The Lord then rose with recollection and consciousness from his meditation, and addressed the venerable Śāriputra as follows: “The wisdom of the Tathāgata, Śāriputra, is deep, difficult to fathom, difficult to understand; it is difficult to enter into, difficult to pass over, difficult to get at, difficult to reach, difficult to penetrate. The wisdom of the Tathāgata, Śāriputra, is most profound. The Tathāgata, Śāriputra, is endowed with such inconceivable qualities as are difficult to understand. The Tathāgata, Śāriputra, has done what is difficult to do; he has attained what is difficult to attain. The Tathāgata, Śāriputra, has attained the highest, complete enlightenment, which is difficult to understand.”
And on that occasion the Lord uttered the following stanzas:
The wisdom of the Buddhas is profound,
Difficult to understand, hard to fathom;
It is difficult to know, difficult to enter,
Difficult to reach, difficult to penetrate.
The wisdom of the Tathāgata is inconceivable,
It is beyond the reach of thought;
It is difficult to understand, difficult to explain,
It is difficult to know, difficult to enter.
The Tathāgata is endowed with such qualities,
And his wisdom is boundless;
He has attained the highest enlightenment,
Which is difficult to understand.
I have, Śāriputra, for a long time,
Been proclaiming the law in many ways;
I have explained the truth by many means,
And have brought beings to maturity.
And on that occasion the Lord uttered the following stanzas:
The wisdom of the Buddhas is profound,
Difficult to understand, hard to fathom;
It is difficult to know, difficult to enter,
Difficult to reach, difficult to penetrate.
The wisdom of the Tathāgata is inconceivable,
It is beyond the reach of thought;
It is difficult to understand, difficult to explain,
It is difficult to know, difficult to enter.
The Tathāgata is endowed with such qualities,
And his wisdom is boundless;
He has attained the highest enlightenment,
Which is difficult to understand.
I have, Śāriputra, for a long time,
Been proclaiming the law in many ways;
I have explained the truth by many means,
And have brought beings to maturity.
The law which I have preached, Śāriputra,
Is deep, subtle, and difficult to understand;
It is beyond the reach of thought,
And cannot be comprehended by reasoning.
The law which I have preached, Śāriputra,
Is difficult to understand, difficult to know;
Only the Buddhas understand it,
And no one else can comprehend it.
The Buddhas, Śāriputra, who have appeared in the world,
The Tathāgatas, the Arhats, the perfectly enlightened,
Have explained the law in many ways,
According to the capacities of beings.
The Tathāgatas, Śāriputra, employ various devices,
And teach the law by skilful means;
They lead beings to the knowledge of the Buddha,
According to their several dispositions.
The law which the Tathāgatas teach
Is difficult to understand, difficult to know;
Only the Buddhas understand it,
And no one else can comprehend it.
The Tathāgatas, Śāriputra, have but one purpose:
They wish to make all beings enter upon the Buddha-knowledge;
They wish to make all beings attain the Buddha-knowledge,
And to lead them to the wisdom of the Tathāgata.
The Tathāgatas, Śāriputra, appear in the world
For one great purpose, for one great cause;
They wish to make all beings enter upon the Buddha-knowledge,
And to lead them to the wisdom of the Tathāgata.
The Tathāgatas, Śāriputra, appear in the world
For the sake of one great purpose, for the sake of one great cause;
They wish to make all beings enter upon the Buddha-knowledge,
And to lead them to the wisdom of the Tathāgata.
Is deep, subtle, and difficult to understand;
It is beyond the reach of thought,
And cannot be comprehended by reasoning.
The law which I have preached, Śāriputra,
Is difficult to understand, difficult to know;
Only the Buddhas understand it,
And no one else can comprehend it.
The Buddhas, Śāriputra, who have appeared in the world,
The Tathāgatas, the Arhats, the perfectly enlightened,
Have explained the law in many ways,
According to the capacities of beings.
The Tathāgatas, Śāriputra, employ various devices,
And teach the law by skilful means;
They lead beings to the knowledge of the Buddha,
According to their several dispositions.
The law which the Tathāgatas teach
Is difficult to understand, difficult to know;
Only the Buddhas understand it,
And no one else can comprehend it.
The Tathāgatas, Śāriputra, have but one purpose:
They wish to make all beings enter upon the Buddha-knowledge;
They wish to make all beings attain the Buddha-knowledge,
And to lead them to the wisdom of the Tathāgata.
The Tathāgatas, Śāriputra, appear in the world
For one great purpose, for one great cause;
They wish to make all beings enter upon the Buddha-knowledge,
And to lead them to the wisdom of the Tathāgata.
The Tathāgatas, Śāriputra, appear in the world
For the sake of one great purpose, for the sake of one great cause;
They wish to make all beings enter upon the Buddha-knowledge,
And to lead them to the wisdom of the Tathāgata.
The Tathāgatas, Śāriputra, appear in the world
To open the door of the Buddha-knowledge to all beings;
To show them the Buddha-knowledge,
And to make them enter upon it.
The Tathāgatas, Śāriputra, appear in the world
To make all beings understand the Buddha-knowledge;
To awaken them to it,
And to lead them to its attainment.
The Tathāgatas, Śāriputra, appear in the world
To make all beings enter upon the Buddha-knowledge;
They teach the law by skilful means,
And lead beings to the wisdom of the Tathāgata.
The Tathāgatas, Śāriputra, appear in the world
For the sake of one great purpose, for the sake of one great cause;
They wish to make all beings enter upon the Buddha-knowledge,
And to lead them to the wisdom of the Tathāgata.
Thus, Śāriputra, the Tathāgata, the Arhat, the perfectly enlightened, teaches the law by skilful means, with various explanations and illustrations. The Tathāgata, Śāriputra, knows the dispositions of all beings; he knows their intentions, their conduct, their thoughts, and their actions. He knows the faculties of beings, whether they are sharp or dull, whether they are of small or great capacity. He teaches them the law according to their several dispositions, with various explanations and illustrations.
The Tathāgata, Śāriputra, has attained the highest, complete enlightenment. He knows all things; he sees all things; he understands all things. He is endowed with the knowledge of all things, with the wisdom of all things, with the power of all things. He is the teacher of all beings, the father of all beings, the protector of all beings, the refuge of all beings.
To open the door of the Buddha-knowledge to all beings;
To show them the Buddha-knowledge,
And to make them enter upon it.
The Tathāgatas, Śāriputra, appear in the world
To make all beings understand the Buddha-knowledge;
To awaken them to it,
And to lead them to its attainment.
The Tathāgatas, Śāriputra, appear in the world
To make all beings enter upon the Buddha-knowledge;
They teach the law by skilful means,
And lead beings to the wisdom of the Tathāgata.
The Tathāgatas, Śāriputra, appear in the world
For the sake of one great purpose, for the sake of one great cause;
They wish to make all beings enter upon the Buddha-knowledge,
And to lead them to the wisdom of the Tathāgata.
Thus, Śāriputra, the Tathāgata, the Arhat, the perfectly enlightened, teaches the law by skilful means, with various explanations and illustrations. The Tathāgata, Śāriputra, knows the dispositions of all beings; he knows their intentions, their conduct, their thoughts, and their actions. He knows the faculties of beings, whether they are sharp or dull, whether they are of small or great capacity. He teaches them the law according to their several dispositions, with various explanations and illustrations.
The Tathāgata, Śāriputra, has attained the highest, complete enlightenment. He knows all things; he sees all things; he understands all things. He is endowed with the knowledge of all things, with the wisdom of all things, with the power of all things. He is the teacher of all beings, the father of all beings, the protector of all beings, the refuge of all beings.
The Tathāgata, Śāriputra, has attained the highest, complete enlightenment, which is difficult to understand. The law which he teaches is difficult to understand, difficult to know; only the Buddhas understand it, and no one else can comprehend it.
At that time, Śāriputra, the venerable Śāriputra, addressed the Lord and said: “Lord, why is it that the Tathāgata, the Arhat, the perfectly enlightened, praises so much the wisdom of the Tathāgata, and says that it is deep, difficult to understand, difficult to know? I have never heard before the law preached by the Lord in such a way. I am in doubt, Lord; I am perplexed. I pray the Lord to explain this to me.”
And the venerable Śāriputra, on that occasion, uttered the following stanzas:
I have never heard before
The law preached by the Lord in such a way;
I am in doubt, Lord, and perplexed,
I pray thee to explain this to me.
