hundred thousand myriads of ko/is of disciples and
Bodhisattvas, to wit: In the east, monks, in the
world ^ Abhirati the Tathagata named Akshobhya,

^ Or, as above in note 2, page 176.

^ Var. lect. has 40 x 100,000 x 10,000 ko/is.

' Lokadhatu; it appears from this passage that this term, though
it may be rendered by ' world ' or ' universe,' in reality means what
is implied by its etymology, viz. a fixed point of the world. It is
needless to remark that the points of the compass are meant.
[21] N

1 78 SADDHARMA-PUiViJARiKA. VII.

the Arhat, &c., and the Tathagata Meruku/a, the
Arhat, &c.^ In the south-east, monks, is the Tatha-
gata Si7;/haghosha, &c., and the Tathagata Shn-
hadhva^a, &c.^ In the south, monks, is the Tatha-
gata named Aka^apratishZ/^ita, &c., and the Tatha-
gata named Nityaparinirvrz'ta^ &c. In the south-
west, monks, is the Tathagata named Indradhva^a,
&c., and the Tathagata named Brahmadhva^, &c.
In the west, monks, is the Tathagata named Ami-
tayus ^, &c., and the Tathagata named Sarvalokadha-
tupadravodvegapratyuttir/^a, &c. In the north-west,
monks, is the Tathagata named Tamalapatra-^anda-
nagandhabhi^;Ia ^ &c., and the Tathagata Meru-
kalpa, &c. In the north, monks, is the Tathagata
named Meghasvarapradipa^ &c., and the Tathagata

^ I am at a loss to explain by what trick the S. E. E. point is called
' summit of the Meru.'

2 The names of these two Tathagatas mean severally, having
a lion's voice, and having a lion for ensign. ' Lion' is one of the
constant veiled expressions for hari, yellow, ruddy, Vish;m, lion,
&c., because hari possesses all these different meanings. The
Buddhas here intended may be Agni and Anila or Antariksha
(=vayu, air), both of them known by the name of hari. Cf.
Journal of the Royal Asiatic Society, VI (new series), p. 287 seq.

^ So have my MSS. ; Nityaparinivr/ta, ' always extinct or quiet,'
is Yama, Death.

* Identical with Amitabha ; he is the ruler of the blessed dead
in the city of Bliss (Sukhavati), and therefore a variety of Yama.
His being placed in the west is explainable, because Yama and
Varuwa in a certain function coincide, and the latter otherwise
appears as the ruler of the west. The following worthy with end-
less name, ' Having past all worldly calamities and emotions,' is
another designation of Amitayus, i. e. he whose life is of unlimited
duration.

^ According to the Camb. MSS. ; the name ' cognizant of the
scent of Xanthochymus and sandal ' denotes the Wind, the ruler
of the north-west.

® Var. lect. IMeghasvaradipa ; Burnouf has a third form, Megha-

VIT. ANCIENT DEVOTION.

179

named Meghasvarara^a, &c. In the north-east,
monks, is the Tathagata named Sarvalokabhaya^i-
ta/^i-Z/ambhitatvavidhva^^^sanakara^ the Arhat, &c.,
and, the sixteenth, myself, ^'akyamuni, the Tatha-
gata, the Arhat, &c., who have attained supreme,
perfect enhghtenment in the centre of this Saha-
world ^.

Further, monks, those beings who have heard the
law from us when we were novices, those many
hundred thousand myriads of ko/is of beings, nume-
rous as the sands of the river Ganges, whom we
have severally initiated in supreme, perfect enlighten-
ment, they are up to this day standing on the stage
of disciples and matured for supreme, perfect en-
lightenment. In regular turn they are to attain
supreme, perfect enlightenment, for it is difficult,
monks, to penetrate the knowledge of the Tatha-
gatas. And which are those beings, monks, who,

svara. Dipa or pradipa, torch, candle, light, is necessary, because
the ruler of the north is the moon; meghasvara, sound of the
clouds, must somehow denote the sky. Ra^an, king, is king
Soma (identified with the moon).

^ Var. lect. °bhayadevaga/^/^/ra°, and, according to Burnouf, °bhaya-
stambhitatva°. The compound contains four epithets of 6'iva, the
ruler of the north-east; sarvalokabhaya, the terror of alj the
world; a^ita, unconquerable (the var. lect. devaga is probably
devagra, the chief or supreme of gods); /^ambhitatvakara, he
who causes stiffness; vidhva/wsanakara, the destroyer. A'am-
bhita is the regular Prakrit form for stambhita, and here, without
doubt, the original reading.

^ Which seems to imply that ^akyamuni is both the ruler of
the north-west and the central point. As a ruler of the north-west
we find S'xWm in Bnliat Sawhita, chap. 53, 51 ; in Buddhist writings
6'ikhin is synonymous with Brahma Sahampati. So it would seem
as if 6'akyamuni in this passage were considered to be one with
Brahma.

N 2

1 80 SADDHARMA-PUA^DARIKA. VII.

innumerable, incalculable like the sands of the
Ganges, those hundred thousands of myriads of
ko/is of living beings, whom I, when I was a Bodhi-
sattva under the mastership of that Lord, have
taught the law of omniscience ? Yourselves, monks,
were at that time those beings.

And those who shall be my disciples in future,
when I shall have attained complete Nirva;za, shall
learn the course (of duty) of Bodhisattvas, without
conceiviiig the idea of their being Bodhisattvas.
And, monks, all who shall have the idea of complete
Nirva;2a, shall reach it. It should be added, monks,
as^ I stay under different names in other worlds,
they shall there be born again seeking after the
knowledge of the Tathagatas, and there they shall
anew hear this dogma : The complete Nirva;^a of
the Tathagatas is but one ; there is no other, no
second Nirva;^a of the Tathagatas. Herein, monks,
one has to see a device of the Tathag-atas and a
direction^ for the preaching of the law. When the
Tathagata, monks, knows that the moment of his
complete extinction has arrived, and sees that the
assemblage is pure, strong in faith, penetrated with
the law of voidness, devoted to meditation, devoted
to great meditation, then, monks, the Tathagata,
because the time has arrived, calls together all Bodhi-
sattvas and all disciples to teach them thus : There

^ Or, perhaps, when ; api tu khalu punar, bhikshavo, yad aham
anyasu lokadhatushu anyonyair (to r. anyanyair?) namadheyair
viharami ; in one MS. a correcting hand has written in the margin
vihareya»i.

* Abhinirhara; I am not sure of the correctness of this
rendering; in Pali abhinihara is interpreted to be 'earnest wish
or aspiration;' abhiniharati, to turn, direct.

VII. ANCIENT DEVOTION. l8l

is, O monks, in this world no second vehicle at all,
no second NlrvAua., far less a third. It is an able
device of the Tathagata, monks, that on seeing
creatures^ far advanced on the path of perdition,
delighting in the low and plunged in the mud of
sensual desires, the Tathagata teaches them that
Nirva;/a to which they are attached.

By way of example, monks, suppose there is some
dense forest five hundred yo^anas in extent which
has been reached by a great company of men. They
have a guide to lead them on their journey to the Isle
of Jewels, which guide, being able, clever, sagacious,
well acquainted with the difficult passages of the
forest, is to bring the whole company^ out of the
forest. Meanwhile that great troop of men, tired,
weary, afraid, and anxious, say: 'Verily, Master, guide,
and leader, know that we are tired, weary, afraid, and
anxious ; let us return ; this dense forest stretches
so far.' The guide, who is a man of able devices,
on seeing those people desirous of returning, thinks
within himself: It ought not to be that these poor
creatures should not reach that great Isle of Jewels.
Therefore out of pity for them he makes use of an
artifice. In the middle of that forest he produces
a magic city more than a hundred or two hundred
yo^anas in extent. Thereafter he says to those
men : ' Be not afraid, sirs, do not return ; there you
see a populous place where you may take repose
and perform all you have to do ; there stay in
the enjoyment of happy rest^ Let him who after

^ Satvan, var. lect. satvadhatu;;/; Burnouf has Ma reunion
des etres.'

^ Sartha, usually a company of merchants, a caravan.
^ And, of Nirvawa, nirvawaprapta viharadhvam.

1 82 SADDHARMA-PUiVDARIKA. VII.

reposing there wants to do so, proceed to the great
Isle of Jewels.'

Then, monks, the men who are in the forest are
struck with astonishment, and think : We are out of
the forest ; we have reached the place of happy rest ;
let us stay here. They enter that magic city, in the
meaning that they have arrived at the place of their
destination, that they are saved and in the enjoy-
ment of rest. They think : We are at rest, we are
refreshed ^ After a while, when the guide perceives
that their fatigue is gone, he causes the magic
city to disappear, and says to them : ' Come, sirs,
there you see the great Isle of Jewels quite near;
as to this great city, it has been produced by me for
no other purpose but to give you some repose.'

In the same manner, monks, is the Tathagata, the
Arhat, &c. , your guide, and the guide of all other beings.
Indeed, monks, the Tathagata, &c., reflects thus :
Great is this forest of evils which must be crossed,
left, shunned. It ought not to be that these beings,
after hearing the Buddha-knowledge, should suddenly
turn back and not proceed to the end because they
think : This Buddha-knowledge is attended with too
many difficulties to be gone through to the end.
Under those circumstances the Tathagata, knowing
the creatures to be feeble of character, (does) as the
guide (who) produces the magic city in order that
those people may have repose, and after their having
taken repose, he tells them that the city is one pro-
duced by magic. In the same manner, monks, the
Tathagata, &c., to give a repose to the creatures,
very skilfully teaches and proclaims two stages of

» ^itibhuta.

VII. ANCIENT DEVOTION. 1 8

Nirva/^a, viz. the stage of the disciples and that of
the Pratyekabuddhas. And, monks, when the crea-
tures are there halting, then the Tathagata, &c.,
himself, pronounces these words : ' You have not
accomplished your task, monks ; you have not
finished what you had to do. But behold, monks !
the Buddha-knowledge is near ; behold and be
convinced ^ : what to you (seems) Nirvana, that is
not Nirva7^a. Nay, monks, it is an able device
of the Tathagatas, &c., that they expound three
vehicles.'

And in order to explain this same subject more
in detail, the Lord on that occasion uttered the fol-
lowing stanzas :

60. The Leader of the world, Abhi^;/a^;'^ana-
bhibhu, having occupied the terrace of enlighten-
ment, continued ten complete intermediate kalpas
without gaining enlightenment, though he saw the
things in their very essence.

61. Then the gods, Nagas, demons, and goblins,
zealous to honour the 6^ina, sent down a rain of
flowers on the spot where the Leader awakened to
enlightenment.

62. And high in the sky they beat the cymbals
to worship and honour the 6^ina, and they were
vexed that the Gina, delayed so long in coming to
the highest place.

63. After the lapse of ten intermediate kalpas
the Lord Anabhibhu^ attained enlightenment; then

^ Vyava^arayadhvam; I have not met this word elsewhere,
and am not certain of its precise meaning ; Burnouf renders it by
'rdfldchissez-y.'

2 I. e. ' he who has no one surpassing him ; ' it is virtually the
same with Abhibhu.

184 SADDHARMA-PUA^DARIKA. YII,

all gods, men, serpents, and demons were glad and
overjoyed.

64. The sixteen sons of the Leader of men, those
heroes, being at the time young princes, rich in
virtues, came along with thousands of ko^is of living
beines to honour the eminent chiefs of men.

65. And after saluting the feet of the Leader they
prayed : Reveal the law and refresh us as well as
this world with thy good word, O Lion amongst
kings.

66. After a long time thou art seen (again) in the
ten points of this world ; thou appearest, great
Leader, while the aerial cars of the Brahma-angels
are stirring to reveal a token to living beings.

67. In the eastern quarter fifty thousand ko/is of
fields have been shaken, and the loftv angelic cars^
in them have become excessively brilliant.

68. The Brahma-angels on perceiving this fore-
token went and approached the Chief of the Leaders
of the world, and, covering him with flowers, pre-
sented all of them their cars to him.

69. They prayed him to move forward the wheel
of the law, and celebrated him with stanzas and
songs. But the king of kings was silent, (for he
thought): The time has not yet arrived for me to
proclaim the law.

70. Likewise in the south, west, north, the nadir,
zenith, and in the intermediate points of the compass
there were thousands of ko/is of Brahma-angels.

71. Unremittingly covering the Lord (with flowers)
they saluted the feet of the Leader, presented all
their aerial cars, celebrated him, and again prayed :

^ Literally, Brahma-cars.

YII. ANCIENT DEVOTION. 1 85

72. Move forward the wheel, O thou whose sight
is infinite ! Rarely art thou met in (the course of)
many ko/is of ^ons. Display the benevolence thou
hast observed in so many former generations^ ; open
the gate of immortality.

73. On hearing their prayer, he whose sight is
infinite exposed the multifarious law and the four
Truths, extensively. All existences (said he) spring
successively from their antecedents.

74. Starting from Ignorance, the Seer proceeded
to speak of death, endless woe-; all those evils
spring from birth. Know likewise that death is
the lot of mankind^.

75. No sooner had he expounded the multifarious,
different, endless laws, than eighty myriads of ko^is
of creatures who had heard them quickly attained
the stage of disciples.

76. On a second occasion^ the 6^ina expounded
many laws, and beings like the sands of the Ganges
became instantly purified and disciples.

'^']. From that moment the assembly of that
Leader of the world was innumerable ; no man
would be able to reach the term (of its number),
even were he to go on counting for myriads of ko/is
of y^ons.

78. Those sixteen princes also, his own dear sons,

^ Maitrim bahupurvasevitam.

2 MSS. prabhashate mara/zam anantaw. du/^kham ; Burnouf has
' parle de la mort dont la douleur est sans fin.'

^ The translation is uncertain ; mrztyuw kz. manushyam imeva
^anatha. I take imeva, like emeva in other passages (e.g. in st.
103), for the heme va(Sansk. evam eva) of the Aj-oka inscriptions.
One might also render : ' Know that death (mortality) and humanity
(human lot) are one and the same.'

* Or, at a second moment, ksha?;e.

1 86 SADDHARMA-PUJVDARIKA. VII.

who had become mendicants^ and novices, said to
the 6^ina : ' Expound, O Chief, the superior law ;

79. ' That we may become sages, knowers of the
world, such as thyself art, O supreme of all Gma.s,
and that all these beings may become such as thyself
art, O hero, O clear-sighted one^.'

80. And the 6^ina, considering the wish of his
sons, the young princes, explained the highest
superior enlightenment by means of many myriads
of ko/is of illustrations.

81. Demonstrating with thousands of arguments
and elucidating the knowledge of transcendent wis-
dom, the Lord of the world indicated the veritable
course (of duty) such as was followed by the wise
Bodhisattvas.

82. This very Sutra of great extension, this good
Lotus of the True Law, was by the Lord delivered in
many thousands of stanzas, so numerous as to equal
the sands of the Ganges.

83. After delivering this S^tra, the G'ma. entered
the monastery for the purpose of becoming absorbed^
in meditation ; during eighty-four complete ^ons
the Lord of the world continued meditating, sitting
on the same seat.

84. Those novices, perceiving that the Chief re-
mained in the monastery without coming out of it,
imparted to many ko/is of creatures that Buddha-

^ -S'ellakabhuta, van lect. >^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

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

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-

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.

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<ipa ; it is he who causes this sound to go out.

^ The raising of a seven-jewelled Stiapa is also narrated in the
Vinaya Pi/aka of the Mahasahghika school, according to Beal in the
Indian Antiquary, vol. xi, p. 47. The particulars of the description
in that narrative bear little resemblance to those found in our text.

"^ There fell smaller and bigger drops of rain.

^ Atmabhava, also the very nature, the essential being.

XI. APPARITION OF A StCpA. 2 29

In the point of space below, Mahapratibhana, there
are innumerable thousands of worlds \ Further on
is the world called Ratnavi^uddha ^ there is the
Tathagata named Prabhutaratna, the Arhat, &c.
This Lord of yore made this vow : Formerly, when
following the course of a Bodhisattva, I have not
arrived at supreme, perfect enlightenment before I
had heard this Dharmaparyaya of the Lotus of the
True Law, serving for the instruction of Bodhi-
sattvas. But from the moment that I had heard
this Dharmaparyaya of the Lotus of the True Law,
I have become fully ripe for supreme, perfect
enlightenment. Now, Mahapratibhana, that Lord
Prabhutaratna, the Tathagata, &c., at the juncture of
time when his complete extinction was to take place,
announced in presence of the world, including the
gods : After my complete extinction, monks, one
Sttjpa must be made of precious substances of this
frame (or form) of the proper body of the Tatha-
gata^; the other Stupas, again, should be made
in dedication (or in reference) to me. Thereupon,
Mahapratibhana, the Lord Prabhutaratna, the Tatha-
gata, &c., pronounced this blessing: Let my Stupa
here, this Stupa of my proper bodily frame (or form),
arise wherever in any Buddha-field in the ten direc-
tions of space, in all worlds, the Dharmaparyaya of
the Lotus of the True Law is propounded, and let

^ Var. lect. innumerable hundred thousand myriads of ko/is of
worlds.

"^ I. e. clear by jewels (stars), or, quite the reverse, cleared from
jewels. Most probably, however, we have to take it in the former
sense. The world so called is, apparently, the starry vault, beyond
the atmosphere where the rainbow is glittering.

^ Asya Tathagatatmabhavavigrahasya.

230 SADDHARMA-PUiVDARIKA. XT.

it Stand in the sky above the assembled congrega-
tion when this Dharmaparyaya of the Lotus of the
True Law is being preached by some Lord Buddha
or another, and let this Sttapa of the frame (or form)
of my proper body give a shout of applause to those
Buddhas while preaching this Dharmaparyaya of
the Lotus of the True Law\ It is that Stiipa,
Mahapratibhana, of the relics of the Lord Prabhu-
taratna, the Tathagata, &c., which, while I was
preaching this Dharmaparyaya of the Lotus of the
True Law in this Saha-world, arose above this
assembled congregation and, standing as a meteor
in the sky, gave its applause.

Then said Mahapratibhana, the Bodhisattva Maha-
sattva, to the Lord: Show us, O Lord, through thy
power the frame of the afore-mentioned Tathagata.
Whereon the Lord spake to the Bodhisattva Maha-
sattva Mahapratibhana as follows : This Lord Pra-
bhutaratna, Mahapratibhana, has made a grave and
pious vow. That vow consisted in this : When the
Lords, the Buddhas, being in other Buddha-fields,
shall preach this Dharmaparyaya of the Lotus of the

' We shall see that the ' extinct Lord Prabhutaratna ' is to sit
in the middle of the Stupa along with the Buddha. The moon is
' completely extinct ' when in conjunction with the sun, and
it seems sufficiently clear that Prabhutaratna, the Tathagata, the
Arhat, &c., is the moon at the time of amavasya, conjunction.
The Stupa, in the centre of which sun and moon are sitting
together at that period, cannot be the rainbow, so that we have
in the sequel again to take Stupa in the sense of dhish«ya,
asterism; see note i,p. 227. The crescent surmounting the Stupa-
symbols on coins (see Senart, 1. c.) is not exactly the representa-
tion of the ' extinct Lord ' — who is difficult to be represented — but
of the same nature. The appearance of this symbol on those
coins is by itself sufficient to show the high antiquity of a refined
nature-worship in Buddhism.

XL APPARITION OF A STUPA. 23 1

True Law, then let this StCipa of the frame of my
proper body be near the Tathagata^ to hear from
him this Dharmaparyaya of the Lotus of the True
Law. And when those Lords, those Buddhas wish to
uncover the frame of my proper body and show it
to the four classes of hearers, let then the Tatha-
gata-frames, made by the Tathagatas in all quarters,
in different Buddha-fields, from their own proper
body, and preaching the law to creatures, under
different names in several Buddha-fields, let all those
Tathagata-frames, made from the proper body, united
together, along with this Stupa containing the frame
of my own body, be opened and shown to the four
classes of hearers. Therefore, Mahapratibhana, have
I made many Tathagata-frames ^ which in all quarters,
in several Buddha-fields in thousands of worlds,
preach the law to creatures. All those ought to be
brought hither.

Thereupon the Bodhisattva Mahasattva Maha-
pratibhana said to the Lord : Then, O Lord, shall
we reverentially salute all those bodily emanations
of the Tathagata and created by the Tathagata.

And instantly the Lord darted from the circle of
hair on his brow a ray, which was no sooner darted
than the Lords, the Buddhas stationed in the east in
fifty hundred thousand myriads of ko/is of worlds,
equal to the sands of the river Ganges, became all visi-
ble, and the Buddha-fields there, consisting of crystal,
became visible, variegated with jewel trees, decorated

' The place of the moon just before entering Nirvana must of
course be near the sun's seat of the law.

"^ It is hardly necessary to remark that by the luminous bodies,
the attendants of Prabhfttaratna, i. e. the stars, are meant.

232 SADDHARMA-PUiVDARIKA. XL

with Strings of fine cloth, replete with many hundred
thousands of Bodhisattvas, covered with canopies,
decked with a network of seven precious substances
and gold \ And in those fields appeared the Lords,
the Buddhas, teaching with sweet and gentle voice the
law to creatures ; and those Buddha-fields seemed
replete with hundred thousands of Bodhisattvas.
So, too, it was in the south-east; so in the south;
so in the south-west ; so in the west ; so in the
north-west ; so in the north ; so in the north-east ;
so in the nadir ; so in the zenith ; so in the ten
directions of space ; in each direction were to b&
seen many hundred thousand myriads of ko/is of
Buddha-fields, similar to the sands of the river
Ganges, in many worlds similar to the sands of the
river Ganges, Lords Buddhas in many hundred
thousand myriads of ko/is of Buddha-fields.

Those Tathagatas, &c., in the ten directions of
space then addressed each his own troop of Bodhi-
sattvas : We shall have to go, young men of good
family, to the Saha-world near the Lord ^'akyamuni,
the Tathagata, &c., to humbly salute the Sttapa
of the relics of Prabhtataratna, the Tathagata, &c.
Thereupon those Lords, those Buddhas resorted with
their own satellites, each with one or two, to this
Saha-world. At that period this all-embracing world
was adorned with jewel trees ; it consisted of lapis
lazuli, was covered with a network of seven precious
substances and gold, smoking with the odorous
incense of magnificent jewels, everywhere strewn
with Mandarava and great Mandarava flowers,

^ Here we see that gold does not belong to the seven ratnas.
The whole list of the seven colours seems to have undergone
some alterations.

XI. APPARITION OF A StOpA. 233

decorated with a network of little bells \ showing a
checker board divided by gold threads into eight
compartments, devoid of villages, towns, boroughs,
provinces, kingdoms, and royal capitals, without
Kala-mountain, without the mountains Mu/^ilinda
and great Mu/^Ilinda, without a mount Sumeru,
without a iTakravala (i. e. horizon) and great A'akra-
vala (i. e. extended horizon), without other principal
mountains, without great oceans, without rivers
and great rivers, without bodies of gods, men, and
demons, without hells, without brute creation, with-
out a kingdom of Yama. For it must be understood
that at that period all beings in any of the six states
of existence in this world had been removed to
other worlds, with the exception of those who were
assembled at that congregation ^. Then it was that
those Lords, those Buddhas, attended by one or two
satellites, arrived at this Saha-world and went one
after the other to occupy their place close to the
foot of a jewel tree. Each of the jewel trees was
five hundred yo^anas in height, had boughs, leaves,
foliage, and circumference in proportion ^, and was
provided with blossoms and fruits. At the foot of
each jewel tree stood prepared a throne, five yo^anas
in height, and adorned with magnificent jewels. Each
Tathagata went to occupy his throne and sat on it
cross-legged. And so all the Tathagatas of the whole
sphere sat cross-legged at the foot of the jewel trees.

^ Kahkawi^alalahkrz'ta.

^ The hells at least, which are places of darkness, could not be
present when the stars are shining brightly.

^ My MSS. read pan/^ayo^ana^atany u/^/'aistvenabhut, anupurva-
jakhapatrapalajapariwaha/^. In the sequel we meet with another
reading agreeing with Burnoufs.

2 34 SADDHARMA-PUJV^DARtKA. XL

At that moment the whole sphere was replete
with Tathagatas, but the beings produced from the
proper body of the Lord 6akyamuni had not yet
arrived, not even from a single point of the horizon.
Then the Lord ^'akyamuni, the Tathagata, &c., pro-
ceeded to make room for those Tathagata-frames
that were arriving one after the other. On every
side in the eight directions of space (appeared)
twenty hundred thousand myriads of ko/is of Bud-
dha-fields of lapis lazuli, decked with a network of
seven precious substances and gold, decorated with
a fringe of little bells, strewn with Mandirava and
great Mandarava flowers, covered with heavenly
awnings, hung with wreaths of heavenly flowers,
smoking with heavenly odorous incense. All those
twenty hundred thousand myriads of ko/is of Bud-
dha-fields were without villages, towns, boroughs,
&c, ; without Kala-mountain, &c. ; without great
oceans, &c. ; without bodies of gods, &c. All those
Buddha-fields were so arranged by him as to form
one Buddha-field, one soil, even, lovely, set ofl" with
trees of seven precious substances, trees five hun-
dred yo^anas in height and circumference, provided
with boughs, flowers, and fruits in proportion \ At
the foot of each tree stood prepared a throne, five
yoj^anas in height and width, consisting of celestial
gems, glittering and beautiful. The Tathagatas
arriving one after the other occupied the throne
near the foot of each tree, and sat cross-legged. In
like manner the Tathagata 6akyamuni prepared
twenty hundred thousand myriads of ko^is of other

^ The reading is somewhat doubtful : arohapariwahonupurva-
(var. lect. °h3./i, anupurva-)jakhapatrapushpaphalopeta(/^).

XL APPARITION OF A ST^PA. 235

worlds, in every direction of space, in order to give
room to the Tathagatas who were arriving one after
the other. Those twenty hundred thousand myriads
of ko/is of worlds in every direction of space were
likewise so made by him as to be without villages,
towns, &c. [as above]. They were without bodies
of gods, &c. [as above]; all those beings had been
removed to other worlds. These Buddha-fields also
were of lapis lazuli, &c. [as above]. All those
jewel trees measured five hundred yq^anas, and near
them were thrones, artificially made and measuring
five yo^anas. Then those Tathagatas sat down
cross-legged, each on a throne at the foot of a
jewel tree.

At that moment the Tathagatas produced by the
Lord 6akyamuni, who in the east were preaching the
law to creatures in hundred thousands of myriads of
ko/is of Buddha-fields, similar to the sands of the river
Ganges, all arrived from the ten points of space and
sat down in the eight quarters. Thereupon thirty
ko/is of worlds in each direction were occupied^ by
those Tathagatas from all the eight quarters. Then,
seated on their thrones, those Tathagatas deputed
their satellites into the presence of the Lord 6akya-
muni, and after giving them bags with jewel flowers
enjoined them thus: Go, young men of good family,
to the Gr/dhrak<i/a mountain, where the Lord .5a-
kyamuni, the Tathagata, &c., is ; salute him reveren-
tially and ask, in our name, after the state of health,
well-being, lustiness, and comfort both of himself
and the crowd of Bodhisattvas and disciples. Strew

^ Burnouf seems to have read atikranta, for his translation has
' franchirent,' whereas my MSS. have akranta. One of the MSS.
has lokadhatuko/ibhyo instead of °ko/yo.

236 SADDHARMA-PUiVDARiKA. XI.

him with this heap of jewels and speak thus: Would
the Lord Tathagata deign to open this great Stupa
of jewels ? It was in this manner that all those
Tathagatas deputed their satellites.

And when the Lord K^akyamuni, the Tathagata,
perceived that his creations, none wanting, had
arrived ; perceived that they were severally seated
on their thrones, and perceived that the satellites of
those Tathagatas, &c., were present, he, in considera-
tion of the wish expressed by those Tathagatas, &c.,
rose from his seat and stood in the sky, as a
meteor. And all the four classes of the assembly
rose from their seats, stretched out their joined hands,
and stood gazing up to the face of the Lord. The
Lord then, with the right fore-finger ^ unlocked the
middle of the great Stupa of jewels, which showed
like a meteor, and so severed the two parts. Even
as the double doors of a great city gate separate
when the bolt is removed, so the Lord opened the
great Stlapa, which showed like a meteor, by un-
locking it in the middle with the right fore-finger.
The great Stupa of jewels had no sooner been opened
than the Lord Prabhutaratna, the Tathagata, &c.,
was seen sitting cross-legged on his throne, with
emaciated ^ limbs and faint body, as if absorbed in
abstract meditation, and he pronounced these words :
Excellent, excellent. Lord ^'akyamuni ; thou hast
well expounded this Dharmaparyaya of the Lotus
of the True Law. I repeat, thou hast well expounded
this Dharmaparyaya of the Lotus of the True Law,

^ Dakshi»aya hastangulya.

' Pari^ushkagatra, var. lect. parijuddha°, with thoroughly
pure or correct limbs. Burnouf had committed no mistake in reading
parijushka°, though he accuses himself of having done so.

XI. APPARITION OF A StOpA.

237

Lord 6'ikyamuni, to the (four) classes of the
assembly. I myself, Lord, have come hither to
hear the Dharmaparyaya of the Lotus of the True
Law.

