named Meghasvararāja, &c. In the north-east, monks, is the Tathagata named Sarvalokabhayacandatayacchambhitatvavidhvaṃsanakara, the Arhat, &c., and, the sixteenth, myself, Śākyamuni, the Tathagata, the Arhat, &c., who have attained supreme, perfect enlightenment in the centre of this Saha-world.
Further, monks, those beings who have heard the law from us when we were novices, those many hundred thousand myriads of koṭis of beings, numerous as the sands of the river Ganges, whom we have severally initiated in supreme, perfect enlightenment, they are up to this day standing on the stage of disciples and matured for supreme, perfect enlightenment. In regular turn they are to attain supreme, perfect enlightenment, for it is difficult, monks, to penetrate the knowledge of the Tathagatas. And which are those beings, monks, who,
innumerable, incalculable like the sands of the Ganges, those hundred thousands of myriads of koṭis of living beings, whom I, when I was a Bodhisattva under the mastership of that Lord, have taught the law of omniscience? Yourselves, monks, were at that time those beings.
And those who shall be my disciples in future, when I shall have attained complete Nirvana, shall learn the course of duty of Bodhisattvas, without conceiving the idea of their being Bodhisattvas. And, monks, all who shall have the idea of complete Nirvana, shall reach it. It should be added, monks, as I stay under different names in other worlds, they shall there be born again seeking after the knowledge of the Tathagatas, and there they shall anew hear this dogma: The complete Nirvana of the Tathagatas is but one; there is no other, no second Nirvana of the Tathagatas. Herein, monks, one has to see a device of the Tathagatas and a direction for the preaching of the law. When the Tathagata, monks, knows that the moment of his complete extinction has arrived, and sees that the assemblage is pure, strong in faith, penetrated with the law of voidness, devoted to meditation, devoted to great meditation, then, monks, the Tathagata, because the time has arrived, calls together all Bodhisattvas and all disciples to teach them thus: There
Further, monks, those beings who have heard the law from us when we were novices, those many hundred thousand myriads of koṭis of beings, numerous as the sands of the river Ganges, whom we have severally initiated in supreme, perfect enlightenment, they are up to this day standing on the stage of disciples and matured for supreme, perfect enlightenment. In regular turn they are to attain supreme, perfect enlightenment, for it is difficult, monks, to penetrate the knowledge of the Tathagatas. And which are those beings, monks, who,
innumerable, incalculable like the sands of the Ganges, those hundred thousands of myriads of koṭis of living beings, whom I, when I was a Bodhisattva under the mastership of that Lord, have taught the law of omniscience? Yourselves, monks, were at that time those beings.
And those who shall be my disciples in future, when I shall have attained complete Nirvana, shall learn the course of duty of Bodhisattvas, without conceiving the idea of their being Bodhisattvas. And, monks, all who shall have the idea of complete Nirvana, shall reach it. It should be added, monks, as I stay under different names in other worlds, they shall there be born again seeking after the knowledge of the Tathagatas, and there they shall anew hear this dogma: The complete Nirvana of the Tathagatas is but one; there is no other, no second Nirvana of the Tathagatas. Herein, monks, one has to see a device of the Tathagatas and a direction for the preaching of the law. When the Tathagata, monks, knows that the moment of his complete extinction has arrived, and sees that the assemblage is pure, strong in faith, penetrated with the law of voidness, devoted to meditation, devoted to great meditation, then, monks, the Tathagata, because the time has arrived, calls together all Bodhisattvas and all disciples to teach them thus: There
is, O monks, in this world no second vehicle at all, no second Nirvana, far less a third. It is an able device of the Tathagata, monks, that on seeing creatures far advanced on the path of perdition, delighting in the low and plunged in the mud of sensual desires, the Tathagata teaches them that Nirvana to which they are attached.
By way of example, monks, suppose there is some dense forest five hundred yojanas in extent which has been reached by a great company of men. They have a guide to lead them on their journey to the Isle of Jewels, which guide, being able, clever, sagacious, well acquainted with the difficult passages of the forest, is to bring the whole company out of the forest. Meanwhile that great troop of men, tired, weary, afraid, and anxious, say: “Verily, Master, guide, and leader, know that we are tired, weary, afraid, and anxious; let us return; this dense forest stretches so far.” The guide, who is a man of able devices, on seeing those people desirous of returning, thinks within himself: It ought not to be that these poor creatures should not reach that great Isle of Jewels. Therefore out of pity for them he makes use of an artifice. In the middle of that forest he produces a magic city more than a hundred or two hundred yojanas in extent. Thereafter he says to those men: “Be not afraid, sirs, do not return; there you see a populous place where you may take repose and perform all you have to do; there stay in the enjoyment of happy rest. Let him who after reposing there wants to do so, proceed to the great Isle of Jewels.”
By way of example, monks, suppose there is some dense forest five hundred yojanas in extent which has been reached by a great company of men. They have a guide to lead them on their journey to the Isle of Jewels, which guide, being able, clever, sagacious, well acquainted with the difficult passages of the forest, is to bring the whole company out of the forest. Meanwhile that great troop of men, tired, weary, afraid, and anxious, say: “Verily, Master, guide, and leader, know that we are tired, weary, afraid, and anxious; let us return; this dense forest stretches so far.” The guide, who is a man of able devices, on seeing those people desirous of returning, thinks within himself: It ought not to be that these poor creatures should not reach that great Isle of Jewels. Therefore out of pity for them he makes use of an artifice. In the middle of that forest he produces a magic city more than a hundred or two hundred yojanas in extent. Thereafter he says to those men: “Be not afraid, sirs, do not return; there you see a populous place where you may take repose and perform all you have to do; there stay in the enjoyment of happy rest. Let him who after reposing there wants to do so, proceed to the great Isle of Jewels.”
Then, monks, the men who are in the forest are struck with astonishment, and think: We are out of the forest; we have reached the place of happy rest; let us stay here. They enter that magic city, in the meaning that they have arrived at the place of their destination, that they are saved and in the enjoyment of rest. They think: We are at rest, we are refreshed. After a while, when the guide perceives that their fatigue is gone, he causes the magic city to disappear, and says to them: “Come, sirs, there you see the great Isle of Jewels quite near; as to this great city, it has been produced by me for no other purpose but to give you some repose.”
In the same manner, monks, is the Tathagata, the Arhat, &c., your guide, and the guide of all other beings. Indeed, monks, the Tathagata, &c., reflects thus: Great is this forest of evils which must be crossed, left, shunned. It ought not to be that these beings, after hearing the Buddha-knowledge, should suddenly turn back and not proceed to the end because they think: This Buddha-knowledge is attended with too many difficulties to be gone through to the end. Under those circumstances the Tathagata, knowing the creatures to be feeble of character, does as the guide who produces the magic city in order that those people may have repose, and after their having taken repose, he tells them that the city is one produced by magic. In the same manner, monks, the Tathagata, &c., to give a repose to the creatures, very skilfully teaches and proclaims two stages of Nirvana, viz. the stage of the disciples and that of the Pratyekabuddhas. And, monks, when the creatures are there halting, then the Tathagata, &c., himself, pronounces these words: “You have not accomplished your task, monks; you have not finished what you had to do. But behold, monks! the Buddha-knowledge is near; behold and be convinced: what to you (seems) Nirvana, that is not Nirvana. Nay, monks, it is an able device of the Tathagatas, &c., that they expound three vehicles.”
In the same manner, monks, is the Tathagata, the Arhat, &c., your guide, and the guide of all other beings. Indeed, monks, the Tathagata, &c., reflects thus: Great is this forest of evils which must be crossed, left, shunned. It ought not to be that these beings, after hearing the Buddha-knowledge, should suddenly turn back and not proceed to the end because they think: This Buddha-knowledge is attended with too many difficulties to be gone through to the end. Under those circumstances the Tathagata, knowing the creatures to be feeble of character, does as the guide who produces the magic city in order that those people may have repose, and after their having taken repose, he tells them that the city is one produced by magic. In the same manner, monks, the Tathagata, &c., to give a repose to the creatures, very skilfully teaches and proclaims two stages of Nirvana, viz. the stage of the disciples and that of the Pratyekabuddhas. And, monks, when the creatures are there halting, then the Tathagata, &c., himself, pronounces these words: “You have not accomplished your task, monks; you have not finished what you had to do. But behold, monks! the Buddha-knowledge is near; behold and be convinced: what to you (seems) Nirvana, that is not Nirvana. Nay, monks, it is an able device of the Tathagatas, &c., that they expound three vehicles.”
And in order to explain this same subject more in detail, the Lord on that occasion uttered the following stanzas:
60. The Leader of the world, Abhijñānābhibhū, having occupied the terrace of enlightenment, continued ten complete intermediate kalpas without gaining enlightenment, though he saw the things in their very essence.
61. Then the gods, Nagas, demons, and goblins, zealous to honour the Gina, sent down a rain of flowers on the spot where the Leader awakened to enlightenment.
62. And high in the sky they beat the cymbals to worship and honour the Gina, and they were vexed that the Gina delayed so long in coming to the highest place.
63. After the lapse of ten intermediate kalpas the Lord Anabhibhū attained enlightenment; then all gods, men, serpents, and demons were glad and overjoyed.
64. The sixteen sons of the Leader of men, those heroes, being at the time young princes, rich in virtues, came along with thousands of koṭis of living beings to honour the eminent chiefs of men.
65. And after saluting the feet of the Leader they prayed: Reveal the law and refresh us as well as this world with thy good word, O Lion amongst kings.
66. After a long time thou art seen again in the ten points of this world; thou appearest, great Leader, while the aerial cars of the Brahma-angels are stirring to reveal a token to living beings.
60. The Leader of the world, Abhijñānābhibhū, having occupied the terrace of enlightenment, continued ten complete intermediate kalpas without gaining enlightenment, though he saw the things in their very essence.
61. Then the gods, Nagas, demons, and goblins, zealous to honour the Gina, sent down a rain of flowers on the spot where the Leader awakened to enlightenment.
62. And high in the sky they beat the cymbals to worship and honour the Gina, and they were vexed that the Gina delayed so long in coming to the highest place.
63. After the lapse of ten intermediate kalpas the Lord Anabhibhū attained enlightenment; then all gods, men, serpents, and demons were glad and overjoyed.
64. The sixteen sons of the Leader of men, those heroes, being at the time young princes, rich in virtues, came along with thousands of koṭis of living beings to honour the eminent chiefs of men.
65. And after saluting the feet of the Leader they prayed: Reveal the law and refresh us as well as this world with thy good word, O Lion amongst kings.
66. After a long time thou art seen again in the ten points of this world; thou appearest, great Leader, while the aerial cars of the Brahma-angels are stirring to reveal a token to living beings.
67. In the eastern quarter fifty thousand koṭis of fields have been shaken, and the lofty angelic cars in them have become excessively brilliant.
68. The Brahma-angels on perceiving this foretoken went and approached the Chief of the Leaders of the world, and, covering him with flowers, presented all of them their cars to him.
69. They prayed him to move forward the wheel of the law, and celebrated him with stanzas and songs. But the king of kings was silent, for he thought: The time has not yet arrived for me to proclaim the law.
70. