Ancient Devotion
Of yore, monks, in the past, incalculable, more than incalculable, inconceivable, immense, measureless Æons since, nay, at a period, an epoch far beyond, there appeared in the world a Tathagata, &c., named Mahabhijñajñanabhibhu, endowed with science and conduct, a Sugata, &c. &c., in the sphere Sambhava (i. e. origin, genesis), in the period Maharupa. (You ask), monks, how long ago is it that the Tathagata was born? Well, suppose some man was to reduce to powder the whole mass of the earth element as much as is to be found in this whole universe; that after taking one atom of dust from this world he is to walk a thousand worlds farther in easterly direction to deposit that single atom; that after taking a second atom of dust and walking a thousand worlds farther he deposits that second atom, and proceeding in this way at last gets the whole of the earth element deposited in eastern direction. Now, monks, what do you think of it, is it possible by calculation to find the end or limit of these worlds? They answered: Certainly not, Lord; certainly not, Sugata. The Lord said: On the contrary, monks, some arithmetician or master of arithmetic might, indeed, be able by calculation to find the end or limit of the worlds, both those where the atoms have been deposited and where they have not, but it is impossible by applying the rules of arithmetic to find the limit of those hundred thousands of myriads of Æons; so long, so inconceivable, so immense is the number of Æons which have elapsed since the expiration of that Lord, the Tathagata Mahabhijñajñanabhibhu. Yet, monks, I perfectly remember that Tathagata who has been extinct for so long a time, as if he had reached extinction to-day or yesterday, because of my possessing the mighty knowledge and sight of the Tathagata.
Of yore, monks, in the past, incalculable, more than incalculable, inconceivable, immense, measureless Æons since, nay, at a period, an epoch far beyond, there appeared in the world a Tathagata, &c., named Mahabhijñajñanabhibhu, endowed with science and conduct, a Sugata, &c. &c., in the sphere Sambhava (i. e. origin, genesis), in the period Maharupa. (You ask), monks, how long ago is it that the Tathagata was born? Well, suppose some man was to reduce to powder the whole mass of the earth element as much as is to be found in this whole universe; that after taking one atom of dust from this world he is to walk a thousand worlds farther in easterly direction to deposit that single atom; that after taking a second atom of dust and walking a thousand worlds farther he deposits that second atom, and proceeding in this way at last gets the whole of the earth element deposited in eastern direction. Now, monks, what do you think of it, is it possible by calculation to find the end or limit of these worlds? They answered: Certainly not, Lord; certainly not, Sugata. The Lord said: On the contrary, monks, some arithmetician or master of arithmetic might, indeed, be able by calculation to find the end or limit of the worlds, both those where the atoms have been deposited and where they have not, but it is impossible by applying the rules of arithmetic to find the limit of those hundred thousands of myriads of Æons; so long, so inconceivable, so immense is the number of Æons which have elapsed since the expiration of that Lord, the Tathagata Mahabhijñajñanabhibhu. Yet, monks, I perfectly remember that Tathagata who has been extinct for so long a time, as if he had reached extinction to-day or yesterday, because of my possessing the mighty knowledge and sight of the Tathagata.
And on that occasion the Lord pronounced the following stanzas:
1. I remember the great Seer Abhijñajñanabhibhu, the most high of men, who existed many kotis of Æons ago as the superior Gina of the period.
2. If, for example, some men after reducing this
3. If he deposited a second, a third atom, and so proceeded until he had done with the whole mass of dust, so that this world were empty and the mass of dust exhausted;
4. To that immense mass of the dust of these worlds, entirely reduced to atoms, I liken the number of æons past.
5. So immense is the number of koṭis of æons past since that extinct Sugata; the whole of (existing) atoms is no (adequate) expression of it; so many are the æons which have expired since.
6. That Leader who has expired so long ago, those disciples and Bodhisattvas, I remember all of them as if it were to-day or yesterday. Such is the knowledge of the Tathagatas.
7. So endless, monks, is the knowledge of the Tathagata; I know what has taken place many hundreds of æons ago, by my precise and faultless memory.
To proceed, monks, the measure of the lifetime of the Tathagata Mahābhijñājñānābhibhū, the Arhat, &c. was fifty-four hundred thousand myriads of koṭis of æons.
In the beginning when the Lord had not yet reached supreme, perfect enlightenment and had just occupied the summit of the terrace of enlightenment, he discomfited and defeated the whole host of Māra, after which he thought: I am to reach perfect enlightenment. But those laws (of perfect enlightenment) had not yet dawned upon him. He stayed on the terrace of enlightenment at the foot of the tree of enlightenment during one intermediate kalpa. He stayed there a second, a third intermediate kalpa, but did not yet attain supreme, perfect enlightenment. He remained a fourth, a fifth, a sixth, a seventh, an eighth, a ninth, a tenth intermediate kalpa on the terrace of enlightenment at the foot of the tree of enlightenment, continuing sitting cross-legged without in the meanwhile rising. He stayed, the mind motionless, the body unstirring and untrembling, but those laws had not yet dawned upon him.
1. I remember the great Seer Abhijñajñanabhibhu, the most high of men, who existed many kotis of Æons ago as the superior Gina of the period.
2. If, for example, some men after reducing this
3. If he deposited a second, a third atom, and so proceeded until he had done with the whole mass of dust, so that this world were empty and the mass of dust exhausted;
4. To that immense mass of the dust of these worlds, entirely reduced to atoms, I liken the number of æons past.
5. So immense is the number of koṭis of æons past since that extinct Sugata; the whole of (existing) atoms is no (adequate) expression of it; so many are the æons which have expired since.
6. That Leader who has expired so long ago, those disciples and Bodhisattvas, I remember all of them as if it were to-day or yesterday. Such is the knowledge of the Tathagatas.
7. So endless, monks, is the knowledge of the Tathagata; I know what has taken place many hundreds of æons ago, by my precise and faultless memory.
To proceed, monks, the measure of the lifetime of the Tathagata Mahābhijñājñānābhibhū, the Arhat, &c. was fifty-four hundred thousand myriads of koṭis of æons.