Now the four classes of the assembly, on per-
ceiving the Lord Prabhtitaratna, the Tathagata, &c.,
who had been extinct for many hundred thousand
myriads of ko/'is of yEons, speaking in this way,
were filled with wonder and amazement. Instantly
they covered the Lord PrabhCitaratna, the Tatha-
gata, &c., and the Lord .Sakyamuni, the Tathdgata,
&c,, with heaps of divine and human flowers. And
then the Lord PrabhCitaratna, the Tathagata, &c.,
ceded to the Lord ^'akyamuni, the Tathagata, &c.,
the half of the seat on that very throne within that
same great Sttipa of jewels and said : Let the Lord
6akyamuni, the Tathagata, &c., sit down here.
Whereon the Lord .Sakyamuni, the Tathagata, &c.,
sat down upon that half-seat together with the other
Tathagata, so that both Tathdgatas were seen as
meteors in the sky, sitting on the throne in the
middle of the great Stftpa of jewels.

And in the minds of those four classes of the
assembly rose this thought : We are far off from
the two Tathagatas ; therefore let us also, through
the power of the Tathagata, rise up to the sky. As
the Lord apprehended in his mind what was going
on in the minds of those four classes of the as-
sembly, he instantly, by magic power, established
the four classes as meteors in the sky. Thereupon
the Lord ^'akyamuni, the Tathigata, addressed the
four classes : Who amongst you, monks, will en-
deavour to expound this Dharmaparyaya of the
Lotus of the True Law in this Saha-world ? The

238 SADDHARMA-PUiSTDARlKA. XI.

fatal term, the time (of death), is now at hand ; the
Tathagata longs for complete extinction, monks,
after entrusting to you this Dharmaparyaya of the
Lotus of the True Law.

And on that occasion the Lord uttered the fol-
lowing stanzas :

1. Here you see, monks, the great Seer, the ex-
tinct Chief, within the Stupa of jewels, who now has
come to hear the law. Who would not call up his
energy for the law's sake ?

2. Albeit completely extinct for many ko/is of
^ons, he yet now comes to hear the law ; for the
law's sake he moves hither and thither ; very rare
(and very precious) is a law like this.

3. This Leader practised ^ a vow when he was
in a former existence ; even after his complete ex-
tinction he wanders through this whole world in all
ten points of space.

4. And all these (you here see) are my proper
bodies, by thousands of ko/is, like ^ the sands of the
Ganges ; they have appeared that the law may be
fulfilled ^ and in order to see this extinct Master.

5. After laying out^ for each his peculiar field, as
well as having (created) all disciples, men and gods,
in order to preserve the true law, as long as the reign
of the law shall last,

6. I have by magic power cleared many worlds.

^ Nishevita. ^ Yatha.

* Dharmakrz'tyasya krz'tena, literally, for the sake of the
task or office of the law.

* ^^oritva, Sansk. ^^uritva and k/iovay'itvz, to inlay, make
inlaid work, cut figures, fashion, ^akyamuni is most distinctly
represented as a creator — in the Indian sense, of course — in the
same way as Brahma Hirawyagarbha is a creator.

XI. APPARITION OF A STUPA. 239

destined as seats for those Buddhas, and transported
all creatures.

7. It has (always) been my anxious care how this
line of the law might be manifested. So (you see)
Buddhas here in immense number staying at the
foot of trees like a great multitude of lotuses.

8. Many ko/is of bases of trees are brightened by
the Leaders sitting on the thrones which are per-
petually occupied by them and brightened as dark-
ness is by fire.

9. A delicious fragrance spreads from the Leaders
of the world over all quarters, (a fragrance) by which,
when the wind is blowing, all these creatures are
intoxicated.

10. Let him who after my extinction shall keep
this Dharmaparyaya quickly pronounce his declara-
tion in the presence of the Lords of the world.

11. The Seer Prabhutaratna who, though com-
pletely extinct, is awake, will hear the lion's roar of
him who shall take this resolution ^

12. Myself, in the second place, as well as the
many Chiefs who have flocked hither by ko/is, will
hear that resolution from the son of Gina., who is to
exert himself to expound this law.

13. And thereby shall I always be honoured as
well as Prabhutaratna, the self-born 6^ina,who perpe-
tually wanders through the quarters and intermediate
quarters in order to hear such a law as this.

14. And these (other) Lords of the world here
present, by whom this soil is so variegated and
splendid, to them also will accrue ample and mani-
fold honour from this Sutra being preached.

* Vyavasaya.

240 SADDHARMA-PUiVDARiKA. XI.

15. Here on this seat you see me, together with
the Lord next to me, in the middle of the Stupa ;
likewise many other Lords of the world here present,
in many hundreds of fields.

16. Ye, young men of good family, mind, for
mercy's sake towards all beings, that it is a very
difficult task to which the Chief urges you.

1 7. One might expound many thousands of Sutras,
like to the sands of the Ganges, without overmuch
difficulty.

18. One who after grasping the Sumeru in the
fist were to hurl it a distance of ko/is of fields, would
do nothing very difficult.

19. Nor would it be so very difficult if one could
shake this whole universe by the thumb to hurl it a
distance of kofis of fields.

20. Nor would one who, after taking stand on the
limit of the existing world, were to expound the law
and thousands of other Sutras, do something so very
difficult.

21. But to keep and preach this Sutra in the
dreadful period succeeding the extinction of the
Chief of the world, that is difficult \

22. To throw down the totality of ether-element
after compressing it in one fist, and to leave it
behind after having thrown it away, is not difficult.

23. But to copy a Sutra like this in the period
after my extinction, that is difficult 2.

24. To collect the whole earth-element at a nail's

^ Yet the stars perform that extremely difficult task apparently
with the greatest ease.

^ Nay, it is impossible, if one does not avail oneself of a lamp or
Other artificial light.

XI. APPARITION OF A STUPA. 24 1

end, cast it away, and then walk off to the Brahma-
world \

25. Is not difficult, nor would it require a strength
surpassing everybody's strength to do this work of
difficulty.

26. Something more difficult than that will he do
who in the last days after my extinction shall pro-
nounce this Sutra, were it but a single moment.

27. It will not be difficult for him to walk in the
midst of the conflagration at the (time of the) end
of the world, even if he carries with him a load
of hay.

28. More difficult it will be to keep this Sutra
after my extinction and teach it to a single creature.

29. One may keep the eighty-four thousand divi-
sions of the law - and expound them, with the

^ Brahmaloka may mean either one of the twenty Brahma
heavens, or all of them collectively. There are four arilpabrah-
malokas, and sixteen rupabrahmalokas.

^ Dharmaskandha, Pali Dhammakkhandha ; see Burnouf,
Introd. p. 34 seq. ; B. H. Hodgson, Essays, p. 14 ; Childers, Pali
Diet. p. 117, where the following definition is given: ' The Tipi/aka
is divided into eighty-four thousand dhammakkhandhas, " articles "
or " sections of the Law." They are divisions according to sub-
ject. Buddhaghosa, as an illustration of the meaning of this term,
says that a Sutta, or discourse, dealing with one subject forms one
dh., while a Sutta embracing several subjects forms several.' It is
worth while to compare this number of divisions with the eighty-
four thousand monasteries erected by king Ajoka in the eighty-four
(thousand) towns of India, as we know from the historical work
bipavawsa VI, 95 seq., where we read (according to Dr.Oldenberg's
transl.) : ' Full and complete eighty-four thousand most precious
sections of the Truth (dhammakkhandha) have been taught by
the most excellent Buddha ; I will build eighty-four thousand
monasteries, honouring each single section of the Truth by one
monastery.'

[21] R

242 SADDHARMA-PUiVDARIKA. XI.

instructions and such as they have been set forth, to
ko/is of hving beings ;

30. This is not so difficult ; nor is it, to train at
the present time monks, and confirm my disciples in
the five parts of transcendent knowledge.

31. But more difficult is it to keep this Statra,
believe in it, adhere to it, or expound it again and
again.

32. Even he who confirms many thousands of
ko/is of Arhats, blest with the possession of the
six transcendent faculties (Abhi^7/as), like sands of
the Ganges \

33. Performs something not so difficult by far as
the excellent man does who after my extinction shall
keep my sublime law.

34. I have often, in thousands of worlds, preached
the law, and to-day also I preach it with the view
that Buddha-knowledge may be obtained.

35. This Sutra is declared the principal of all
Sutras; he who keeps in his memory this Sdtra,
keeps the body of the 6^ina.

36. Speak, O young men of good family, while
the Tathagata is (still) in your presence, who
amongst you is to exert himself ^ in later times to
keep the Statra.

37. Not only I myself shall be pleased, but the
Lords of the world in general, if one would keep for
a moment this Sutra so difficult to keep.

38. Such a one shall ever be praised by all the
Lords of the world, famed as an eminent hero, and
quick in arriving at transcendent wisdom.

* The latter half of the stanza runs thus : sha«/abhi^ftamaha-
bhagan yatha Gahgaya valika.
^ Or, shall be capable.

XI. APPARITION OF A STUPA. 243

39. He shall be entrusted with the leadership^
amongst the sons of the Tathagatas, he who, after
having reached the stage of meekness ^, shall keep
this Sutra.

40. He shall be the eye of the world, including
gods and men, who shall speak this Stitra after the
extinction of the Chief of men.

41. He is to be venerated by all beings, the wise
man who in the last times shall preach this Sutra
(were it but) a single moment.

Thereupon the Lord addressed the whole company
of Bodhisattvas and the world, including gods and
demons, and said : Of yore, monks, in times past
I have, unwearied and without repose, sought after
the StJtra of the Lotus of the True Law, during im-
mense, immeasurable ^ons ; many yEons before
I have been a king, during many thousands of
-^ons. Having once taken the strong resolution
to arrive at supreme, perfect enlightenment, my
mind did not swerve from its aim. I exerted myself
to fulfil the six Perfections (Paramitas), bestowing
immense alms : gold, money, gems, pearls, lapis
lazuli, conch-shells, stones (?), coral, gold and silver,
emerald, Musaragalva, red pearls ; villages, towns,
boroughs, provinces, kingdoms, royal capitals ; wives,
sons, daughters, slaves, male and female ; elephants,
horses, cars, up to the sacrifice of life and body, of
limbs and members, hands, feet, head. And never
did the thought of self-complacency^ rise in me. In

^ Dhuravaha.

^ Dantabhumi. Danta is tamed, subject, meek; and also a
young tamed bullock.

^ Agraha/^ittam.

R 2

244 SADDHARMA-PUiVDARlKA. XI.

those days the Kfe of men lasted long, so that for a
time of many hundred thousand years I was exer-
cising the rule of a King of the Law for the sake of
duty, not for the sake of enjoyment^ After install-
ing in government the eldest prince royal, I went in
quest of the best law in the four quarters, and had
promulgated with sound of bell the following pro-
clamation : He who procures for me the best law^ or
points out what is useful, to him will I become a
servant. At that time there lived a Seer ; he told
me : Noble king, there is a Siltra, called the Lotus
of the True Law, which is an exposition of the best
law. If thou consent to become my servant, I will
teach thee that law. And I, glad, content, exulting
and ravished at the words I heard from the Seer,
became his pupil ^ and said: I will do for thee the
work of a servant. And so having agreed upon
becoming the servant of the Seer, I performed the
duties of a servitor, such as fetching grass, fuel,
water, bulbs, roots, fruit, &c. I held also the office
of a doorkeeper. When I had done such kind of
work at day-time, I at night kept his feet while he

^ This golden age evidently coincided with the reign of king
Yima in Iran, of king Fr69i in Denmark, of king Manu in
India ; in short, with the dawn of humanity.

^ Or, the best right.

^ Upeyitavan. The original must have had upeyivan. The
whole story, so different in language, style, phraseology, choice of
words and spirit from anything else in the Lotus, has been so
profoundly altered that almost every word must be taken in
another sense than what originally was attached to it. I am not
sure that those who modified the ancient tale understood the
meaning of upeyivan; even the grammatical form was a puzzle^
if not to them, at least to the scribes.

XI. APPARITION OF A StOpA. 245

was lying on his couch ^ and never did I feel fatigue
of body or mind. In such occupations I passed
a full millennium.

And for the fuller elucidation of this matter the
Lord on that occasion uttered the following stanzas :

42. I have a remembrance of past ages when I
was Dharmika^, the King of the Law, and exercised
the royal sway for duty's sake, not for love's sake, in
the interest of the best law^

43. I let go out in all directions this proclamation:
I will become a servant to him who shall explain
Dharma^. At that time there was a far-seeing Sage,
a revealer of the Siatra called the True Law^.

44. He said to me : If thou wish to know Dharma,
become my servant*^ ; then I will explain it to thee.
As I heard these words I rejoiced and carefully per-
formed such work as a servant ought to do.

45. I never felt any bodily nor mental weariness
since I had become a servant for the sake of the
true law. I did my besf^ for real truth's sake^, not
with a view to win honour or enjoy pleasure.

^ ^ayanasya rmnka.ke padan dharayamasa, which is sheer non-
sense; we have to read jayanasya. The plural padan shows
that not the feet are meant — for that is padau in the dual — but
the lower end of the couch ; the plural, if applied to one person,
is always metaphorical.

2 The text of these verses is one mass of corruption, as is proved
by the repeated offences against the metre.

^ Perhaps those who changed the original text intended to join
the last sentence to the following.

* In the intention of the original author : (what is) Right.

^ Sutrasya saddharmanamna//; this term being prosodically
inadmissible, the original must have had another word.
® Rather absurd ; the original must have had ' my pupil.'
'' Pra«idhi, here synonymous with avadhana, prayatna.

* Vastutvaheto-^, which is nonsense; probably to read vas-

246 SADDHARMA-PUiVDARIKA. XI.

46. That king meanwhile, strenuously and without
engaging in other pursuits, roamed in every direction
during thousands of ko/is of complete ^ons without
being able to obtain the Sutra called Dharma^

Now, monks, what is your opinion ? that it was
another who at that time, at that juncture was the
king ? No, you must certainly not hold that view.
For it was myself, who at that time, at that juncture
was the king. What then, monks, is your opinion ?
that it was another who at that time, at that junc-
ture was the Seer ? No, you must certainly not
hold that view. For it was this Devadatta himself,
the monk 2, who at that time, at that juncture was
the Seer. Indeed, monks, Devadatta was my good
friend. By the aid of Devadatta^ have I accom-
plished the six perfect virtues (Paramitas). Noble
kindness, noble compassion, noble sympathy, noble
indifference, the thirty-two signs of a great man, the
eighty lesser marks*, the gold-coloured tinge, the
ten powers, the fourfold absence of hesitation^, the
four articles of sociability, the eighteen uncommon

tutatvahetO;^. A later hand has added a marginal reading sar-
vasatva, obviously intended to give a Buddhistic tinge to the tale.

^ The traces of alteration are so clearly visible that it is not
necessary to point them out.

^ Ayam-eva sa Devadatto bhikshus tena kalena tena samayena
ri'shir abhut. Hence it follows that Devadatta is present at the
gathering. His name not being mentioned before, he must be
concealed under another name; I take him to be identical with
Prabhutaratna.

^ Devadattamagamya, properly, having come to or reached D.

* Anuvyaw^ana; they have been thoroughly treated of by
Burnouf in an Appendix to the Lotus, p. 583 seq. ; cf. Hodgson's
Essays, p. 90, and S. Hardy's Manual, p. 369.

^ Vaijaradya; Burnouf, Lotus, p. 396; S. Hardy, Eastern
Monachism, p. 291.

XI. APPARITION OF A ST^JPA. 247

properties, magical power, ability to save beings in all
directions of space, — all this (have I got) after having
come to Devadatta. I announce to you, monks, I
declare to you : This Devadatta, the monk, shall in
an age to come, after immense, innumerable ^ons,
become a Tathagata named Devara^a (i. e. King of
the gods), an Arhat, &c., in the world Devasopana
(i. e. Stairs of the gods). The lifetime of that Tatha-
gata Devara^a, monks, shall measure twenty inter-
mediate kalpas. He shall preach the law in extension,
and beings equal to the sands of the river Ganges
shall through him forsake all evils and realise Arhat-
ship. Several beings shall also elevate their minds
to Pratyekabuddhaship, whereas beings equal to the
sands of the river Ganges shall elevate their minds to
supreme, perfect enlightenment, and become endowed
with unflinching patience. Further, monks, after the
complete extinction of the Tathagata Devara^a, his
true law shall stay twenty intermediate kalpas. His
body shall not be seen divided into different parts
(and relics) ; it shall remain as one mass within a Stupa
of seven precious substances, which Sttapa is to be
sixty hundred yo^anas in height and forty yo^anas
in extension ^ All, gods and men, shall do worship
to it with flowers, incense, perfumed garlands, un-
guents, powder, clothes, umbrellas, banners, flags,
and celebrate it with stanzas and songs. Those who
shall turn round that Sttapa from left to right or
humbly salute it, shall some of them realise Arhat-
ship, others attain Pratyekabuddhaship ; others, gods
and men, in immense number, shall raise their minds
to supreme, perfect enlightenment, never to return.

^ Ayamena, which also means length.

248 SADDHARMA-PUiVDARlKA. XI.

Thereafter the Lord again addressed the assembly
of monks : Whosoever in future, monks, be he a
young man or a young lady of good family, shall
hear this chapter of the Stitra of the Lotus of the
True Law, and by doing so be relieved from doubt,
become pure-minded, and put reliance on it, to such
a one the door of the three states of misfortune shall
be shut : he shall not fall so low as to be born in
hell, among beasts, or in Yama's kingdom. When
born in the Buddha-fields in the ten points of space
he shall at each repeated birth hear this very Sutra,
and when born amongst gods or men he shall attain
an eminent rank. And in the Buddha-field where
he is to be born he shall appear by metamorphosis
on a lotus of seven precious substances, face to face
with the Tathagata.

At that moment a Bodhisattva of the name of
Pra^?1aku/a, having come from beneath the Buddha-
field of the Tathagata Prabhtataratna, said to the
Tathagata Prabhtataratna : Lord, let us resort to
our own Buddha-field. But the Lord 6akyamuni,
the Tathagata, said to the Bodhisattva Pra^;2aku/a :
Wait a while, young man of good family, first have
a discussion with my Bodhisattva Mau^usri, the
prince royal, to settle some point of the law. And
at the same moment, lo, Ma^^ui-ri, the prince royal,
rose seated on a centifolious lotus that was large as
a carriage yoked with four horses, surrounded and
attended by many Bodhisattvas, from the bosom of
the sea, from the abode of the Naga-king Sagara
(i. e. Ocean). Rising high into the sky he went
through the air to the GrzdhrakiX^a. mountain to the
presence of the Lord. There Ma7^^ui'ri, the prince
royal, alighted from his lotus, reverentially saluted

XL APPARITION OF A STUPA. 249

the feet of the Lord KSakyamuni and Prabhutaratna,
the Tathagata, went up to the Bodhisattva Pra^^a-
ku/a and, after making the usual complimentary
questions as to his health and welfare, seated him-
self at some distance. The Bodhisattva Praj^/eak^i/a
then addressed to Man^sri, the prince royal, the
following question : Ma.Ti^'usn, how many beings
hast thou educated^ during thy stay in the sea ?
MaTigVLsri answered : Many, innumerable, incalcu-
lable beings have I educated, so innumerable that
words cannot express it, nor thought conceive it.
Wait a while, young man of good family, thou shalt
presently see a token. No sooner had Man^iisri,
the prince royal, spoken these words than instan-
taneously many thousands of lotuses rose from the
bosom of the sea up to the sky, and on those
lotuses were seated many thousands of Bodhisattvas,
who flocked through the air to the Grzdhraku/a
mountain, where they stayed, appearing as meteors.
All of them had been educated by Mau^wsri, the
prince royal, to supreme, perfect enlightenment^.
The Bodhisattvas amongst them who had formerly
striven after the great vehicle extolled the virtues
of the great vehicle and the six perfect virtues
(Paramitas). Such as had been disciples extolled
the vehicle of disciples. But all acknowledged the
voidness (or vanity) of all laws (or things), as well
as the virtues of the great vehicle. Mail^wsri, the
prince royal, said to the Bodhisattva Pra^;/aku/a :
Young man of good family, while I was staying in
the bosom of the great ocean I have by all means

^ Properly, lead, lead out.

' Here M^iilgusn appears in the character of Hermes ^|/vxo'Tonn6s.

250 SADDHARMA-PUiVDARlKA. XI.

educated creatures, and here thou seest the result.
Whereupon the Bodhisattva Pra^?1akii/a questioned
Maugnsri, the prince royal, in chanting the following
stanzas :

47. O thou blessed one, who from thy wisdom art
called the Sage\ by whose power is it that thou
to-day (or now) hast educated those innumerable
beings ? Tell it me upon my question, O thou god
amongst men^.

48. What law hast thou preached, or what Stitra, in
showing the path of enlightenment, so that those who
are there with you have conceived the idea of enlight-
enment ? that, once having gained a safe ford'^, they
have been decisively established in omniscience ?

M3.7i£nsn answered: In the bosom of the sea
I have expounded the Lotus of the True Law and no
other Sutra. Pra^/'^akii/a said : That Sutra is pro-
found, subtle, difficult to seize ; no other Statra equals
it. Is there any creature able to understand this
jewel of a Statra or to arrive at supreme, perfect
enlightenment ? Msul^usri replied : There is, young
man of good family, the daughter of Sagara, the
Naga-king, eight years old, very intelligent, of keen
faculties, endowed with prudence in acts of body,
speech, and mind, who has caught and kept all the
teachings, in substance and form, of the Tathagatas,
who has acquired in one moment a thousand medi-
tations and proofs of the essence of all laws*. She

^ Mahabhadra pra^waya suranaman. I take sura in the sense of
suri, though it is also possible that sura stands for jura, a hero.

^ Naradeva.

^ Labdhagatha^^ ; I think we have to read labdhagadha-^,
and have translated accordingly.

* The reading is uncertain ; sarvadharmasatvasamadhanasama-

XI. APPARITION OF A ST^PA. 25T

does not swerve from the idea of enlightenment, has
great aspirations, appHes to other beings the same
measure as to herself ; she is apt to display all vir-
tues and is never deficient in them. With a bland
smile on the face and in the bloom of an extremely
handsome appearance she speaks words of kindliness
and compassion ^ She is fit to arrive at supreme,
perfect enlightenment. The Bodhisattva Pra^^^a-
kfi^'a said : I have seen how the Lord vSakyamuni,
the Tathagata, when he was striving after enlighten-
ment, in the state of a Bodhisattva, performed innu-
merable good works^, and during many ^ons never
slackened in his arduous task. In the whole universe
there is not a single spot so small as a mustard-seed
where he has not surrendered his body for the sake
of creatures ^ Afterwards he arrived at enlighten-
ment. Who then would believe that she should have
been able to arrive at supreme, perfect knowledge
in one moment ?

At that very moment appeared the daughter of
Sagara, the Naga-king, standing before their face.
After reverentially saluting the feet of the Lord she
stationed herself at some distance and uttered on
that occasion the followingf stanzas :

dhisahasraikakshawapratilabhini, A marginal correction by a later
hand adds sarva between dharma and satva.

^ The daughter of Sagara, the Ocean, is Lakshmi, the smiling
goddess of Beauty and Fortune, but from some traits in the sequel
it would seem that she is identified with Tara, the wife of Br?ha-
spati and the Moon.

^ As Hercules performed his ad\a.

^ As the sun shoots his rays everywhere, it is quite natural that
his dhatus, i.e. particles, rehcs, have been spread all over the
surface of the earth, and it is no untruth that the footprints (the
pad as, rays) of the Lord 5'akyamuni are to be found in Laos,
in Ceylon, &c.

252 SADDHARMA-PUiVDARtKA. XT.

49. Spotless, bright, and of unfathomable light is
that ethereal body, adorned with the thirty -two cha-
racteristic signs, pervading space in all directions.

50. He is possessed of the secondary marks and
praised by every being, and accessible to all, like
an open market-placed

51. I have obtained enlightenment according to
my wish ; the Tathagata can bear witness to it ; I
will extensively reveal the law that releases from
sufferance.

Then the venerable ^ariputra said to that daughter
of Sagara, the Naga-king : Thou hast conceived the
idea of enlightenment, young lady of good family,
without sliding back, and art gifted with immense
wisdom, but supreme, perfect enlightenment is not
easily won. It may happen, sister, that a woman
displays an unflagging energy, performs good works
for many thousands of ^ons, and fulfils the six
perfect virtues (Paramitas), but as yet there is no
example of her having reached Buddhaship, and that
because a woman cannot occupy the five ranks, viz.
I. the rank of Brahma ; 2. the rank of Indra ; 3. the
rank of a chief guardian of the four quarters ; 4. the
rank of A'akravartin ; 5. the rank of a Bodhisattva
incapable of sliding back^.

Now the daughter of Sagara, the Naga-king, had at
the time a gem which in value outweighed the whole
universe. That gem the daughter of Sagara, the
Naga-king, presented to the Lord, and the Lord
graciously accepted it. Then the daughter of Sagara,

^ Antarapawavad yatha. I am not certain of the correctness
of my translation, Burnouf has ' s'il ^tait leur concitoyen.'

^ All these beings are in Sanskrit of masculine gender ; hence
their rank cannot be taken by beings "having feminine names.

XL APPARITION OF A ST^PA. 253

the Naga-king, said to the Bodhisattva Pra^;7a-
ku/a and the senior priest .S'driputra ; Has the
Lord readily accepted^ the gem I presented him or
has he not ? The senior priest answered : As soon
as it was presented by thee, so soon it was accepted
by the Lord. The daughter of Sagara, the Naga-
king, rephed : If I were endowed with magic power,
brother ^ariputra, I should sooner have arrived at
supreme, perfect enlightenment, and there would
have been none to receive this gem.

At the same instant, before the sight of the whole
world and of the senior priest 6ariputra, the female
sex of the daughter of Sagara, the Naga-king, dis-
appeared ; the male sex appeared ^ and she mani-
fested herself as a Bodhisattva, who immediately
went to the South to sit down at the foot of a tree
made of seven precious substances, in the world
Vimala (i. e. spotless), where he showed himself
enlightened and preaching the law, while filling all
directions of space with the radiance of the thirty-
two characteristic signs and all secondary marks.
All beings in the Saha-world beheld that Lord while
he received the homage of all, gods, Nagas, goblins,
Gandharvas, demons, Garu^as, Kinnaras, great ser-
pents, men, and beings not human, and was engaged

* A marginal reading from a later hand adds: anukampam
upadaya, by grace, by mercy, graciously.

^ In ancient times such a change of sex is nothing strange.
Sundry words for 'star,' e.g. tara, taraka, Latin stella, are
feminine, whereas the names of some particular stars are mascu-
line; so Tara, the daughter of the Sea, Stella Marina, may have
been identified with Tishya, or the Iranian Tishtrya, who equally
rises from the sea; cf. Tishter Yasht (ed. Westergaard, p. 177).
The daughter of the ocean seems to be identical with Ardvi Sura,
celebrated in Aban Yasht.

254 SADDHARMA-PUA^Z)ARIKA. XI.

in preaching the law. And the beings who heard
the preaching of that Tathagata became incapable
of sliding back in supreme, perfect enlightenment.
And that world Vimala and this Saha-world shook
in six different ways. Three thousand living beings
from the congregational circle of the Lord ^'akya-
muni gained the acquiescence in the eternal law ^
whereas three hundred thousand beings obtained the
prediction of their future destiny to supreme, perfect
enlightenment.

Then the Bodhisattva Pra^/^aku/a and the senior
priest ^'ariputra were silent.

^ Anutpattikadharmakshanti.

XII. EXERTION. 255

CHAPTER XII.

EXERTION.

Thereafter the Bodhisattva Bhaisha^yara^a and
the Bodhisattva Mahapratibhana, with a retinue of
twenty hundred thousand Bodhisattvas, spoke before
the face of the Lord the following words : Let the
Lord be at ease in this respect ; we will after the ex-
tinction of the Tathagata expound this Paryaya to
(all) creatures^, though we are aware, O Lord, that
at that period there shall be malign beings, having
few roots of goodness, conceited, fond of gain and
honour, rooted in unholiness, difficult to tame,
deprived of good will, and full of unwillingness.
Nevertheless, O Lord, we will at that period read,
keep, preach, write, honour, respect, venerate, wor-
ship this S6tra ; with sacrifice of body and life, O
Lord, we will divulge this Sutra. Let the Lord be
at ease.

Thereupon five hundred monks of the assembly,
both such as were under training and such as were
not, said to the Lord : We also, O Lord, will exert
ourselves to divulge this Dharmaparyaya, though in
other worlds. Then all the disciples of the Lord,
both such as were under training and such as were

'■ One would expect that this speech immediately followed st. 41
in the foregoing chapter, but the rules of composition in Buddhistic
writings are so peculiar that it is unsafe to apply criticism.

256 SADDHARMA-PUiVDARIKA. XII.

not, who had received from the Lord the prediction
as to their (future) supreme enhghtenment, all the
eight thousand monks raised their joined hands
towards the Lord and said : Let the Lord be at
ease. We also will divulge this Dharmaparyaya,
after the complete extinction of the Lord, in the
last days, the last period, though in other worlds.
For in this Saha-world, O Lord, the creatures are
conceited, possessed of few roots of goodness,
always vicious in their thoughts, wicked, and natu-
rally perverse.

Then the noble matron Gautami, the sister of
the Lord's mother, along with six hundred^ nuns,
some of them being under training, some being not,
rose from her seat, raised the joined hands towards
the Lord and remained gazing up to him. Then the
Lord addressed the noble matron Gautami : Why
dost thou stand so dejected, gazing up to the
Tathagata ? (She replied) : I have not been men-
tioned by the Tathagata, nor have I received from
him a prediction of my destiny to supreme, perfect
enlightenment. (He said): But, Gautami, thou hast
received a prediction with the prediction regarding
the whole assembly. Indeed, Gautami, thou shalt
from henceforward, before the face of thirty- eight

^ Ciphers do not count, so that only six must be reckoned. These
six with Gautami form the number of seven. The seven Matres
or Mother-goddesses are known from Indian mythology. Kumara,
the prince royal (Skanda), is sometimes said to have six mothers,
sometimes seven, sometimes one. The six are said to be the six
clearly visible Krz'ttikas (Pleiads) ; the seventh is the less distinct
star of the Pleiads. His one mother is Durga. It is by mistake
that the dictionaries fix the number of Kr/ttikas at six ; there are
seven, as appears e.g. from Mahabharata III, 230, 11.

XII. EXERTION. 257

hundred thousand myriads of ko/is of Buddhas \ be
a Bodhisattva and preacher of the law. These six
thousand- nuns also, partly perfected in discipline,
partly not, shall along with others become Bodhi-
sattvas^ and preachers of the law before the face of
the Tathagatas. Afterwards, when thou shalt have
completed the course of a Bodhisattva, thou shalt
become, under the name of Sarvasattvapriyadari^ana
(i. e. lovely to see for all beings), a Tathagata, an
Arhat, &c., endowed with science and conduct, &c.
&c. And that Tathagata Sarvasattvapriyadar^ana,
O Gautami, shall give a prediction by regular succes-
sion to those six thousand Bodhisattvas concerningf
their destiny to supreme, perfect enlightenment.

Then the nun Yaj"odhara, the mother of Rahula,
thought thus : The Lord has not mentioned my name.
And the Lord comprehending in his own mind what
was going on in the mind of the nun Yai^odhara said
to her : I announce to thee, Ya^odhara, I declare to
thee : Thou also shalt before the face often thousand
ko/is* of Buddhas become a Bodhisattva and preacher
of the law, and after regularly completing the course
of a Bodhisattva thou shalt become a Tathagata,
named Rai-mi^atasahasraparipur/^adhva^a, an Arhat,
&c., endowed with science and conduct, &c. &c., in the

^ In the margin has been added by a later hand : ' after paying
honour, respect, reverence, worship, and veneration.' A little
further on we find the same marginal addition.

2 A few lines before the number was six hundred. Both
numbers come to the same, for ciphers do not count.

^ Here it is not added that Gautami cum suis has to change
sex (i.e. gender) in order to be fit for Bodhisattvaship. In fact,
the Kr/ttikas are always feminine in Sanskrit.

* Burnouf has read, ten hundred thousand myriads of ko/is.

[21] S

258 SADDHARMA-PUiVDARiKA. XII.

world Bhadra ; and the lifetime of that Lord Rai^mi-
j'atasahasraparipur/^adhva^a shall be unlimited.

When the noble matron Gautami, the nun, with
her suite of six thousand nuns, and Ya^odhara, the
nun, with her suite of four thousand nuns, heard from
the Lord their future destiny to supreme, perfect
enlightenment, they uttered, in wonder and amaze-
ment, this stanza :

I. O Lord, thou art the trainer, thou art the
leader ; thou art the master of the world, including
the gods ; thou art the giver of comfort, thou who
art worshipped by men and gods. Now, indeed, we
feel satisfied.

After uttering this stanza the nuns said to the
Lord : We also, O Lord, will exert ourselves to
divulge this Dharmaparyaya in the last days, though
in other worlds.

Thereafter the Lord looked towards the eighty
hundred thousand Bodhisattvas who were gifted
with magical spells and capable of moving forward the
wheel that never rolls back. No sooner were those
Bodhisattvas regarded by the Lord than they rose
from their seats, raised their joined hands towards
the Lord and reflected thus : The Lord invites
us to make known the Dharmaparyaya. Agitated
by that thought they asked one another : What
shall we do, young men of good family, in order
that this Dharmaparyaya may in future be made
known as the Lord invites us to do ? Thereupon
those young men of good family, in consequence
of their reverence for the Lord and their own pious
vow in their previous course, raised a lion's roar^
before the Lord : We, O Lord, will in future, after the

^ One might say, a cry of martial exultation.

XIT. EXERTION. 259

complete extinction of the Lord, go in all directions
in order that creatures shall write, keep, meditate,
divulge this Dharmaparyaya, by no other's power but
the Lord's. And the Lord, staying in another world,
shall protect, defend, and guard us.

Then the Bodhisattvas unanimously in a chorus
addressed the Lord with the following stanzas :

2. Be at ease, O Lord. After thy complete ex-
tinction, in the horrible last period of the world, we
will proclaim this sublime Sutra.

3. We will suffer, patiently endure, O Lord, the
injuries, threats, blows and threats with sticks* at
the hands of foolish men.

4. At that dreadful last epoch men will be malign,
crooked, wicked, dull, conceited, fancying to have come
to the limit when they have not.

5. 'We do not care but to live in the wilderness
and wear a patched cloth ; we lead a frugal life ; '
so will they speak to the ignorant^.

6. And persons greedily attached to enjoyments
will preach the law to laymen and be honoured as
if they possessed the six transcendent qualities.

7. Cruel-minded and wicked men, only occupied
with household cares, will enter our retreat in the
forest and become our calumniators.

8. The Tirthikas^, themselves bent on profit and
honour, will say of us that we are so, and — shame on
such monks! — they will preach their own fictions ^

^ Da«</a-udgira«a, for which I think we have to read da«</a-
udgurawa.

^ Durmatin.

^ Dissenters, as the foremost of whom generally appear the
Gainas, from the Buddhist point of view.

* Tirthika vat' ime bhikshii svani kavyani derayu^. Here

S 2

260 SADDHARMA-PUJVDARiKA. XII.

9. Prompted by greed of profit and honour they
will compose Sutras of their own invention and then,
in the midst of the assembly, accuse us of plagiarism \

10. To kings, princes, king's peers, as well as to
Brahmans and commoners, and to monks of other
confessions,

11. They will speak evil of us and propagate the
Tirtha-doctrine^. We will endure all that out of
reverence for the great Seers.

12. And those fools who will not listen to us,
shall (sooner or later) become enlightened ^ and
therefore will we forbear to the last.

13. In that dreadful, most terrible period of fright-
ful general revolution will many fiendish monks stand
up as our revilers.

14. Out of respect for the Chief of the world we
will bear it, however difficult it be ; girded with the
girdle of forbearance will I ^ proclaim this Sutra.

15. P do not care for my body or life, O Lord,

we have the interjection vat a (bat a) in the sense of a ninda,
reproach, contempt. The Buddhists are fond of denouncing schis-
matics or heretics as impostors, and their works as forgeries ;
a model of such an accusation brought forward by the orthodox
against the ' wicked ' monks, the Va^^iputtakas, is to be found in
Dipava7/zsa V, 30 seqq.

^ Or, perhaps, speak slander of us. The term used, anuku//ana,
is unknown to me from other passages, so that I have had recourse
to etymology: anu, after, ku//ana, stamping.

^ These passages are not very explicit, but this much is clear that
the Tirthikas are somehow akin to the Buddhists, and distinguished
from monks of other confession, who are wholly out of the pale of
Bauddha sects. The whole history of the church in India is one
of family quarrels, at least down to the days of Hiouen Thsang.

^ Or, Buddhas, i.e. will sooner or later die.

* Prakajaye, a singular which I do not feel at liberty to render
by a plural.

* Again a singular, anarthiko'smi.

XII. EXERTION. 261

but as keepers of thine entrusted deposit we care for
enlightenment.

16. The Lord himself knows that in the last period
there are (to be) wicked monks who do not under-
stand mysterious speech ^

17. One will have to bear frowning looks, re-
peated disavowal (or concealment), expulsion from
the monasteries, many and manifold abuses^.

18. Yet mindful of the command of the Lord of
the world we will in the last period undauntedly
proclaim this Stitra in the midst of the congre-
gation.

19. We will visit towns and villages everywhere,
and transmit to those who care for it thine entrusted
deposit, O Lord.

20. O Chief of the world, we will deliver thy
message ; be at ease then, tranquil and quiet, great
Seer.

21. Light of the world, thou knowest the dis-
position of all who have flocked hither from every
direction, (and thou knowest that) we speak a word
of truth.

' Sandhabhashya, here rather ' conciUatory speech;' this is
the meaning which sandhaya sambhashawa has in Sanskrit.

"^ The rendering of the last words bahuku//i bahfavidha^
is conjectural. Burnouf has, ' emprisonner et frapper de diverses
manieres,' but hereby two meanings are assigned to ku//J.

262 SADDHARMA-PUA^DARIKA. XIII

CHAPTER XIII.

PEACEFUL LIFE.

Ma-il^usn, the prince royal, said to the Lord : It is
difficult, Lord, most difficult, what these Bodhisattvas
Mahasattvas will attempt out of reverence for the
Lord. How are these Bodhisattvas Mahasattvas to
promulgate this Dharmaparyaya at the end of time,
at the last period ? Whereupon the Lord answered
Maug-usri, the prince royal : A Bodhisattva Maha-
sattva, MangMsri, he who is to promulgate this Dhar-
maparyaya at the end of time, at the last period,
must be firm in four things. In which things ? The
Bodhisattva Mahasattva, Majlg-usn, must be firm in
his conduct and proper sphere if he wishes to teach
this Dharmaparyaya. And how, Ma/^^u-s-ri, is a Bodhi-
sattva Mahasattva firm in his conduct and proper
sphere ? When the Bodhisattva Mahasattva, Mail-
^ui-ri, is patient, meek, has reached the stage of
meekness ; when he is not rash, nor envious ; when,
moreover, Mangusri, he clings to no law whatever and
sees the real character of the laws (or things) ; when
he is refraining from investigating and discussing
these laws, Mang'u.sri ; that is called the conduct of a
Bodhisattva Mahasattva. And what is the proper
sphere of a Bodhisattva Mahasattva, Maflgusri ?
When the Bodhisattva Mahasattva, Mailgxisri, does
not serve, not court, not wait upon kings ; does
not serve, not court, not wait upon princes ; when
he does not approach them ; when he does not

XIII. PEACEFUL LIFE. 263

serve, not court, not wait upon persons of an-

other sect, A'arakas, Parivra^akas, Agivakas\ Nir-
granthas^, nor persons passionately fond of fine
literature; when he does not serve, not court, not
wait upon adepts at worldly spells^, and votaries of
a worldly philosophy*, nor keep any intercourse with
them ; when he does not go to see A'a;^(^alas, jugglers,
vendors of pork, poulterers, deer-hunters, butchers,
actors and dancers, wrestlers, nor resort to places
whither others flock for amusement and sport ; when
he keeps no intercourse with them unless from time
to time to preach the law to them when they come
to him, and that freely^; when he does not serve,
not court, not wait upon monks, nuns, lay devotees,
male and female, who are adherents of the vehicle
of disciples, nor keep intercourse with them ; when
he does not come in contact with them at the place
of promenade or in the monastery, unless from time
to time to preach the law to them when they come
to him, and even that freely. This, Ma;l^um, is the
proper sphere of a Bodhisattva Mahasattva.

Again, MaTigVLsri, the Bodhisattva Mahasattva does
not take hold of some favourable opportunity or
another to preach the law to females every now and
anon, nor is he desirous of repeatedly seeing females ;
nor does he think it proper to visit families and then
too often address a girl, virgin, or young wife, nor
does he greet them too fondly in return. He does

' Three kinds of mendicant friars not belonging to the Buddliist,
nor to the Gaina persuasion.
^ Gaina monks.
^ Lokayatamantradharaka.

^ Lokayatikas, the Sadducees or Epicureans of India.
^ Anijrita; Burnouf renders it, ' sans meme s'arreter.'

264 SADDHARMA-PUiV2)ARlKA. XIII.

not preach the law to a hermaphrodite, keeps no
intercourse with such a person, nor greets too friendly
in return. He does not enter a house alone in order
to receive alms, unless having the Tathagata in his
thoughts. And when he happens to preach the law
to females, he does not do so by passionate attach-
ment to the law, far less by passionate attachment
to a woman. When he is preaching, he does not
display his row of teeth, let alone a quick emotion
on his physiognomy. He addresses no novice, male
or female, no nun, no monk, no young boy, no young
girl, nor enters upon a conversation with them ; he
shows no great readiness in answering their address \
nor cares to give too frequent answers. This, Ma;'^-
£Msri, is called the first proper sphere of a Bodhisattva
Mahasattva.

Further, Ma^l^u^ri, a Bodhisattva Mahasattva looks
upon all laws (and things) as void ; he sees them
duly established 2, remaining unaltered, as they are
in reality, not liable to be disturbed, not to be moved
backward, unchangeable, existing in the highest sense
of the word (or in an absolute sense), having the
nature of space, escaping explanation and expression,
by means of common speech, not born, composed and
simple, aggregated and isolated^, not expressible in
words, independently established, manifesting them-

^ Pratisa/wlapanaguruka, literally 'making much of return-
ing (one's) addressing.'

^ YathavatpratishMitan, aviparitasthayino yathabhutan, &c. Bur-
nouf adds, 'privies de toute essence,' i.e. niratmakan.

^ In the rendering of the last four terms I have followed Burnouf,
as the reading in the Camb. MS. is evidently corrupt: asawi-
skrztanasa/;2tanasawmanasannabhilapena pravyahr/tan.
The original reading may have been asa;«skr/tan n a. 53.7/1 skri-
tan, not composed, not simple; nasaman na saman, not unlike

XIII. PEACEFUL LIFE. 265

selves owing to a perversion of perception. In this
way then, Man^xisri, the Bodhisattva Mahasattva
constantly views all laws, and if he abides in this
course, he remains in his own sphere. This, Ma;1-
^u^-ri, is the second proper sphere of a Bodhisattva
Mahasattva.

And in order to expound this matter in greater
detail, the Lord uttered the following stanzas :

1. The Bodhisattva who, undaunted and un-
abashed, wishes to set forth this Siitra in the
dreadful period hereafter,

2. Must keep to his course (of duty) and proper
sphere ; he must be retired and pure, constantly
avoid intercourse with kings and princes,

3. Nor should he keep up intercourse with king's
servants, nor with A'a;^^alas, jugglers, and Tirthikas
in generals

4. He ought not to court conceited men, but
catechise such as keep to the religion I He must
also avoid such monks as follow the precepts of the
Arhat^ and immoral men.

5. He must be constant in avoiding a nun who
is fond of banter and chatter ; he must also avoid
notoriously loose female lay devotees.

6. He should shun any intercourse with such
female lay devotees as seek their highest happiness

(i.e. equal to all), nor like; or, n a saw tan (in grammatical Sansk.
nasato) na sawnan, not non-existent, not existent.

^ Burnouf adds, ' ceux qui vendent des liqueurs fermentdes,'
which is wanting in my MS. : /ia.nda.hir mush/ikaijMpi tirthikai^-
/^api sarvaja/^.

^ According to the reading, vinayed agamasthita(n). A mar-
ginal reading has vinayena°, a reading followed by Burnouf.

^ Or, Arhats : Arhantasa»/mata(n) bhikhshiin. The (?ainas
are meant.

266 SADDHARMA-PUiVZ^ARIKA. XIII.

in this transient world. This is called the proper
conduct of a Bodhisattva.

7. But when one comes to him to question him
about the law for the sake of superior enlighten-
ment, he should, at any time, speak freely, always
firm and undaunted.

8. He should have no intercourse with women
and hermaphrodites ; he should also shun the young
wives and girls in families.

9. He must never address them to ask after
their health \ He must also avoid intercourse with
vendors of pork and mutton.

10. With any persons who slay animals of various
kind for the sake of profit, and with such as sell meat
he should avoid having any intercourse.

11. He must shun the society of whoremongers,
players, musicians, wrestlers, and other people of
that sort.

12. He should not frequent whores, nor other
sensual persons ; he. must avoid any exchange of
civility with them.

13. And when the sage has to preach for a
woman, he should not enter into an apartment with
her alone, nor stay to banter.

14. When he has often to enter a village in quest
of food, he must have another monk with him or
constantly think of the Buddha.

15. Herewith have I shown the first sphere of
proper conduct 2, Wise are they who, keeping this
Siitra in memory, live according to it.

16. And when one observes ^ no law at all, low,

^ Kamalya»2 hasa ^rikkhiium. I take has a to stand for asa
(Sansk. asam), if it be no error for tasa (Sansk. tasam).
^ A/^aragO/^aro hy esha. ^ A'arate.

XIII. PEACEFUL LIFE. 267

superior or mean, composed or uncomposed, real or
not real ;

1 7. When the wise man does not remark, ' This
is a woman,' nor marks, ' This is a man ;' when in
searching he finds no laws (or things), because they
have never existed ;

18. This is called the observance^ of the Bodhi-
sattvas in general. Now listen to me when I set
forth what should be their proper sphere.

19. All laws (i.e. the laws, the things) have been
declared to be non-existing, not appearing, not pro-
duced, void, immovable, everlasting ; this is called
the proper sphere of the wise.

20. They have been divided into existing and
non-existing, real and unreal, by those who had
wrong notions ; other laws also, of permanency, of
being produced, of birth from something already
produced"^, are wrongly assumed.

21. Let (the Bodhisattva) be concentrated in mind,
attentive, ever firm as the peak of Mount Sumeru,
and in such a state (of mind) look upon all laws (and
things) as having the nature of space ^,

22. Permanently equal to space, without essence,
immovable, without substantiality*. These, indeed,
are the laws, all and for ever. This is called the
proper sphere of the wise.

23. The monk observing this rule of conduct given
by me may, after my extinction, promulgate this
Sutra in the world, and shall feel no depression.

24. Let the sage first, for some time, coerce his

^ A^ara.

2 G'atada bhuti (Sansk. ^atad bhuti>^).

^ 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«</ita/^ pravilayanaw
tatha gha//ayitva, vipa^yidharmam imu sarva yoniso utthaya, &c.
I take gha//ayitva in the sense of gha/ayitva=yuktva.

^ I.e. 11 the latter part of the millennium. According to the
declaration of the Buddha in iiTullavagga X, i, 6, the true law
(Saddhamma) is to stand a millennium, though at the same
time, owing to the institution of female monks, the number of
1000 years should be reduced to half.

^ Anuparigrahikaya, ananyusManaya dharmaw dejayati ; "su-^a-
naya is certainly wrong; cf. stanza 30 below.

XITI. PEACEFUL LIFE. 269

dispute ; but if he is asked a question, he does not
answer in the way of (those who follow) the vehicle
of disciples^ ; on the contrary, he answers as if he
had attained Buddha-knowledge,

And on that occasion the Lord uttered the follow-
ing stanzas :

26. The wise man^ is always at ease^, and in that
state he preaches the law, seated on an elevated
pulpit which has been prepared for him on a clean
and pretty spot.

27. He puts on a clean, nice, red robe, dyed with
good colours^, and a black woollen garment and
a long undergarment ;

28. Having duly washed his feet and rubbed his
head and face with smooth ointments^, he ascends
the pulpit, which is provided with a footbank and
covered with pieces of fine cloth of various sorts,
and sits down.

29. When he is thus seated on the preacher's
pulpit and all who have gathered round him are

^ Sravakayanena. It is instructive to see that ttie Buddha
here espouses the party of the great vehicle.

^ I.e. preacher, minister of religion. The word used, pa«<fita,
has passed into the languages of the Indian Archipelago in the
sense of a minister of religion.

* Sukhasthita, which in the preceding passage I have rendered
by 'being in a peaceful state,' because there the mental state is
more prominent.

* -ff'aukshaw kz. so -^ivara pravaritva suraktarahgaw supra^as-
tarahgai/z.

^ According to the ten commandments (Dasajila) the use of
ointments is forbidden to the monks, but the preacher need not be
a monastic man. In Nepal it is the Va^'-ra-AHrya who devotes
himself to the active ministry of religion ; see Hodgson's Essays,
p. 52.

270 SADDHARMA-PUiVDARIKA. XIIT.

attentive, he proceeds to deliver many discourses,
pleasing by variety, before monks and nuns,

30. Before male and female lay devotees, kings
and princes. The wise man always (takes care to)
deliver a sermon diversified in its contents and
sweet, free from invidiousness\

31. If occasionally he is asked some question,
even after he has commenced, he will explain the
matter anew in regular order, and he will explain it
in such away that his hearers gain enlightenment.

32. The wise man is indefatigable ; not even the
thought of fatigue will rise in him ; he knows no
listlessness, and so displays to the assembly the
strength of charity.

2,;^. Day and night the wise man preaches this
sublime law with myriads of ko/is of illustrations ;
he edifies and satisfies his audience without ever
requiring anything.

34. Solid food, soft food, nourishment and drink,
cloth, couches, robes, medicaments for the sick, all
this does not occupy his thoughts, nor does he want
anything from the congregation.

35. On the contrary, the wise man is always
thinking : How can I and these beings become
Buddhas ? I will preach this true law, upon which
the happiness of all beings depends^, for the benefit
of the world.

36. The monk who, after my extinction, shall
preach in this way, without envy, shall not meet
with trouble, impediment, grief or despondency.

37. Nobody shall frighten him, beat or blame

^ Ananyasfiyantu; perhaps we must read anabhyasflyantu.
^ Etat samasatvasukhopadhana;« saddharma;« jravemi hitaya loke.

XIII. PEACEFUL LIFE. 271

him ; never shall he be driven away, because he is
firm in the strength of forbearance.

38. The wise man who is peaceful, so disposed
as I have just said, possesses hundreds of ko/is of
advantages, so many that one would not be able
to enumerate them in hundreds of .^ons.

Again, Man^usd, the Bodhisattva Mahasattva
who lives after the extinction of the Tathagata at
the end of time when the true law is in decay, the
Bodhisattva Mahasattva who keeps this Sutra is not
envious, not false, not deceitful ; he does not speak
disparagingly of other adherents of the vehicle of
Bodhlsattvas, nor defame, nor humble them. He
does not bring forward the shortcomings of other
monks, nuns, male and female lay devotees, neither
of the adherents of the vehicle of disciples nor of
those of the vehicle of Pratyekabuddhas. He does
not say: You young men of good family, you are far
off from supreme, perfect enlightenment ; you give
proof of not having arrived at it ; you are too fickle
in your doings and not capable of acquiring true
knowledge. He does not in this way bring forward
the shortcomings of any adherent of the vehicle of the
Bodhlsattvas. Nor does he show any delight In dis-
putes about the law, or engage in disputes about the
law, and he never abandons the strength of charity
towards all beings. In respect to all Tathagatas he
feels as if they were his fathers, and in respect to all
Bodhlsattvas as if they were his masters. And as
to the Bodhlsattvas Mahasattvas in all directions of
space, he is assiduous in paying homage to them by
good will and respect. When he preaches the law,
he preaches no less and no more than the law, with-
out partial predilection for (any part of) the law, and

272 SADDHARMA-PUiVDARiKA. XIII.

he does not show greater favour to one than to
another, even from love of the law.

Such, Mail^-usri, is the third quality with which
a Bodhisattva Mahasattva is endowed who is to
expound this Dharmaparyaya after the extinction
of the Tathagata at the end of time when the true
law is in decay; who will live at ease^ and not be
annoyed in the exposition of this Dharmaparyaya.
And in the synod ^ he will have allies, and he will
find auditors at his sermons who will listen to this
Dharmaparyaya, believe, accept, keep, read, pene-
trate, write it and cause it to be written, and who,
after it has been written and a volume made of it,
will honour, respect, esteem, and worship it.

This said the Lord, and thereafter he, the Sugata,
the Master, added the following :

39. The wise man, the preacher, who wishes to
expound this Sutra must absolutely renounce false-
hood, pride, calumny, and envy.

40. He should never speak a disparaging word of
anybody; never engage in a dispute on religious
belief; never say to such as are guilty of short-
comings, You will not obtain superior knowledge.

41. He is always sincere, mild, forbearing; (as) a
(true) son of Sugata he will repeatedly preach the
law without any feeling of vexation.

42. 'The Bodhisattvas in all directions of space,
who out of compassion for creatures are moving in
the world, are my teachers ;' (thus thinking) the wise
man respects them as his masters.

^ Sukhya[?«] sparjaw viharati, which answers to the Pali
phrase phasu viharati.
^ Dharmasahgityam.

XIII. PEACEFUL LIFE. 2/3

43. Cherishing the memory of the Buddhas, the
supreme amongst men, he will always feel towards
them as if they were his fathers, and by forsaking all
idea of pride he will escape hindrance.

44. The wise man who has heard this law, should
be constant in observing it. If he earnestly strives
after a peaceful life, ko/is of beings will surely pro-
tect him.

Further, Man^nsri, the Bodhisattva Mahasattva,
living at the time of destruction of the true law after
the extinction of the Tathagata, who is desirous of
keeping this Dharmaparyaya, should live as far as
possible away from laymen and friars, and lead a life
of charity. He must feel affection for all beings who
are striving for enlightenment and therefore make this
reflection : To be sure, they are greatly perverted in
mind, those beings who do not hear, nor perceive, nor
understand the skilfulness and the mystery^ of the
Tathagata, who do not inquire for it, nor believe in it,
nor even are willing to believe in it. Of course, these
beings do not penetrate, nor understand this Dharma-
paryaya. Nevertheless will I, who have attained ^
this supreme, perfect knowledge, powerfully^ bend to
it the mind of every one, whatever may be the position
he occupies, and bring about that he accepts, under-
stands, and arrives at full ripeness.

By possessing also this fourth quality, Man^-usri,
a Bodhisattva Mahasattva, who is to expound the
law after the extinction of the Tathagata, will be

^ Sandhabhashita.

^ Abhisambudhya.

' Balena; in the margin added by a later hand, r/ddhi; this is
the reading followed by Burnouf, ' par la force de mes facultds
surnaturelles.'

2 74 SADDHARMA-PUiVDARtKA. XIII.

unmolested, honoured, respected, esteemed, vene-
rated by monks, nuns, and lay devotees, male and
female, by kings, princes, ministers, king's officers,
by citizens and country people, by Brahmans and
laymen ; the gods of the sky will, full of faith, follow
his track to hear the law, and the angels will follow
his track to protect him ; whether he is in a village
or in a monastery, they will approach him day and
night to put questions about the law, and they will
be satisfied, charmed with his explanation. For
this Dharmaparyaya, Mai^fum, has been blessed by
all Buddhas. With the past, future, and present
Tathagata, M2Ln£Visd, this Dharmaparyaya is for
ever blessed. Precious^ in all worlds, MailgMsri, is
the sound, rumour, or mentioning of this Dharma-
paryaya.

It is a case, Ma^^^ri, similar to that of a king,
a ruler of armies, who by force has conquered
his own kingdom, whereupon other kings, his
adversaries, wage war against him. That ruler
of armies has soldiers of various description to
fight with various enemies. As the king sees those
soldiers fighting, he is delighted with their gal-
lantry, enraptured, and in his delight and rapture
he makes to his soldiers several donations, such as
villages and village grounds, towns and grounds of
a town ; garments and head-gear ; hand-ornaments,
necklaces, gold threads, earrings, strings of pearls,
bullion, gold, gems, pearls, lapis lazuli, conch-shells,
stones {?), corals; he, moreover, gives elephants,
horses, cars, foot soldiers, male and female slaves,
vehicles, and litters. But to none he makes a present

Durlabha, also meaning rare, difficult to be got.

XIII. PEACEFUL LIFE. 275

of his crown jewel, because that jewel only fits on
the head of a king. Were the king to give away
that crown jewel, then that whole royal army, con-
sisting of four divisions, would be astonished and
amazed. In the same manner, Man^'usri, the Tatha-
gata, the Arhat, &c., exercises the reign of righteous-
ness (and of the law) in the triple world which he has
conquered by the power of his arm and the power of
his virtue. His triple world is assailed by Mara,
the Evil One. Then the Aryas, the soldiers of the
Tathagata, fight with Mara. Then, Ma;'^^u5ri, the
king of the law, the lord of the law, expounds to
the Aryas, his soldiers, whom he sees fighting, hun-
dred thousands of Sutras in order to encouragfe the
four classes. He gives them the city of Nirva/^a,
the great city of the law ; he allures them with that
city of Nirva/^a, but he does not preach to them such
a Dharmaparyaya as this. Just as in that case,
Mafto-usri, that king, ruler of armies, astonished at
the great valour of his soldiers in battle gives them
all his property, at last even his crown jewel, and
just as that crown jewel has been kept by the king
on his head to the last, so, Ma;^^um, the Tatha-
gata, the Arhat, &c., who as the great king of the
law in the triple world exercises his sway with jus-
tice, when he sees disciples and Bodhisattvas fighting
against the Mara of fancies or the Mara of sinful
inclinations, and when he sees that by fighting they
have destroyed affection, hatred, and infatuation,
overcome the triple world and conquered all Maras,
is satisfied, and in his satisfaction he expounds to
those noble (arya) soldiers this Dharmaparyaya which
meets opposition in all the world, the unbelief of all
the world, a Dharmaparyaya never before preached,

T 2

2 76 SADDHARMA-PUiVDARlKA. XITI.

never before explained. And the Tathagata bestows
on all disciples the noble crown jewel, that most
exalted crown jewel which brings omniscience to all.
For this, MaLUgusri, is the supreme preaching of the
Tathagatas ; this is the last Dharmaparyaya of the
Tathagatas ; this is the most profound discourse on
the law, a Dharmaparyaya meeting opposition in all
the world. In the same manner, Ma-H^Msri, as that
king of righteousness and ruler of armies took off
the crown jewel which he had kept so long a time
and gave it (at last) to the soldiers, so, Ma/z^um, the
Tathagata now reveals this long-kept mystery of
the law exceeding all others, (the mystery) which
must be known by the Tathagatas.