Why does the Lord praise so much
The wisdom of the Tathāgata?
Why does he say that it is deep,
Difficult to understand, difficult to know?
I pray thee, Lord, to explain to me,
To remove my doubt and perplexity;
Let the Lord, the teacher of the world,
Explain the law to me.
The Lord then addressed the venerable Śāriputra and said: “Enough, Śāriputra, enough. Do not ask me this question. If I were to explain the matter, Śāriputra, all the worlds, including the gods, would be afraid and would fall into perplexity.”
At that time, Śāriputra, the venerable Śāriputra, addressed the Lord and said: “Lord, why is it that the Tathāgata, the Arhat, the perfectly enlightened, praises so much the wisdom of the Tathāgata, and says that it is deep, difficult to understand, difficult to know? I have never heard before the law preached by the Lord in such a way. I am in doubt, Lord; I am perplexed. I pray the Lord to explain this to me.”
And the venerable Śāriputra, on that occasion, uttered the following stanzas:
I have never heard before
The law preached by the Lord in such a way;
I am in doubt, Lord, and perplexed,
I pray thee to explain this to me.
Why does the Lord praise so much
The wisdom of the Tathāgata?
Why does he say that it is deep,
Difficult to understand, difficult to know?
I pray thee, Lord, to explain to me,
To remove my doubt and perplexity;
Let the Lord, the teacher of the world,
Explain the law to me.
The Lord then addressed the venerable Śāriputra and said: “Enough, Śāriputra, enough. Do not ask me this question. If I were to explain the matter, Śāriputra, all the worlds, including the gods, would be afraid and would fall into perplexity.”
The venerable Śāriputra again addressed the Lord and said: “Let the Lord explain it, let the Sugata explain it. There are in this assembly many hundreds of beings, many thousands of beings, many hundred thousands of beings, who have seen the Lord in former births, who are intelligent, well-disposed, and who will believe the words of the Lord.”
And the venerable Śāriputra, on that occasion, uttered the following stanzas:
Let the Lord explain the law,
Let the Sugata explain the law;
There are many beings here
Who will believe the words of the Lord.
They have seen the Lord in former births,
They are intelligent, well-disposed;
They will believe the words of the Lord,
And will be filled with joy.
The Lord again addressed the venerable Śāriputra and said: “Enough, Śāriputra, enough. If I were to explain this matter, all the worlds, including the gods, would be afraid and would fall into perplexity; and many proud monks would fall into a great pit.”
And the Lord, on that occasion, uttered the following stanzas:
Enough, Śāriputra, do not ask me;
If I were to explain this matter,
The worlds, including the gods,
Would be afraid and fall into perplexity.
Many proud monks would fall
Into a great pit;
Therefore, Śāriputra, do not ask me,
For the law is difficult to understand.
And the venerable Śāriputra, on that occasion, uttered the following stanzas:
Let the Lord explain the law,
Let the Sugata explain the law;
There are many beings here
Who will believe the words of the Lord.
They have seen the Lord in former births,
They are intelligent, well-disposed;
They will believe the words of the Lord,
And will be filled with joy.
The Lord again addressed the venerable Śāriputra and said: “Enough, Śāriputra, enough. If I were to explain this matter, all the worlds, including the gods, would be afraid and would fall into perplexity; and many proud monks would fall into a great pit.”
And the Lord, on that occasion, uttered the following stanzas:
Enough, Śāriputra, do not ask me;
If I were to explain this matter,
The worlds, including the gods,
Would be afraid and fall into perplexity.
Many proud monks would fall
Into a great pit;
Therefore, Śāriputra, do not ask me,
For the law is difficult to understand.
The venerable Śāriputra again addressed the Lord and said: “Let the Lord explain it, let the Sugata explain it. There are in this assembly many hundreds of beings, many thousands of beings, many hundred thousands of beings, who have seen the Lord in former births, who are intelligent, well-disposed, and who will believe the words of the Lord. They will be filled with joy, and will obtain great benefit.”
And the venerable Śāriputra, on that occasion, uttered the following stanzas:
Let the Lord explain the law,
Let the Sugata explain the law;
There are many beings here
Who will believe the words of the Lord.
They have seen the Lord in former births,
They are intelligent, well-disposed;
They will believe the words of the Lord,
And will be filled with joy.
The Lord then addressed the venerable Śāriputra and said: “Since thou, Śāriputra, askest me three times, I will explain this matter to thee. Listen, Śāriputra, and attend well to my words.”
The venerable Śāriputra said: “So be it, Lord.”
And the Lord said: “The Tathāgata, Śāriputra, appears in the world for one great purpose, for one great cause. What is that one great purpose, what is that one great cause? The Tathāgata appears in the world to open the door of the Buddha-knowledge to all beings, to show them the Buddha-knowledge, to make them understand the Buddha-knowledge, to make them enter upon the Buddha-knowledge. This, Śāriputra, is the one great purpose, the one great cause for which the Tathāgata appears in the world.
And the venerable Śāriputra, on that occasion, uttered the following stanzas:
Let the Lord explain the law,
Let the Sugata explain the law;
There are many beings here
Who will believe the words of the Lord.
They have seen the Lord in former births,
They are intelligent, well-disposed;
They will believe the words of the Lord,
And will be filled with joy.
The Lord then addressed the venerable Śāriputra and said: “Since thou, Śāriputra, askest me three times, I will explain this matter to thee. Listen, Śāriputra, and attend well to my words.”
The venerable Śāriputra said: “So be it, Lord.”
And the Lord said: “The Tathāgata, Śāriputra, appears in the world for one great purpose, for one great cause. What is that one great purpose, what is that one great cause? The Tathāgata appears in the world to open the door of the Buddha-knowledge to all beings, to show them the Buddha-knowledge, to make them understand the Buddha-knowledge, to make them enter upon the Buddha-knowledge. This, Śāriputra, is the one great purpose, the one great cause for which the Tathāgata appears in the world.
“Again, Śāriputra, the Tathāgata appears in the world to open the door of the Buddha-knowledge to all beings, to show them the Buddha-knowledge, to make them understand the Buddha-knowledge, to make them enter upon the Buddha-knowledge. This, Śāriputra, is the one great purpose, the one great cause for which the Tathāgata appears in the world.
“The Tathāgata, Śāriputra, has but one purpose, one cause; he teaches the law by skilful means, with various explanations and illustrations, according to the capacities of beings.
“Śāriputra, the Tathāgata has but one vehicle, the Buddha-vehicle; there is no second vehicle, nor a third. The Tathāgata teaches the law by skilful means, with various explanations and illustrations, in order to lead beings to the Buddha-knowledge.
“The Tathāgata, Śāriputra, knows the dispositions of all beings; he knows their intentions, their conduct, their thoughts, and their actions. He knows the faculties of beings, whether they are sharp or dull, whether they are of small or great capacity. He teaches them the law according to their several dispositions, with various explanations and illustrations.
“Śāriputra, the Tathāgata teaches the law by skilful means, with various explanations and illustrations, in order to lead beings to the Buddha-knowledge. The Tathāgata has but one vehicle, the Buddha-vehicle; there is no second vehicle, nor a third.
“The Tathāgata, Śāriputra, appears in the world for the sake of one great purpose, for the sake of one great cause. He wishes to make all beings enter upon the Buddha-knowledge, and to lead them to the wisdom of the Tathāgata.
“The Tathāgata, Śāriputra, has but one purpose, one cause; he teaches the law by skilful means, with various explanations and illustrations, according to the capacities of beings.
“Śāriputra, the Tathāgata has but one vehicle, the Buddha-vehicle; there is no second vehicle, nor a third. The Tathāgata teaches the law by skilful means, with various explanations and illustrations, in order to lead beings to the Buddha-knowledge.
“The Tathāgata, Śāriputra, knows the dispositions of all beings; he knows their intentions, their conduct, their thoughts, and their actions. He knows the faculties of beings, whether they are sharp or dull, whether they are of small or great capacity. He teaches them the law according to their several dispositions, with various explanations and illustrations.
“Śāriputra, the Tathāgata teaches the law by skilful means, with various explanations and illustrations, in order to lead beings to the Buddha-knowledge. The Tathāgata has but one vehicle, the Buddha-vehicle; there is no second vehicle, nor a third.