In the beginning when the Lord had not yet reached supreme, perfect enlightenment and had just occupied the summit of the terrace of enlightenment, he discomfited and defeated the whole host of Māra, after which he thought: I am to reach perfect enlightenment. But those laws (of perfect enlightenment) had not yet dawned upon him. He stayed on the terrace of enlightenment at the foot of the tree of enlightenment during one intermediate kalpa. He stayed there a second, a third intermediate kalpa, but did not yet attain supreme, perfect enlightenment. He remained a fourth, a fifth, a sixth, a seventh, an eighth, a ninth, a tenth intermediate kalpa on the terrace of enlightenment at the foot of the tree of enlightenment, continuing sitting cross-legged without in the meanwhile rising. He stayed, the mind motionless, the body unstirring and untrembling, but those laws had not yet dawned upon him.
Now, monks, while the Lord was just on the summit of the terrace of enlightenment, the gods of Paradise (Trayastrinśas) prepared him a magnificent royal throne, a hundred yojanas high, on occupying which the Lord attained supreme, perfect enlightenment; and no sooner had the Lord occupied the seat of enlightenment than the Brahmakāyika gods scattered a rain of flowers all around the seat of enlightenment over a distance of a hundred yojanas; in the sky they let loose storms by which the flowers, withered, were swept away. From the beginning of the rain of flowers, while the Lord was sitting on the seat of enlightenment, it poured without interruption during fully ten intermediate kalpas, covering the Lord. That rain of flowers having once begun falling continued to the moment of the Lord’s complete Nirvana. The angels belonging to the division of the four guardians of the cardinal points made the celestial drums of the gods resound; they made them resound without interruption in honour of the Lord who had attained the summit of the terrace of enlightenment. Thereafter, during fully ten intermediate kalpas, they made uninterruptedly resound those celestial musical instruments up to the moment of the complete extinction of the Lord.
Again, monks, after the lapse of ten intermediate kalpas the Lord Mahābhijñājñānābhibhū, the Tathagata, &c., reached supreme, perfect enlightenment. Immediately on knowing his having become enlightened the sixteen sons born to that Lord when a prince royal, the eldest of whom was named Jñānakara—which sixteen young princes, monks, had severally toys to play with, variegated and pretty—those sixteen princes, I repeat, monks, left their toys, their amusements, and since they knew that the Lord Mahābhijñājñānābhibhū, the Tathagata, &c., had attained supreme, perfect knowledge, went, surrounded and attended by their weeping mothers and nurses, along with the noble, rich king Alakravartin, many ministers, and hundred thousands of myriads of koṭis of living beings, to the place where the Lord Mahābhijñājñānābhibhū, the
Again, monks, after the lapse of ten intermediate kalpas the Lord Mahābhijñājñānābhibhū, the Tathagata, &c., reached supreme, perfect enlightenment. Immediately on knowing his having become enlightened the sixteen sons born to that Lord when a prince royal, the eldest of whom was named Jñānakara—which sixteen young princes, monks, had severally toys to play with, variegated and pretty—those sixteen princes, I repeat, monks, left their toys, their amusements, and since they knew that the Lord Mahābhijñājñānābhibhū, the Tathagata, &c., had attained supreme, perfect knowledge, went, surrounded and attended by their weeping mothers and nurses, along with the noble, rich king Alakravartin, many ministers, and hundred thousands of myriads of koṭis of living beings, to the place where the Lord Mahābhijñājñānābhibhū, the
14. But to-day hast thou, Majesty of the world, reached this hallowed, high, and faultless spot; we as well as the world are obliged to thee, and approach to seek our refuge with thee, O Protector!
When, O monks, those sixteen princes in the condition of boys, childlike and young, had with such stanzas celebrated the Lord Mahabhi^a^wana-bhibhu, the Tathagata, &c., they urged the Lord to move on the wheel of the law: Preach the law, O Lord; preach the law, O Sugata, for the weal of the public, the happiness of the public, out of compassion for the world; for the benefit, weal, and happiness of the people generally, both of gods and men. And on that occasion they uttered the following stanzas:
15. Preach the law, O thou who art marked with a hundred auspicious signs, O Leader, O incomparable great Seer! thou hast attained exalted, sublime knowledge; let it shine in the world, including the gods.
16. Release us as well as these creatures; display the knowledge of the Tathagatas, that we also and, further, these beings may obtain this supreme enlightenment.
17. Thou knowest every course (of duty) and knowledge; thou knowest the (mental and moral) disposition and the good works done in a former state; the (natural) bent of all living beings. Move on the most exalted, sublime wheel!
When, O monks, those sixteen princes in the condition of boys, childlike and young, had with such stanzas celebrated the Lord Mahabhi^a^wana-bhibhu, the Tathagata, &c., they urged the Lord to move on the wheel of the law: Preach the law, O Lord; preach the law, O Sugata, for the weal of the public, the happiness of the public, out of compassion for the world; for the benefit, weal, and happiness of the people generally, both of gods and men. And on that occasion they uttered the following stanzas:
15. Preach the law, O thou who art marked with a hundred auspicious signs, O Leader, O incomparable great Seer! thou hast attained exalted, sublime knowledge; let it shine in the world, including the gods.
16. Release us as well as these creatures; display the knowledge of the Tathagatas, that we also and, further, these beings may obtain this supreme enlightenment.
17. Thou knowest every course (of duty) and knowledge; thou knowest the (mental and moral) disposition and the good works done in a former state; the (natural) bent of all living beings. Move on the most exalted, sublime wheel!