And in order to elucidate this matter more in
detail, the Lord on that occasion uttered the follow-
ing stanzas :

45. Always displaying the strength of charity,
always filled with compassion for all creatures, ex-
pounding this law, the Sugatas have approved this
exalted Statra.

46. The laymen, as well as the mendicant friars,
and the Bodhisattvas who shall live at the end of
time, must all show the strength of charity, lest those
who hear the law reject it.

47. But I, when I shall have reached enlighten-
ment and be established in Tathagataship, will
initiate (others), and after having initiated disciples^
preach everywhere this superior enlightenment.

48. It is (a case) like that of a king, ruler of
armies, who gives to his soldiers various things,
gold, elephants, horses, cars, foot soldiers ; he also

* Tato upaneshyi upayayitva sawjravayishye imam agrabodhim.

XIII. PEACEFUL LIFE. 277

gives towns and villages, in token of his content-
ment.

49. In his satisfaction he gives to some hand-
ornaments, silver and gold thread ; pearls, gems,
conch-shells, stones (?), coral ; he also gives slaves of
various description.

50. But when he is struck with the incomparable
daring of one amongst the soldiers, he says : Thou
hast admirably done this ; and, taking off his crown,
makes him a present of the jewel.

51. Likewise do I, the Buddha, the king of the
law, I who have the force of patience and a large
treasure of wisdom, with justice govern the whole
world, benign, compassionate, and pitiful.

52. And seeing how the creatures are in trouble,
I pronounce thousands of ko/is of S^itrdntas, when
I perceive the heroism of those living beings who
by pure-mindedness overcome the sinful inclinations
of the world.

53. And the king of the law, the great physician,
who expounds hundreds of ko/is of Paryayas, when
he recognises that creatures are strong, shows them
this Siitra, comparable to a crown jewel.

54. This is the last Sutra proclaimed in the world,
the most eminent of all my Statras, which I have
always kept and never divulged. Now I am going
to make it known ; listen all.

55. There are four qualities to be acquired by
those who at the period after my extinction desire
supreme enlightenment and perform my charge \
The qualities are such as follows.

56. The wise man knows no vexation, trouble,

* Vyaparana.

278 SADDHARMA-PUiVDARIKA. XIII.

sickness ; the colour of his skin is not blackish ; nor
does he dwell in a miserable town.

57. The great Sage has always a pleasant look,
deserves to be honoured, as if he were the Tatha-
gata himself, and little angels shall constantly be his
attendants.

58. His body can never be hurt by weapons,
poison, sticks, or clods, and the mouth of the man
who utters a word of abuse against him shall be
closed.

59. He is a friend to all creatures in the world.
He goes all over the earth as a light, dissipating the
gloom of many ko/is of creatures, he who keeps this
Sutra after my extinction.

60. In his sleep he sees visions in the shape of
Buddha ; he sees monks and nuns appearing on
thrones and proclaiming the many-sided law.

61. He sees in his dream gods and goblins, (nu-
merous) as the sands of the Ganges, as well as
demons and Nagas of many kinds, who lift their
joined hands and to whom he expounds the emi-
nent law.

62. He sees in his dream the Tathagata preaching
the law to many ko/is of beings with lovely voice,
the Lord with golden colour.

63. And he stands there with joined hands glori-
fying the Seer, the highest of men, whilst the 6^ina,
the great physician, is expounding the law to the
four classes.

64. And he, glad to have heard the law, joyfully
pays his worship, and after having soon reached the
knowledge which never slides back, he obtains, in
dream, magical spells.

65. And the Lord of the world, perceiving his good

XIIT. ' PEACEFUL LIFE. 279

intention, announces to him his destiny of becoming
a leader amongst men : Young man of good family
(says he), thou shalt here reach in future supreme,
holy knowledge.

66. Thou shalt have a large field and four classes
(of hearers), 'even as myself, that respectfully and
with joined hands shall hear from thee the vast and
faultless law.

6"]. Again he sees his own person occupied with
meditating on the law in mountain caverns ; and
by meditating he attains the very nature of the
law and, on obtaining complete absorption, sees
the 6"ina.

68. And after seeing in his dream the gold-
coloured one, him who displays a hundred hallowed
signs, he hears the law, whereafter he preaches it in
the assembly. Such is his dream.

69. And in his dream he also forsakes his whole
realm, harem, and numerous kinsfolk; renouncing
all pleasures he leaves home (to become an ascetic),
and betakes himself to the place of the terrace of
enlightenment.

70. There, seated upon a throne at the foot of
a tree to seek enlightenment, he wilP, after the
lapse of seven days, arrive at the knowledge of
the Tathagatas.

71. On having reached enlightenment he will rise
up from that place to move forward the faultless
wheel and preach the law during an inconceivable
number of thousands of ko/is of ^ons.

72. After having revealed perfect enlightenment
and led many ko/is of beings to perfect rest, he

^ Anuprapsyate.

28o SADDHARMA-PU^DARiKA. XIII.

himself will be extinguished like a lamp when the oil
is exhausted. So is that vision.

73. Endless, Ma/^^oighosha, are the advantages
which constantly are his who at the end of time
shall expound this Stitra of superior enlightenment
that I have perfectly explained.

XIV. ISSUING OF BODHISATTVAS. 28 1

CHAPTER XIV.

ISSUING OF BODHISATTVAS FROM THE GAPS OF

THE EARTH.

Out of the multitude of Bodhisattvas Mahasattvas
who had flocked from other worlds, Bodhisattvas
eight (times) equal to the sands of the river Ganges^
then rose from the assembled circle. Their joined
hands stretched out towards the Lord to pay him
homage, they said to him : If the Lord will allow us,
we also would, after the extinction of the Lord, reveal
this Dharmaparyaya in this Saha-world ; we would
read, write, worship it, and wholly devote ourselves^
to that law. Therefore, O Lord, deign to grant to us
also this Dharmaparyaya. And the Lord answered :
Nay, young men of good family, why should you
occupy yourselves with this task ? I have here in
this Saha-world thousands of Bodhisattvas equal to
the sands of sixty Ganges rivers, forming the train
of one Bodhisattva ; and of such Bodhisattvas there
is a number equal to the sands of sixty Ganges rivers,
each of these Bodhisattvas having an equal number

' The text has ash/au Gahganadivalikasama Bodhi-
satvas. Burnouf renders the passage by 'en nombre ^gal a celui
des sables de huit Ganges.' Perhaps we must understand eight to
mean eight thousand, just as e. g. Dipava;?/sa VI, 98 the word
eighty-four denotes eighty-four thousand.

* Yogam apadyemahi.

282 SADDHARMA-PUiVZ)ARiKA. XIV.

in their train, who at the end of time, at the last
period after my extinction, shall keep, read, proclaim
this Dharmaparyaya.

No sooner had the Lord uttered these words than
the Saha-world burst open on every side, and from
within the clefts arose many hundred thousand
myriads of ko^'is of Bodhisattvas with gold-coloured
bodies and the thirty-two characteristic signs of a
great man, who had been staying in the element of
ether underneath this great earth, close to this Saha-
world. These then on hearing the word of the Lord
came up from below the earth. Each of these Bodhi-
sattvas had a train of thousands of Bodhisattvas
similar to the sands of sixty Ganges^ rivers; (each had)
a troop, a great troop, as teacher of a troop. Of such
Bodhisattvas Mahasattvas having a troop, a great
troop, as teachers of a troop, there were hundred
thousands of myriads of ko/is equal to the sands of
sixty Ganges^ rivers, who emerged from the gaps
of the earth in this Saha-world. Much more there
were to be found of Bodhisattvas Mahasattvas
having a train of Bodhisattvas similar to the sands
of fifty Ganges rivers ; much more there were to be
found of Bodhisattvas Mahasattvas having a train
of Bodhisattvas similar to the sands of forty Ganges
rivers; of 30^ 20, 10, 5, 4, 3, 2, i Ganges river; of
1 1 1 i i- 1 J_ _2_ 1 1 1 1

2' 4' 6' 10' 20' 50' 100' 1000' 100,000' 10,000,000' 100x10,000,000' 1000x10,000,000'

^ Or, a train of sixty thousand Bodhisattvas similar to the sands
of the river Ganges.

"^ Shash/y eva, which is ungrammatical, for shash/ir eva, or
it is a corrupt reading.

' The text goes on repeating the same words, save the difference
of number ; I have given the contents in a shortened form.

XIV. ISSUING OF BODHISATTVAS. 283

100 X 1000 X 10,000,000' 100 X 1000 X 10,000 x 10,000,000 ps^^t 01 the river
Ganges. Much more there were to be found of
Bodhisattvas Mahasattvas having a train of many
hundred thousand myriads of ko/is of Bodhisattvas ;
of one ko^i ; of one hundred thousand ; of one thou-
sand; of 500; of 400; of 300; of 200; of 100; of
50 ; of 40 ; of 30 ; of 20 ; of 10 ; of 5, 4, 3, 2. Much
more there were to be found of Bodhisattvas Maha-
sattvas having one follower. Much more there were
to be found of Bodhisattvas Mahasattvas standing
isolated. They cannot be numbered, counted, calcu-
lated, compared, known by occult science, the Bodhi-
sattvas Mahasattvas who emerged from the gaps of
the earth to appear in this Saha-world. And after
they had successively emerged they went up to the
Stupa of precious substances which stood in the sky,
where the Lord Prabhutaratna, the extinct Tathagata,
was seated along with the Lord 6'akyamuni on the
throne. Whereafter they saluted the feet of both
Tathagatas, &c., as well as the images of Tathagatas
produced by the Lord KSakyamuni from his own
body, who all together were seated on thrones at the
foot of various jewel trees on every side in all direc-
tions, in different worlds. After these Bodhisattvas
had many hundred thousand times saluted, and
thereon circumambulated the Tathagatas, &c., from
left to right, and celebrated them with various Bodhi-
sattva hymns, they went and kept themselves at a
little distance, the joined hands stretched out to
honour the Lord ^'akyamuni, the Tathagata, &c.,
and the Lord PrabhCitaratna, the Tathagata, &c.

And while those Bodhisattvas Mahasattvas who
had emerged from the gaps of the earth were saluting
and celebrating the Tathagatas by various Bodhi-

284 SADDHARMA-PUiVDARIKA. XIV.

sattva hymns, fifty intermediate kalpas in full rolled
away, during which fifty intermediate kalpas the
Lord ►Sakyamuni remained silent, and likewise the
four classes of the audience. Then the Lord pro-
duced such an effect of magical power that the four
classes fancied that it had been no more than one
afternoon^ and they saw this Saha-world assume
the appearance of hundred thousands of worlds^
replete with Bodhisattvas ^ The four Bodhisattvas
Mahisattvas who were the chiefest of that great
host of Bodhisattvas, viz. the Bodhisattva Maha-
sattva called Vi^ish/a/^aritra (i. e. of eminent con-
duct), the Bodhisattva Mahasattva called Ananta-
/^aritra (i. e. of endless conduct), the Bodhisattva
Mahasattva called Vii^uddha/^'aritra (i. e. of correct
conduct), and the Bodhisattva Mahasattva called
Supratish/z^ita/^aritra (i. e. of very steady conduct),
these four Bodhisattvas Mahasattvas standing at

* If we take kalpa or uEon (i.e. a day of twenty-four hours) to
contain eighty intermediate kalpas, it is impossible that either
fifty or five intermediate kalpas should be equal to an afternoon.
A so-called Asahkhyeya kalpa has twenty intermediate kalpas, and
is, in reality, equal to six hours, so that five intermediate kalpas
will embrace a time of i^ hour. If we might take an Asahkhyeya
to be the equivalent of a day of twenty-four hours, the reckoning
would be correct, for then five intermediate kalpas would be equal
to six hours ; we can, however, produce no authority for Asah-
khyeya kalpa ever being used in the (esoteric) sense of a day and
night.

* Lokadhatu.ratasahasrakaraparigr/hitam, which ought
to be °karap°, or °kara;« p°. Instances of the peculiar construc-
tion of parigr/hita after the analogy of prapta are found,
Lalita-vistara, pp. 109, 112, 181, 368. A marginal would-be cor-
rection has °kasaffi p°.

' The afternoon being at an end, the innumerable spheres of
the stars become visible.

XIV. ISSUING OF BODHISATTVAS. 285

the head of the great host, the great multitude of
Bodhisattvas stretched out the joined hands towards
the Lord and addressed him thus : Is the Lord in
good health ? Does he enjoy well-being and good
ease ? Are the creatures decorous, docile, obedient,
correctly performing their task ^ so that they give no
trouble to the Lord ?

And those four Bodhisattvas Mahisattvas ad-
dressed the Lord with the two following stanzas :

1. Does the Lord of the world, the illuminator,
feel at ease ? Dost thou feel free from bodily dis-
ease, O Perfect One ?

2. The creatures, we hope, will be decorous, docile,
performing the orders^ of the Lord of the world, so as
to give no trouble.

And the Lord answered the four Bodhisattvas
Mahasattvas who were at the head of that great
host, that great multitude of Bodhisattvas : So it is,
young men of good family, I am in good health,
well-being, and at ease. And these creatures of
mine are decorous, docile, obedient, well performing
what is ordered ; they give no trouble when I cor-
rect them^; and that, young men of good family,
because these creatures, owing to their being already
prepared under the ancient, perfectly enlightened
Buddhas, have but to see and hear me to put trust

* Suvij-odhaka/^. The rendering doubtful ; see next note.

2 Su^fodhaka. This, as well as suvijodhaka, properly means
' well cleaning,' and applies, at least originally, to servants or pupils
who are charged with sweeping the house or precincts. I have
tried to give the expression a spiritual look ; Burnouf renders it by
' faciles a purifier,' which is quite plausible, because in a similar
compound, subodha, we find bodha used in a passive sense,
the word meaning ' easy to be understood.'

^ Na ka. khedaw ^anayanti vii'odhyamanas.

286 SADDHARMA-PUiVDARiKA. XIV.

in me, to understand and fathom the Buddha-know-
ledge. And those who fulfilled their duties in the
stage of disciples have now been introduced by me
into Buddha-knowledge and well instructed in the
highest truth.

And at that time the Bodhisattvas Mahasattvas
uttered the following stanzas:

3. Excellent, excellent, O great Hero ! we are
happy to hear that those creatures are decorous,
docile, well performing their duty^ ;

4. And that they listen to thy profound know-
ledge, O Leader, and that after listening to it they
have put trust in it and understand it.

This said, the Lord declared his approval to the
four Bodhisattvas Mahasattvas who were at the head
of that great host, that great multitude of Bodhi-
sattvas Mahasattvas, saying : Well done, young men
of good family, well done, that you so congratulate
the Tathagata.

And at that moment the following thought arose
in the mind of the Bodhisattva Mahasattva Maitreya
and the eight hundred thousand myriads of ko/is of
Bodhisattvas similar to the sands of the river Ganges^ :
We never yet saw so great a host, so great a multi-
tude of Bodhisattvas ; we never yet heard of such
a multitude, that after issuing from the gaps of the
earth has stood in the presence of the Lord to
honour, respect, venerate, worship him and greet
him with joyful shouts ^ Whence have these Bodhi-
sattvas Mahisattvas flocked hither ?

^ Sujodhaka; cf. above.

^ Ash/ana»z Gahganadivalikopamanawi Bodhisatvako/inayutasa-
tasahasra«a»/. Burnouf renders, ' a celui des sables de huit Ganges.'
^ Pratisammodante.

XrV. ISSUING OF BODHISATTVAS. 287

Then the Bodhisattva Mahasattva Maitreya, feel-
ing within himself doubt and perplexity, and inferring
from his own thoughts those of the eight hundred
thousand myriads of ko^is of Bodhisattvas similar to
the sands of the river Ganges, stretched out his
joined hands towards the Lord and questioned him
about the matter by uttering the following stanzas :

5. Here are many thousand myriads of ko^is of
Bodhisattvas, numberless, whom we never saw
before ; tell us, O supreme of men !

6. Whence and how do these mighty persons
come ? Whence have they come here under the
form of great bodies* ?

7. All are great Seers, wise and strong in memory,
whose outward appearance is lovely to see ; whence
have they come ?

8. And each of those Bodhisattvas, O Lord of
the world, has an immense train, like the sands
of the Ganges.

9. The train of (each) glorious Bodhisattva is
equal to the sands of sixty Ganges in fulP. All are
striving after enlightenment.

10. Of such heroes and mighty possessors of a
troop the followers are equal to the sands of sixty
Ganges ^

^ The rendering is doubtful; the text has mahatmabhava-
rfipewa.

^ Gahgavalikasama shash/i paripur«7/a yasasvina^, parivaro Bo-
dhisatvasya. It is in the teeth of grammar to render the passage
in this way, but from the following we must infer that no other
translation will suit the case.

^ The translation is uncertain ; the text has eva;« rfipawa virawaw
varshavantana tayinaw, shash/ir eva prama^/ena Gahgavalika ime.
Instead of varshavantana I would read vargavantana, which

288 SADDHARMA-PUJVDARIKA. XTV.

11. There are others, still more numerous, with
an unlimited train, like the sands of fifty, forty, and
thirty Ganges ;

12, 13. Who have a train equal to the (sands
of) twenty Ganges. Still more numerous are the
mighty sons of Buddha, who have each a train (equal
to the sands) of ten, of five Ganges. Whence, O
Leader, has such an assembly flocked hither ?

14. There are others who have each a train of
pupils and companions equal to the sands of four,
three, or two Ganges.

15. There are others more numerous yet; it
would be impossible to calculate their number in
thousands of ko^is of ^^ons.

16. (Equal to) a half Ganges, one third, one
tenth, one twentieth, is the train of those heroes,
those mighty Bodhisattvas.

1 7. There are yet others who are incalculable ;
it would be impossible to count them even in hun-
dreds of ko/is of ^ons.

18. Many more yet there are, with endless trains ;
they have in their attendance ko/is, and ko/is and
again ko/is, and also half ko/is.

19. Other great Seers again, beyond computa-
tion, very wise Bodhisattvas are seen in a respectful
posture.

20. They have a thousand, a hundred, or fifty
attendants ; in hundreds of ko/is of ^ons one would
not be able to count them.

21. The suite of (some of these) heroes consists
of twenty, of ten, five, four, three, or two ; those are
countless.

Burnouf seems to have had before him, for his translation has
' suivis chacun de leur assemblde.'

XIV. ISSUING OF BODHISATTVAS. 289

2 2. As to those who are walking alone and come
to their rest alone, they have now flocked hither in
such numbers as to be beyond computation.

23. Even if one with a magic wand in his hand
would try for a number of y^ons equal to the sands of
theGangesto count them, he would not reach the term.

24. Where do all those noble, energetic heroes,
those mighty Bodhisattvas, come from?

25. Who has taught them the law (or duty) ? and
by whom have they been destined to enlightenment ?
Whose command do they accept ? Whose command
do they keep ?

26. Bursting forth at all points of the horizon
through the whole extent of the earth they emerge,
those great Sages endowed with magical faculty and
wisdom.

27. This world on every side is being perforated,
O Seer, by the wise Bodhisattvas, who at this time
are emergfingf.

2S. Never before have we seen anything like
this. Tell us the name of this world, O Leader.

29. We have repeatedly roamed in all directions
of space, but never saw these Bodhisattvas.

30. We never saw a single infant^ of thine, and
now, on a sudden, these appear to us. Tell us their
history, O Seer.

31. Hundreds, thousands, ten thousands of Bodhi-
sattvas, all equally filled with curiosity, look up to
the highest of men.

32. Explain to us, O incomparable, great hero, who
knowest no bounds^, where do these heroes, these
wise Bodhisattvas, come from ?

^ Stanapa.

^ Niravadhe, which I identify with Sansk. niravadhe, the voc.

290 SADDHARMA-PUiVDARiKA. XIV.

Meanwhile the Tathagatas, &c., who had flocked
from hundred thousands of myriads of ko/is of workls,
they, the creations of the Lord 6'akyamuni, who were
preaching the law to the beings in other worlds ; who
all around^ the Lord ^'akyamuni, the Tathagata, &c.,
were seated with crossed legs on magnificent jewel
thrones 2 at the foot of jewel trees in every direction
of space ; as well as the satellites of those Tatha-
gatas were struck with wonder and amazement at
the sight of that great host, that great multitude of
Bodhisattvas emerging from the gaps of the earth
and established in the element of ether, and they
(the satellites) asked each their own Tathagata :
Where, O Lord, do so many Bodhisattvas Maha-
sattvas, so innumerable, so countless, come from ?
Whereupon those Tathagatas, &c., answered sever-
ally to their satellites : Wait awhile, young men of
good family; this Bodhisattva Mahasattva here,
called Maitreya, has just received from the Lord
^'akyamuni a revelation about his destiny to supreme,
perfect enlightenment. He has questioned the Lord
^'akyamuni, the Tathagata, &c., about the matter,
and the Lord .Sakyamuni, the Tathagata, &c., is
going to explain it ; then you may hear.

Thereupon the Lord addressed the Bodhisattva
Maitreya : Well done, A^ita, well done ; it is a
sublime subject, A^ita, about which thou questionest
me. Then the Lord addressed the entire host of
Bodhisattvas : Be attentive all, young men of good

case of niravadhi. Burnouf has, 'toi qui es affranchi de I'accu-
mulation [des Elements constitutifs de I'existence].'

^ Samantad; Burnoul's 'en presence' is wanting in my MS.

^ Or, thrones of magnificent jewels.

XIV. ISSUING OF BODHISATTVAS. 29 1

family ; be well prepared and steady on your post,
you and the entire host of Bodhisattvas ; the Tatha-
gata, the Arhat, &c., is now going to exhibit the
sight of the knowledge of the Tathagata, young men
of good family, the leadership of the Tathagata, the
work of the Tathagata, the sport ^ of the Tathagata,
the might of the Tathagata, the energy of the
Tathagata,

And on that occasion the Lord pronounced the
following stanzas :

T,^. Be attentive all, young men of good family ;
I am to utter an infallible word ; refrain from dis-
puting ^ about it, O sages : the science of the Tatha-
gata is beyond reasoning.

34. Be all steady and thoughtful ; continue atten-
tive all. To-day you will hear a law as yet unknown,
the W'Onder of the Tathagatas.

35. Never have any doubt, ye sages, for I shall
strengthen you, I am the Leader who speaketh in-
fallible truth, and my knowledge is unlimited.

36. Profound are the laws known to the Sugata,
above reasoning and beyond argumentation. These
laws I am going to reveal ; ye, hear which and how
they are.

After uttering these stanzas the Lord addressed
the Bodhisattva Mahasattva Maitreya : I announce
to thee, A^ita, I declare to thee: These Bodhisattvas
Mahasattvas, A^ita, so innumerable, incalculable,
inconceivable, incomparable, uncountable, whom you
never saw before, who just now have issued from

^ I.e. magic display of creative power, lila, synonymous with
maya.

2 Vivada, the original reading, though afterwards effaced and
replaced by vishada, despondency.

U 2

292 SADDHARMA-PUiVDARiKA. XFV

the gaps of the earth, these Bodhisattvas Maha-
sattvas, A^ita, have I roused, excited, animated,
fully developed to supreme, perfect enlightenment
after my having arrived at supreme, perfect en-
lightenment in this world. I have, moreover, fully
matured, established, confirmed, instructed, per-
fected these young men of good family in their
Bodhisattvaship. And these Bodhisattvas Maha-
sattvas, A^ita, occupy in this Saha-world the domain
of the ether-element below. Only thinking of the
lesson they have to study, and devoted to thoroughly
comprehend it, these young men of good family
have no liking for social gatherings, nor for bustling
crowds ; they do not put off their tasks, and are
strenuous ^ These young men of good family,
A^ita, delight in seclusion ^ are fond of seclusion.
These young men of good family do not dwell in
the immediate vicinity of gods and men, they not
being fond of bustling crowds. These young men
of good family find their luxury in the pleasure
of the law, and apply themselves to Buddha-
knowledge.

And on that occasion the Lord uttered the follow-
ing stanzas :

2)^]. These Bodhisattvas, immense, inconceivable
and beyond measure, endowed with magic power,
wisdom, and learning, have progressed in knowledge
for many ko/is of ^ons.

38. It is I who have brought them to maturity
for enlightenment, and it is in my field that they

^ It will be remarked that these Bodhisattvas are represented as
pupils or young monks under training, ^ramaweras.

■ Vivekarama/z; viveka at the same time means 'discri-
mination.'

XIV. ISSUING OF BODHISATTVAS. 293

have their abode; by me alone have they been brought
to maturity ; these Bodhisattvas are my sons.

39. All have devoted themselves to a hermit
life^ and are assiduous in shunning places of bustle ;
they walk detached, these sons of mine, following
my precepts in their lofty course.

40. They dwell in the domain of ether, in the
lower portion of the field, those heroes who, un-
wearied, are striving day and night to attain superior
knowledge.

41. All strenuous, of good memory, unshaken in
the immense strength of their intelligence, those
serene sages preach the law, all radiant, as being
my sons.

42. Since the time when I reached this superior
(or foremost) enlightenment, at the town of Gaya,
at the foot of the tree, and put in motion the all-
surpassing wheel of the law, I have brought to
maturity all of them for superior enlightenment.

43. These words I here speak are faultless, really
true ; believe me, all of you who hear me : verily, I
have reached superior enlightenment, and it is by
me alone that all have been brought to maturity.

The Bodhisattva Mahasattva Maitreya and those
numerous hundred thousands of myriads of ko/'is of
Bodhisattvas were struck with wonder, amazement,
and surprise, (and thought): How is it possible that
within so short a moment, within the lapse of so
short a time so many Bodhisattvas, so countless,
have been roused and made fully ripe to reach
supreme, perfect enlightenment ? Then the Bodhi-

^ Ara«yadliutabhiyukta; ar a «yadhuta, essentially the same
as Pali ara?ifiakanga, is one of the thirteen Dhutahgas.

294 SADDHARMA-PUA^DARIKA. XIV.

sattva Mahasattva Maitreya asked the Lord : How
then, O Lord, has the Tathagata, after he left, when
a prince royal, Kapilavastu, the town of the ^'akyas,
arrived at supreme, perfect enlightenment on the
summit of the terrace of enlightenment, not far from
the town of Gaya, somewhat more than forty years
since, O Lord ? How then has the Lord, the Tatha-
gata, within so short a lapse of time, been able to
perform the endless task of a Tathagata, to exer-
cise the leadership of a Tathagata, the energy of a
Tathagata ? How has the Tathagata, within so short
a time, been able to rouse and bring to maturity for
supreme, perfect enlightenment this host of Bodhi-
sattvas, this multitude of Bodhisattvas, a multitude
so great that it would be impossible to count the
whole of it, even if one were to continue countine
for hundred thousands of myriads of ko/is of yEons ?
These Bodhisattvas, so innumerable, O Lord, so
countless, having long followed a spiritual course
of life and planted roots of goodness under many
hundred thousands of Buddhas, have in the course
of many hundred thousands of ^ons become finally
ripe.

It is just as if some man, young and youthful, a
young man with black hair and in the prime of youth,
twenty-five years of age, would represent cente-
narians as his sons, and say: ' Here, young men of
good family, you see my sons;' and if those cen-
tenarians would declare : ' This is the father who
begot us.' Now, Lord, the speech of that man
would be incredible, hard to be believed by the
public. It is the same case with the Tathagata,
who but lately has arrived at supreme, perfect
enlightenment, and with these Bodhisattvas Maha-

XTV. ISSUING OF BODHISATTVAS. 295

sattvas, so immense in number, who for many hun-
dred thousand myriads of ko/is of ^ons, having
observed a spiritual course of Hfe, have long since
come to certainty in regard to Tathagata-knowledge ;
who are able to plunge in and again rise from the
hundred thousand sorts of meditation^; who are
adepts at the preparatories to noble transcendent
wisdom, have accomplished the preparatories to
noble transcendent wisdom^; who are clever on the
Buddha-ground, able in the (ecclesiastical) Council
and in Tathagata duties ; who are the wonder" and
admiration of the world ; who are possessed of great
vigour, strength, and power. And the Lord says :
From the very beginning have I roused, brought to
maturity, fully developed them to be fit for this
Bodhisattva position. It is I who have displayed this
energy and vigour after arriving at supreme, perfect
enlightenment. But, O Lord, how can we have faith
in the words of the Tathagata, when he says : The
Tathagata speaks infallible truth ? The Tathagata
must know that the Bodhisattvas who have newly
entered the vehicle are apt to fall into doubt on
this head ; after the extinction of the Tathagata
those who hear this Dharmaparyaya will not accept,
not believe, not trust it. Hence, O Lord, they will
design acts tending to the ruin of the law. There-
fore, O Lord, deign to explain us this matter, that
we may be free from perplexity, and that the Bodhi-
sattvas who in future shall hear it, be they young

^ Samadhimukhajatasahasrasamapadyanavyutthanaku-
jalah. I suppose that for mukha, point, principal point, side, face,
we have to read sukha, ecstasy.

- Mahabhi^waparikarmaniryata mahabhi^jlakr/taparikannawa/^.

^ Paw^ita Buddhabhixmau sahgitikujala^, Tathagatadharmawaw.

296 SADDHARMA-PUiVZJARIKA. XIV.

men of good family or young ladies, may not fall
into doubt.

On that occasion the Bodhisattva Mahasattva
Maitreya addressed the Lord with the following
stanzas :

44. When thou wert born in Kapilavastu, the
home of the ^'akyas, thou didst leave it and reach
enlightenment at the town of Gaya^ That is a
short time ago, O Lord of the world.