“The Tathāgata, Śāriputra, appears in the world for the sake of one great purpose, for the sake of one great cause. He wishes to make all beings enter upon the Buddha-knowledge, and to lead them to the wisdom of the Tathāgata.
“The Tathāgata, Śāriputra, appears in the world to open the door of the Buddha-knowledge to all beings, to show them the Buddha-knowledge, to make them understand the Buddha-knowledge, to make them enter upon the Buddha-knowledge.
“The Tathāgata, Śāriputra, appears in the world to make all beings understand the Buddha-knowledge; to awaken them to it, and to lead them to its attainment.
“The Tathāgata, Śāriputra, appears in the world to make all beings enter upon the Buddha-knowledge; he teaches the law by skilful means, and leads beings to the wisdom of the Tathāgata.
“The Tathāgata, Śāriputra, appears in the world for the sake of one great purpose, for the sake of one great cause; he wishes to make all beings enter upon the Buddha-knowledge, and to lead them to the wisdom of the Tathāgata.
“Śāriputra, the Tathāgata teaches the law by skilful means, with various explanations and illustrations, according to the capacities of beings. He knows the dispositions of all beings, their intentions, their conduct, their thoughts, and their actions. He knows their faculties, whether they are sharp or dull, whether they are of small or great capacity.
“Śāriputra, the Tathāgata has but one vehicle, the Buddha-vehicle; there is no second vehicle, nor a third. All the Tathāgatas teach the law by skilful means, with various explanations and illustrations, in order to lead beings to the Buddha-knowledge.
“The Tathāgata, Śāriputra, appears in the world to make all beings understand the Buddha-knowledge; to awaken them to it, and to lead them to its attainment.
“The Tathāgata, Śāriputra, appears in the world to make all beings enter upon the Buddha-knowledge; he teaches the law by skilful means, and leads beings to the wisdom of the Tathāgata.
“The Tathāgata, Śāriputra, appears in the world for the sake of one great purpose, for the sake of one great cause; he wishes to make all beings enter upon the Buddha-knowledge, and to lead them to the wisdom of the Tathāgata.
“Śāriputra, the Tathāgata teaches the law by skilful means, with various explanations and illustrations, according to the capacities of beings. He knows the dispositions of all beings, their intentions, their conduct, their thoughts, and their actions. He knows their faculties, whether they are sharp or dull, whether they are of small or great capacity.
“Śāriputra, the Tathāgata has but one vehicle, the Buddha-vehicle; there is no second vehicle, nor a third. All the Tathāgatas teach the law by skilful means, with various explanations and illustrations, in order to lead beings to the Buddha-knowledge.
“Śāriputra, the Tathāgata appears in the world for one great purpose, for one great cause. He wishes to make all beings enter upon the Buddha-knowledge, and to lead them to the wisdom of the Tathāgata.
“Śāriputra, the Tathāgata has attained the highest, complete enlightenment. He knows all things; he sees all things; he understands all things. He is endowed with the knowledge of all things, with the wisdom of all things, with the power of all things. He is the teacher of all beings, the father of all beings, the protector of all beings, the refuge of all beings.
“The Tathāgata, Śāriputra, teaches the law by skilful means, with various explanations and illustrations, according to the capacities of beings. He leads them to the Buddha-knowledge.
“Śāriputra, the Tathāgata has but one vehicle, the Buddha-vehicle; there is no second vehicle, nor a third. The Tathāgata teaches the law by skilful means, with various explanations and illustrations, in order to lead beings to the Buddha-knowledge.
“Śāriputra, the Tathāgata appears in the world for one great purpose, for one great cause. He wishes to make all beings enter upon the Buddha-knowledge, and to lead them to the wisdom of the Tathāgata.”
“Śāriputra, the Tathāgata has attained the highest, complete enlightenment. He knows all things; he sees all things; he understands all things. He is endowed with the knowledge of all things, with the wisdom of all things, with the power of all things. He is the teacher of all beings, the father of all beings, the protector of all beings, the refuge of all beings.
“The Tathāgata, Śāriputra, teaches the law by skilful means, with various explanations and illustrations, according to the capacities of beings. He leads them to the Buddha-knowledge.
“Śāriputra, the Tathāgata has but one vehicle, the Buddha-vehicle; there is no second vehicle, nor a third. The Tathāgata teaches the law by skilful means, with various explanations and illustrations, in order to lead beings to the Buddha-knowledge.
“Śāriputra, the Tathāgata appears in the world for one great purpose, for one great cause. He wishes to make all beings enter upon the Buddha-knowledge, and to lead them to the wisdom of the Tathāgata.”
In the book itself we find it termed a Sutra or Sutranta 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, (1) 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. Aśoka, 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 Sutras. Now in one of the latter, the Aśoka-Avadāna, we read of Aśoka using the word dinara, which leads us to the conclusion that the said Avadāna was composed, not only after the introduction of dinara 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-puṇḍarīka 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.
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-puṇḍarīka 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, 13–514, 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 following ślokas:
Kicchena me adhigataṃ, halaṃ dāni pakāsituṃ,
rāgadosaparetehi nāyaṃ dhammo susambudho.
Paṭisotagāmi nipuṇaṃ gambhīraṃ duddasaṃ aṇuṃ,
rāgarattā na dakkhanti tamokhandhena āvutā.
This does not materially differ from Lalita-vistara, p. 515, 16 seq.:
Pratisrotagāmiko mārgo gambhīro durdamo mama,
na taṃ drakṣyanti rāgāndhā alam tasmāt prakāśitum.
Anusrotaṃ pravāhyante kāmeṣu patitāḥ prajāḥ;
kṛcchreṇa me ’yaṃ samprāptam alam tasmāt prakāśitum.
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 ayaṃ dhammo susambudho and nipuṇam of the Pali text were known to him, as appears from the passage in prose immediately preceding the ślokas quoted: gambhīraḥ khalv ayaṃ, Mahābrahman, mayā dharmo ’bhisaṃbuddhaḥ sūkṣmo nipuṇaḥ. What follows, api cāme, Brahman, ime gāthe abhikṣṇaṃ pratibhāsataḥ, is but a slight, not very felicitous modification of what we read in the Mahavagga: api ssu bhagavato imā anacchariyā gāthāyo paṭibhāsuṃ pubbe assutapubbā.
The passage adduced is in prose; now let us take some stanzas. In Mahavagga I, 5, 3, the Lord utters the following ślokas:
Kicchena me adhigataṃ, halaṃ dāni pakāsituṃ,
rāgadosaparetehi nāyaṃ dhammo susambudho.
Paṭisotagāmi nipuṇaṃ gambhīraṃ duddasaṃ aṇuṃ,
rāgarattā na dakkhanti tamokhandhena āvutā.
This does not materially differ from Lalita-vistara, p. 515, 16 seq.:
Pratisrotagāmiko mārgo gambhīro durdamo mama,
na taṃ drakṣyanti rāgāndhā alam tasmāt prakāśitum.
Anusrotaṃ pravāhyante kāmeṣu patitāḥ prajāḥ;
kṛcchreṇa me ’yaṃ samprāptam alam tasmāt prakāśitum.
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 ayaṃ dhammo susambudho and nipuṇam of the Pali text were known to him, as appears from the passage in prose immediately preceding the ślokas quoted: gambhīraḥ khalv ayaṃ, Mahābrahman, mayā dharmo ’bhisaṃbuddhaḥ sūkṣmo nipuṇaḥ. What follows, api cāme, Brahman, ime gāthe abhikṣṇaṃ pratibhāsataḥ, is but a slight, not very felicitous modification of what we read in the Mahavagga: api ssu bhagavato imā anacchariyā gāthāyo paṭibhāsuṃ pubbe assutapubbā.
Evidently from the same source are the verses in Triṣṭubh uttered by the god Brahma, Mahavagga I, 5, 7, and those found in Lalita-vistara, p. 517, 3 seq. The former text has:
Pātur ahosi Magadhesu pubbe
Dhammo asuddho samalehi cintito,
Apāpur’ etam amatassa dvāraṃ
Suṇantu dhammaṃ vimalenānubuddhā.
The other runs thus:
Vādo babhūva samalair vicintito
Dharmo hy aśuddho Magadheṣu pūrvam;
Amṛtaṃ mune tad vivṛṇiṣva dvāraṃ
Śṛṇvanti dharmā vipulaṃ vimalena buddham.
On comparing the two texts we may infer that the Pali version is purer, that vādo babhūva is a corruption of pādur babhūva or something like it, answering to a Sanskrit prādur babhūva, 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 Triṣṭubh:
Apārutā tesaṃ amatassa dvārā
Ye sotavanto, pamuñcantu saddhaṃ.
Pātur ahosi Magadhesu pubbe
Dhammo asuddho samalehi cintito,
Apāpur’ etam amatassa dvāraṃ
Suṇantu dhammaṃ vimalenānubuddhā.
The other runs thus:
Vādo babhūva samalair vicintito
Dharmo hy aśuddho Magadheṣu pūrvam;
Amṛtaṃ mune tad vivṛṇiṣva dvāraṃ
Śṛṇvanti dharmā vipulaṃ vimalena buddham.
On comparing the two texts we may infer that the Pali version is purer, that vādo babhūva is a corruption of pādur babhūva or something like it, answering to a Sanskrit prādur babhūva, 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 Triṣṭubh:
Apārutā tesaṃ amatassa dvārā
Ye sotavanto, pamuñcantu saddhaṃ.
The same person cannot have uttered any speech or stanza in two languages at the same time, and, further, that he is not likely to have spoken Sanskrit when expressing himself 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 mistranslations 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 pronouncing of the letter tha of the Indian alphabet is to be brought in connection with the word mapaniya-praśna, i.e. a question that should be avoided, set aside, Pali ṭhapanīya-pañho. Here the context absolutely opposed itself to the Pali or Prakrit mapaniya being rendered by the Sanskrit sthapanīya, because the initial syllable of this form could not be made to agree with the letter tha. On the same page of the Lalita-vistara we also meet with a word airapatha, the initial syllable of which must needs harmonise 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 (Sansk. paryupasati), and the like are anything else but instances of inaccurate spelling. This much is certain that thaira occurs in the inscriptions of Asoka, and in these the diphthong cannot but have the value of a short a followed by i.
If we eliminate the Sanskrit, there remain two dialects, Pali and the Gāthā 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 Gāthās are not. Under ordinary circumstances 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 Gāthās have come to us. It seems to me that the verses in the Northern books in general, as well as the prose of the Mahāvastu, 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 heṣṭhād (Sansk. adhastād), guṇebhiḥ, &c., we easily perceive that these forms are more primitive than Pali heṭṭhā, guṇehi; but what warrant have we of such forms being really in use at the time when the Gāthās were composed, if we observe that in a verse, Lalita-vistara 53, the syllable bhiḥ is reckoned as a short one in the words guṇebhiḥ pratipūrṇa? In short, in their present state the Gāthās 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 Śatapatha-brāhmaṇa. The coincidences are so striking that the
Intervening period separating the younger parts of the Satapatha and the beginnings of Buddhist literature can hardly be supposed to have been very great. Among those coincidences I cite sarvavat, a word which as yet has not been discovered in the whole range of Sanskrit literature except Satap. XIV, 7, 1, 10, and in Northern Buddhist writings, as well as in Pali (sabbava). The hapax legomenon ekoti, Satap. XII, 2, 2, 4, recurs in ekoti-bhava, Lalita-vistara, p. 147, 81; p. 439, 6; Pali ekodi-bhava. The expression samrita in the sense of ‘equipped, furnished with’ occurs in Satapatha thrice, in Atharva-veda once, in Saddharma-pundarika several times, e.g. in padaghanta-samrita, chap. xxii. We may add the Prakritism ing in saminjayati, Brihad-aranyaka VI, 4, 23, the usual form in Buddhist works in Sanskrit, Gatha dialect, and Pali; further manku, Satap. V, 5, 4, 11; manda in the compound nauma-nda, Satap. II, 3, 3, 15; cf. bodhi-manda. 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 etymologically of course is identical with it, at other times in that of Sansk. na. An analogous case is Sansk. atho, almost imperceptibly differing from atha. Perhaps the most curious of similar forms in the Gathas is go, in meaning exactly coinciding with ga; this go I take to be the older form of the Magadhi ku in the Asoka edicts.
Intervening period separating the younger parts of the Satapatha and the beginnings of Buddhist literature can hardly be supposed to have been very great. Among those coincidences I cite sarvavat, a word which as yet has not been discovered in the whole range of Sanskrit literature except Satap. XIV, 7, 1, 10, and in Northern Buddhist writings, as well as in Pali (sabbava). The hapax legomenon ekoti, Satap. XII, 2, 2, 4, recurs in ekoti-bhava, Lalita-vistara, p. 147, 81; p. 439, 6; Pali ekodi-bhava. The expression samrita in the sense of ‘equipped, furnished with’ occurs in Satapatha thrice, in Atharva-veda once, in Saddharma-pundarika several times, e.g. in padaghanta-samrita, chap. xxii. We may add the Prakritism ing in saminjayati, Brihad-aranyaka VI, 4, 23, the usual form in Buddhist works in Sanskrit, Gatha dialect, and Pali; further manku, Satap. V, 5, 4, 11; manda in the compound nauma-nda, Satap. II, 3, 3, 15; cf. bodhi-manda. 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 etymologically of course is identical with it, at other times in that of Sansk. na. An analogous case is Sansk. atho, almost imperceptibly differing from atha. Perhaps the most curious of similar forms in the Gathas is go, in meaning exactly coinciding with ga; this go I take to be the older form of the Magadhi ku in the Asoka 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 of which we wish to determine, has been carefully moulded upon time-honoured models. In such a case new words prove a good deal, old ones next to nothing. Therefore it would be an abuse of the argument ex silentio to infer from the total absence of such new words in our Saddharma-pundarika 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 priority. 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.
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 priority. 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-pundarika 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 probably, in the main, a work in metrical form, I do not mean to say that the poetical version in all the chapters must be
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, Nirvana, 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 Pratyekabuddhas, 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.
In contending that the original text of our Sutra was probably, in the main, a work in metrical form, I do not mean to say that the poetical version in all the chapters must be
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, Nirvana, 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 Pratyekabuddhas, 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 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 Sravakas, 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 viharas or cœnobitical establishments. 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 cœnobitical monks; they are so likewise in the Lotus, in which we find them also in the function of learned or wise men (Panditas), of preachers or ministers of religion. Wassiljew 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, however, with the modern Vajra-Acharyas or married clergymen in Nepal. There is reason to suppose that one of the
Here the Bodhisattvas are plainly distinguished from the cœnobitical monks; they are so likewise in the Lotus, in which we find them also in the function of learned or wise men (Panditas), of preachers or ministers of religion. Wassiljew 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, however, with the modern Vajra-Acharyas or married clergymen in Nepal. There is reason to suppose that one of the
The translation is in public domain, but it is not the requested content: this excerpt consists of the scholarly introduction and notes, which you asked me to remove. (vide)
Je me débarrassai complètement des vues perverses.
Dans la loi du vide, j’obtins des témoignages, des preuves.
Alors, je me dis à moi-même
Que j’avais obtenu d’arriver au Nirvana.
Mais maintenant je m’aperçois
Que ce n’est pas le vrai Nirvana.
Si, un jour, j’obtiens de devenir Bouddha
Et que je sois pourvu des trente-deux signes de beauté,
Les Devas, les Yakchas,
Les dragons, les esprits, etc.,
M’honoreront et me vénéreront.
Dans ce temps-là, je pourrai dire
Que pour toujours j’ai obtenu le Nirvana complet.
Le Bouddha, dans la grande assemblée,
M’a dit que je devais devenir Bouddha.
Quand j’eus entendu le son de cette loi,
Mes doutes, mes regrets, complètement disparurent.
Au commencement, lorsque j’eus entendu ce que disait le Bouddha,
Au fond de mon cœur, je fus rempli d’étonnement et de doutes.
(Je me dis :) Le démon n’aurait-il pas pris la figure du Bouddha
Pour troubler mon cœur ?
Le Bouddha ayant employé toute sorte de moyens,
De comparaisons, de paroles et de discours habiles,
Mon cœur devint calme comme la mer.
Quand je l’eus entendu, le filet de mes doutes se déchira.
Le Bouddha dit que dans les siècles passés
Des bouddhas sans nombre, qui ont obtenu le Nirvana,
Reposaient en paix au milieu des moyens habiles,
Et que tous avaient expliqué cette loi ;
Que des bouddhas présents et futurs,
Dont le nombre est infini,
À l’aide de toute sorte de moyens habiles,
Avaient expliqué et développé une telle loi.