Then, monks, as the Lord Mahabhi^a^ana-bhibhu, the Tathagata, &c., reached supreme, perfect enlightenment, fifty hundred thousand myriads of ko/is of spheres in each of the ten directions of space were shaken in six different ways and became illumined with a great lustre. And in the intervals between all those spheres, in the dreary places of dark gloom, where even the sun and moon, so powerful, mighty, and splendid, have no advantage of the shining power they are endowed with, have no advantage of the colour and brightness they possess, even in those places a great lustre arose instantly. And the beings who appeared in those intervals behold each other, acknowledge each other, (and exclaim): Lo, there are other beings also here appearing! lo, there are other beings also here appearing! The palaces and aerial cars of the gods in all those spheres up to the Brahma-world shook in six different ways and became illumined with a great
great lustre, surpassing the divine majesty of the gods. So then, monks, a great earthquake and a great, sublime lustre arose simultaneously. And the aerial cars of the Brahma-angels to the east, in these fifty hundred thousand myriads of koṭis of spheres, began excessively to glitter, glow, and sparkle in splendour and glory. And those Brahma-angels made this reflection: What may be foreboded by these aerial cars so excessively glittering, glowing, and sparkling in splendour and glory? Thereupon, monks, the Brahma-angels in the fifty hundred thousand myriads of koṭis of spheres went all to each other’s abodes and communicated the matter to one another. After that, monks, the great Brahma-angel, named Sarvasattvatrātṛ (i.e. Saviour of all beings), addressed the numerous host of Brahma-angels in the following stanzas:
great lustre, surpassing the divine majesty of the gods. So then, monks, a great earthquake and a great, sublime lustre arose simultaneously. And the aerial cars of the Brahma-angels to the east, in these fifty hundred thousand myriads of koṭis of spheres, began excessively to glitter, glow, and sparkle in splendour and glory. And those Brahma-angels made this reflection: What may be foreboded by these aerial cars so excessively glittering, glowing, and sparkling in splendour and glory? Thereupon, monks, the Brahma-angels in the fifty hundred thousand myriads of koṭis of spheres went all to each other’s abodes and communicated the matter to one another. After that, monks, the great Brahma-angel, named Sarvasattvatrātṛ (i.e. Saviour of all beings), addressed the numerous host of Brahma-angels in the following stanzas:
18. Our aerial cars to-day (or now) are all bristling with rays in an extraordinary degree, and blazing in beautiful splendour and brilliancy. What may be the cause of it?
19. Come, let us investigate the matter, what divine being has to-day sprung into existence, whose power, such as was never seen before, here now appears?
20. Or should it be the Buddha, the king of kings, who to-day has been born somewhere in the world, and whose birth is announced by such a token that all the points of the horizon are now blazing in splendour?
Thereupon, monks, the great Brahma-angels in the fifty hundred thousand myriads of koṭis of spheres mounted all together their own divine aerial cars, took with them divine bags, as large as Mount Sumeru, with celestial flowers, and went through the four quarters successively until they arrived at the western quarter, where those great Brahma-angels, O monks, stationed in the western quarter, saw the Lord Mahābhijñājñānābhibhū, the Tathāgata, &c., on the summit of the exalted terrace of enlightenment, seated on the royal throne at the foot of the tree of enlightenment, surrounded and attended by gods, Nāgas, goblins, Gandharvas, demons, Garuḍas, Kinnaras, great serpents, men, and beings not human, while his sons, the sixteen young princes, were urging him to move forward the wheel of the law. On seeing which the Brahma-angels came up to the Lord, saluted his feet with their heads, walked many hundred thousand times round him from left to right, strewing flowers and overwhelming both him and the tree of enlightenment, over a distance of ten yojanas, with those flower-bags as large as Mount Sumeru. After that they presented to the Lord their aerial cars (with the words): Accept, O Lord, these aerial cars out of compassion to us; use, O Sugata, those cars out of compassion to us.
19. Come, let us investigate the matter, what divine being has to-day sprung into existence, whose power, such as was never seen before, here now appears?
20. Or should it be the Buddha, the king of kings, who to-day has been born somewhere in the world, and whose birth is announced by such a token that all the points of the horizon are now blazing in splendour?
Thereupon, monks, the great Brahma-angels in the fifty hundred thousand myriads of koṭis of spheres mounted all together their own divine aerial cars, took with them divine bags, as large as Mount Sumeru, with celestial flowers, and went through the four quarters successively until they arrived at the western quarter, where those great Brahma-angels, O monks, stationed in the western quarter, saw the Lord Mahābhijñājñānābhibhū, the Tathāgata, &c., on the summit of the exalted terrace of enlightenment, seated on the royal throne at the foot of the tree of enlightenment, surrounded and attended by gods, Nāgas, goblins, Gandharvas, demons, Garuḍas, Kinnaras, great serpents, men, and beings not human, while his sons, the sixteen young princes, were urging him to move forward the wheel of the law. On seeing which the Brahma-angels came up to the Lord, saluted his feet with their heads, walked many hundred thousand times round him from left to right, strewing flowers and overwhelming both him and the tree of enlightenment, over a distance of ten yojanas, with those flower-bags as large as Mount Sumeru. After that they presented to the Lord their aerial cars (with the words): Accept, O Lord, these aerial cars out of compassion to us; use, O Sugata, those cars out of compassion to us.
On that occasion, monks, after presenting their own cars to the Lord, the Brahma-angels celebrated the Lord, face to face, with the following seasonable stanzas:
21. A wonderful, matchless Jina, so beneficial and merciful, has arisen in the world. Thou art born a protector, a ruler (and teacher), a master; to-day all quarters are blessed.
22. We have come as far as fully fifty thousand koṭis of worlds from here to humbly salute the Jina by surrendering our lofty aerial cars all together.
23. We possess these variegated and bright cars, owing to previous works; accept them to oblige us, and make use of them to thine heart’s content, O Knower of the world!
After the great Brahma-angels, monks, had celebrated the Lord Mahābhijñājñānābhibhū, the Tathāgata, &c., face to face, with these seasonable stanzas, they besought him, saying: May the Lord move forward the wheel of the law! May the Lord preach final rest! May the Lord release all beings! Be favourable, O Lord, to this world! Preach the law, O Lord, to this world, including gods, Māras, and Brahma-angels; to all people, including ascetics and Brahmans, gods, men, and demons! It will tend to the weal of the public, to the happiness of the public; out of mercy to the world, for the benefit and happiness of the people at large, both gods and men.