45. And now thou hast so great a crowd of
followers, these sages who for many ko/is of yEons
have fulfilled their duties, stood firm in magic power,
unshaken, well disciplined, accomplished in the might
of wisdom ;

46. These, who are untainted as the lotus is by
water ; who to-day have flocked hither after rending
the earth, and are standing all with joined hands,
respectful and strong in memory, the sons of the
Master of the world ■^.

47. How will these Bodhisattvas believe this great
wonder ? Expel (all) doubt, tell the cause, and show
how the matter really is.

^ The succint form in which the events of the legendary life of
the 6'akya prince are told is remarkable, especially if we bear in
mind that the first going out (nishkramawa) of a young boy
(kumara) usually takes place four months after his birth ; the rite
of 'giving rice food,' annaprai'ana, takes place in the sixth month ;
this rite has its counterpart in Su^ata's providing Gautama with milk
porridge and honey. Another rite, that of shaving the hair with
the exception of a tuft on the crown, the /^urt'akarman, commonly
follows the annapra^ana; in the case of Gautama, however, it is
represented to be subsequent on the kumara having left his home.
In so far as he cut off his hair at the time of his entering a spiritual
life, the act agrees with the /^u^/akarman at the upanayana or
initiation of boys.

"" Lokadhipatisya putra/z.

XIV. ISSUING OF BODlllSATTVAS. 297

48. It is as if there were some man, a young man
with black hair, twenty years old or somewhat more,
who presented as his sons some centenarians,

49. And the latter, covered with wrinkles and
grey-haired, declared the (young) man to be their
father. But such (a young man) never having sons
of such appearance, it would be difficult to believe,
O Lord of the world, that they were sons to so young
a man.

50. In the same manner, O Lord, we are unable to
conceive how these numerous Bodhisattvas of good
memory and excelling in wisdom, who have been
well instructed during thousands of ko/is of yEons ;

51. Who are firm, of keen intelligence, lovely and
agreeable to sight, free from hesitation in the deci-
sions on law, praised by the Leaders of the world ;

52. Who in freedom live in the wood^; who un-
attached in the element of ether constantly display
their energy, who are the sons of Sugata striving
after this Buddha-ground ;

53. How will this be believed when the Leader of
the world shall be completely extinct ? After hearing
it from the Lord's own mouth we shall never more
feel any doubt.

54. May Bodhisattvas never come to grief by
having doubt on this head. Grant us, O Lord, a
truthful account how these Bodhisattvas have been
brought to maturity by thee.

^ Vane, which, especially in the more ancient language, also
means a cloud, the region of clouds.

298 SADDHARMA-PLWDARIKA. XV

CHAPTER XV.

DURATION OF LIFE OF THE TATHAGATA.

Thereupon the Lord addressed the entire host of
Bodhisattvas : Trust me, young men of good family,
believe in the Tathagata speaking a veracious word.
A second time the Lord addressed the Bodhisattvas :
Trust me, young gentlemen of good family, believe
in the Tathagata speaking a veracious word. A
third and last time the Lord addressed the Bodhi-
sattvas : Trust me, young men of good family, be-
lieve in the Tathagata speaking a veracious word.
Then the entire host of Bodhisattvas with Maitreya,
the Bodhisattva Mahasattva at their head, stretched
out the joined hands and said to the Lord: Expound
this matter, O Lord ; expound it, O Sugata ; we will
believe in the word of the Tathagata. A second
time the entire host, &c. &c. A third time the
entire host, &c. &c.

The Lord, considering that the Bodhisattvas re-
peated their prayer up to three times, addressed
them thus : Listen then, young men of good family.
The force of a strong resolve which I assumed ^ is
such, young men of good family, that this world,
including gods, men, and demons, acknowledges :
Now has the Lord ^akyamuni, after going out from
the home of the ^'akyas, arrived at supreme, per-
fect enlightenment, on the summit of the terrace of

^ Or, the power of supremacy which forms my attribute, mama-
dhishZ/^anabaladhanam.

XV. DURATION OF LIFE OF THE TATHAGATA. 299

enlightenment at the town of Gay^. But, young men
of good family, the truth is that many hundred thou-
sand myriads of ko/is of ^ons ago I have arrived
at supreme, perfect enlightenment. By way of ex-
ample, young men of good family, let there be the
atoms of earth of fifty hundred thousand myriads of
ko^'is of worlds ; let there exist some man who takes
one of those atoms of dust and then goes in an
eastern direction fifty hundred thousand myriads of
ko/is of worlds further on, there to deposit that atom
of dust ; let in this manner the man carry away from
all those worlds the whole mass of earth, and in the
same manner, and by the same act as supposed, de-
posit all those atoms in an eastern direction-. Now,
would you think, young men of good family, that
any one should be able to imagine, weigh, count, or
determine (the number of) those worlds ? The Lord
having thus spoken, the Bodhisattva Mahasattva
Maitreya and the entire host of Bodhisattvas re-
plied: They are incalculable, O Lord, those worlds,
countless, beyond the range of thought. Not even
all the disciples and Pratyekabuddhas, O Lord, with
their Arya-knowledge, will be able to imagine, weigh,
count, or determine them. For us also, O Lord,
who are Bodhisattvas standing on the place from
whence there is no turning back, this point lies
beyond the sphere of our comprehension ; so innu-
merable, O Lord, are those worlds.

This said, the Lord spoke to those Bodhisattvas
Mahasattvas as follows : I announce to you, young men
of good family, I declare to you: However numerous

* This passage is a repetition, in shorter form, of what is found
in chapter VH ; see p. 153.

SADDHARMA-PUA^DARIKA. XV.

be those worlds where that man deposits those atoms
of dust and where he does not, there are not, young
men of good family, in all those hundred thousands
of myriads of ko/is of worlds so many dust atoms as
there are hundred thousands of myriads of ko^is of
^ons since I have arrived at supreme, perfect en-:
lightenment^ From the moment, young men of good
family, when I began preaching the law to crea-
tures in this Saha-world and in hundred thousands
of myriads of koz'is of other worlds, and (when) the
other Tathagatas, Arhats, &c., such as the Tatha-
gata Diparikara and the rest whom I have mentioned
in the lapse of time (preached), (from that moment)
have I, young men of good family, for the com-
plete Nirva;2a of those Tathagatas, &c., created all
that with the express view to skilfully preach
the law-. Again, young men of good family, the
Tathagata, considering the different degrees of
faculty and strength of succeeding generations,

' ^'akyamuni here declares, in the most emphatic manner, not
only that he has existed from eternity, but that he is the All-wise,
the Buddha from the beginning. The world thinks that he has
become all-wise at Gaya, a short time before, but in reality he has
been the All-wise from eternity. In other words, the meaning of
his being a common man who had reached enlightenment under
the Bodhi-tree near Gaya, is declared by himself to be a delusion.
Further, it will be remarked that ^Sakvamuni and the Tathagata
Mahabhi^fia^fianabhibhu in chapter VII are identical, though appa-
rently diversified.

'^ Tesha/;/ ka. Tathagatanam Arhata»i samyaksambuddhanaw
parinirvawaya mayaiva tani, kulaputra, upayakau.yalyadharmade-
.yanaya (abhi) nirharanirmitani. Burnouf translates as if he read
te — °nirmita//, so that ' those Tathagatas — have been created.'
Both readings come essendally to the same ; in either case .Sakya-
muni is the creator, the really existing being ; the other Tathagatas
are emanations from him or apparent beings.

XV. DURATION OF LIFE OF THE TATHAGATA. 3OI

reveals at each (generation) his own name, reveals
a state in which Nirva//a has not yet been reached ^
and in different ways he satisfies the wants of
(different) creatures through various Dharmapar-
yayas^. This being the case, young men of good
family, the Tathagata declares to the creatures,
whose dispositions are so various and who possess
so few roots of goodness, so many evil propensities :
I am young of age, monks ; having left my father's
home, monks, I have lately arrived at supreme, per-
fect enlightenment ^ When, however, the Tathagata,
who so long ago arrived at perfect enlightenment,
declares himself to have but lately arrived at perfect
enlightenment, he does so in order to lead creatures
to full ripeness and make them go in. Therefore
have these Dharmaparyayas been revealed ; and it
is for the education of creatures, young men of good
family, that the Tathagata has revealed all Dhar-
maparyayas. And, young men of good famil}', the
word that the Tathagata delivers on behalf of the
education of creatures, either under his own appear-
ance or under another's, either on his own authority*
or under the mask^ of another, all that the Tatha-

1 Instead of the last clause we find in the margin, ' reveals (or
declares) at each his own Nirvawa.' The material difference is
slight, for the temporal appearances of the everlasting being are
final and multifarious, but the being itself is one and everlasting.
6'ak.yamuni is, in reality, the one and everlasting brahma.

2 The Tathagata, in his proper being well understood, is not
only the Devatideva, the supreme god of gods, of Buddhism, but
of all religions in the world ; from him are all scriptures.

^ In various periods mankind wants renewed revelation ; hence
Vishwu, for Dharma's sake, descends on earth.

* Atmarambanena (sic), properly, on his own base.

^ Aparavarawena. One may also render it by 'under the
cloak of another.'

SADDHARMA-PUiVi)ARiKA. XV.

gata declares, all those Dharmaparyiyas spoken by
the Tathagata are true. There can be no question
of untruth from the part of the Tathagata in this
respect. For the Tathagata sees the triple world
as it really is : it is not born, it dies not ; it is not
conceived, it springs not into existence ; it moves
not in a whirl, it becomes not extinct ; it is not real,
nor unreal ; it is not existing, nor non-existing ; it is
not such, nor otherwise^, nor false. The Tathagata
sees the triple world, not as the ignorant, common
people, he seeing things always present to him ;
indeed, to the Tathagata, in his position, no laws
are concealed. In that respect any word that the
Tathagata speaks is true, not false. But in order
to produce the roots of goodness in the creatures,
who follow different pursuits and behave according
to different notions, he reveals various Dharma-
paryayas with various fundamental principles. The
Tathagata then, young men of good family, does
what he has to do. The Tathagata who so long
ago was perfectly enlightened is unlimited in the
duration of his life, he is everlasting. Without
being extinct, the Tathagata makes a show of ex-
tinction, on behalf of those who have to be educated.
And even now, young gentlemen of good family,
I have not accomplished my ancient Bodhisattva-
course, and the measure of my lifetime is not full.
Nay, young men of good family, I shall yet have
twice as many hundred thousand myriads of ko/is
of yEons before the measure of my lifetime be full^.

^ Or, it is not as it ought to be, nor wrong.
'^ Virtually he has existed from the very beginning, from an infi-
nite period ; infinity multiplied by two remains infinity.

XV. DURATION OF LIFE OF THE TATHAGATA. 303

I announce final extinction, young men of good
family, though myself I do not become finally ex-
tinct ^ For in this way, young men of good family,
I bring (all) creatures to maturity, lest creatures
in whom goodness is not firmly rooted, who are
unholy, miserable, eager of sensual pleasures, blind
and obscured by the film of wrong views, should,
by too often seeing me, take to thinking: 'The
Tathagata is staying^,' and fancy that all is a
child's play^; (lest they) by thinking 'we are near
that Tathagata' should fail to exert themselves in
order to escape the triple world and not conceive
how precious'^ the Tathagata is. Hence, young
men of good family, the Tathagata skilfully utters
these words : The apparition of the Tathigatas,
monks, is precious (and rare). For in the course
of many hundred thousand myriads of ko/is of
i^ons creatures may happen to see a Tathagata or
not to see him^. Therefore and upon that ground,
young men of good family, I say : The apparition
of the Tathagatas, monks, is precious (and rare).

^ All this is perfectly true in the mouth of a personification of
the sun, of time, of eternity, or of \6yos, but quite unintelligible in
the mouth of some individual of the human race. Moments of
time expire, time never ceases. The termination of every day,
month, year, &c. must remind us of our being mortal, and is a
call from the Buddha to us, an inducement to lead a virtuous and
holy life.

^ I. e. time stands still ; we shall never die.

^ In the margin added, not realise the idea of his (i. e. time's)
preciousness.

* Durlabha.

^ Nobody is certain whether the present day is his last or not;
in other words, whether he has seen the Tathagata for the last time,
or shall see him again to-morrow, &c. Therefore the Tathagata
is so precious.

304 SADDHARMA-PUiVZ)ARiKA. XV.

By being more and more convinced of the apparition
of the Tathagatas being precious (or rare) they
will feel surprised and sorry, and whilst not seeing
the Tathagata they will get a longing to see him.
The good roots developing from their earnest
thought relating to the Tathagata^ will lastingly
tend to their weal, benefit, and happiness; in con-
sideration of which the Tathagata announces final
extinction, though he himself does not become finally
extinct, on behalf of the creatures who have to be
educated. Such, young men of good family. Is the
Tathagata's manner of teaching ^ ; when the Tatha-
gata speaks in this way, there Is from his part no
falsehood.

Let us suppose an analogous case, young men of
good family. There is some physician, learned,
intelligent, prudent, clever In allaying all sorts of
diseases. That man has many sons, ten, twenty,
thirty, forty, fifty, or a hundreds The physician
once beine abroad, all his children incur a disease
from poison or venom. Overcome with the grievous
pains* caused by that poison or venom which burns
them they lie rolling on the ground. Their father,
the physician, comes home from his journey at the
time when his sons are suffering from that poison
or venom. Some of them have perverted notions,
others have right notions, but all suffer the same
pain. On seeing their father they cheerfully greet

^ I.e. the good designs germinating in man when he is thinking
of the shortness of life, the transitoriness of time.

^ De^anaparyaya.

^ A marginal reading improves upon the more ancient text by
adding, or a thousand.

* Du//khabhir vedanabhi/^.

XV. DURATION OF LIFE OF THE TATHAGATA. 305

him and say : Hail, dear father, that thou art come
back in safety and welfare ! Now deliver us from
our evil, be it poison or venom ; let us live, dear
father. And the physician, seeing his sons befallen
with disease, overcome with pain and rolling on the
ground, prepares a great remedy, having the required
colour, smell, and taste, pounds it on a stone and
gives it as a potion to his sons, with these words :
Take this great remedy, my sons, which has the
required colour, smell, and taste. For by taking
this great remedy, my sons, you shall soon be rid
of this poison or venom ; you shall recover and be
healthy. Those amongst the children of the physi-
cian that have right notions, after seeing the colour
of the remedy, after smelling the smell and tasting
the flavour, quickly take it, and in consequence of it
are soon totally delivered from their disease. But the
sons who have perverted notions cheerfully greet
their father and say : Hail, dear father, that thou art
come back in safety and welfare ; do heal us. So
they speak, but they do not take the remedy offered,
and that because, owing to the perverseness of their
notions, that remedy does not please them, in colour,
smell, nor taste. Then the physician reflects thus :
These sons of mine must have become perverted in
their notions owing to this poison or venom, as they
do not take the remedy nor hail me\ Therefore
will I by some able device induce these sons to take
this remedy. Prompted by this desire he speaks to
those sons as follows : I am old, young men of good
family, decrepit, advanced in years, and my term of
life is near at hand ; but be not sorry, young men

^ One would rather have expected, joyfully accept my injunction.
[21] X

306 SADDHARMA-PUiVDARlKA. XV.

of good family, do not feel dejected ; here have I
prepared a great remedy for you ; if you want it,
you may take it. Having thus admonished them,
he skilfully betakes himself to another part of the
country and lets his sick sons know that he has
departed life. They are extremely sorry and. bewail
him extremely: So then he is dead, our father and
protector ; he who begat us ; he, so full of bounty !
now are we left without a protector. Fully aware of
their being orphans and of having no refuge, they
are continually plunged in sorrow, by which their
perverted notions make room for right notions.
They acknowledge that remedy possessed of the
required colour, smell, and taste to have the required
colour, smell, and taste, so that they instantly take
it, and by taking it are delivered from their evil.
Then, on knowing that these sons are delivered
from evil, the physician shows himself again. Now,
young men of good family, what is your opinion ?
Would any one charge ^ that physician with falsehood
on account of his using that device ? No, certainly
not. Lord ; certainly not, Sugata. He proceeded :
In the same manner, young men of good family, I
have arrived at supreme, perfect enlightenment since
an immense, incalculable number of hundred thou-
sands of myriads of ko/is of ^ons, but from time to
time I display such able devices to the creatures,
with the view of educating them, without there
being in that respect any falsehood on my part.

In order to set forth this subject more exten-
sively the Lord on that occasion uttered the fol-
lowing stanzas :

^^odayet; a would-be correction by a later handhas sa^zvadet.

XV. DURATION OF LIFE OF THE TATHAGATA. 307

1. An inconceivable number of thousands of ko/^is
of ^ons, never to be measured, is it since I reached
superior (or first) enlightenment and never ceased
to teach the law.

2. I roused many Bodhisattvas and established
them in Buddha-knowledge. I brought myriads of
koi?is of beings, endless, to full ripeness in many
ko/is of yEons.

3. I show the place of extinction, I reveal to (all)
beines a device^ to educate them, albeit I do not
become extinct at the time, and in this very place
continue preaching the law.

4. There I rule myself as well as all beings, 1 2.
But men of perverted minds, in their delusion, do
not see me standing there ^

5. In the opinion that my body is completely
extinct, they pay worship, in many ways, to the
relics, but me they see not. They feel (however)
a certain aspiration by which their mind becomes
rights

6. When such upright (or pious), mild, and
gentle creatures leave off their bodies, then I as-
semble the crowd of disciples and show myself
here^ on the Gre'dhrakti/a.

7. And then I speak thus to them, in this very

1 Upayam, It has been remarked above that upaya likewise
denotes the world, the energy of nature (pra^wa).

2 Tatraham atmanam adhish/Ziihami, sarva«a satvana tathaiva
kahz.?/i. AdhishMa is constructed both with the accusative case
and the genitive.

' Tatraiva.

* I. e. .comes into the right disposition, or becomes pious.

^ This important word has been omitted by Burnouf. The
Tathagata represents himself to be Dharmara^a, the judge of the
departed, the god rewarding the pious and brave after their death.

X 2

308 SADDHARMA-PUiVDARfKA. XV.

place : I was not completely extinct at that time ;
it was but a device of mine, monks ; repeatedly am
I born in the world of the living.

8. Honoured by other beings, I show them my
superior enlightenment, but you would not obey my
word, unless the Lord of the world enter Nirva/za.

9. I see how the creatures are afflicted, but I do
not show them my proper being. Let them first
have an aspiration to see me ; then I will reveal to
them the true law.

10. Such has always been my firm resolve during
an inconceivable number of thousands of ko/is of
y^ons, and I have not left this Grzdhraku/a for
other abodes ^

11. And when creatures behold this world and
imagine that it is burning, even then my Buddha-
field is teeming with gods and men.

1 2. They dispose of manifold amusements, ko/is of
pleasure gardens, palaces, and aerial cars ; (this field)
is embellished by hills of gems and by trees abound-
ing with blossoms and fruits.

13. And aloft gods are striking musical instru-
ments and pouring a rain of Mandaras^ by which
they are covering me, the disciples and other sages
who are striving after enlightenment.

14. So is my field here, everlastingly; but others
fancy that it is burning ; in their view this world is
most terrific, wretched, replete with number of woes ^

^ 6'ayyasana.

^ The form constantly used in Buddhist writings, both in Pali
and Sanskrit, is Mandarava. The whole description of Heaven,
or Paradise, bears the stamp of being taken, with more or less
modification, from a non-Buddhistic source.

' There are different beliefs about the realm of the dead ; the

XV. DURATION OF LIFE OF THE TATHAGATA. 3O9

15. Ay, many ko/is of years they may pass
without ever having mentioned my name, the law,
or my congregation \ That is the fruit of sinful
deeds.

16. But when mild and gentle beings are born in
this world of men, they immediately see me reveal-
ing the law, owing to their good works.

1 7. I never speak to them of the infinitude of my
action. Therefore, I am, properly, existing since
long 2, and yet declare : The 6^inas are rare (or
precious).

18. Such is the glorious power of my wisdom
that knows no limit, and the duration of my life is as
long as an endless period ; I have acquired it after
previously following a due course.

19. Feel no doubt concerning it, O sages, and
leave off all uncertainty : the word I here pronounce
is really true ; my word is never false.

20. For even as that physician skilled in devices,
for the sake of his sons whose notions were per-
verted, said that he had died although he was still
alive, and even as no sensible man would charge
that physician with falsehood ;

21. So am I the father of the world, the Self-

Brahma-world and Paradise are usually depicted as places of bliss,
but Yama's kingdom is often represented as a kind of hell, though
at other times the same King of righteousness is said to have
gathered round him the blessed company of the pious departed.

^ Elsewhere we find Vi,yvanatha, the Universal Lord, called
Sahgamejvara, the Lord of the gathering. Yama is Vaivasvata
Sahgamana ^ananam, he of solar race, the gatherer of men,
Rig-veda X, 14, i,

^ Tenaha sush//iu ha /^irasya bhomi. The phrase admits of being
translated, ' therefore, truly, I am (repeatedly) born after a long
time.'

3IO SADDHARMA-PUA^DARIKA. XV.

born^ the Healer^, the Protector of all creatures.
Knowing them to be perverted, infatuated, and igno-
rant I teach final rest, myself not being at rest.

2 2. What reason should I have to continually
manifest myself? When men become unbelieving,
unwise, ignorant, careless, fond of sensual pleasures,
and from thoughtlessness run into misfortune,

23. Then I, who know the course of the world,
declare : I am so and so^ (and consider) : How
can I incline them to enlightenment ? how can they
become partakers of the Buddha-laws '' ?

^ Lokapita Svayambhu>^. 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.

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.

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«</ala; a marginal reading has priwa-
mukha°.

* Tathagataw -^avavadanubhasakawz pratilabhate. I am not sure
of the real meaning ofanubhasaka; it may as well be * suggest-
ing.' Burnouf has, ' c'est de la bouche du Tathagata qu'il reeevra
les avis et I'enseignement.'

334 SADDHARMA-PUiVZJARIKA. XYII.

alms to myriads of ko/is of beings, whom I have
herebefore indicated by way of comparison ^ ; all of
them he satisfies during eighty years.

4. Then seeing that old age has approached for
them, that their brow is wrinkled and their head
grey (he thinks) : Alas, how all beings come to de-
cay ! Let me therefore admonish them by (speaking
of) the law.

5. He teaches them the law here on earth and
points to the state of Nirva?/a hereafter. * All
existences ' (he says) ' are like a mirage ; hasten to
become disgusted with all existence.'

6. All creatures, by hearing the law from that
charitable person, become at once Arhats, free from
imperfections, and living their last life.

7. Much more merit than by that person will be
acquired by him who through unbroken tradition
shall hear were it but a single stanza and joyfully
receive it. The mass of merit of the former is not
even so much as a small particle of the latter's.

8. So great will be one's merit, endless, immea-
surable, owing to one's hearing merely a single
stanza, in regular tradition ; how much more then if
one hears from face to face !

9. And if somebody exhorts were it but a single
creature and says : Go, hear the law, for this Sutra
is rare in many myriads of ko/is of ^ons ;

10. And if the creature so exhorted should hear
the Sutra even for a moment, hark what fruit is to
result from that action. He shall never have a
mouth disease ;

' From this reference to the preceding prose we must gather that
these stanzas are posterior to or coeval with the prose version.

XVII. MERITORIOUSNESS OF JOYFUL ACCEPTANCE. 335

11. His tongue is never sore; his teeth shall
never fall out, never be black, yellow, unequal ; his
lips never become loathsome ;

12. His face is not wry, nor lean, nor long; his
nose not flat ; it is well-shaped, as well as his fore-
head, teeth, lips, and round face.

13. His aspect is ever pleasant to men ; his
mouth is never fetid, it constantly emits a smell
sweet as the lotus.

14. If some wise man, to hear this Sutra, goes
from his home to a monastery and there listen, were
it but for a single moment, with a placid mind, hear
what results from it.

15. His body is very fair; he drives with horse-
carriages, that wise man, and is mounted on elevated
carriages drawn by elephants and variegated with
gems.

16. He possesses litters covered with ornaments
and carried by numerous men. Such is the blessed
fruit of his going to hear preaching.

1 7. Owing to the performance of that pious work
he shall, when sitting in the assembly there, obtain
seats of Indra, seats of Brahma, seats of kings ^.

^ The purport of this passage seems to be that lay devotees who
are regular in attending the sermon, besides receiving terrestrial
blessings, will rank high as churchwardens and be entitled to con-
spicuous places apart in the chapel. The gist of the whole chapter,
at any rate, is that it is highly meritorious to come to church.

336 SADDHARMA-PUA^DARIKA. XYIII.

CHAPTER XVIII.

THE ADVANTAGES OF A RELIGIOUS PREACHER ^

The Lord then addressed the Bodhisattva Maha-
sattva Satatasamitabhiyukta (i.e. ever and constantly
strenuous). Any one, young man of good family,
who shall keep, read, teach, write this Dharmapar-
yaya or have it written, let that person be a young
man of good family or a young lady ^ shall obtain
eight hundred good qualities of the eye, twelve
hundred of the ear, eight hundred of the nose,
twelve hundred of the tongue, eight hundred of the
body, twelve hundred of the mind^ By these
many hundred good qualities the whole of the six
organs shall be perfect, thoroughly perfect. By means
of the natural, carnal eye derived from his parents
being perfect, he shall see the whole triple universe,

^ Dharmabha^akanr/i-a^wsa/z. The use of a.nrisamsa., as
a synonym to gu«a, is not limited to Buddhist writings, as we
see from the inscription at Bassac in Camboja, st. i8. It is, of
course, the Pali anisaz?isa.

^ The words 'or a young lady' are wanting in my MS., but
Burnouf s text had them, and from the sequel it would seem that
they have to be added. It is certainly remarkable that we find
mention being made of female preachers, who may be compared
with the brahmavadinis of ancient times, and, further up,
with the wise women of the Teutons, the Velledas and Volvas,
the Pythonissas of the Greeks, and the Valians of the Indian
Archipelago.

3 We may also render, of sight, hearing, smell, taste, touch,
and thought.

XVIII. ADVANTAGES OF A RELIGIOUS PREACHER. ^,2)7

outwardly and inwardly, with its mountains and woody
thickets, down to the great hell Avi/'i and up to the
extremity of existence. All that he shall see with
his natural eye, as well as the creatures to be found
in it, and he shall know the fruit of their works.

And on that occasion the Lord uttered the follow-
ing stanzas :

1. Hear from me what good qualities shall belong
to him who unhesitatingly and undismayed shall
preach this Sutra to the congregated assembly.

2. First, then, his eye (or, organ of vision) shall
possess eight hundred good qualities by which it
shall be correct, clear, and untroubled.

3. With the carnal eye derived from his parents
he shall see the whole world from within and
without.

4. He shall see the Meru and Sumeru, all the
horizon and other mountains, as well as the seas.

5. He, the hero, sees all, downward to the Avi/^i
and upward to the extremity of existence. Such is
his carnal eye.

6. But he has not yet got the divine eye, it having
not yet been produced^ in him ; such as here de-
scribed is the range of his carnal eye.

Further, Satatasamitabhiyukta, the young man of
good family or the young lady ^ who proclaims this
Dharmaparyaya and preaches it to others, is pos-
sessed of the twelve hundred good qualities of the
ear. The various sounds that are uttered in the
triple universe, downward to the great hell Avi/^i

^ No Hpi ^ayate. Burnouf's translation, ' il n'aura pas encore
la science,' points to a reading, ^wayate.

^ This time the word is also found in my MS.
[21] Z

338 SADDHARMA-PUJVZJARIKA. XVIII.

and upward to the extremity of existence, within and

without, such as the sounds of horses \ elephants,

cows, peasants ^, goats, cars ; the sounds of weeping

and waiHng ; of horror, of conch-trumpets, bells, tym-

bals ; of playing and singing ; of camels, of tigers ^ of

women, men, boys, girls ; of righteousness (piety) and

unrighteousness (impiety) ; of pleasure and pain ; of

ignorant men and aryas; pleasant and unpleasant

sounds ; sounds of gods, Nagas, goblins, Gandharvas,

demons, Garu^as, Kinnaras, great serpents, men, and

beings not human ; of monks, disciples, Pratyekabud-

dhas, Bodhisattvas, and Tathagatas ; as many sounds

as are uttered in the triple world, within and without,

all those he hears with his natural organ of hearing

when perfect. Still he does not enjoy the divine

ear, although he apprehends the sounds of those

different creatures, understands, discerns the sounds

of those different creatures, and when with his

natural organ of hearing he hears the sounds of

those creatures, his ear is not overpowered by any

of those sounds. Such, Satatasamitabhiyukta, is the

organ of hearing that the Bodhisattva Mahasattva ^

acquires ; yet he does not possess the divine ear.

^ Burnouf's version shows a few unimportant various readings.

2 (?anapada«s-abda>^, 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.

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.

'](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

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</as,
Kinnaras, great serpents, men, and beings not
human : Ye all, young men of good family, unani-

^ In the Phoenix myth it is the bird himself that, after his
resurrection, collects the relics; verses 269-272. Both versions
come to the same, for the sun of to-day is essentially the same
as yesterday's.

^ Exactly the same number of monasteries was erected by Ajoka,
according to the Dipava/wsa VI, 96. The king was induced to
build so many monasteries because there were eighty-four or,
optionally, eighty-four thousand towns in India, a number precisely
coinciding with that of the sections of the Law. Notwithstanding
the difference in details, it may be assumed that there is some
connection between the two tales, especially because A^oka was
a namesake of Sarvasattvapriyadarjana, one of his epithets being
Priyadarjana.

384 SADDHARMA-PUiVDARiKA. XXII.

mously vow to pay worship to the rehcs of the
Lord. Immediately after, Nakshatrarafasaiikusu-
mitabhi^;^a, the Bodhisattva Mahasattva Sarva-
sattvapriyadari^ana, in presence of those eighty-four
thousand StClpas, burnt his own arm which was
marked by the one hundred auspicious signs, and
so paid worship to those Stupas containing the
rehcs of the Tathagata, during seventy-two thousand
years. And while paying worship, he educated
countless hundred thousands of myriads of ko^'is of
disciples from that assembly, in consequence whereof
all those Bodhisattvas acquired the Samadhi termed
Sarvartjpasandari'ana.

Then, Nakshatrara^asankusumitabhi^/^a,the entire
assembly of Bodhisattvas and all great disciples,
seeing the Bodhisattva Mahasattva Sarvasattvapri-
yadarj'ana deprived of a limb, said, with tears in
their eyes, weeping, crying, lamenting : The Bodhi-
sattva Mahasattva Sarvasattvapriyadar^ana, our
master and instructor, is now deprived of a limb,
deprived of one arm. But the Bodhisattva Maha-
sattva Sarvasattvapriyadari"ana addressed those
Bodhisattvas, great disciples, and angels in the fol-
lowing terms : Do not, young men of good family,
weep, cry, lament at the sight of my being deprived
of one arm. All the Lords Buddhas who be, exist,
live in the endless, limitless worlds in every direction
of space, have I taken to witness. Before their face
have I pronounced a vow of truth, and by that
truth, by that word of truth shall I, after the
sacrifice of my own arm in honour of the Tathagata,
have a body of gold colour. By this truth, by this
word of truth let this arm of mine become such as
it was before, and let the great earth shake in six

XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 385

different ways, and let the angels in the sky pour
down a rain of flowers. No sooner, Nakshatrara^a-
sankusumitabhi^;'/a, had the Bodhisattva Mahasattva
Sarvasattvapriyadar^ana made that vow of truth,
than the whole triple macrocosm was shaken in
six different ways, and from the sky aloft fell a
great rain of flowers. The arm of the Bodhisattva
Mahasattva Sarvasattvapriyadar^ana became again
as it was before, and that by the power of knowledge
and by the power of pious merit belonging to that
Bodhisattva Mahasattva. Perhaps, Nakshatrara^a-
sankusumitabhi^/ea, thou wilt have some doubt,
uncertainty or misgiving, (and think) that the Bodhi-
sattva Mahasattva Sarvasattvapriyadari-ana at that
time, and that epoch, was another. But do not think
so ; for the Bodhisattva Mahasattva Bhaisha^ara^a
here was at that time, and that epoch, the Bodhisat-
tva Mahasattva Sarvasattvapriyadar^-ana. So many
hundred thousand myriads of ko/is of difficult things,
Nakshatrara^asahkusumitabhi^^a, and sacrifices ^ of
his body does this Bodhisattva Mahasattva Sarva-
sattvapriyadar^ana accomplish. Now, Nakshatra-
ra^asahkusumitabhi^;^a, the young man or young
lady of good family striving in the Bodhisattva
vehicle towards the goal and longing for supreme,
perfect enlightenment, who at the Tathagata-shrines
shall burn a great toe, a finger, a toe, or a whole
limb, such a young man or young lady of good
family, I assure thee, shall produce far more ^ pious
merit, far more than results from giving up a king-

^ Atmabhavaparityaga/«J -^a. The Phoenix in the poem,
verse 364 seq., repeatedly, every thousand years, dies in the flames
to arise anew from his ashes, and to be reborn.

^ Bahutaraw khalv api.

[21] C C

86 SADDHARMA-PUiVDARtKA. XXIT.

dom, sons, daughters, and wives, the whole triple
world with its woods, oceans, mountains, springs,
streams, tanks, wells, and gardens. And, Naksha-
trara^asankusumitabhi^//a, the young man or young
lady of good family, striving in the Bodhisattva-
vehicle for the goal, who after filling with the seven
precious substances this whole triple world should
give it in alms to all Buddhas, Bodhisattvas, dis-
ciples, Pratyekabuddhas, that young man or young
lady of good family, Nakshatrarafasaiikusumita-
bhi^;^a, does not produce so much pious merit as
a young man or young lady of good family who
shall keep, were it but a single verse from this
Dharmaparyaya of the Lotus of the True Law. I
positively declare that the accumulation of merit of
the latter is greater than if a person, after filling
the whole triple world with the seven precious
substances, bestows it in alms on all Buddhas,
Bodhisattvas, disciples, or Pratyekabuddhas.

Just as the great ocean, Nakshatrara^asankusu-
mitabhi^;7a, surpasses all springs, streams, and tanks,
so, Nakshatrarafasankusumitabhi^;}a, this Dharma-
paryaya of the Lotus of the True Law surpasses all
Sutras spoken by the Tathagata^ Just as the
Sumeru, the king of mountains, Nakshatrara^a-
sahkusumitabhi^/la, all elevations at the cardinal
points ^ horizon circles and great horizons ^, so,

^ Or, the Tathagatas. The same alternative in the sequel. All
Siitras in the world have their source in the Tathagata, of course ;
just as all Vedas, Itihasas, &c. are the breathing out, the uttering of
the sentient principle, the a t m a n ; ^atapatha-Brahmawa XIV, 5, 4, i o.

^ Kalaparvata, literally, 'time mountain,' because the points of
rising and setting are called parvata, giri, &c., mountain in Sanskrit.

' The whole horizon is also an apparent elevation and there-
fore likewise called parvata, &c.

XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 387

Nakshatrar^crasahkusumitabhi^;^a, this Dharmapar-
yaya of the Lotus of the True Law surpasses as a
king all the Stjtrantas spoken by the Tathagata.
As the moon, Nakshatrara^asahkusumitabhi^/^a, as
a luminary, takes the first rank amongst the whole
of the asterisms, so, Nakshatrara^asankusumita-
bhi^;/a, this Dharmaparyaya of the Lotus of the
True Law ranks first amongst all Sutrantas spoken
by the Tathagata, though it surpasses hundred
thousands of myriads of ko/'is of moons. As the
orb of the sun, Nakshatrara^asankusumitabhi^;^a,
dispels gloomy darkness, so, Nakshatrara^asaiikusu-
mitabhi^;7a, this Dharmapayaya of the Lotus of the
True Law dispels all the gloomy darkness of unholy
works. As Indra, Nakshatrara^asankusumitabhif;1a,
is the chief of the gods of paradise, so, Nakshatra-
ra^asahkusumitabhi^T^a, this Dharmaparyaya of the
Lotus of the True Law is the chief of Statrantas spoken
by the Tathagata. As Brahma Sahampati, Naksha-
trara^asankusumitabhi^;}a, is the king of all Brahma-
kayika gods and exercises the function of a father
in the Brahma world, so, Nakshatrara^asaiikusu-
mitabhi^;1a, this Dharmaparyaya of the Lotus of
the True Law exercises the function of a father to
all beings, whether under training or past it, to all
disciples, Pratyekabuddhas, and those who in the
Bodhisattva-vehicle are striving for the goal. As
the Srotaapanna, Nakshatrara^asaiikusumitabhi^^/a,
as well as the Sakr/dagamin, Anagamin, Arhat \ and
Pratyekabuddha, excels the ignorant people and the
profanum vulgus, so, Nakshatrarac'asankusumlta-

^ Terms denoting the four degrees of sanctification, answering to
the Prathamakalpika, Madhubhumika, Pra^ii^yotis, and Atikranta-
bhavaniya in the Yoga system ; Yoga^astra III, 50, commentary.

C C 2

388 SADDHARMA-PUiVJDARiKA. XXII.

hhi£-n2i, the Dharmaparyaya of the Lotus of the True
Law must be held to excel and surpass all Sutrantas
spoken by the Tathagata ; and such as shall keep
this king of Statras, Nakshatrara^asaiikusumitabhi-
£'U3., must be held to surpass others (who do not).
As a Bodhisattva is accounted superior to all
disciples and Pratyekabuddhas, so, Nakshatrara^^a-
sankusumitabhi^/'Ia, this Dharmaparyaya of the
Lotus of the True Law is accounted superior to all
Sutrantas spoken by the Tathagata. Even as the
Tathaeata is the crowned kin^ of the law ^ of all
disciples, Pratyekabuddhas, and Bodhisattvas, so,
Nakshatrarac^asankusumitabhi^/la, this Dharmapar-
yaya is a Tathagata in respect to those who in the
vehicle of Bodhisattvas are striving to reach
the goal. This Dharmaparyaya of the Lotus of the
True Law, Nakshatrara^asarikusumitabhi^^/2a, saves
all beings from all fear, delivers them from all
pains. It is like a tank for the thirsty, like a fire
for those who suffer from cold, like a garment for
the naked, like the caravan leader for the merchants,
like a mother for her children, like a boat for those
who ferry over, like a leech for the sick, like a lamp
for those who are wrapt in darkness, like a jewel fof
those who want wealth, like the ocean for the rivers,
like a torch for the dispelling of darkness. So,
Nakshatrara^asahkusumitabhi^/^a, this Dharmapar-
yaya of the Lotus of the True Law delivers from all
evils, extirpates all diseases, releases from the narrow
bonds of the mundane whirl ^. And he who shall
hear this Dharmaparyaya of the Lotus of the True

^ Dharmar%a/^ pa//abaddha^, i. e. properly the legitimate
crowned king.
* In other words, this Dharmaparyaya is Death or Nirva«a.

XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 389

Law, who shall write it and cause it to be written,
will produce an accumulation of pious merit the
term of which is not to be arrived at even by
Buddha-knowledge ; so great is the accumulation of
pious merit that will be produced by a young man
of good family or a young lady who after teaching
or learning it, writing it or having it collected into
a volume, shall honour, respect, venerate, worship
it with flowers, incense, fragrant garlands, ointment,
powder, umbrellas, flags, banners, triumphal streamers,
with music, with joining of hands, with lamps burning
with ghee, scented oil, A'ampaka oil, jasmine oil,
trumpet-flower oil,Varshika oil or double jasmine oil.
Great will be the pious merit, Nakshatraraj-a-
sankusumitabhi^;1a, to be produced by a young man
of good family or a young lady striving to reach the
goal in the Bodhlsattva-vehicle, who shall keep this
chapter of the Ancient Devotion of Bhalshafyara^a,
who shall read and learn it. And, Nakshatrara^a,
should a female, after hearing this Dharmaparyaya,
grasp and keep it, then this existence will be her
last existence as a woman. Any female, Nakshatra-
rafasarikusumltabhl^;7a, who In the last five hundred
years of the millennium shall hear and penetrate
this chapter of the Ancient Devotion of Bhalsha-
^yara^a, will after disappearing from earth be
(re)born in the world Sukhavati, where the Lord
Amitayus \ the Tathagata, &c., dwells, exists, lives
surrounded by a host of Bodhlsattvas. There will
he (who formerly was a female) appear seated on
a throne consisting of the interior of a lotus ;
no affection, no hatred, no infatuation, no pride, no

Another name of Amitabha.

390 SADDHARMA-PUiVJDARIKA. XXII.

envy, no wrath, no malignity will vex him. With
his birth he will also receive the five transcendent
faculties, as well as the acquiescence in the eternal
law, and, once in possession thereof, Nakshatrara^a-
sankusumitabhi^/Ia, he as a Bodhisattva Mahasattva
will see Tathagatas equal to the sands of seventy-
two rivers Ganges \ So perfect will be his organ
of sight that by means thereof he shall see those
Lords Buddhas, which Lords Buddhas will applaud
him (and say) : Well done, well done, young man
of good family, that after hearing this Dharma-
paryaya of the Lotus of the True Law which has
been promulgated by the spiritual proclamation of
the Lord .S'akyamuni, the Tathagata, &c., thou hast
studied, meditated, examined, minded it, and ex-
pounded it to other beings, other persons. This
accumulation of thy pious merit, young man of good
family, cannot be burnt by fire, nor swept away by
water. Even a thousand Buddhas would not be
able to determine this accumulation of thy pious
merit, young man of good family. Thou hast sub-
dued the opposition of the Evil One, young man of
good family. Thou, young man of good family, hast
victoriously emerged ^ from the battle of mundane
existence, hast crushed the enemies annoying thee^.
Thou, young man of good family, hast been superin-
tended by thousands of Buddhas ; thine equal, young
man of good family, is not to be found in the world,
including the gods ^, with the only exception of the

^ Or, to seventy-two times the sands of the river Ganges.
^ Uttirwabhavasafigrama.

^ Marditajatruka«/-^aka (sic; cf. Pali kawMaka).
* In the margin are added the words, also found in Burnouf s
translation, ' including Maras, Brahmans, and ascetics.'

XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 39 1

Tathagata ; there is no other, be he disciple,
Pratyekabuddha, or Bodhisattva, able to surpass
thee in pious merit, knowledge, wisdom or medita-
tion. Such a power of knowledge, Nakshatrara-
^asahkusumitabhi^'/la, will be acquired by that
Bodhisattva.

Any one, Nakshatrara^asankusumitabhi^;^a, who
on hearing this chapter of the ancient devotion of
Bhaisha^yara^a approves it, will emit from his
mouth a breath sweet as of the lotus, and from his
limbs a fragrance as of sandal-wood. Such temporal
advantages as I have just now indicated will belong
to him who approves this Dharmaparyaya. On that
account then, Nakshatrarac^asahkusumitabhi^?/a, I
transmit to thee this chapter of the Ancient Devotion
of the Bodhisattva Mahasattva Sarvasattvapriya-
darj-ana, that at the end of time, the last period, in
the latter half of the millennium it may have course
here in (7ambudvipa and not be lost ; that neither
Mara the Fiend, nor the celestial beings called Mara-
kayikas, Nagas, goblins, imps may find the oppor-
tunity of hurting it. Therefore, Nakshatrara^asan-
kusumitabhi^?1a, I bequeath this Dharmaparyaya ;
it is to be like a medicament for sick and suffering
creatures in 6^ambudvipa. No sickness shall over-
power him who has heard this Dharmaparyaya, no
decrepitude, no untimely death. Whenever a person
striving to reach the goal in the vehicle of Bodhi-
sattvas happens to see such a monk as keeps this
Sutranta, then he should strew him with sandal-
powder and blue lotuses, and reflect thus : This
young man of good family is going to reach the
terrace of enlightenment ; he will spread the bundle

392 SADDHARMA-PUiVDARIKA. XXII.

of grass ^ on the terrace of enlightenment ; he will
put to flight the party of Mara, blow the conch
trumpet of the law, beat the drum of the law, cross
the ocean of existence. Thus, Nakshatrara^asan-
kusumitabhl^;2a, should a young man of good family,
striving to reach the goal In the vehicle of Bodhi-
sattva, reflect when seeing a monk who keeps this
Sutra, and he will acquire such advantages as have
been indicated by the Tathagata.

While this chapter of the Ancient Devotion of
Bhaisha^'ara^^a was being expounded, eighty-four
thousand Bodhlsattvas attained the spell connected
with skill In all sounds. And the Lord Prabhuta-
ratna, the Tathagata, &c., intimated his approval
(by saying) : Well done, well done, Nakshatrara^a-
sankusumitabhi^;/a ; thou hast done well In thus
questioning the Tathagata, who is endowed with
such inconceivable qualities and properties.

^ This is an allusion to the bundles of grass the Bodhisattva
received from Svastika, the grass-cutter, when he was on his way
to occupy his seat at the foot of the Bo tree ; see Lalita-vistara,
P- 357 j <7ataka I, p. 70 (English translation by Professor Rhys
Davids, p. 95).

XXTII. GADGADASVARA. 393

CHAPTER XXIII.

GADGADASVARA.

At that moment the Lord ^'akyamuni, the Tatha-
gata, &c., darted a flash of light from the circle of
hair between his eyebrows, one of the characteristic
signs of a great man, by which flash of light hundred
thousands of myriads of ko/is of Buddha-fields,
equal to the sands of eighteen rivers Ganges, became
illuminated. Beyond those Buddha-fields, equal, &c.,
is the world called Vairo/^anara^-mipratima/^^ita (i.e.
embellished by the rays of the sun). There dwells,
lives, exists the Tathagata named Kamaladala-
vimalanakshatrara^asahkusumitabhi^;^a, who, sur-
rounded and attended by a large and immense
assembly of Bodhisattvas, preached the law. Imme-
diately the ray of light flashing from the circle of
hair between the eyebrows of the Lord KSakyamuni,
the Tathagata, &:c., filled the world Vairo/'anara-
.ymipratima^^rt'ita with a great lustre. In that world
Vairo/='anarai-mipratima;^rf'ita there was a Bodhisattva
Mahasattva called Gadgadasvara, who had planted
roots of goodness, who had before seen similar lumi-
nous flashes emitted by many Tathagatas, &c., and
who had acquired many Samadhis, such as the Sa-
madhi Dhva^agrakeyura (i. e. bracelet at the upper
end of the banner staff), Saddharma-pu;/^arika (i.e.
the Lotus of the True Law), Vimaladatta (i.e. given
by Vimala), Nakshatrara^avikri^ita (i.e. sport of the

394 SADDHARMA-PUiVZ)ARlKA. XXIIT.

king of asterisms, the moon god), Anilambha^
G^;'2anamiidra (i.e. the seal of science), A'andrapra-
dipa (i.e. moon-Hght 2), Sarvarutakaiualya (i.e. skill
in all sounds), Sarvapu;^yasamu/'/^aya (i.e. compen-
dium or collection of all piety), Prasadavati (i.e. the
favourably-disposed lady), RiddhWikridltSL (i.e. sport
of magic), Gusmolka. (i.e. torch of knowledge), Vyu-
hara^a (i.e. king of expansions or speculations),
Vimalaprabha (i.e. spotless lustre), Vimalagarbha
(i.e. of spotless interior part), Apkr/tsna^ Surya-
varta (i. e. sun-turn) ; in short, he had acquired many
hundred thousand myriads of ko/is of Samadhis equal
to the sands of the river Ganges. Now, the flash of
light came down upon that Bodhisattva Mahasattva
Gadgadasvara. Then the Bodhisattva Mahasattva
Gadgadasvara rose from his seat, put his upper robe
upon one shoulder, fixed his right knee on the
ground, stretched his joined hands towards the Lord
Buddha, and said to the Tathagata Kamaladalavi-
malanakshatrarafasahkusumitabhi^;Ia : O Lord, I
would resort to the Saha-world to see, salute, wait
upon the Lord ^'akyamuni, the Tathagata, &c. ; to
see and salute Ma%iurt, the prince royal ; to see the
Bodhisattvas Bhaisha^yara^a, Pradana^ura, Naksha-
trara^asahkusumitabhi^/^a,Vi5ish/a/('aritra,Vyuhara^a,
Bhaisha^^ara^asamudgata.

Then the Lord Kamaladalavimalanakshatrara^a-
sankusumitabhif;1a, the Tathagata, &c., said to the
Bodhisattva Mahasattva Gadoradasvara : On comine
to the Saha-world, young man of good family, thou

^ Of uncertain meaning.

^ Burnouf has read A'andraprabha, moon-bright.
^ I.e. belonging to the mystic rite, called Apokasiwa in Pali ; for
which I refer to Spence Hardy, Eastern Monachism, p. 252 seq.

XXIII. GADGADASVARA. 395

must not conceive a low opinion of it. That world,
young man of good family, has ups and downs, con-
sists of earth, is replete with mountains of Kala,
filled with gutters \ The Lord ^'akyamuni, the
Tathagata, &c., is short of stature^, and so are the
Bodhisattvas Mahasattvas, whereas thou, young man
of good family, hast got a body forty-two hundred
thousand yo^anas ^ high, and myself have got a
body sixty-eight hundred thousand yo^^^anas high.
And, young man of good family, thou art lovely,
handsome, of pleasant appearance, endowed with a
full bloom of extremely fine colour, and abundantly
blest with hundred thousands of holy signs. There-
fore then, young man of good family, when you have
come to the Saha-world, do not conceive a low
opinion of the Tathagata, nor of the Bodhisattvas,
nor of that Buddha-field.

Thus addressed, the Bodhisattva Mahasattva Gad-
gadasvara said to the Lord Kamaladalavimalana-
kshatrara^asankusumitabhi^c^;1a, the Tathagata, &c. :
I shall do. Lord, as the Lord commands ; I shall go to
that Saha-world by virtue of the Lord's resolution,
of the Lord's power, of the Lord's might, of the
Lord's disposal, of the Lord's foresight. Whereon
the Bodhisattva Mahasattva Gadgadasvara, without
leaving that Buddha-field and without leaving his

^ Gutho</illa or gutho^/igalla; according to Burnouf the word
means 'ordures;' cf. above, p. 142, and Pali oligalla.

"^ Spence Hardy, Manual of Buddhism, p. 364: ' Buddha is some-
times said to be twelve cubits in height, and sometimes eighteen
cubits.'

^ That is considerably more than Rahu, the eclipse, was pos-
sessed of, his body being no more than forty-eight hundred
yo^anas high ; Spence Hardy, 1. c.

39^ SADDHARMA-PU;VZ)ARiKA. XXIII.

seat, plunged into so deep a meditation that imme-
diately after, on a sudden, there appeared before the
Tathagata on the G/^/dhrakla/a-mountains in the
Saha-world eighty-four hundred thousand myriads
of ko/Is of lotuses on gold stalks with silver leaves
and with cups of the hue of rosy lotuses and Butea
Frondosa.

On seeing the appearance of this mass of lotuses
the Bodhisattva Mahasattva MsLUg-usn, the prince
royal, asked the Lord 6'akyamuni, the Tathagata, &c. :
By what cause and by whom, O Lord, have been
produced these eighty-four hundred thousand myriads
of ko/is of lotuses on gold stalks with silver leaves
and with cups of the hue of rosy lotuses and Butea
Frondosa ? Whereon the Lord replied to Ma;^f um\
the prince royal: It is, Ma;^^u^ri, the Bodhisattva
Mahasattva Gadgadasvara, who accompanied and
attended by eighty-four hundred thousand myriads
of ko/is of Bodhisattvas arrives from the east, from
the world VairoZ'anarai-mipratima/^^ita, the Buddha-
field of the Lord Kamaladalavimalanakshatrara-
^asahkusumitabhi^;^a, the Tathagata, &c., at this
Saha-world to see, salute, wait upon me, and to hear
this Dharmaparyaya of the Lotus of the True Law.
Then Ma;^^um, the prince royal, said to the Lord :
What mass of roots of goodness, Q Lord, has that
young man of good family collected, that he has
deserved to obtain such a distinction ? And what
meditation is it, O Lord, that the Bodhisattva
practises ? Let us also learn that meditation, O
Lord, and practise that meditation. And let us see
that Bodhisattva, Lord; see how the colour, outward
shape, character, figure, and behaviour of that Bodhi-
sattva is. May the Lord deign to produce such a

XXIII. GADGADASVARA. 397

token that the Bodhisattva Mahasattva be admo-
nished by it to come to this Saha-world.

Then the Lord ^akyamuni, the Tathagata, &c.,
said to the Lord Prabhutaratna, the Tathagata, &c.,
who was completely extinct : Produce such a token,
Lord, that the Bodhisattva Mahasattva Gadgada-
svara be admonished by it to come to this Saha-
world. And the Lord Prabhtjtaratna, the Tatha-
gata, &c., who was completely extinct, instantly
produced a token in order to admonish the Bodhi-
sattva Mahasattva Gadgadasvara (and said) : Come,
young man of good family, to this Saha-world;
MsLUonsri, the prince royal, will hail thy coming.
And the Bodhisattva Mahasattva Gadgadasvara,
after humbly saluting the feet of the Lord Ka-
maladalavimalanakshatrara^asankusumitabhi^;1a, the
Tathaeata, &c., and after three times circumambu-
lating him from left to right, vanished from the
world Vairo/^anara^mipratimaz/rt'ita, along with eighty-
four hundred thousand myriads of ko/is of Bodhi-
sattvas who surrounded and followed him, and
arrived at this Saha-world, among a stir of Buddha-
fields, a rain of lotuses, a noise of hundred thousands
of myriads of ko/is of musical instruments. His face
showed eyes resembling blue lotuses, his body was
gold-coloured, his person marked by a hundred
thousand of holy signs; he sparkled with lustre,
glowed with radiance, had limbs marked by the
characteristic signs, and a body compact as Nara-
yawa's. Mounted on a tower made of seven precious
substances, he moved through the sky to a height
of seven Talas\ surrounded by a host of Bodhi-

* Or spans. There are seven regions of winds. Vayu, the god
of wind or air, is nearly akin to Indra and Vish«u.

398 SADDHARMA-PUiVDARIKA. XXIIT.

sattvas, in the direction of this Saha-world, and ap-
proached the Gr^'dhraku/a, the king of mountains.
At his arrival, he ahghted from the tower, and went,
with a necklace of pearls worth a hundred thousands,
to the place where the Lord was sitting. After
humbly saluting the feet of the Lord, and circum-
ambulating him seven times from left to right, he
offered him the necklace of pearls in token of
homage, whereafter he said to the Lord : The
Lord Kamaladalavimalanakshatrara^asahkusumita-
hhio-Tia, the Tathagata, &c., inquires after the Lord's
health, welfare, and sprightliness ; whether he feels
free from affliction and at ease. That Lord has also
charged me to ask : Is there something thou hast to
suffer or allow ^ ? the humours of the body are not
in an unfavourable state ? thy creatures are decent
in manners, tractable, and easy to be healed ? their
bodies are clean ? They are not too passionate, I
hope, not too irascible, not too unwise in their doings?
They are not jealous. Lord, not envious, not un-
grateful to their father and mother, not impious, not
heterodox, not unsubdued in mind, not unrestrained
in sexual desires ? Are the creatures able to resist
the Evil One ? Has the Lord Prabhutaratna, the
Tathagata, &c., who is completely extinct, come to
the Saha-world in order to hear the law, sitting in
the centre of a Stupa made of seven precious sub-
stances ? And as to that, Lord Prabhutaratna, the
Tathagata, &c., the Lord Kamaladalavimalanaksha-
trara^asahkusumitabhi^;^a, inquires : Is there some-

^ Yapaniya; it is a usual medical term applied to diseases
which can be alleviated to a certain extent by means of palliatives,
but can no longer be cured. It is manifest from the sequel that here
also the term is derived from medical practice.

XXIII. GADGADASVARA. 399

thine that the Lord Prabhiitaratna, &c., has to
suffer or allow ? Is the Lord Prabhutaratna, &c.,
to stay long ? We also, O Lord, are desirous of
seeing the rudimentary frame ^ of that Lord Pra-
bhutaratna, the Tathagata, &c. May the Lord there-
fore please to show us the rudimentary frame of the
Lord Prabhutaratna, the Tathagata, &c.

Then the Lord ^akyamuni, the Tathagata, &c.,
said to the Lord Prabhutaratna, the Tathagata, &c.,
who was completely extinct : Lord, the Bodhisattva
Mahasattva Gadgadasvara here wishes to see the
Lord Prabhutaratna, the Tathagata, &c., who is com-
pletely extinct. Whereon the Lord Prabhutaratna,
the Tathagata, &c., spoke to the Bodhisattva Maha-
sattva Gadofadasvara in this strain : Well done, well
done, young gentleman, that thou hast come hither in
the desire to see the Lord ^akyamuni, the Tathagata,
&c. ; to hear this Dharmaparyaya of the Lotus of the
True Law, and see MaJl^usn, the prince royal.

Subsequently the Bodhisattva Mahasattva Pad-
mam said to the Lord : What root of goodness has
the Bodhisattva Mahasattva Gadgadasvara formerly
planted ? And in presence of which Tathagata ?
And the Lord ^'akyamuni, the Tathagata, &c.,
said to the Bodhisattva Mahasattva Padmam : In
the days of yore, young man of good family, at a
past period 2 there appeared in the world a Tatha-
gata called Meghadundubhisvarara^a (i.e. the king of
the drum- sound of the clouds), perfectly enlightened,
endowed with science and conduct, a Sugata, &c., in

^ Dhatuvigraha, the frame of the elementary parts, of the bone
relics.

2 In the margin is added the common phrase, ' at a time more
incalculable than incalculable ^Eons.'

400 SADDHARMA-PUiVDARtKA. XXIII.

the world Sarvabuddhasandar^-ana (i. e. sight or dis-
play of all Buddhas), in the JEon Priyadarj-ana. To
that Lord Meghadundubhisvarara^a the Bodhisattva
Mahasattva Gadgadasvara paid homage by making
resound hundred thousands of musical instruments
during twelve thousand years. He presented to him
also eighty-four thousand vessels of seven precious
substances. Under the preaching^ of the Tathagata
Meghadundubhisvarara^a, young man of good family,
has the Bodhisattva Mahasattva Gadgadasvara "ob-
tained such a beauty as he now displays. Perhaps,
young man of good family, thou hast some doubt,
uncertainty or misgiving, (and thinkest) that at that
time, that epoch, there was another Bodhisattva Maha-
sattva called Gadgadasvara, who paid that homage
to the Lord Meghadundubhisvarara^a,the Tathagata,
and presented him the eighty-four thousand vessels.
But, young man of good family, do not think so. For
it was the very same Bodhisattva Mahasattva Gad-
gadasvara, young man of good family, who paid that
homage to the Lord Meghadundubhisvarara^a, the
Tathagata, and presented to him the eighty-four
thousand vessels. So, young man of good family, the
Bodhisattva Mahasattva Gadgadasvara has waited
upon many Buddhas, has planted good roots under
many Buddhas, and prepared the soil under each of
them. And this Bodhisattva Mahasattva Gadgada-
svara had previously seen Lords Buddhas similartothe
sands of the river Ganges. Dost thou see, Padma^ri,
how the Bodhisattva Mahasattva Gadgadasvara now
looks ? Padma^ri replied : I do. Lord ; I do, Sugata.
The Lord said : Now, Padma^ri, this Bodhisattva

' Prava-^ane.

XXITI. GADGADASVARA. 40 1

Mahasattva Gadgadasvara preaches this Dharma-
paryaya of the Lotus of the True Law under many
shapes he assumes ; sometimes ^ under the shape of
Brahma, sometimes under that of Indra, sometimes
under that of K^iva, sometimes under that of Kubera,
sometimes under that of a sovereign, sometimes
under that of a duke, sometimes under that of a
chief merchant, sometimes under that of a citizen,
sometimes under that of a villager, sometimes under
that of a Brahman 2. Sometimes again the Bodhi-
sattva Mahasattva Gadgadasvara preaches this
Dharmaparyaya of the Lotus of the True Law
under a monk's shape, sometimes under a nun's,
sometimes under a male lay devotee's, sometimes
under a female lay devotee's, sometimes under that
of a chief merchant's wife, sometimes under that of
a citizen's wife, sometimes under a boy's, sometimes
under a girl's shape. With so many variations in
the manner to show himself ^ the Bodhlsattva Maha-
sattva Gadgadasvara preaches this Dharmaparyaya
of the Lotus of the True Law to creatures. He has
even assumed the shape of a goblin to preach this
Dharmaparyaya to such as were to be converted by
a goblin. To some he has preached this Dharma-
paryaya of the Lotus of the True Law under the
shape of a demon, to some under a Garua^a's, to some
under a Kinnara's, to some under a great serpent's
shape. Even to the beings in any of the wretched

^ Or somewhere.

^ From this one may infer that Gadgadasvara, i. e. he who has
an interrupted sound, is Vayu, nveina, inspiration personified. Ma-
terially, though not mythologically. Wind is identical with Rudra,
Storm.

^ lyadbhi riipasandar^aneryapathaiA.

[21] D d

402 SADDHARMA-PUiVDARlKA. XXIII.

States, in the hells, the brute creation, Yama's realm,
the Bodhisattva Mahasattva Gadgadasvara is a sup-
porter. Even to the creatures in the gynseceums
of this Saha-world has the Bodhisattva Mahasattva
Gadgadasvara, after metamorphosing himself into
a woman, preached this Dharmaparyaya of the Lotus
of the True Law. Verily, Padmairi, the Bodhisattva
Mahasattva Gadgadasvara is the supporter of the
creatures livine in this Saha-world ^ Under so
many shapes, assumed at will, has the Bodhisattva
Mahasattva Gadgadasvara preached this Dharma-
paryaya of the Lotus of the True Law to creatures.
Yet, there is no diminution of wisdom, nor dimi-
nution of magic power in that good man^ So many,
young man of good family, are the manifestations of
knowledge by which this Bodhisattva Mahasattva
Gadgfadasvara has made himself known in this Saha-
world. In other worlds also, similar to the sands
of the river Ganges, he preaches the law, under the
shape of a Bodhisattva to such as must be converted
by a Bodhisattva ; under the shape of a disciple to
such as must be converted by a disciple ; under the
shape of a Pratyekabuddha to such as must be con-

^ Vayu, pra7;a, breath of life, is the supporter of creatures.

^ Satpurusha; the real meaning is ' the existing spirit;' air,
breath, life, which shows itself in a diversity of forms. That living
breath is not only the supporter of creatures, but also a constant
admonisher of the transitoriness of life, who addresses his call to
young and old, sages and fools, &c. The important mystic rite of
inspiration and expiration is described by Spence Hardy, Eastern
Monachism, p. 267 ; no less value is attached to prawayamain the
Yoga system and in Indian mysticism in general; see e.g. Yoga-
jastrall, 49-51; Sarvadar^ana-Sangraha, p. 175; the term prawa-
yama not only denotes stopping of the breath, as the Dictionaries
explain it, but also the regulation and measuring of the breath.

XXIII. GADGADASVARA. 40;

verted by a Pratyekabuddha ; under the shape of a
Tathagata to such as must be converted by a Tatha-
gata. Nay, he will show to those who must be con-
verted by a rehc of the Tathagata himself such a
rehc, and to those who must be converted by com-
plete extinction he will show himself completely
extinct \ Such is the powerful knowledge, Padmai-ri,
the Bodhisattva Mahasattva is possessed of.

Thereafter the Bodhisattva Mahasattva Padmam
said to the Lord : The Bodhisattva Mahasattva
Gadgadasvara then has planted good roots, Lord.
What meditation is it, Lord, whereby the Bodhisattva
Mahasattva Gadgadasvara, with unshaken firmness,
has converted (or educated) so many creatures ?
Whereupon the Lord 6'akyamuni, the Tathagata, &c.,
replied to the Bodhisattva Mahasattva Padmam : It
is, young man of good family, the meditation termed
Sarvarupasandarjrana. By steadiness in it has the
Bodhisattva Mahasattva Gadgadasvara so immensely
promoted the weal of creatures.

While this chapter of Gadgadasvara was being
expounded-, all the eighty-four hundred thousand
myriads of ko/is of Bodhisattvas Mahasattvas who,
along with the Bodhisattva Mahasattva Gadgada-
svara, had come to the Saha-world, obtained the

^ Gadgadasvara, being both inspiration and expiration, appears
under the form of a dead corpse, and thereby converts fickle and
thoughtless men.

2 It need not be observed that the chapter was not expounded,
the Buddha being one of the dramatis personse, one of the in-
terlocutors, but not the narrator. This confusion between epical
and dramatical exposition is one of the most striking features of
the Lotus. The Saddharma, the law of nature, may be said to
have been expounded by the Tathagata, not, however, the com-
position which bears that tide.

D d 2

404 SADDHARMA-PUiS^DARfKA. XXIII.

meditation Sarvarupasandari-ana, and as to the num-
ber of Bodhisattvas Mahasattvas of this Saha-world
obtaining the meditation Sarvarupasandar^ana, it
was beyond calculation.

Then the Bodhisattva Mahisattva Gadgadasvara,
after having paid great and ample worship to the
Lord 6'akyamuni, the Tathagata, &c., and at the
Stupa of relics of the Lord Prabhtitaratna, the Tatha-
gata, &c., again mounted the tower made of seven
precious substances, among the stir of the fields, the
rain of lotuses, the noise of hundred thousands of
myriads of ko/is of musical instruments \ and with
the eighty-four hundred thousand myriads of ko/is of
Bodhisattvas surrounding and following him, returned
to his own Buddha-field. At his arrival there he said
to the Lord Kamaladalavimalanakshatrara^asaiiku-
sumitabhi^^^a, the Tathagata, &c. : O Lord, I have
in the Saha-world promoted the weal of creatures ; I
have seen and saluted the Stupa of relics of the Lord
Prabhutaratna, the Tathagata, &c. ; I have seen and
saluted the Lord 6'akyamuni, the Tathagata, &c. ; I
have seen Ma;^^u5ri, the prince royal, as well as the
Bodhisattva Bhaisha^ara^a, who is possessed of
mighty knowledge and impetuosity ^ and the Bodhi-
sattva Mahasattva Pradana^ura ; and these eighty-
four hundred thousand myriads of ko^'is of Bodhi-

^ After a last effort the storm subsides.

2 This quality stamps Bhaisha^yara^a as Rudra; cf, Rig-veda II,
33, 7. He is essentially the same with Dhanvantari the physician,
Arcitenens Apollo. He is, moreover, the same with Gadgadasvara,
who is represented as breath of life. About the system of splitting
up one natural phenomenon or abstraction into more beings,
see p. 4, note.

/
/

XXIII. GADGADASVARA. 405

sattvas Mahasattvas have all obtained the meditation
termed Sarvardpasandar^ana.

And while this relation of the going and coming
of the Bodhisattva Mahasattva Gadgadasvara was
being delivered, forty-two thousand Bodhisattvas
acquired the faculty of acquiescence in future things,
and the Bodhisattva Mahasattva Padma^^ri acquired
the meditation called the Lotus of the True Law.

406 SADDHARMA-PUiVDARIKA. XXIV.

CHAPTER XXIV.

CHAPTER CALLED THAT OF THE ALL-SIDED ONE, CON-
TAINING A DESCRIPTION OF THE TRANSFORMATIONS
OF AVALOKITE^VARA^

Thereafter the Bodhisattva Mahasattva Aksha-
yamati rose from his seat, put his upper robe upon
one shoulder, stretched his joined hands towards
the Lord, and said : For what reason, O Lord, is
the Bodhisattva Mahasattva Avalokite^vara called
Avalokite^vara ? So he asked, and the Lord an-
swered to the Bodhisattva Mahasattva Akshayamati :
All the hundred thousands of myriads of ko^is of
creatures, young man of good family, who in this
world are suffering troubles will, if they hear the
name of the Bodhisattva Mahasattva Avalokite^vara,
be released from that mass of troubles. Those who
shall keep the name of this Bodhisattva Mahasattva
Avalokite5"vara, young man of good family, will, if
they fall into a great mass of fire, be delivered
therefrom by virtue of the lustre of the Bodhisattva
Mahasattva. In case, young man of good family,
creatures, carried off by the current of rivers, should
implore the Bodhisattva Mahasattva Avaloklte^vara,
all rivers will afford them a ford. In case, young riian
of good family, many hundred thousand myriads of
ko/Is of creatures, sailing in a ship on the ocean,

^ A translation of this chapter from the Chinese has been
published by Rev. S. Beal in his Catena, pp. 389-396.

XXIV. THE ALL-SIDED ONE. 4O7

should see their bulHon, gold, gems, pearls, lapis lazuli,
conch shells, stones (?), corals, emeralds, Musaragal-
vas, read pearls (?), and other goods lost, and the
ship by a vehement, untimely gale cast on the island
of Giantesses ^ and if in that ship a single being
implores Avalokitei^vara, all will be saved from that
island of Giantesses. For that reason, young man
of good family, the Bodhisattva Mahasattva Avalo-
kitei'vara is named Avalokite^vara^.

If a man given up to capital punishment^ im-
plores Avalokitei"vara, young man of good family,
the swords of the executioners shall snap asunder *.
Further, young man of good family, if the whole
triple chiliocosm were teeming with goblins and
giants, they would by virtue of the name of the
Bodhisattva Mahasattva Avalokitei'vara being pro-
nounced lose the faculty of sight in their wicked
designs ^ If some creature, young man of good

^ In the Kara«</a-vyuha, a work entirely devoted to the glorifi-
cation of Avalokitei'vara and his sublime achievements, the isle
of the Giantesses is identified with Ceylon ; see pp. 45 and 53 of
that work (Calcutta edition), and the extract given by Burnouf,
Introduction, pp. 221-227.

^ Avalokita means 'beheld;' it is as such synonymous with
dr/sh/a, seen, visible, and pratyaksha, visible, manifest, present.
The Bodhisattva is everywhere present, and therefore implored in
need and danger. If we take avalokita as a substantive in the
neuter gender, the compound will mean ' the Lord of view, of
regard,' with which one may compare diva's epithet Drish/iguru,
the Master of view.

^ Vadhyotsish/a; I do not feel certain of the rendering of
u/^^^ish/a; perhaps we should translate it by ' a reprobate con-
demned to capital punishment.'

* Vadhyaghatakana»2 tani sastrani (sic) vi^iryeyUi^.

^ It is well known that those children of darkness are unable to
stand the sun's light.

408 SADDHARMA-PUiVDARlKA. XXIV.

family, shall be bound in wooden or iron manacles,
chains or fetters, be he guilty or innocent, then
those manacles, chains or fetters shall give way as
soon as the name of the Bodhisattva Mahasattva
Avalokitei'vara is pronounced. Such, young man of
good family, is the power of the Bodhisattva Maha-
sattva Avalokite^vara. If this whole triple chilio-
cosm, young man of good family, were teeming with
knaves, enemies, and robbers armed with swords,
and if a merchant leader of a caravan marched with
a caravan rich in jewels ; if then they perceived
those robbers, knaves, and enemies armed with
swords, and in their anxiety and fright thought
themselves helpless ; if, further, that leading mer-
chant spoke to the caravan in this strain : Be not
afraid, young gentlemen, be not frightened ; invoke,
all of you, with one voice the Bodhisattva Maha-
sattva Avalokitei'vara, the giver of safety; then you
shall be delivered from this danger by which you
are threatened at the hands of robbers and enemies ;
if then the whole caravan with one voice invoked
Avalokitei-vara with the words : Adoration, adoration
be to the giver of safety, to A valokite-^vara Bodhisattva
Mahasattva ! then, by the mere act of pronouncing
that name, the caravan would be released from all
danger. Such, young man of good family, is the
power of the Bodhisattva Mahasattva Avalokite-
^vara. In case creatures act under the impulse
of impure passion, young man of good family, they
will, after adoring the Bodhisattva Mahasattva Ava-
lokitei'vara, be freed from passion. Those who act
under the impulse of hatred will, after adoring the
Bodhisattva Mahasattva Avalokitei'vara, be freed
from hatred. Those who act under the impulse of

XXIV. THE ALL-SIDED ONE. 4O9

infatuation will, after adoring the Bodhisattva Maha-
sattva Avalokitewara, be freed from infatuation. So
mighty, young man of good family, is the Bodhisattva
Mahasattva Avalokite^vara. If a woman, desirous
of male offspring, young man of good family, adores
the Bodhisattva Avalokite^vara, she shall get a son,
nice, handsome, and beautiful ; one possessed of the
characteristics of a male child, generally beloved and
winning, who has planted good roots ^ If a woman
is desirous of getting a daughter, a nice, handsome,
beautiful girl shall be born to her ; one possessed of
the (good) characteristics of a girl 2, generally beloved
and winning, who has planted good roots. Such,
young man of good family, is the power of the Bodhi-
sattva Mahasattva Avalokite^vara.

Those who adore the Bodhisattva Mahasattva
Avalokite^vara will derive from it an unfailing profit.
Suppose, young man of good family, (on one hand)
some one adoring the Bodhisattva Mahasattva Ava-
lokitewara and cherishing his name ; (on the other
hand) another adoring a number of Lords Buddhas
equal to sixty- two times the sands of the river
Ganges^ cherishing their names and worshipping so
many Lords Buddhas during their stay, existence,
and life, by giving robes, alms-bowls, couches, medi-
caments for the sick; how great is then in thine
opinion, young man of good family, the accumulation
of pious merit which that young gentleman or young
lady will produce in consequence of it ? So asked.

^ We should rather say : in whom a good natural disposition is

implanted.

2 In the margin added paramaya j-ubhavar^apushkalataya,
(and) of an egregiously blooming complexion.

2 Dvashash/inaw Gahga°.

410 SADDHARMA-PUiVDARiKA. XXIV.

the Bodhisattva Mahasattva Akshayamati said to the
Lord : Great, O Lord, great, O Sugata, is the pious
merit which that young gentleman or young lady
will produce in consequence of it. The Lord pro-
ceeded : Now, young man of good family, the accu-
mulation of pious merit produced by that young
gentleman paying homage to so many Lords Bud-
dhas, and the accumulation of pious merit produced
by him who performs were it but a single act of
adoration to the Bodhisattva Mahasattva Avaloki-
te^vara and cherishes his name, are equal. He
who adores a number of Lords Buddhas equal to
sixty-two times the sands of the river Ganges and
cherishes their names, and he who adores the Bodhi-
sattva Mahasattva Avalokite^vara and cherishes his
name, have an equal accumulation of pious merit ^ ;
both masses of pious merit are not easy to be de-
stroyed even in hundred thousands of myriads of
ko/is of ^ons. So immense, young man of good
family, is the pious merit resulting from cherishing
the name of the Bodhisattva Mahasattva Avalo-
kitei'vara.

Again the Bodhisattva Mahasattva Akshayamati
said to the Lord : How, O Lord, is it that the Bodhi-
sattva Mahasattva A valokite-^varafrequents this Saha-
world ? And how does he preach the law ? And which
is the range of the skilfulness of the Bodhisattva
Mahasattva Avalokitei'vara ? So asked, the Lord re-
plied to the Bodhisattva Mahasattva Akshayamati :
In some worlds, young man of good family, the
Bodhisattva Mahasattva Avalokitei'vara preaches
the law to creatures in the shape of a Buddha ;

^ Burnouf has followed a text of greater length.

XXIV. THE ALL-SIDED ONE. 4II

in Others he does so in the shape of a Bodhi-
sattva. To some beings he shows the law in the
shape of a Pratyekabuddha ; to others he does
so in the shape of a disciple ; to others again
under that of Brahma, Indra, or a Gandharva. To
those who are to be converted by a goblin, he
preaches the law assuming the shape of a goblin; to
those who are to be converted by l^vara, he preaches
the law in the shape of li'vara ; to those who are to
be converted by Mahei'vara, he preaches assuming
the shape of Mahei'vara. To those who are to be
converted by a A'akravartin^ he shows the law
after assuming the shape of a A'akravartin ; to
those who are to be converted by an imp, he shows
the law under the shape of an imp ; to those who
are to be converted by Kubera, he shows the law by
appearing in the shape of Kubera ; to those who are
to be converted by Senapati^ he preaches in the
shape of Senapati ; to those who are to be con-
verted by assuming a Brahman ^ he preaches in
the shape of a Brahman ; to those who are
to be converted by Va^rapa/a^, he preaches in
the shape of Vaj^rapa^i^ With such inconceivable
qualities, young man of good family, is the Bodhi-

^ This term is ambiguous ; it means both ' the mover of the
wheel,' i.e. Vishrau, and 'an emperor.'

^ Ambiguous ; the word denotes both ' the commander-in-chief
of the army of the gods, Skanda,' and ' a commander-in-chief in
general.'

^ The Brahman may be Br/haspati.

* Va^rapawi is the name of one of the Dhyanibuddhas, and of
certain geniuses, and an epithet of Indra.

^ The functions of Avalokitej-vara, as it appears from these pas-
sages, agree with those of Gadgadasvara mentioned in the fore-
going chapter. Both beings have many qualities in common, just.
as Siva, and Vishwu have.

4T2 SADDHARMA-PUiVDARlKA. XXTV.

sattva Mahasattva Avalokite^vara endowed ^ There-
fore then, young man of good family, honour the
Bodhisattva Mahasattva Avalokite^vara. The Bodhi-
sattva Mahasattva Avalokite^vara, young man of
good family, affords safety to those who are in
anxiety. On that account one calls him in this
Saha-world Abhayandada (i. e. Giver of Safety).

Further, the Bodhisattva Mahasattva Akshaya-
mati said to the Lord : Shall we give a gift of piety,
a decoration of piety, O Lord, to the Bodhisattva
Mahasattva Avalokite^-vara ? The Lord replied : Do
so, if thou thinkest it opportune. Then the Bodhi-
sattva Mahasattva Akshayamati took from his neck
a pearl necklace, worth a hundred thousand (gold
pieces), and presented it to the Bodhisattva Maha-
sattva Avalokite^vara as a decoration of piety, with
the words : Receive from me this decoration of piety,
good man. But he would not accept it. Then the
Bodhisattva Mahasattva Akshayamati said to the
Bodhisattva Mahasattva Avalokite^vara : Out of
compassion to us, young man of good family, accept
this pearl necklace. Then the Bodhisattva Maha-
sattva Avalokite^vara accepted the pearl necklace
from the Bodhisattva Mahasattva Akshayamati,
out of compassion to the Bodhisattva Mahasattva
Akshayamati and the four classes, and out of com-
passion to the gods, Nagas, goblins, Gandharvas,
demons, Garu^as, Kinnaras, great serpents, men,
and beings not human. Thereafter he divided (the
necklace) into two parts, and offered one part to
the Lord ^'akyamuni, and the other to the jewel
Stupa of the Lord Prabhtitaratna, the Tathagata, &c.,
who had become completely extinct.

^ Burnouf has followed another reading.

XXIV. THE ALL-SIDED ONE. 413

With such a faculty of transformation, young man
of good family, the Bodhisattva Mahasattva Avalo-
kite^vara is moving in this Saha-world.

And on that occasion the Lord uttered the follow-
ing stanzas :

1. A^'itradhva^a asked Akshayamati the following
question : For what reason, son of 6^ina, is Avaloki-
tej'vara (so) called ^ ?

2. And Akshayamati, that ocean of profound in-
sight, after considering how the matter stood 2, spoke
to -/Titradhva^a : Listen to the conduct of Avaloki-
tej"vara.

3. Hear from my indication how for numerous,
inconceivable -^ons he has accomplished his vote
under many thousand ko/is of Buddhas.

4. Hearing, seeing, regularly and constantly
thinking^ will infallibly destroy all suffering, (mun-
dane) existence, and grief of living beings here on
earth.

5. If one be thrown into a pit of fire, by a wicked
enemy with the object of killing him, he has but
to think of Avalokite^vara, and the fire shall be
quenched as if sprinkled with water.

6. If one happens to fall into the dreadful ocean,
the abode of Nagas, marine monsters, and demons,
he has but to think of Avalokite^vara, and he shall
never sink down in the king of waters ^

^ It will be observed that this poetical version here entirely
differs from the preceding prose introduction. As to the name of
A^itradhva^a, I have not met with it elsewhere.

^ Tadr/jata vilokiya.

' Of whom or what? is not expressed. From the sequel one
might be tempted to infer that Avalokitejvara, or the exposition of
his power, is the object of hearing, &c.

* Smarato (for smaratu), Avalokitejvaraw^alara^e na kada/^i sidati.

414 SADDHARMA-PUiVDARlKA. XXIV.

7. If a man happens to be hurled down from the
brink of the Meru, by some wicked person with the
object of kilHng him, he has but to think of Ava-
lokitei-vara, and he shall, sunlike, stand firm in
the sky\

8. If rocks of thunderstone and thunderbolts are
thrown at a man's head to kill him, he has but to
think of Avalokite^vara, and they shall not be able
to hurt one hair of the body.

9. If a man be surrounded by a host of enemies
armed with swords, who have the intention of killing
him, he has but to think of Avalokite^vara, and they
shall instantaneously become kind-hearted.

10. If a man, delivered to the power of the execu-
tioners, is already standing at the place of execution,
he has but to think of Avalokite^vara, and their
swords shall go to pieces.

11. If a person happens to be fettered in shackles
of wood or iron, he has but to think of Avalokite-
^vara, and the bonds shall be speedily loosened.

12. Mighty spells, witchcraft, herbs, ghosts, and
spectres, pernicious to life, revert thither whence
they come, when one thinks of Avalokite^vara.

13. If a man is surrounded by goblins, Nagas,
demons, ghosts, or giants, who are in the habit of
taking away bodily vigour, he has but to think of
Avalokitejvara, and they shall not be able to hurt
one hair of his body^.

1 Smarato Avalokitejvaro (r. °raw) suryabhutawz (r. °to) va nabhe
pratish///ati. I have taken the liberty of translating pratishMati
as if the text had pratitish/>^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

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

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«</apati the Tibetan text has da.nda.vzt\. As Siva, in Maha-
bharata XII, 10361 is represented as the personified Danda., we
may hold that all the names above belong to diva's female counter-
part, Durga. The epithet of Siwhavikri<fita is but a variation of
Siwhika, one of the names of Dakshayawi or Durga in her quality
of mother to Rahu. Cf. the remarks on the spells in chap. XXI.

^ As the presiding deity of Hghtning he is also the lord of flame,
of Svaha, identified with Dakshaya«i-Durga.

F f 2

436 SADDHARMA-PUiVDARIKA. XXVI

gods of paradise, and at that birth shall eighty-four
thousand heavenly nymphs immediately come near
them. Adorned with a high crown, they shall as
angels dwell amongst those nymphs. Such is the mass
of merit resulting from writing this Dharmaparyaya;
how much greater will be the mass of merit reaped
by those who recite, study, meditate, remember it !
Therefore, young men of good family S one ought
to honour this Dharmaparyaya of the Lotus of the
True Law, and write it with the utmost attention.
He who writes it with undistracted attention shall
be supported by the hands of a thousand Buddhas,
and at the moment of his death he shall see another
thousand of Buddhas from face to face. He shall
not sink down into a state of wretchedness, and
after disappearing from this world he shall enter
the company of the Tushita-gods, where the Bodhi-
sattva Mahasattva Maitreya is residing, and where,
marked by the thirty-two sublime characteristics,
surrounded by a host of Bodhisattvas, and waited
upon by hundred thousands of myriads of ko^is of
heavenly nymphs he is preaching the law. Therefore,
then, young men of good family, a wise young man or
young lady of good family should respectfully write
this Dharmaparyaya of the Lotus of the True Law,
respectfully recite it, respectfully study it, respect-
fully treasure it up in his (or her) mind. By writing,
reciting, studying this Dharmaparyaya, and by trea-
suring it up in one's mind, young men of good
family, one is to acquire innumerable good qualities.
Hence a wise young man or young lady of good

^ Burnoufs reading has, O Lord. The reading of the Cambridge
MS. is no mere mistake, for we find it repeated in the sequel.

XXVI. ENCOURAGEMENT OF SAMANTABHADRA. 437

family ought to keep this Dharmaparyaya of the
Lotus of the True Law. I myself, O Lord, will super-
intend this Dharmaparyaya, that through my super-
intendence it may here spread in (S'ambudvipa.

Then the Lord ^'akyamuni, the Tathagata, &c.,
expressed his approval to the Bodhisattva Maha-
sattva Samantabhadra : Very well, very well, Saman-
tabhadra. It is happy that thou art so well disposed
to promote the weal and happiness of the people
at large, out of compassion for the people, for the
benefit, weal, and happiness of the great body of
men ; that thou art endowed with such inconceivable
qualities, with a mind so full of compassion, with
intentions so inconceivably kind, so that of thine
own accord thou wilt take those preachers under
thy protection. The young men of good family
who shall cherish the name of the Bodhisattva
Mahasattva Samantabhadra may be convinced that
they have seen vS'akyamuni, the Tathagata, &c. ;
that they have heard this Dharmaparyaya of the
Lotus of the True Law from the Lord ^'akyamuni ;
that they have paid homage to the Tathagata ^^a-
kyamuni ; that they have applauded the preaching
of the Tathagata ^'akyamuni. They will have joy-
fully accepted this Dharmaparyaya; the Tathagata
^'akyamuni will have laid his hand upon their head,
and they will have decked the Lord ^'akyamuni with
their robes. Those young men or young ladies of
good family, Samantabhadra, must be held to have
accepted the command of the Tathagata \ They

^ If I rightly understand these cautious and veiled words, the
meaning is that such persons, though no Buddhists, must be held
in equal esteem as if they were. The persons alluded to are, not
unlikely, ^aiva monks or devotees, who, if leading a pious life, have

438 SADDHARMA-PUiVDARiKA. XXVI.

will have no pleasure in worldly philosophy ^- no per-
sons fondly addicted to poetry will please them ; no
dancers, athletes, vendors of meat, mutton butchers,
poulterers, pork butchers, or profligates will please
them. After having heard, written, kept, or read such
Sutrantas as this, they will find no delight in those
persons. They must be held to be possessed of
natural righteousness^; they will be right-minded
from themselves, possess a power to do good of their
own accord, and make an agreeable impression on
others. Such will be the monks who keep this Su-
tranta. No passionate attachment will hinder them,
no hatred, no infatuation, no jealousy, no envy, no
hypocrisy, no pride, no conceitedness, no menda-
ciousness. Those preachers, Samantabhadra, will be
content with what they receive. He, Samanta-
bhadra, who at the end of time, at the end of the
period, in the second half of the millennium, sees a
monk keeping this Dharmaparyaya of the Lotus of
the True Law, must think thus : This young man
of good family will reach the terrace of enlighten-
ment ; this young man will conquer the troop of the

for protector or patron Samantabhadra, who, as we have seen above,
is the lord of Svaha or Dakshaya«i, consequently 6'iva-Kala.

^ Na Lokayate ru/^ir bhavishyati. The Lokayatikas are the
Indian Epicureans.

'^ Svabhavadharmasamanvagata-^, which may also be ren-
dered by, possessed of the religion of Svabhava (Nature). This
I think to be the recondite and real meaning of the term, whether
it alludes to the Svabhavika sect of Buddhism or to materialistic
schools among the -S'aivas. Though the philosophical tenets of all
Svabhavikas are identical with those of the Lokayatikas, their
opinions on morals are exactly the reverse. Hence it may have
been deemed necessary to inculcate on devotees of more or less
strong ascetic habits the precept that they should have no inter-
course with the immoral vulgar materialists.

XXVI. ENCOURAGEMENT OF SAMANTABHADRA. 439

wicked Mara\ move forward the wheel of the law,
strike the drum of the law, blow the conch trumpet
of the law, spread the rain of the law, and ascend the
royal throne of the law. The monks who at the end
of time, at the end of the period, in the second half
of the millennium, keep this Dharmaparyaya, will not
be covetous, nor greedy of robes or vehicles ^ Those
preachers will be honest, and possessed of three eman-
cipations ; they will refrain from worldly business.
Such persons as lead into error monks who know
this Sutranta, shall be born blind ; and such as openly
defame them, shall have a spotted body in this very
world. Those who scoff and hoot at the monks who
copy this Sutranta, shall have the teeth broken and
separated far from each other; disgusting lips, a
flat nose, contorted hands and feet, squinting eyes ;
a putrid body, a body covered with stinking boils,
eruptions, scabs, and itch. If one speaks an unkind
word, true or not true, to such writers, readers, and
keepers of this Sutranta, it must be considered a very
heinous sin. Therefore then, Samantabhadra, people
should, even from afar, rise from their seats before
the monks who keep this Dharmaparyaya and show
them the same reverence as to the Tathagata.

While this chapter of the Encouragement of
Samantabhadra was being expounded, hundred
thousands of ko/is of Bodhisattvas Mahasattvas,
equal to the sands of the river Ganges, acquired
the talismanic spell Avarta.

^ Marakali-^akram.

2 Yana ; Burnouf has read p ana, drink. It is, indeed, generally
impossible to distinguish between pa and ya in the Nepalese MSS.

440 SADDHARMA-PUiVDARtKA. XXVII.

CHAPTER XXVII.

THE PERIOD ^

Thereupon the Lord ^'akyamuni, the Tathagata,
&c., rose from his pulpit, collected the Bodhlsattvas,
took their right hands with his own right hand,
which had become strong by the exercise of magic,
and spoke on that occasion as follows : Into your
hands, young men of good family, I transfer and
transmit, entrust and deposit this supreme and per-
fect enlightenment arrived at by me after hundred
thousands of myriads of ko/is of incalculable ^ons.
Ye, young men of good family, do your best that it
may grow and spread.

A second time, a third time the Lord spoke to the
host of Bodhisattvas after taking them by the right
hands : Into your hands, young men of good family,
I transfer and transmit, entrust and deposit this
supreme and perfect enlightenment arrived at by me
after hundred thousands of myriads of ko/is of in-
calculable ^ons. Receive it, young men of good
family, keep, read, fathom, teach, promulgate, and
preach it to all beings. I am not avaricious, young men
of good family, nor narrow-minded ; I am confident
and willing to impart Buddha-knowledge, to impart
the knowledge of the Tathagata, the knowledge
of the Self-born. I am a bountiful giver, young

\ Dharmaparyaya, properly, the period of the law.

XXVII. THE PERIOD. 441

men of good family, and ye; young men of good
family, follow my example ; imitate me in liberally
showing this knowledge of the Tathagata, and in
skilfulness, and preach this Dharmaparyaya to the
young men and young ladies of good family who
successively shall gather round you. And as to
unbelieving persons, rouse them to accept this law.
By so doing, young men of good family, you will
acquit your debt to the Tathagatas.

So addressed by the Lord ^'akyamuni, the Tatha-
gata, &c., the Bodhisattvas filled with delight and
joy, and with a feeling of great respect they lowered,
bent, and bowed their body towards the Lord, and,
the head inclined and the joined hands stretched out,
they spoke in one voice to the Lord ^'akyamuni,
the Tathagata, &c., the following words : We shall
do, O Lord, what the Tathagata commands ; we
shall fulfil the command of all Tathagatas. Let the
Lord be at ease as to this, and perfectly quiet. A
second time, a third time the entire host of Bodhi-
sattvas spoke in one voice the same words : Let the
Lord be at ease as to this, and perfectly quiet. We
shall do, O Lord, what the Tathagata commands us ;
we shall fulfil the command of all Tathagatas.

Thereupon the Lord ^'akyamuni, the Tathagata,
&c., dismissed all thoseTathagatas,&c.,who had come
to the gathering from other worlds, and wished them
a happy existence, with the words : May the Tatha-
gatas, &c., live happy. Then he restored the Stupa
of precious substances of the Lord Prabhutaratna,
the Tathagata, &c., to its place, and wished him also
a happy existence.

Thus spoke the Lord. The incalculable, innume-
rable Tathagatas, &c., who had come from other

442 SADDHARMA-PUiVDARIKA. XXVII.

worlds and were sitting on their thrones at the foot
of jewel trees, as well as Prabhiataratna, the Tatha-
gata, &c., and the whole host of Bodhisattvas headed
by Vi^'ish/a/^aritra, the innumerable, incalculable
Bodhisattvas Mahasattvas who had issued from
the gaps of the earth, the great disciples, the four
classes, the world, including gods, men, demons,
and Gandharvas, in ecstasy applauded the words
of the Lord.

INDEX.

Aban Yasht, page 253.
Abbhutadhamma, 45.
Abhasvaras (pi.), 340, 346.
Abhayandada, 412.
Abhi^;7a, i, 89, 131, 242.
Abhi^;7ai§-;7anabhibhu. See Maha-

bhi^;7a^;7anabhibhu.
Abhirati, 177.
Abhisawskara, 317.
Abhyudgatar%a, 429.
Adbhutadharma, 45.
Aditi, 124, 371.
Aditta-pariyaya, 79.
A^atajatru, 6.
A^ita, 18 seq., 290 seqq., 311, 316

seq., 320 seqq.
A^ivaka, 263.
A^«ata-KauWinya, 2, 34, 56, 198,

202.
Agrajravaka, 2.
A^ala, 374.

Akanishz/^as (pi.), 340.
Akajapratish^/^ita, 178.
Akshayamati, 4, 406, 412 seq.
Akshobhya, 177.
Alahkarajubha, 420.
Alahkarasura, 420.
Amitabha, 178, 389, 417.
Amitayus, 178, 389, 417.
Amoghadarjin, 4.
Anabhibhu, 183.
Anagamin, 315, 330, 387.
Ananda, 3, 205 seqq.
Ananda-Bhadra, 207.
Ananta>^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.

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.

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Horace. With a Commentary. Volume I. The Odes, Carmen

Seculare, and Epodes. By Edward C. Wickham, M.A. Second Edition.
1877, Demy Svo. \2s.

A reprint of the above, in a size suitable for the use

of Schools. Extra fcap. Svo. 5^. dd.

Livy, Book I. With Introduction, Historical Examination,

and Notes. By J. R. Seeky, M.A. Second Edition. 1881. Svo. 65-.

Ovid. P. Ovidii Nasonis Ibis. Ex Novis Codicibus edidit,

Scholia Vetera Commentarium cum Prolegomenis Appendice Indice addidit,
R. Ellis, A.M. Demy Svo. 10s. (xi.

Persiiis. The Satires. With a Translation and Commentary.

By John Conington,' M.A. Edited by Henry Nettleship, M.A. Second
Edition. 1874. Svo. Is. 6d.

Plaiitus. The Trinummus. With Notes and Introductions.

Intended for the Higher Forms of Public Schools. By C. E. Freeman, M.A.,
and A. Sloman, M.A. Extra fcap. Svo. 3^-.

Sallust. With Introduction and Notes. By W. W. Capes,

M.A. In the Press.

Tacitus. The Annals. Books I-VI. Edited, with Intro-
duction and Notes, by H. Furneaux, M.A. Svo. i8.f.

Vergil: Suggestions hitrodnctory to a Study of the Aeneid.

By H. Nettleship, M.A. Svo. sewed, \s, dd.

Vergil, Ancient Lives of. With an Essay on the Poems of

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Virgil. With Introduction and Notes. By T. L. Papillon,

MA. Two vols, crown Svo. \os. 6d.

Nettleship (//., M.A.). The Roman Satura: its original form

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Papillon {T. L., M.A.). A Manual of Comparative Philology.

Third Edition, Revised and Corrected. 1S82. Crown Svo. ds.

Pinder [North, M.A.). Selections from the less known Latin

Poets. 1869. Demy Svo. i^s.

CLARENDON PRESS, OXFORD/ 21

Sellar ( W. V., M.A.). Roman Pods of the Augustan Age.
Virgil. By William Young Sellar, M.A., Professor of Humanity in the
University of Edinburgh. New Edition. 1883. Crown 8vo. 9J.

Roman Poets of tJie Republic. New Edition, Revised

and Enlarged. 1881. 8vo. 14J.

WordsivortJi {J., M.A.). Fragments and Specimens of Early

Latin. With Introductions and Notes. 1874. 8vo. \Ss,

III. GREEK.

^ Greek Primer, for the use of beginners in that Language.

By the Right Rev. Charles Wordsworth, D.C.L. Seventh Edition. Extra fcap.
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Graccae Grammaticae Rndimenta in usum Scholarum. Auc-

tore Carolo Wordsworth. D.C.L. Twentieth Edition, 1882. i2mo. 4J.

A Greek-English Lexicon, abridged from Liddell and Scott's

4to. edition, chiefly for the use of Schools. Nineteenth Edition. Carefully
revised throughout. 1881. Square i2mo. 12s. 6d.

Greek Verbs, Irrcgtdar and Defective ; their forms, meaning,

and quantity ; embracing all the Tenses used by Greek writers, with references
to the passages in which they are found. By W. Veitch. Fourth Edition.
Crown 8vo. los. 6d.

The Elements of Greek Accentiiation (for Schools) : abridged

from his larger work by H. W. Chandler, M.A. Extra fcap. 8vo. ^s. 6d.

A Series of Graduated Greek Readers: —

First Greek Reader. By W. G. Rushbrooke, M.L. Second

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Second Greek Reader. By A. M. Bell, M.A. Extra fcap.

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Fourth Greek Reader ; being Specimens of Greek Dialects.

With Introductions and Notes. By W. W. Merry, M.A. Extra fcap. Svo.
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Fifth Greek Reader. Part I. Selections from Greek Epic

and Dramatic Poetry, with Introductions and Notes, By Evelyn Abbott^
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Part II. By the same Editor. In Preparation.

The Golden Treasury of Ancient Greek Poetry: being a Col-
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22 CLARENDON PRESS, OXFORD.

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Aeschylus. Prometheus Bound (for Schools). With Introduc-
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Agamemnon. With Introduction and Notes, by Arthur

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II. The Acharnians, 2j,
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Other Plays will follow.

Cebes. Tabula. With Introduction and Notes. By C. S.

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Euripides. Alcestis (for Schools). By C. S. Jerram, M.A.

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Helena. Edited, with Introduction, Notes, and Critical

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Herodotus, Selections from. Edited, with Introduction, Notes,

and a Map, by W. W. Merry, M.A. Extra fcap. 8vo. 25. 6d.

Homer. Gdyssey, Books I-XII (for Schools). By W. W.

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Iliad, Book I (for Schools). By D. B. Monro, M.A.

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CLARENDON PRESS, OXFORD. 23

Lucian. Vera Historia (for Schools). By C. S. Jerram,

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Sophocles. In Single Plays, with English Notes, &c. By

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M.A. (late Snow). Third Edition. Extra fcap. Svo. 4^-. 6d.

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Selections (for Schools). With Notes and Maps. By

J. S. Phillpotts, B.C.L. Fourth Edition. Extra fcap. Svo. y. 6d.

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Jerram, M.A. Extra fcap. Svo. 2s,

Cyropaedia, Books IV and V. With Introduction and

Notes by C. Bigg, D.D. Extra fcap. Svo. 2s. 6d.

Aristotle's Politics. By W. L. Newman, M.A. [In preparation.']

Aristotelian Studies. I. On the Structure of the Seventh
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stiff, 5^.

Demosthenes and Aeschines. The Orations of Demosthenes

and ^.schines on the Crown. With Introductory Essays and Notes. By
G. A. Simcox, M.A., and W, H. Simcox, M.A. 1872. Svo. 12s.

Geldart {E. M., B.A.). The Modern Greek Language in its

relation to Ancient Greek. Extra fcap. Svo. 4^-. dd.

Hicks [E. L., M.A.). A Manual of Greek Historical Inscrip-
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24 CLARENDON PRESS, OXFORD.

Homer. Odyssey^ Books I-XII. Edited with English Notes,

Appendices, etc. By W. W. Merry, M.A., and the late James Riddell, M.A.
1876. Demy 8vo. \(is.

A Grammar of the Homeric Dialect. By D. B. Monro, M.A.

Demy Svo. \os. 6d.

Sophocles. The Plays and Fragments. With English Notes

and Introductions, by Lewis Campbell, M.A. 2 vols.

Vol. I. Oedipus Tyrannus. Oedipus Coloneus. Antigone. Second
Edition. 1879. Svo. i6.f.

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Sophocles. The Text of the Seven Plays. By the same

Editor. Extra fcap. Svo. ^s. (>d.

IV. PREWCH AND ITALIAN.

Br ache fs Etymological Dictionary of the French Langitage.
with a Preface on the Principles of French Etymology. Translated into
English by G. W. Kitchin, M.A. Second Edition. Crown Svo. 7.^. dd.

Brachefs Historical Grammar of the French Language.

Translated into English by G. W. Kitchin, M.A. Fourth Edition. Extra
fcap. Svo. y. 6d.

L' Eloquence de la Chaire et de la Tribune Frangaises. Edited

by Paul Blouet, B.A. (Univ. Gallic). Vol. I. French Sacred Oratory.
Extra fcap. Svo. 2^. 6d. Just Published.

"Works by GEORGE SAINTSBUBT, M.A.

Primer of French Literature. Extra fcap. 8vo. is.

Short History of French Literature. Crown Svo. 10s. 6d.

Specimens of French Literature, from Villon to Hugo. Crown
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Corneille^s Horace. Edited, with Introduction and Notes, by

George Saintsbury, M.A. Extra fcap. Svo. 2s. 6d.

Beanmarchais'' LeBarbier de Seville. Edited, with Introduction

and Notes, by Austin Dobson. Extra fcap. Svo. 2s. 6d.

Molih-e's Les Pr/cieuses Ridicules. Edited, with Introduction

and Notes, by Andrew Lang, M.A. Extra fcap. Svo. \s. 6d.

Other Plays to follow.

CLARENDON PRESS, OXFORD. 25

Edited by GITSTAVE MASSON, B.A.

Corneilles China, and Molieres Les Femmes Savantes. With

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Louis XIV and his Contemporaries ; as described in Extracts

from the best Memoirs of the Seventeenth Century. With English Notes,
Genealogical Tables, &c. Extra fcajj. Svo. 2s. 6d.

Maistre, Xavier de. Voyage autonr de ma Chambre. Ourika,

by Mada7ne de Duras; La Dot de Suzette, by Fievce; Les Jumeaux de
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Topffer. Second Edition. Extra fcap. Svo. 2s. 6d.

Molihe's Les Foiirberies de Scapin, and Racine's Athalie.

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Sevigmf, Madame de, and her chief Contemporaries, Selections

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Extra fcap. Svo. },s.

Dante. Selections from the Inferno. With Introduction and

Notes. By H. B. Cotterill, B.A. Extra fcap. Svo. 4^. 6^.

Tasso. La Gernscdemme Liberata. Cantos i, ii. With In-
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V. GERMAN.

GERMAN COURSE. By HERMATTW LANGE.

The Germans at Home ; a Practical Introduction to German

Conversation, with an Appendix containing the Essentials of German Grammar.
Second Edition. Svo. 2s. dd.

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and a Handbook of German Conversation. Svo. 7^. (id.

26 CLARENDON PRESS, OXFORD.

Grammar of the German Language. 8vo, 3^. 6d.

This ' Grammar ' is a reprint of the Grammar contained in 'The German Manual,'
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able to read German books.

German Composition ; A Theoretical and Practical Guide to

the Art of Translating English Prose into German. 8vo. 4^. dd.

Lessing's Laokoon. With Introduction, English Notes, etc.

By A. Hamann, Phil. Doc, M.A. Extra fcap. 8vo. 4J. 6(/.

Schiller s Wilhelm Tell. Translated into English Verse by
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Also, Edited by C. A. BTJCHHEIM, PMl. Doc.

Goethe's Egmont. With a Life of Goethe, &c. Third Edition,
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Lphigenie anf Tauris. A Drama. With a Critical In-

troduction and Notes. Second Edition. Extra fcap. 8vo. y.
Lessing''s Minna vo7t BarnJielm. A Comedy. With a Life

of Lessing, Critical Analysis, Complete Commentary, &c. Fourth Edition.
Extra fcap. Svo. 3J. dd.

Nathan der Weise. With Introduction, Notes, etc.

Extra fcap. Svo. 4J. dd.

Schiller s Historische Skizzen ; Egmont" s Leben lutd Tod, and

Belagerung von Antwerj^eti. Second Edition. Extra fcap. Svo. 25. dd.

Wilhelm Tell. With a Life of Schiller ; an his-
torical and critical Introduction, Arguments, and a complete Commentary.
Sixth Edition. Extra fcap. Svo. 3.?. 6d.

Modern German Reader. A Graduated Collection of Prose

Extracts from Modern German vk'riters : —

Part I. With English Notes, a Grammatical Appendix, and a complete
Vocabulary. Third Edition. Extra fcap. Svo. 2s. 6d.

Parts II and III in Preparation.

CLARENDON PRESS, OXFORD. 27

VI. MATHEMATICS, PHYSICAL SCIENCE, &c.

By LEWIS HENSLEY, M.A.

Figures made Easy : a first Arithmetic Book. (Introductory

to ' The Scholar's Arithmetic.') Crown 8vo. 6(/.

Anszvers to the Examples in Figures made Easy, together

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with Answers. Crown 8vo. ij-.

The Scholar's Arithmetic: with Answers to the Examples.

Crown 8vo. 4^. dd.

The Scholar's Algebra. An Introductory work on Algebra.

Crown Svo. ^s. 6d.

Baynes {R. E., M.A.). Lessons on Thermodynamics. 1878,
Crown Svo. 7^. 6</.

Clarke {Col. A. R.,C.B.,R.E.). Geodesy. 1880. Svo. 12s. 6d.
Chambers [G. F., F.R.A.S.). A Handbook of Descriptive

Astronomy. Third Edition. 1877. Demy 8vo. 28^-.

Donkin [W. F., M.A., F.R.S.). Acoustics. 1870. Crown 8vo.

p. 6d.

Galton {Douglas, C.B., F.R.S.). The Construction of Healthy

D^velUngs ; namely Houses, Hospitals, Barracks, Asylums, &c. Demy Svo.
lOJ. dd.

Hamilton {R. G. C), and J. Ball. Book-keeping. New and

enlarged Edition. Extra fcap. 8vo. limp cloth, 2s.

Har court {A. G. Vernon, M.A.), and H. G, Madan, M.A.

Exercises in Practical Chemistry. Vol. I. Elementary Exercises. Third
Edition. Crown 8vo. <^s.

Maclarett {Archibald). A System of Physical Education :

Theoretical and Practical. Extra fcap. 8vo. 7^'. 6(/.

Madan {H. G., M.A.). Tables of Qualitative Analysis.

Large 4to. paper, 4J-. 6d.

Maxzvell {jf. Clerk, M.A., F.R.S.). A Treatise on Electricity

and Magrutism. Second Edition. 2 vols. Demy Svo. i/. lis. dd.

An Elementary Treatise on Electricity. Edited by

William Garnett, M.A. Demy Svo. 7^'. dd.

2 8 CLARENDON PRESS, OXFORD.

Minchm {G. M., M.A.). A Treatise on Statics. Second

Edition, Revised and Enlarged. 1879. 8vo. 14J.

Uniplauar Kinematics of Solids and Fluids. Crown 8vo.

7^-. 6d.

Rolleston [G., M.D., F.R.S.). Forms of Animal Life. Illus-
trated by Descriptions and Drawings of Dissections. A New Edition in the
Press.

Smyth. A Cycle of Celestial Objects. Observed, Reduced,

and Discussed by Admiral W. H. Smyth, R.N. Revised, condensed, and
greatly enlarged by G. F. Chambers, F.R.A.S. 1881. 8vo. 2\s.

Stezvart {Balfour, LL.D., F.R.S.). A Treatise on Heat, with

numerous Woodcuts and Diagrams. Fourth Edition. 1881. Extra fcap. 8vo.
7^. dd.

Story-Maskelyne (M. H. N., M.A.). Crystallography. In the

Press.

Vernon- Harcourt {L. F., Af.A.). A Treatise on Rivers and

Canals, relating to the Control and Improvement of Rivers, and the Design,
Construction, and Development of Canals, 2 vols. (Vol. I, Text. Vol. II,
Plates.) 8vo. 2\s.

Watson {H. W., M.A.). A Treatise on the Kinetic Theory
of Gases. 1876. 8vo, 2^. 6d.

Watson (H. W., M.A.), and Burbnry {S. H., M.A.). A Trea-
tise on the Application of Generalised Coordinates to the Kinetics of a Material
System. 1879. 8vo. 6j.

Williamson (A. W.,^ Phil. Doc, F.R.S.). Chemistry for

Students. A new Edition, with Solutions. 1873. Extra fcap. 8vo. 8.f. ^d.

VII. HISTORY.

Finlay {George, LL.D.). A History of Greece from its Con-
quest by the Romans to the present time, B.C. 146 to a.d. 1864. Anew
Edition, revised throughout, and in part re-written, with considerable additions,
by the Author, and edited lay H. F. Tozer, M.A. 1877. 7 vols. 8vo. 3/. los.

Freeman {E.A., M.A.). A Short History of the Norman

Conqtiest of England. Second Edition. Extra fcap. 8vo. 2s.()d.

A Llistory of Greece. In preparation.

George {H. B., M.A.). Genealogical Tables illnstrative of Modern

History. Second Edition, Revised and Enlarged. Small 4to. 1 2^.

Hodgkin {T.). Italy and her Invaders, A.D. 376-476. Illus-
trated with Plates and Maps. 2 vols. Svo. \l. 12s.

CLARENDON PRESS, OXFORD. 29

Kitchi7t[G. W., M.A.). A History of France. With numerous

Maps, Plans, and Tables. In Three Volumes. 1873-77. Crown 8vo. each
10s. 6d.

Vol. I. Second Edition. Dowii to the Year 1453.
Vol. 2. From 1453-1624.
Vol. 3. From 1624-1793.

Payne {E. J., M.A.). A History of the United States of

Af?ierica. In the Press.

Ranke [L. von). A History of England, principally in the

Seventeenth Century. Translated by Resident Members of the University of
Oxford, under the superintendence of G. W. Kitchin, M.A., and C. W. Boase,
M.A. 1875. 6 vols. 8vo. 3/. IS.

Rawlinsoft {George, M.A.). A Manual of Ancient History.

Second Edition. Demy 8vo. \\s.

Select Charters and other Illustrations of English Constitutional

History, from the Earliest Times to the Reign of Edward I. Arranged and
edited by W. Stubbs, M.A. Fourth Edition.^ 1881. Crown 8vo. Sj-. 6r/.

Stubbs ( W., D.D.). The Constitutional History of England^

in its Origin and Development. Library Edition. 3 vols, demy 8vo. 2/. Sj.
Also in 3 vols, crown Svo. price \is. each.

We lies ley. A Selection from the Despatches, Treaties, and

other Papers of the Marquess Wellesley, K.G., during his Government
of India. Edited by S. J. Owen, M.A. 1877. Svo. 1/. 4J-.

Wellington. A Selection from the Despatches, Treaties, and
other Papers relating to India of Field-Marshal the Duke of Wellington, K.G.
Edited by S. J. Owen, M.A. 1880. 8vo. 24J.

A History of British India. By S.J.Owen, M.A., Reader

in Indian History in the University of Oxford. In preparation.

VIII. LAW.

Alberici Gentilis, LCD., I.C. Professoris Regii, De lure Belli

Libri Tres. Edidit Thomas Erskine Holland, LCD. 1877. Small 4to.
half morocco, 2\s.

Anson {Sir William R., Bart., D.C.L.). Principles of the

English Laiv of Contract, and of Agency iti its Relation to Contract. Second
Edition. Demy Svo. \os. 6d.

Bentham {Jeremy). An Introdttction to the Principles of
Morals and Legislation. Crown Svo. 6.r. dd.

30 CLARENDON PRESS, OXFORD.

Digby {Kenelni E., M.A.). An Introduction to the History of

the Law of Real Property, with original Authorities. Second Edition. 1876.
Crown 8vo. "js. 6d.

Gaii Institutiomim Juris Civilis Cominejitarii Quattuor ; or,
Elements of Roman Law by Gains. With a Translation and Commentary
by Edward Poste, M.A. Second Edition. 1875. 8vo. i8j-.

Hall ( W. E., M.A.). International Lazv. Second Edition.

Demy 8vo. 21s.

Holland (T. E., D.C.L.). The Elements of Jurisprudence.

Second Edition. Demy 8vo. \os. 6d.

Imperatoris histiniani Institutiomim Libri Quattuor ; with

Introductions, Commentary, Excursus and Translation. By J. B. Moyle, B.C.L.,
M.A. 2 vols. 8vo. 2i.f.

Justinian, The Institutes of, edited as a recension of the

Institutes of Gaius, by Thomas Erskine Holland, D.C.L. Second Edition,
1881. Extra fcap. 8vo. 55.

Justinian, Select Titles from the Digest of By T. E, Holland,

D.C.L., and C. L. Shadwell, B.C.L. 8vo. i^s.

Also sold in Parts, in paper covers, as follows : —

Part I. Introductory Titles. 2s. 6d. Part II. Family Law. is.

Part III. Property Law. 2s. 6d. Part IV. Law of Obligations (No. 1). 3s. 6rf.

Part IV. Law of Obligations (No. 2). 4s. 6d.

Markby {W., M.A). Elements of Law considered with refer-
ence to Principles of General Jurisprudence. Second Edition, with Supple-
ment. 1874. Crown 8vo. 7s. 6 J. Supplement separately, 2s.

IX. MENTAL AND MORAL PHILOSOPHY.

Bacon's Novum Organum. Edited, with English Notes, by

G. W. Kitchin, M.A. 1855. 8vo. 9J. dd.

Translated by G. W. Kitchin, M.A. 1855. 8vo. 9^. 6d.

Berkeley. The Works of George Berkeley, D.D., formerly

Bishop of Cloyne; including many of his writings hitherto unpublished.
With Prefaces, Annotations, and an Account of his Life and Philosophy,
by Alexander Campbell Eraser, M.A. 4 vols. 1871. 8vo. 2/. iSj.

The Life, Letters, &c. I vol. i6j.

Selections from. With an Introduction and Notes.

Yox the use of Students in the Universities. By Alexander Campbell Eraser,
LL.D. Second Edition. Crown 8vo. 7^-. dd.

CLARENDON PRESS, OXFORD. 31

Fowler ( 7^., M.A.). The Elements of Dediietive Logic, designed
mainly for the use of Junior Students in the Universities. Eighth Edition,
with a Collection of Examples. Extra fcap. 8vo. y. ()d.

The Eleinents of Inductive Logic, designed mainly for

the use of Students in the Universities. Fourth Edition. Extra fcap. 8vo. ds.

Edited by T. FOWLEB, M.A.

Bacon. Novum Orgamim. With Introduction, Notes, &c.

1878. 8vo. I4J-.

Locke''s Condjici of the Understanding. Second Edition.

Extra fcap. 8vo. 2s.

Green [T. H., M.A.). Prolegomena to Ethics. Edited by

A. C. Bradley, M.A. Demy 8vo. 12s. 6d.

Hegel. The Logic of Hegel ; translated from the Encyclo-
paedia of the Philosophical Sciences. With Prolegomena by William
Wallace, M.A. 1874. 8vo. 14^-.

Lotze's Logic, in Three Books ; of Thought, of Investigation,

and of Knowledge. English Translation; Edited by B. Bosanquet, MA.,
Fellow of University College, Oxford. 8vo. cloth, 1 2j. 6a'. Just Published.

Mctaphysic, in Three Books; Ontology, Cosmology,

and Psychology. English Translation ; Edited by B. Bosanquet, M.A.,
Fellow of University College, Oxford. 8vo. cloth, 1 2s. 6d. Just Published.

Rogers {J.E. Thorold, M.A.). A Matiual of Political Economy^

for the use of Schools. Third Edition. Extra fcap. 8vo. 4^-. 6t/.

Smith's Wealth of Nations. A new Edition, with Notes, by

J. E. Thorold Rogers, M.A. 2 vols. 1880. 21s.

X. ART, &c.

Httllah {John). The Qtltivatioji of the Speaking Voice.

Second Edition. Extra fcap. 8vo. 2s. 6d.

Ouseley {Sir F. A. Gore^ Bart.). A Treatise on Harmony.

Third Edition. 4to. ioj.

A Treatise on Counterpoint, Canon, and Fngne, based

upon that of Cherubini. Second Edition. 4to. ibs.

— A Treatise oji Musical Form and General Composition.

4to. 10 J.

Robinson [jf. C, F.S.A.). A Critical Accoimt of the Drazvijigs

by Michel Angela and Rciffaello in the University Galleries, Oxford. 1S70.
Crown 8vo. 4^.

32 CLARENDON PRESS, OXFORD.

Ruskin {John, M.A.). A Cotirse of Lectures on Art, delivered

before the University of Oxford in Hilary Term, 1870. 8vo. 6^.

Troutbeck {J., M.A.) and R. F. Dale, M.A . A Music Primer

(for Schools). Second Edition. Crown Svo. is.6d.

Tyrwhitt{R. St. J., M.A.). A Handbook of Pictorial Art.

With coloured Illustrations, Photographs, and a chapter on Perspective by
A. Macdonald. Second Edition. 1875. Svo. half morocco, iSj-.

Vaux [W. S. W., M.A., F.R.S.). Catalogue of the Castcllani

Collection of Antiqtiities in the University Galleries, Oxford. Crown 8vo.
stiff cover, is.

LONDON: HENRY FROWDE,

Oxford University Press Warehouse, Amen Corner,

OXFORD: CLARENDON PRESS DEPOSITORY,

116 High Street.

The Delegates of the Press invite suggestions and advice from aU persons
interested in educatioJi; and will be thankful for hints, Sfc. addressed to the
Secretary to the Delegates, Clarendon Press, Oxford.

1 1012 01093 4«1U

Date Due

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Full text of "The Saddharma-pundarîka; or, The lotus of the true law"

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