Je me débarrassai complètement des vues perverses.
Dans la loi du vide, j’obtins des témoignages, des preuves.
Alors, je me dis à moi-même
Que j’avais obtenu d’arriver au Nirvana.
Mais maintenant je m’aperçois
Que ce n’est pas le vrai Nirvana.
Si, un jour, j’obtiens de devenir Bouddha
Et que je sois pourvu des trente-deux signes de beauté,
Les Devas, les Yakchas,
Les dragons, les esprits, etc.,
M’honoreront et me vénéreront.
Dans ce temps-là, je pourrai dire
Que pour toujours j’ai obtenu le Nirvana complet.
Le Bouddha, dans la grande assemblée,
M’a dit que je devais devenir Bouddha.
Quand j’eus entendu le son de cette loi,
Mes doutes, mes regrets, complètement disparurent.
Au commencement, lorsque j’eus entendu ce que disait le Bouddha,
Au fond de mon cœur, je fus rempli d’étonnement et de doutes.
(Je me dis :) Le démon n’aurait-il pas pris la figure du Bouddha
Pour troubler mon cœur ?
Le Bouddha ayant employé toute sorte de moyens,
De comparaisons, de paroles et de discours habiles,
Mon cœur devint calme comme la mer.
Quand je l’eus entendu, le filet de mes doutes se déchira.
Le Bouddha dit que dans les siècles passés
Des bouddhas sans nombre, qui ont obtenu le Nirvana,
Reposaient en paix au milieu des moyens habiles,
Et que tous avaient expliqué cette loi ;
Que des bouddhas présents et futurs,
Dont le nombre est infini,
À l’aide de toute sorte de moyens habiles,
Avaient expliqué et développé une telle loi.
Maintenant, Honorable du siècle,
Depuis que tu es né et que tu es sorti de la famille,
Tu as obtenu de tourner la roue de la loi
Et de l’expliquer par des moyens habiles.
L’Honorable du siècle a exposé 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 déguisé en Bouddha
(litt. ne s’est pas fait Bouddha).
Moi, à cause du filet des doutes auxquels je m’étais abandonné,
Je m’étais dit que c’était une chose faite par le Mara.
Mais quand j’eus entendu sa voix douce et souple,
Profonde, éloignée, extrêmement déliée,
Expliquant la loi pure,
Mon cœur a été grandement réjoui.
Mes doutes ont pour toujours disparu.
Je réside en paix au sein de la vraie science.
Décidément, je dois devenir Bouddha.
Je serai respecté des Devas.
Je tournerai la roue de la loi sans supérieure.
J’instruirai et je convertirai les Bodhisattvas.
Thus have I heard. Once upon a time the Lord was staying at Rājagṛha, on the Gṛdhrakūṭa mountain, with a numerous assemblage of monks, twelve hundred monks, all of them Arhats, stainless, free from depravity, self-controlled, thoroughly emancipated 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;
Depuis que tu es né et que tu es sorti de la famille,
Tu as obtenu de tourner la roue de la loi
Et de l’expliquer par des moyens habiles.
L’Honorable du siècle a exposé 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 déguisé en Bouddha
(litt. ne s’est pas fait Bouddha).
Moi, à cause du filet des doutes auxquels je m’étais abandonné,
Je m’étais dit que c’était une chose faite par le Mara.
Mais quand j’eus entendu sa voix douce et souple,
Profonde, éloignée, extrêmement déliée,
Expliquant la loi pure,
Mon cœur a été grandement réjoui.
Mes doutes ont pour toujours disparu.
Je réside en paix au sein de la vraie science.
Décidément, je dois devenir Bouddha.
Je serai respecté des Devas.
Je tournerai la roue de la loi sans supérieure.
J’instruirai et je convertirai les Bodhisattvas.
Thus have I heard. Once upon a time the Lord was staying at Rājagṛha, on the Gṛdhrakūṭa mountain, with a numerous assemblage of monks, twelve hundred monks, all of them Arhats, stainless, free from depravity, self-controlled, thoroughly emancipated 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;
eminent disciples, such as the venerable Kauṇḍinya, the venerable Aśvajit, the venerable Vāṣpa, the venerable Mahānāman, the venerable Bhadrika, the venerable Mahā-Kāśyapa, the venerable Kāśyapa of Uruvilvā, the venerable Kāśyapa of Nadī, the venerable Kāśyapa of Gayā, the venerable Śāriputra, the venerable Mahā-Maudgalyāyana, the venerable Mahā-Kātyāyana, the venerable Aniruddha, the venerable Revata, the venerable Kapphiṇa, the venerable Gavāmpati, the venerable Pilindavatsa, the venerable Bakula, the venerable Bharadvāja, the venerable Mahā-Kauṣṭhila, the venerable Nanda (alias Mahānanda), the venerable
Upananda, the venerable Sundara-Nanda, the venerable Purna Maitrayaniputra, the venerable Subhuti, the venerable Rahula; with them yet other great disciples, 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 Mahaprajapati, and the nun Yaśodhara, 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 deviating wheel of the law; who had propitiated many hundred 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 communicating the wisdom of the Tathagatas; very wise, having reached the perfection of wisdom; renowned in many hundred thousands of worlds; having saved many hundred thousand myriads of kotis of beings; such as the Bodhisattva Mahasattva Manjusri, as prince royal; the Bodhisattvas Mahasattvas Avalokitesvara, Mahasthamaprapta, Sarvarthanaman, Nityodyukta, Anikshiptadhura, Ratnapani, Bhaishajyaraja, Pradanasura, Ratnachandra, Ratnaprabha, Purnachandra, Mahavikramin, Trailokavikramin, Anantavikramin, Mahapratibhana, Satatasamitabhiyukta, Dharanidhara, Akshayamati, Padmasri, Nakshatraraja, the Bodhisattva Mahasattva Maitreya, the Bodhisattva Mahasattva Simha.
Upananda, the venerable Sundara-Nanda, the venerable Purna Maitrayaniputra, the venerable Subhuti, the venerable Rahula; with them yet other great disciples, 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 Mahaprajapati, and the nun Yaśodhara, 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 deviating wheel of the law; who had propitiated many hundred 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 communicating the wisdom of the Tathagatas; very wise, having reached the perfection of wisdom; renowned in many hundred thousands of worlds; having saved many hundred thousand myriads of kotis of beings; such as the Bodhisattva Mahasattva Manjusri, as prince royal; the Bodhisattvas Mahasattvas Avalokitesvara, Mahasthamaprapta, Sarvarthanaman, Nityodyukta, Anikshiptadhura, Ratnapani, Bhaishajyaraja, Pradanasura, Ratnachandra, Ratnaprabha, Purnachandra, Mahavikramin, Trailokavikramin, Anantavikramin, Mahapratibhana, Satatasamitabhiyukta, Dharanidhara, Akshayamati, Padmasri, Nakshatraraja, the Bodhisattva Mahasattva Maitreya, the Bodhisattva Mahasattva Simha.
With them were also the sixteen virtuous men, to begin with Bhadrapala, to wit, Bhadrapala, Ratnakara, Susarthavaha, Naradatta, Guhagupta, Varunadatta, Indradatta, Uttaramati, Vishemamati, Vardhamanamati, Amoghadarsin, Susamsthita, Suvikrantavikramin, Anupamamati, Suryagarbha, and Dharanidhara; besides eighty thousand Bodhisattvas, among whom the fore-mentioned were the chiefs; further, Sakra, the ruler of the celestials, with twenty thousand gods, his followers, such as the god Chandra (the Moon), the god Surya (the Sun), the god Samantagandha (the Wind), the god Ratnaprabha, 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 Virudhaka, the great ruler Virupaksha, the great ruler Dhritarashtra, and the great ruler Vaishravana; the god Isvara and the god Mahesvara, each followed by thirty thousand gods; further, Brahma Sahampati and his twelve thousand followers, the Brahmakayika gods, amongst whom Brahma Sikhin and Brahma Jyotishprabha, with the other twelve thousand Brahmakayika gods; together with the eight Naga kings and many hundred thousand myriads of kotis 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 kotis of followers, 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 Manoja, the Gandharva Manojasvara, the Gandharva Madhura, and the Gandharva Madhurasvara; further, the four chiefs of the demons.
Followed by many hundred thousand myriads of koṭis of demons, viz. the chief of the demons Bali, Kharaskandha, Vemaḍitri, and Rahu; along with the four Garuḍa chiefs, followed by many hundred thousand myriads of koṭis of Garuḍas, viz. the Garuḍa chiefs Mahātejas, Mahākāya, Mahāpūrṇa, and Maharddhiprāpta, and with Ajātaśatru, king of Magadha, the son of Vaidehī.
Now at that time it was that the Lord, surrounded, attended, honoured, revered, venerated, worshipped by the four classes of hearers, after expounding the Dharmaparyāya called “The Great Exposition,” a text of great development, serving to instruct Bodhisattvas and proper to all Buddhas, sat cross-legged on the 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 his meditation, there fell a great rain of divine flowers, Mandāravas and great Mandāravas, Mañjūṣakas and great Mañjūṣakas, 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 in that congregation, monks, nuns, male and female lay devotees, gods, Nāgas, goblins, Gandharvas, demons, Garuḍas, 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.
Now at that time it was that the Lord, surrounded, attended, honoured, revered, venerated, worshipped by the four classes of hearers, after expounding the Dharmaparyāya called “The Great Exposition,” a text of great development, serving to instruct Bodhisattvas and proper to all Buddhas, sat cross-legged on the 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 his meditation, there fell a great rain of divine flowers, Mandāravas and great Mandāravas, Mañjūṣakas and great Mañjūṣakas, 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 in that congregation, monks, nuns, male and female lay devotees, gods, Nāgas, goblins, Gandharvas, demons, Garuḍas, 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 thousand Buddha-fields in the eastern quarter, so that all those Buddha-fields appeared wholly illuminated by its radiance, down to the great hell Avīci 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 sanctification) and those who had not, they, too, became visible. And the Bodhisattvas Mahāsattvas in those 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 Nirvāṇa became visible, all of them. And the Stūpas 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 Mahasattva 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, prodigious, 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 Mañjusrī, the prince royal, who has plied his office under former Jinas and planted the roots of goodness, while worshipping many Buddhas. This Mañjusrī, 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 Mañjusrī, the prince royal.
Then rose in the mind of the Bodhisattva Mahasattva 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, prodigious, 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 Mañjusrī, the prince royal, who has plied his office under former Jinas and planted the roots of goodness, while worshipping many Buddhas. This Mañjusrī, 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 Mañjusrī, the prince royal.
And the four classes of the audience, monks, nuns, male and female lay devotees, numerous gods, Nāgas, goblins, Gandharvas, demons, Garuḍas, 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 curiosity, and thought: Let us inquire why this magnificent 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 Mañjusrī, the prince royal: What, O Mañjuśrī, 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 variegated, extremely beautiful, directed by Tathagatas and superintended by Tathagatas.
Then it was that Maitreya, the Bodhisattva Mahasattva, addressed Mañjusrī, the prince royal, in the following stanzas:
1. Why, Mañjusrī, 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 Mandāravas?
2. The gods, overjoyed, let drop Mañjuṣakas and sandal powder, divine, fragrant, and delicious.
3. This earth is, on every side, replete with splendour, and all the four classes of the assembly are filled with delight, while the whole field shakes in six different ways, frightfully.
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 Mañjusrī, the prince royal: What, O Mañjuśrī, 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 variegated, extremely beautiful, directed by Tathagatas and superintended by Tathagatas.
Then it was that Maitreya, the Bodhisattva Mahasattva, addressed Mañjusrī, the prince royal, in the following stanzas:
1. Why, Mañjusrī, 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 Mandāravas?
2. The gods, overjoyed, let drop Mañjuṣakas and sandal powder, divine, fragrant, and delicious.
3. This earth is, on every side, replete with splendour, 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, simultaneously, so that those fields appear as gold-coloured.
5. (The universe) as far as the (hell) Avīci (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, comforting many koṭis 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 koṭis of illustrations and proofs.
9. And to the ignorant creatures who are oppressed 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.
5. (The universe) as far as the (hell) Avīci (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, comforting many koṭis 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 koṭis of illustrations and proofs.
9. And to the ignorant creatures who are oppressed 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.
11. And the other sons of the Sugata who, striving after superior knowledge, have constantly accomplished their various tasks, them also they admonish to enlightenment.
12. From this place, O Mañjughoṣa, I see and hear such things and thousands of koṭis of other particulars besides; I will only describe some of them.
13. I see in many fields Bodhisattvas by many thousands of koṭis, like sands of the Ganges, who are producing enlightenment according to the different 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 themselves for superior enlightenment, in the hope of gaining the vehicle.
16. (Thus they think): “The best and most excellent 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.”
17. Some give carriages yoked with four horses and furnished with benches, flowers, banners, and flags; others give objects made of precious substances.
18. Some, again, give their children and wives; others their own flesh; (or) offer, when bidden, their hands and feet, striving to gain supreme enlightenment.
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 Tathāgatas.
12. From this place, O Mañjughoṣa, I see and hear such things and thousands of koṭis of other particulars besides; I will only describe some of them.
13. I see in many fields Bodhisattvas by many thousands of koṭis, like sands of the Ganges, who are producing enlightenment according to the different 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 themselves for superior enlightenment, in the hope of gaining the vehicle.
16. (Thus they think): “The best and most excellent 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.”
17. Some give carriages yoked with four horses and furnished with benches, flowers, banners, and flags; others give objects made of precious substances.
18. Some, again, give their children and wives; others their own flesh; (or) offer, when bidden, their hands and feet, striving to gain supreme enlightenment.
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 Tathāgatas.
20. Here and there, O Mañjuśrī, 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, engaged in reciting and reading.
23. And some Bodhisattvas I see, who, full of wisdom (or constancy), betake themselves to mountain caves, where by cultivating and meditating the Buddha-knowledge they arrive at its perception.
24. Others who have renounced all sensual desires, 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 Jinas 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.
27. And I see here and there some sons of the principal Jina, who, after completely developing their own self, are preaching the law to many koṭis of living beings with many myriads of illustrations and reasons.
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, engaged in reciting and reading.
23. And some Bodhisattvas I see, who, full of wisdom (or constancy), betake themselves to mountain caves, where by cultivating and meditating the Buddha-knowledge they arrive at its perception.
24. Others who have renounced all sensual desires, 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 Jinas 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.
27. And I see here and there some sons of the principal Jina, who, after completely developing their own self, are preaching the law to many koṭis 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 Jina who dwell in the forest, abiding in vigour, completely renouncing 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 precious stones and jewels; by morality do these strive for supreme enlightenment.
33. Some sons of the Jina, whose strength consists 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 forsaken all wanton pleasures, shun unwise companions and delight in having intercourse with genteel men (āryas);
35. Who, with avoidance of any distraction of thoughts and with attentive mind, during thousands of koṭis of years have meditated in the caves of the wilderness; these strive for enlightenment by dint of meditation.
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 Jina who dwell in the forest, abiding in vigour, completely renouncing 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 precious stones and jewels; by morality do these strive for supreme enlightenment.
33. Some sons of the Jina, whose strength consists 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 forsaken all wanton pleasures, shun unwise companions and delight in having intercourse with genteel men (āryas);
35. Who, with avoidance of any distraction of thoughts and with attentive mind, during thousands of koṭis of years have meditated in the caves of the wilderness; these strive for enlightenment by dint of meditation.
36. Some, again, offer in presence of the Jinas and the assemblage of disciples gifts (consisting) in food hard and soft, meat and drink, medicaments for the sick, in plenty and abundance.
37. Others offer in presence of the Jinas and the assemblage of disciples hundreds of koṭis of clothes, worth thousands of koṭis, and garments of priceless value.
38. They bestow in presence of the Sugatas hundreds of koṭis 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 koṭis 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 antinomy (of things), unattached like birds in the sky.
37. Others offer in presence of the Jinas and the assemblage of disciples hundreds of koṭis of clothes, worth thousands of koṭis, and garments of priceless value.
38. They bestow in presence of the Sugatas hundreds of koṭis 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 koṭis 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 antinomy (of things), unattached like birds in the sky.
43. Further, I see, O Mañjughoṣa, many Bodhisattvas who have displayed steadiness under the rule of the departed Sugatas, and now are worshipping the relics of the Jinas.
44. I see thousands of koṭis of Stupas, numerous as the sand of the Ganges, which have been raised by these sons of the Jina and now adorn koṭis of grounds.
45. Those magnificent Stupas, made of seven precious substances, with their thousands of koṭis of umbrellas and banners, measure in height no less than 5000 yojanas and 2000 in circumference.
46. They are always decorated with flags; a multitude 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 Jinas, 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 numerous koṭis of creatures; both this world and heaven covered with flowers, owing to the single ray shot forth by the Jina.
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 this wonder, so great, so incomprehensible. Explain me the matter, O Mañjuśvara! The sons of Buddha are anxious to know it.
44. I see thousands of koṭis of Stupas, numerous as the sand of the Ganges, which have been raised by these sons of the Jina and now adorn koṭis of grounds.
45. Those magnificent Stupas, made of seven precious substances, with their thousands of koṭis of umbrellas and banners, measure in height no less than 5000 yojanas and 2000 in circumference.
46. They are always decorated with flags; a multitude 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 Jinas, 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 numerous koṭis of creatures; both this world and heaven covered with flowers, owing to the single ray shot forth by the Jina.
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 this wonder, so great, so incomprehensible. Explain me the matter, O Mañjuśvara! 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 Jina; men, gods, goblins, and Titans, the four classes of the congregation, are eagerly awaiting what answer Mañjuśvara shall give in explanation.
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 Jina; men, gods, goblins, and Titans, the four classes of the congregation, are eagerly awaiting what answer Mañjuśvara shall give in explanation.
Whereupon Mañjuśrī, the prince royal, addressed Maitreya, the Bodhisattva Mahāsattva, and the whole assembly of Bodhisattvas (in these words): It is the intention of the Tathāgata, 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 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 Tathāgata, 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 Tathāgatas, the Arhats, the perfectly enlightened. Those former Tathāgatas, &c., they, too, emitted a lustrous ray, and I am convinced that the Tathāgata 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 foretoken. And because the Tathāgata, &c., wishes that this Dharmaparyāya meeting opposition in all the world be heard everywhere, therefore does he display so great a miracle and this foretoken consisting in the lustre occasioned by the emission of a ray.
I remember, young men of good family, that in the days of yore, many immeasurable, inconceivable, immense, infinite, countless æons, more than countless æons ago, nay, long and very long before, there was born a Tathagata called Chandrasuryapradipa, an Arhat, &c., endowed with science and conduct, a Sugata, knower of the world, an incomparable 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, sickness, death, sorrow, lamentation, woe, grief, despondency, and finally leading to Nirvana; and to the Bodhisattvas he preached the law connected with the six Perfections, and terminating in the knowledge of the Omniscient, after the attainment of supreme, perfect enlightenment.
[Now, young men of good family, long before the time of that Tathagata Chandrasuryapradipa, the Arhat, &c., there had appeared a Tathagata, &c., likewise called Chandrasuryapradipa, after whom, O Ajita, there were twenty thousand Tathagatas, &c., all of them bearing the name of Chandrasuryapradipa, of the same lineage and family name, to wit, of Bharadvaja. All those twenty thousand Tathagatas, O Ajita, 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.]
[Now, young men of good family, long before the time of that Tathagata Chandrasuryapradipa, the Arhat, &c., there had appeared a Tathagata, &c., likewise called Chandrasuryapradipa, after whom, O Ajita, there were twenty thousand Tathagatas, &c., all of them bearing the name of Chandrasuryapradipa, of the same lineage and family name, to wit, of Bharadvaja. All those twenty thousand Tathagatas, O Ajita, 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.]
The aforesaid Lord Chandrasuryapradipa, 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, Anantamati, Ratnamati, Viseshamati, Vimatisamudghatin, Ghoshamati, and Dharmamati. These eight young princes, Ajita, sons to the Lord Chandrasuryapradipa, the Tathagata, had an immense fortune. 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 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, Ajita, that the Lord Chandrasuryapradipa, the Tathagata, &c., after expounding the Dharmaparyaya called ‘the Great Exposition,’ a text of great extension, serving to instruct Bodhisattvas 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, Manjushakas and great Manjushakas, 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.
It was at that time, Ajita, that the Lord Chandrasuryapradipa, the Tathagata, &c., after expounding the Dharmaparyaya called ‘the Great Exposition,’ a text of great extension, serving to instruct Bodhisattvas 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, Manjushakas and great Manjushakas, 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, Garudas, 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 thousand Buddha-fields in the eastern quarter, so that all those Buddha-fields appeared wholly illuminated by its radiance, just like the Buddha-fields do now, O Ajita.
Now it happened, Ajita, 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 Chandrasuryapradipa, the Tathagata, &c., during sixty intermediate kalpas had been expounding 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 Nirvana to the world, including the gods, Maras and Brahmas, to all creatures, including ascetics, Brahmans, gods, men and demons, saying: To-day, O monks, this very night, in the middle watch, will the Tathagata, by entering the element of absolute Nirvana, become wholly extinct.
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 illuminated by its radiance, just like the Buddha-fields do now, O Ajita.
Now it happened, Ajita, 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 Chandrasuryapradipa, the Tathagata, &c., during sixty intermediate kalpas had been expounding 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 Nirvana to the world, including the gods, Maras and Brahmas, to all creatures, including ascetics, Brahmans, gods, men and demons, saying: To-day, O monks, this very night, in the middle watch, will the Tathagata, by entering the element of absolute Nirvana, become wholly extinct.
Thereupon, Ajita, the Lord Chandrasuryapradipa, the Tathagata, &c., predestinated the Bodhisattva called Ksrigarbha to supreme, perfect enlightenment, and then spoke thus to the whole assembly: O monks, this Bodhisattva Srigarbha here shall immediately after me attain supreme, perfect enlightenment, and become Vimalanetra, the Tathagata, &c.
Thereafter, Ajita, that very night, at that very watch, the Lord Chandrasuryapradipa, the Tathagata, &c., became extinct by entering the element of absolute Nirvana. And the afore-mentioned Dharmaparyaya, termed ‘the Lotus of the True Law,’ was kept in memory by the Bodhisattva Mahasattva Varaprabha; during eighty intermediate kalpas did the Bodhisattva Varaprabha keep and reveal the commandment of the Lord who had entered Nirvana. Now it so happened, Ajita, that the eight sons of the Lord Chandrasuryapradipa, 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 worshipped many hundred thousand myriads of kotis of Buddhas, all of whom had attained supreme, perfect enlightenment, the last of them being Dipankara, the Tathagata, &c.
Amongst those eight pupils there was one Bodhisattva who attached an extreme value to gain, honour and praise, and was fond of glory, but all the words and letters one taught him faded (from his memory), did not stick. So he got the appellation<>("
Thereafter, Ajita, that very night, at that very watch, the Lord Chandrasuryapradipa, the Tathagata, &c., became extinct by entering the element of absolute Nirvana. And the afore-mentioned Dharmaparyaya, termed ‘the Lotus of the True Law,’ was kept in memory by the Bodhisattva Mahasattva Varaprabha; during eighty intermediate kalpas did the Bodhisattva Varaprabha keep and reveal the commandment of the Lord who had entered Nirvana. Now it so happened, Ajita, that the eight sons of the Lord Chandrasuryapradipa, 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 worshipped many hundred thousand myriads of kotis of Buddhas, all of whom had attained supreme, perfect enlightenment, the last of them being Dipankara, the Tathagata, &c.
Amongst those eight pupils there was one Bodhisattva who attached an extreme value to gain, honour and praise, and was fond of glory, but all the words and letters one taught him faded (from his memory), did not stick. So he got the appellation<>("
And on that occasion, in order to treat the subject more copiously, Mañjuśrī, the prince royal, uttered the following stanzas:
57. I remember a past period, inconceivable, illimitable kalpas ago, when the highest of beings, the Jina of the name of Candrasūryapradīpa, was in existence.
58. He preached the true law, he, the leader of creatures; he educated an infinite number of koṭis of beings, and roused inconceivably many Bodhisattvas to acquiring supreme Buddha-knowledge.
59. And the eight sons born to him, the leader, when he was prince royal, no sooner saw that the 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 koṭis of living beings the Sūtra, the development, which by name is called “the Excellent Exposition of Infinity.”
61. Immediately after delivering his speech, the leader crossed his legs and entered upon the meditation of “the Excellent Exposition of the Infinite.” There on his seat of the law the eminent seer continued absorbed in meditation.
62. And there fell a celestial rain of Mandāravas, while the drums (of heaven) resounded without being struck; the gods and elves in the sky paid honour to the highest of men.
63. And simultaneously all the fields (of Buddha) began trembling. A wonder it was, a great prodigy. Then the chief emitted from between his brows one extremely beautiful ray,
57. I remember a past period, inconceivable, illimitable kalpas ago, when the highest of beings, the Jina of the name of Candrasūryapradīpa, was in existence.
58. He preached the true law, he, the leader of creatures; he educated an infinite number of koṭis of beings, and roused inconceivably many Bodhisattvas to acquiring supreme Buddha-knowledge.
59. And the eight sons born to him, the leader, when he was prince royal, no sooner saw that the 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 koṭis of living beings the Sūtra, the development, which by name is called “the Excellent Exposition of Infinity.”
61. Immediately after delivering his speech, the leader crossed his legs and entered upon the meditation of “the Excellent Exposition of the Infinite.” There on his seat of the law the eminent seer continued absorbed in meditation.
62. And there fell a celestial rain of Mandāravas, while the drums (of heaven) resounded without being struck; the gods and elves in the sky paid honour to the highest of men.
63. And simultaneously all the fields (of Buddha) began trembling. A wonder it was, a great prodigy. Then the chief emitted from between his brows one extremely beautiful ray,
64. Which, moving to the eastern quarter, glittered, illuminating the world all over the extent of eighteen thousand fields. It manifested the vanishing and appearing of beings.
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 Nāgas, goblins, Gandharvas, nymphs, Kinnaras, and those occupied with serving the Sugata became visible in the spheres and paid their devotion.
67. The Buddhas also, those self-born beings, appeared of their own accord, resembling golden columns; like unto a golden disk (within lapis lazuli), they revealed the law in the midst of the assembly.
68. The disciples, indeed, are not to be counted: the disciples of Sugata are numberless. Yet the lustre of the ray renders them all visible in every field.
69. Energetic, without breach or flaw in their course, similar to gems and jewels, the sons of the leaders of men are visible in the mountain caves where they are dwelling.
70. Numerous Bodhisattvas, like the sand of the Ganges, who are spending all their wealth in giving alms, who have the strength of patience, are devoted to contemplation and wise, become all of them visible by that ray.
71. Immovable, unshaken, firm in patience, devoted to contemplation, and absorbed in meditation are seen the true sons of the Sugatas while they are striving for supreme enlightenment by dint of meditation.
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 Nāgas, goblins, Gandharvas, nymphs, Kinnaras, and those occupied with serving the Sugata became visible in the spheres and paid their devotion.
67. The Buddhas also, those self-born beings, appeared of their own accord, resembling golden columns; like unto a golden disk (within lapis lazuli), they revealed the law in the midst of the assembly.
68. The disciples, indeed, are not to be counted: the disciples of Sugata are numberless. Yet the lustre of the ray renders them all visible in every field.
69. Energetic, without breach or flaw in their course, similar to gems and jewels, the sons of the leaders of men are visible in the mountain caves where they are dwelling.
70. Numerous Bodhisattvas, like the sand of the Ganges, who are spending all their wealth in giving alms, who have the strength of patience, are devoted to contemplation and wise, become all of them visible by that ray.
71. Immovable, unshaken, firm in patience, devoted to contemplation, and absorbed in meditation are seen the true sons of the Sugatas while they are striving for supreme enlightenment by dint of meditation.
72. They preach the law in many spheres, and point to the true, quiet, spotless state they know. Such is the effect produced by the power of the Sugata.
73. And all the four classes of hearers on seeing the power of the mighty Candrārkadīpa were filled with joy and asked one another: How is this?
'And soon afterwards, as the Leader of the world, worshipped by men, gods, and goblins, rose from his meditation, he addressed his son Varaprabha, the wise Bodhisattva and preacher of the law:
'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.'
Then, after rousing and stimulating, praising and lauding many Bodhisattvas, did the Jina proclaim the supreme laws during fully sixty intermediate kalpas.
And whatever excellent supreme law was proclaimed by the Lord of the world while continuing sitting on the very same seat, was kept in memory by Varaprabha, the son of Jina, the preacher of the law.
And after the Jina and Leader had manifested the supreme law and stimulated the numerous crowd, he spoke, that day, towards the world including the gods (as follows):
'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 Nirvana; this very night, in the middle watch.
73. And all the four classes of hearers on seeing the power of the mighty Candrārkadīpa were filled with joy and asked one another: How is this?
'And soon afterwards, as the Leader of the world, worshipped by men, gods, and goblins, rose from his meditation, he addressed his son Varaprabha, the wise Bodhisattva and preacher of the law:
'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.'
Then, after rousing and stimulating, praising and lauding many Bodhisattvas, did the Jina proclaim the supreme laws during fully sixty intermediate kalpas.
And whatever excellent supreme law was proclaimed by the Lord of the world while continuing sitting on the very same seat, was kept in memory by Varaprabha, the son of Jina, the preacher of the law.
And after the Jina and Leader had manifested the supreme law and stimulated the numerous crowd, he spoke, that day, towards the world including the gods (as follows):
'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 Nirvana; this very night, in the middle watch.
'Be zealous and strong in persuasion; apply yourselves to my lessons; (for) the Jinas, the great seers, are but rarely met with in the lapse of myriads of kotis of æons.'
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 Nirvana was near at hand.
To comfort so inconceivably many kotis of living beings the king of kings said: 'Be not afraid, O monks; after my Nirvana there shall be another Buddha.
'The wise Bodhisattva Srigarbha, after finishing his course in faultless knowledge, shall reach highest, supreme enlightenment, and become a Jina under the name of Vimalagranetra.'
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 kotis.
The monks and nuns at the time being, who strove after supreme, highest enlightenment, numerous as sand of the Ganges, applied themselves to the commandment of the Sugata.
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).
He had eight hundred pupils, who all of them were by him brought to full development. They saw many kotis of Buddhas, great sages, whom they worshipped.
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 Nirvana was near at hand.
To comfort so inconceivably many kotis of living beings the king of kings said: 'Be not afraid, O monks; after my Nirvana there shall be another Buddha.
'The wise Bodhisattva Srigarbha, after finishing his course in faultless knowledge, shall reach highest, supreme enlightenment, and become a Jina under the name of Vimalagranetra.'
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 kotis.
The monks and nuns at the time being, who strove after supreme, highest enlightenment, numerous as sand of the Ganges, applied themselves to the commandment of the Sugata.
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).
He had eight hundred pupils, who all of them were by him brought to full development. They saw many kotis of Buddhas, great sages, whom they worshipped.
By following the regular course they became Buddhas in several spheres, and as they followed one another in immediate succession they successively foretold each other's future destiny to Buddhahood.
The last of these Buddhas following one another was Dipankara. He, the supreme god of gods, honoured by crowds of sages, educated thousands of kotis of living beings.
Among the pupils of Varaprabha, the son of Jina, at the time of his teaching the law, was one slothful, covetous, greedy of gain and cleverness.
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.
His name was Yasaskama, by which he was known everywhere. By the accumulated merit of that good action, spotted as it was,
He propitiated thousands of kotis of Buddhas, whom he rendered ample honour. He went through the regular course of duties and saw the present Buddha Sakyasimha.
He shall be the last to reach superior enlightenment and become a Lord known by the family name of Maitreya, who shall educate thousands of kotis of creatures.
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.
As on seeing a foretoken of this kind I recognise a sign such as I have seen manifested of yore, therefore and on that account I know,
The last of these Buddhas following one another was Dipankara. He, the supreme god of gods, honoured by crowds of sages, educated thousands of kotis of living beings.
Among the pupils of Varaprabha, the son of Jina, at the time of his teaching the law, was one slothful, covetous, greedy of gain and cleverness.
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.
His name was Yasaskama, by which he was known everywhere. By the accumulated merit of that good action, spotted as it was,
He propitiated thousands of kotis of Buddhas, whom he rendered ample honour. He went through the regular course of duties and saw the present Buddha Sakyasimha.
He shall be the last to reach superior enlightenment and become a Lord known by the family name of Maitreya, who shall educate thousands of kotis of creatures.
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.
As on seeing a foretoken of this kind I recognise a sign such as I have seen manifested of yore, therefore and on that account I know,
That decidedly the chief of Jinas, the supreme king of the Sakyas, 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 Śākyas 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.
98. That very sign displayed at present is a proof of the skilfulness of the leaders; the Lion of the Śākyas 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.