21. A wonderful, matchless Jina, so beneficial and merciful, has arisen in the world. Thou art born a protector, a ruler (and teacher), a master; to-day all quarters are blessed.
22. We have come as far as fully fifty thousand koṭis of worlds from here to humbly salute the Jina by surrendering our lofty aerial cars all together.
23. We possess these variegated and bright cars, owing to previous works; accept them to oblige us, and make use of them to thine heart’s content, O Knower of the world!
After the great Brahma-angels, monks, had celebrated the Lord Mahābhijñājñānābhibhū, the Tathāgata, &c., face to face, with these seasonable stanzas, they besought him, saying: May the Lord move forward the wheel of the law! May the Lord preach final rest! May the Lord release all beings! Be favourable, O Lord, to this world! Preach the law, O Lord, to this world, including gods, Māras, and Brahma-angels; to all people, including ascetics and Brahmans, gods, men, and demons! It will tend to the weal of the public, to the happiness of the public; out of mercy to the world, for the benefit and happiness of the people at large, both gods and men.
Thereupon, monks, those fifty hundred thousand myriads of koṭis of Brahma-angels addressed the Lord, with one voice, in common chorus, with the following stanza:
24. Show the law, O Lord; show it, O most high of men! Show the power of thy kindness; save the tormented beings.
25. Rare is the light of the world like the blossom of the glomerated fig-tree. Thou hast arisen, O great Hero; we pray to thee, the Tathāgata.
And the Lord, O monks, silently intimated his assent to the Brahma-angels.
Somewhat later, monks, the aerial cars of the Brahma-angels in the south-eastern quarter in the fifty hundred thousand myriads of spheres began excessively to glitter, glow, and sparkle in splendour and glory. And those Brahma-angels made this reflection: What may be foreboded by these aerial cars so excessively glittering, glowing, and sparkling in splendour and glory? Thereupon, monks, the Brahma-angels in the fifty hundred thousand myriads of koṭis of spheres went all to each other's abodes and communicated the matter to one another. After that, monks, the great Brahma-angel, named Adhimātrākāruṇika (i. e. exceedingly compassionate), addressed the numerous host of Brahma-angels with the following stanzas:
26. What foretoken is it we see to-day (or now), friends? Who or what is foreboded by the celestial cars shining with such uncommon glory?
27. May, perhaps, some blessed divine being have come hither, by whose power all these aerial cars are illumined?
24. Show the law, O Lord; show it, O most high of men! Show the power of thy kindness; save the tormented beings.
25. Rare is the light of the world like the blossom of the glomerated fig-tree. Thou hast arisen, O great Hero; we pray to thee, the Tathāgata.
And the Lord, O monks, silently intimated his assent to the Brahma-angels.
Somewhat later, monks, the aerial cars of the Brahma-angels in the south-eastern quarter in the fifty hundred thousand myriads of spheres began excessively to glitter, glow, and sparkle in splendour and glory. And those Brahma-angels made this reflection: What may be foreboded by these aerial cars so excessively glittering, glowing, and sparkling in splendour and glory? Thereupon, monks, the Brahma-angels in the fifty hundred thousand myriads of koṭis of spheres went all to each other's abodes and communicated the matter to one another. After that, monks, the great Brahma-angel, named Adhimātrākāruṇika (i. e. exceedingly compassionate), addressed the numerous host of Brahma-angels with the following stanzas:
26. What foretoken is it we see to-day (or now), friends? Who or what is foreboded by the celestial cars shining with such uncommon glory?
27. May, perhaps, some blessed divine being have come hither, by whose power all these aerial cars are illumined?
28. Or may the Buddha, the most high of men, have appeared in this world, that by his power these celestial cars are in such a condition as we see them?
29. Let us all together go and search; no trifle can be the cause of it; such a foretoken, indeed, was never seen before.
30. Come, let us go and visit koṭis of fields, along the four quarters; a Buddha will certainly now have made his appearance in this world.
Thereupon, monks, the great Brahma-angels in the fifty hundred thousand myriads of koṭis of spheres mounted all together their own divine aerial cars, took with them divine bags, as large as Mount Sumeru, with celestial flowers, and went through the four quarters successively until they arrived at the north-western quarter, where those great Brahma-angels, stationed in the north-western quarter, saw the Lord Mahābhijñājñānābhibhu [&c., as above till compassion to us].
On that occasion, monks, after presenting their own cars to the Lord, the Brahma-angels celebrated the Lord, face to face, with the following seasonable stanzas:
31. Homage to thee, matchless great Seer, chief god of gods, whose voice is sweet as the lark's. Leader in the world, including the gods, I salute thee, who art so benign and bounteous to the world.
32. How wonderful, O Lord, is it that after so long a time thou appearest in the world. Eighty hundred complete æons this world of the living was without Buddha.
29. Let us all together go and search; no trifle can be the cause of it; such a foretoken, indeed, was never seen before.
30. Come, let us go and visit koṭis of fields, along the four quarters; a Buddha will certainly now have made his appearance in this world.
Thereupon, monks, the great Brahma-angels in the fifty hundred thousand myriads of koṭis of spheres mounted all together their own divine aerial cars, took with them divine bags, as large as Mount Sumeru, with celestial flowers, and went through the four quarters successively until they arrived at the north-western quarter, where those great Brahma-angels, stationed in the north-western quarter, saw the Lord Mahābhijñājñānābhibhu [&c., as above till compassion to us].
On that occasion, monks, after presenting their own cars to the Lord, the Brahma-angels celebrated the Lord, face to face, with the following seasonable stanzas:
31. Homage to thee, matchless great Seer, chief god of gods, whose voice is sweet as the lark's. Leader in the world, including the gods, I salute thee, who art so benign and bounteous to the world.
32. How wonderful, O Lord, is it that after so long a time thou appearest in the world. Eighty hundred complete æons this world of the living was without Buddha.
33. It was deprived of the most high of men; hell was prevailing and the celestial bodies constantly went on waning during eighty hundred complete æons.
34. But now he has appeared, owing to our good works, who is (our) eye, refuge, resting-place, protection, father, and kinsman; he, the benign and bounteous one, the King of the law.
After the great Brahma-angels, monks, had celebrated the Lord Mahābhijñājñānābhibhu, the Tathāgata, &c., face to face, with these seasonable stanzas, they besought him: May the Lord move forward the wheel of the law! [as above till both gods and men.]
Thereupon, monks, those fifty hundred thousand myriads of koṭis of Brahma-angels addressed the Lord, with one voice, in common chorus, with the following stanzas:
35. Move forward the exalted wheel, O great ascetic! reveal the law in all directions; deliver all beings oppressed with suffering; produce amongst mortals gladness and joy!
36. Let them by hearing the law partake of enlightenment and reach divine places. Let all shake off their demon body and be peaceful, meek, and at ease.
And the Lord, O monks, silently intimated his assent to these Brahma-angels also.
Somewhat later, monks, the aerial cars of the Brahma-angels in the southern quarter [&c., as above till to one another]. After that, monks, the great Brahma-angel, named Sudharma, addressed the numerous host of Brahma-angels in stanzas:
34. But now he has appeared, owing to our good works, who is (our) eye, refuge, resting-place, protection, father, and kinsman; he, the benign and bounteous one, the King of the law.
After the great Brahma-angels, monks, had celebrated the Lord Mahābhijñājñānābhibhu, the Tathāgata, &c., face to face, with these seasonable stanzas, they besought him: May the Lord move forward the wheel of the law! [as above till both gods and men.]
Thereupon, monks, those fifty hundred thousand myriads of koṭis of Brahma-angels addressed the Lord, with one voice, in common chorus, with the following stanzas:
35. Move forward the exalted wheel, O great ascetic! reveal the law in all directions; deliver all beings oppressed with suffering; produce amongst mortals gladness and joy!
36. Let them by hearing the law partake of enlightenment and reach divine places. Let all shake off their demon body and be peaceful, meek, and at ease.
And the Lord, O monks, silently intimated his assent to these Brahma-angels also.
Somewhat later, monks, the aerial cars of the Brahma-angels in the southern quarter [&c., as above till to one another]. After that, monks, the great Brahma-angel, named Sudharma, addressed the numerous host of Brahma-angels in stanzas:
37. It cannot be without cause or reason, friends, that to-day (or now) all these celestial cars are so brilliant; this bespeaks some portent somewhere in the world. Come, let us go and investigate the matter.
38. No such portent has appeared in hundreds of Æons past. Either some god has been born or a Buddha has arisen in this world.
Thereupon, monks, the great Brahma-angels in the fifty hundred thousand myriads of koṭis of spheres mounted [&c., as above till compassion to us].
On that occasion, monks, after presenting their own cars to the Lord, the Brahma-angels celebrated the Lord, face to face, with the following seasonable stanzas:
39. Most rare (and precious) is the sight of the Leaders. Be welcome, thou dispeller of worldly defilement. It is after a long time that thou now appearest in the world; after hundreds of complete Æons one (now) beholds thee.
40. Refresh the thirsty creatures, O Lord of the world! Now first thou art seen; it is not easy to behold thee. As rare (or precious) as the flowers of the glomerated fig-tree is thine appearance, O Lord.
41. By thy power these aerial cars of ours are so uncommonly illumined now, O Leader. To show us thy favour accept them, O thou whose look pierces everywhere!
After the great Brahma-angels, monks, had celebrated the Lord Mahābhijñājñānābhibhū, the Tathāgata, &c., face to face, with these seasonable stanzas, they besought him: May the Lord move forward the wheel of the law! [as above till gods and men.]
38. No such portent has appeared in hundreds of Æons past. Either some god has been born or a Buddha has arisen in this world.
Thereupon, monks, the great Brahma-angels in the fifty hundred thousand myriads of koṭis of spheres mounted [&c., as above till compassion to us].
On that occasion, monks, after presenting their own cars to the Lord, the Brahma-angels celebrated the Lord, face to face, with the following seasonable stanzas:
39. Most rare (and precious) is the sight of the Leaders. Be welcome, thou dispeller of worldly defilement. It is after a long time that thou now appearest in the world; after hundreds of complete Æons one (now) beholds thee.
40. Refresh the thirsty creatures, O Lord of the world! Now first thou art seen; it is not easy to behold thee. As rare (or precious) as the flowers of the glomerated fig-tree is thine appearance, O Lord.
41. By thy power these aerial cars of ours are so uncommonly illumined now, O Leader. To show us thy favour accept them, O thou whose look pierces everywhere!
After the great Brahma-angels, monks, had celebrated the Lord Mahābhijñājñānābhibhū, the Tathāgata, &c., face to face, with these seasonable stanzas, they besought him: May the Lord move forward the wheel of the law! [as above till gods and men.]
Thereupon, monks, those fifty hundred thousand myriads of koṭis of Brahma-angels addressed the Lord, with one voice, in common chorus, with the following stanzas:
42. Preach the law, O Lord and Leader! Move forward the wheel of the law, make the drum of the law resound, and blow the conch-trumpet of the law.
43. Shed the rain of the true law over this world and proclaim the sweet-sounding good word; manifest the law required, save myriads of koṭis of beings.
And the Lord, monks, silently intimated his assent to the Brahma-angels.
Repetition; the same occurred in the south-west, in the west, in the north-west, in the north, in the north-east, in the nadir.
Then, monks, the aerial cars of the Brahma-angels in the nadir, in those fifty hundred thousand myriads of koṭis of spheres [&c., as above till to one another]. After that, monks, the great Brahma-angel, named Śikhin, addressed the numerous host of Brahma-angels with the following stanzas:
44. What may be the cause, O friends, that our cars are so bright with splendour, colour, and light? What may be the reason of their being so exceedingly glorious?
45. We have seen nothing like this before nor heard of it from others. These (cars) are now bright with splendour and exceedingly glorious; what may be the cause of it?
42. Preach the law, O Lord and Leader! Move forward the wheel of the law, make the drum of the law resound, and blow the conch-trumpet of the law.
43. Shed the rain of the true law over this world and proclaim the sweet-sounding good word; manifest the law required, save myriads of koṭis of beings.
And the Lord, monks, silently intimated his assent to the Brahma-angels.
Repetition; the same occurred in the south-west, in the west, in the north-west, in the north, in the north-east, in the nadir.
Then, monks, the aerial cars of the Brahma-angels in the nadir, in those fifty hundred thousand myriads of koṭis of spheres [&c., as above till to one another]. After that, monks, the great Brahma-angel, named Śikhin, addressed the numerous host of Brahma-angels with the following stanzas:
44. What may be the cause, O friends, that our cars are so bright with splendour, colour, and light? What may be the reason of their being so exceedingly glorious?
45. We have seen nothing like this before nor heard of it from others. These (cars) are now bright with splendour and exceedingly glorious; what may be the cause of it?
46. Should it be some god who has been bestowed upon the world in recompense of good works, and whose grandeur thus comes to light? Or is perhaps a Buddha born in the world?
Thereupon, monks, the great Brahma-angels in the fifty hundred thousand myriads of koṭis of spheres mounted all together their own divine aerial cars, took with them divine bags, as large as Mount Sumeru, with celestial flowers, and went through the four quarters successively until they arrived at the zenith, where those great Brahma-angels, stationed at the zenith, saw the Lord Mahābhijñājñānābhibhū [&c., as above till compassion to us].
On that occasion, monks, after presenting their own cars to the Lord, the Brahma-angels celebrated the Lord, face to face, with the following seasonable stanzas:
47. How goodly is the sight of the Buddhas, the mighty Lords of the world; those Buddhas who are to deliver all beings in this triple world.
48. The all-seeing Masters of the world send their looks in all directions of the horizon, and by opening the gate of immortality they make people reach the (safe) shore.
49. An inconceivable number of Æons now past were void, and all quarters wrapt in darkness, as the chief Ginas did not appear.
50. The dreary hells, the brute creation and demons were on the increase; thousands of koṭis of living beings fell into the state of ghosts.
Thereupon, monks, the great Brahma-angels in the fifty hundred thousand myriads of koṭis of spheres mounted all together their own divine aerial cars, took with them divine bags, as large as Mount Sumeru, with celestial flowers, and went through the four quarters successively until they arrived at the zenith, where those great Brahma-angels, stationed at the zenith, saw the Lord Mahābhijñājñānābhibhū [&c., as above till compassion to us].
On that occasion, monks, after presenting their own cars to the Lord, the Brahma-angels celebrated the Lord, face to face, with the following seasonable stanzas:
47. How goodly is the sight of the Buddhas, the mighty Lords of the world; those Buddhas who are to deliver all beings in this triple world.
48. The all-seeing Masters of the world send their looks in all directions of the horizon, and by opening the gate of immortality they make people reach the (safe) shore.
49. An inconceivable number of Æons now past were void, and all quarters wrapt in darkness, as the chief Ginas did not appear.
50. The dreary hells, the brute creation and demons were on the increase; thousands of koṭis of living beings fell into the state of ghosts.
51. The heavenly bodies were on the wane; after their disappearance they entered upon evil ways; their course became wrong because they did not hear the law of the Buddhas.
52. All creatures lacked dutiful behaviour, purity, good state, and understanding; their happiness was lost, and the consciousness of happiness was gone.
53. They did not observe the rules of morality; were firmly rooted in the false law; not being led by the Lord of the world, they were precipitated into a false course.
54. Hail! thou art come at last, O Light of the world! thou, born to be bounteous towards all beings.
55. Hail! thou hast safely arrived at supreme Buddha-knowledge; we feel thankful before thee, and so does the world, including the gods.
56. By thy power, O mighty Lord, our aerial cars are glittering; to thee we present them, great Hero; deign to accept them, great Solitary.
57. Out of grace to us, O Leader, make use of them, so that we, as well as all other beings, may attain supreme enlightenment.
After the great Brahma-angels, O monks, had celebrated the Lord Mahabhijñājñānābhibhu, the Tathagata, &c., face to face, with seasonable stanzas, they besought him: May the Lord move forward the wheel of the law! [&c., as above till both gods and men.]
Thereupon, monks, those fifty hundred thousand myriads of kotis of Brahma-angels addressed the Lord, with one voice, in common chorus, with the following two stanzas:
52. All creatures lacked dutiful behaviour, purity, good state, and understanding; their happiness was lost, and the consciousness of happiness was gone.
53. They did not observe the rules of morality; were firmly rooted in the false law; not being led by the Lord of the world, they were precipitated into a false course.
54. Hail! thou art come at last, O Light of the world! thou, born to be bounteous towards all beings.
55. Hail! thou hast safely arrived at supreme Buddha-knowledge; we feel thankful before thee, and so does the world, including the gods.
56. By thy power, O mighty Lord, our aerial cars are glittering; to thee we present them, great Hero; deign to accept them, great Solitary.
57. Out of grace to us, O Leader, make use of them, so that we, as well as all other beings, may attain supreme enlightenment.
After the great Brahma-angels, O monks, had celebrated the Lord Mahabhijñājñānābhibhu, the Tathagata, &c., face to face, with seasonable stanzas, they besought him: May the Lord move forward the wheel of the law! [&c., as above till both gods and men.]
Thereupon, monks, those fifty hundred thousand myriads of kotis of Brahma-angels addressed the Lord, with one voice, in common chorus, with the following two stanzas:
58. Move forward the exalted, unsurpassed wheel!
Beat the drum of immortality! Release all beings
from hundreds of evils, and show the path of
Nirvana.
59. Expound the law we pray for; show thy favour
to us and this world. Let us hear thy sweet and
lovely voice which thou hast exercised during
thousands of kotis of æons.
Now, monks, the Lord Mahabhijñājñānābhibhu, the Tathagata, &c., being acquainted with the prayer of the hundred thousand myriads of kotis of Brahma-angels and of the sixteen princes, his sons, commenced at that juncture to turn the wheel that has three turns and twelve parts, the wheel never moved by any ascetic, Brahman, god, demon, nor by any one else. (His preaching) consisted in this: This is pain; this is the origin of pain; this is the suppression of pain; this is the treatment leading to suppression of pain. He moreover extensively set forth how the series of causes and effects is evolved, (and said): It is thus, monks. From ignorance proceed conceptions (or fancies); from conceptions (or fancies) proceeds understanding; from understanding name and form; from name and form the six senses; from the six senses proceeds contact; from contact sensation; from sensation proceeds longing; from longing proceeds striving; from striving as cause issues existence; from existence birth; from birth old age, death, mourning, lamentation, sorrow, dismay, and despondency. So originates this whole mass of misery. From the suppression of ignorance results the suppression of conceptions; from the suppression of conceptions results that of understanding; from the suppression of understanding results that of name and form; from the suppression of name and form results that of the six senses; from the suppression of the six senses results that of contact; from the suppression of contact results that of sensation; from the suppression of sensation results that of longing; from the suppression of longing results that of striving; from the suppression of striving results that of existence; from the suppression of existence results that of birth; from the suppression of birth results that of old age, death, mourning, lamentation, sorrow, dismay, and despondency. In this manner the whole mass of misery is suppressed.
Beat the drum of immortality! Release all beings
from hundreds of evils, and show the path of
Nirvana.
59. Expound the law we pray for; show thy favour
to us and this world. Let us hear thy sweet and
lovely voice which thou hast exercised during
thousands of kotis of æons.
Now, monks, the Lord Mahabhijñājñānābhibhu, the Tathagata, &c., being acquainted with the prayer of the hundred thousand myriads of kotis of Brahma-angels and of the sixteen princes, his sons, commenced at that juncture to turn the wheel that has three turns and twelve parts, the wheel never moved by any ascetic, Brahman, god, demon, nor by any one else. (His preaching) consisted in this: This is pain; this is the origin of pain; this is the suppression of pain; this is the treatment leading to suppression of pain. He moreover extensively set forth how the series of causes and effects is evolved, (and said): It is thus, monks. From ignorance proceed conceptions (or fancies); from conceptions (or fancies) proceeds understanding; from understanding name and form; from name and form the six senses; from the six senses proceeds contact; from contact sensation; from sensation proceeds longing; from longing proceeds striving; from striving as cause issues existence; from existence birth; from birth old age, death, mourning, lamentation, sorrow, dismay, and despondency. So originates this whole mass of misery. From the suppression of ignorance results the suppression of conceptions; from the suppression of conceptions results that of understanding; from the suppression of understanding results that of name and form; from the suppression of name and form results that of the six senses; from the suppression of the six senses results that of contact; from the suppression of contact results that of sensation; from the suppression of sensation results that of longing; from the suppression of longing results that of striving; from the suppression of striving results that of existence; from the suppression of existence results that of birth; from the suppression of birth results that of old age, death, mourning, lamentation, sorrow, dismay, and despondency. In this manner the whole mass of misery is suppressed.
And while this wheel of the law, monks, was being moved onward by the Lord Mahabhijnajnanabhibhu, the Tathagata, &c., in presence of the world, including the gods, demons, and Brahma-angels; of the assemblage, including ascetics and Brahmans; then, at that time, on that occasion, the minds of sixty hundred thousand myriads of kotis of living beings were without effort freed from imperfections and became all possessed of the triple science, of the sixfold transcendent wisdom, of the emancipations and meditations. In due course, monks, the Lord Mahabhijnanabhibhu, the Tathagata, &c., again gave a second exposition of the law; likewise a third and a fourth exposition. And at each exposition, monks, the minds of hundred thousands of myriads of kotis of beings, like the sands of the river Ganges, were without effort freed from imperfections. Afterwards, monks, the congregation of disciples of that Lord was so numerous as to surpass all calculation.
Meanwhile, monks, the sixteen princes, the youths, had, full of faith, left home to lead the vagrant life of mendicants, and had all of them become novices, clever, bright, intelligent, pious, followers of the course (of duty) under many hundred thousand Buddhas, and striving after supreme, perfect enlightenment. These sixteen novices, monks, said to the Lord Mahabhijnanabhibhu, the Tathagata, &c., the following: O Lord, these many hundred thousand myriads of kotis of disciples of the Tathagata have become very mighty, very powerful, very potent, owing to the Lord's teaching of the law. Deign, O Lord, to teach us also, for mercy's sake, the law with a view to supreme, perfect enlightenment, so that we also may follow the teaching of the Tathagata! We want, O Lord, to see the knowledge of the Tathagata; the Lord can himself testify to this, for thou, O Lord, who knowest the disposition of all beings, also knowest ours.
Meanwhile, monks, the sixteen princes, the youths, had, full of faith, left home to lead the vagrant life of mendicants, and had all of them become novices, clever, bright, intelligent, pious, followers of the course (of duty) under many hundred thousand Buddhas, and striving after supreme, perfect enlightenment. These sixteen novices, monks, said to the Lord Mahabhijnanabhibhu, the Tathagata, &c., the following: O Lord, these many hundred thousand myriads of kotis of disciples of the Tathagata have become very mighty, very powerful, very potent, owing to the Lord's teaching of the law. Deign, O Lord, to teach us also, for mercy's sake, the law with a view to supreme, perfect enlightenment, so that we also may follow the teaching of the Tathagata! We want, O Lord, to see the knowledge of the Tathagata; the Lord can himself testify to this, for thou, O Lord, who knowest the disposition of all beings, also knowest ours.
Then, monks, on seeing that those princes, the youths, had chosen the vagrant life of mendicants and become novices, the half of the whole retinue of the king Chakravartin, to the number of eighty hundred thousand myriads of kotis of living beings, chose the vagrant life of mendicants.
Subsequently, monks, the Lord Mahabhijnanabhibhu, the Tathagata, &c., viewing the prayer of those novices at the lapse of twenty thousand aeons, amply and completely revealed the Dharmaparyaya called “The Lotus of the True Law,” a text of great extent, serving to instruct Bodhisattvas and proper for all Buddhas, in presence of all the four classes of auditors.
In course of time, monks, those sixteen novices grasped, kept, and fully penetrated the Lord's teaching.
Subsequently, monks, the Lord Mahabhijnanabhibhu, the Tathagata, &c., foretold those sixteen novices their future destiny to supreme, perfect enlightenment. And while the Lord Mahabhijnanabhibhu, the Tathagata, &c., was propounding the Dharmaparyaya of the Lotus of the True Law, the disciples as well as the sixteen novices were full of faith, and many hundred thousand myriads of kotis of beings acquired perfect certainty.
Thereupon, monks, after propounding the Dharmaparyaya of the Lotus of the True Law during eight thousand aeons without interruption, the Lord Mahabhijnanabhibhu, the Tathagata, &c., entered the monastery to retire for the purpose of meditation, and in that retirement, monks, the Tathagata continued in the monastery during eighty-four thousand kotis of aeons.
Subsequently, monks, the Lord Mahabhijnanabhibhu, the Tathagata, &c., viewing the prayer of those novices at the lapse of twenty thousand aeons, amply and completely revealed the Dharmaparyaya called “The Lotus of the True Law,” a text of great extent, serving to instruct Bodhisattvas and proper for all Buddhas, in presence of all the four classes of auditors.
In course of time, monks, those sixteen novices grasped, kept, and fully penetrated the Lord's teaching.
Subsequently, monks, the Lord Mahabhijnanabhibhu, the Tathagata, &c., foretold those sixteen novices their future destiny to supreme, perfect enlightenment. And while the Lord Mahabhijnanabhibhu, the Tathagata, &c., was propounding the Dharmaparyaya of the Lotus of the True Law, the disciples as well as the sixteen novices were full of faith, and many hundred thousand myriads of kotis of beings acquired perfect certainty.
Thereupon, monks, after propounding the Dharmaparyaya of the Lotus of the True Law during eight thousand aeons without interruption, the Lord Mahabhijnanabhibhu, the Tathagata, &c., entered the monastery to retire for the purpose of meditation, and in that retirement, monks, the Tathagata continued in the monastery during eighty-four thousand kotis of aeons.
Now, monks, when the sixteen novices perceived that the Lord was absorbed, they sat down on the seats, the royal thrones which had been prepared for each of them, and amply expounded, during eighty-four hundred thousand myriads of kotis, the Dharma-paryaya of the Lotus of the True Law.
In the sequel also, monks, have these young men of good family repeatedly revealed this Dharmaparyaya of the Lotus of the True Law under the mastership of that Lord. And the 60 × 60 hundred thousand myriads of kotis of living beings, equal to the sands of the river Ganges, who by each of the sixteen novices, the Bodhisattvas Mahasattvas, in the quality of Bodhisattva, had been roused to enlightenment, all those beings followed the example of the sixteen novices in choosing along with them the vagrant life of mendicants, in their several existences; they enjoyed their sight and heard the law from their mouth. They propitiated forty kotis of Buddhas, and some are doing so up to this day.
I announce to you, monks, I declare to you: Those sixteen princes, the youths, who as novices under the mastership of the Lord were interpreters of the law, have all reached supreme, perfect enlightenment, and all of them are staying, existing, living even now, in the several directions of space, in different Buddha-fields, preaching the law to many hundred thousand myriads of kotis of disciples and Bodhisattvas, to wit: In the east, monks, in the world Abhirati the Tathagata named Akshobhya, the Arhat, &c., and the Tathagata Merukuta, the Arhat, &c. In the south-east, monks, is the Tathagata Simhaghosha, &c., and the Tathagata Simhadhvaja, &c. In the south, monks, is the Tathagata named Akashapratisthita, &c., and the Tathagata named Nityaparinirvrita, &c. In the south-west, monks, is the Tathagata named Indradhvaja, &c., and the Tathagata named Brahmadhvaja, &c. In the west, monks, is the Tathagata named Amitayus, &c., and the Tathagata named Sarvalokadhatupadravodvegapratyuttirna, &c. In the north-west, monks, is the Tathagata named Tamalapatrachandanagandhabhijna, &c., and the Tathagata Merukalpa, &c. In the north, monks, is the Tathagata named Meghasvarapradipa, &c., and the Tathagata
In the sequel also, monks, have these young men of good family repeatedly revealed this Dharmaparyaya of the Lotus of the True Law under the mastership of that Lord. And the 60 × 60 hundred thousand myriads of kotis of living beings, equal to the sands of the river Ganges, who by each of the sixteen novices, the Bodhisattvas Mahasattvas, in the quality of Bodhisattva, had been roused to enlightenment, all those beings followed the example of the sixteen novices in choosing along with them the vagrant life of mendicants, in their several existences; they enjoyed their sight and heard the law from their mouth. They propitiated forty kotis of Buddhas, and some are doing so up to this day.
I announce to you, monks, I declare to you: Those sixteen princes, the youths, who as novices under the mastership of the Lord were interpreters of the law, have all reached supreme, perfect enlightenment, and all of them are staying, existing, living even now, in the several directions of space, in different Buddha-fields, preaching the law to many hundred thousand myriads of kotis of disciples and Bodhisattvas, to wit: In the east, monks, in the world Abhirati the Tathagata named Akshobhya, the Arhat, &c., and the Tathagata Merukuta, the Arhat, &c. In the south-east, monks, is the Tathagata Simhaghosha, &c., and the Tathagata Simhadhvaja, &c. In the south, monks, is the Tathagata named Akashapratisthita, &c., and the Tathagata named Nityaparinirvrita, &c. In the south-west, monks, is the Tathagata named Indradhvaja, &c., and the Tathagata named Brahmadhvaja, &c. In the west, monks, is the Tathagata named Amitayus, &c., and the Tathagata named Sarvalokadhatupadravodvegapratyuttirna, &c. In the north-west, monks, is the Tathagata named Tamalapatrachandanagandhabhijna, &c., and the Tathagata Merukalpa, &c. In the north, monks, is the Tathagata named Meghasvarapradipa, &c., and the Tathagata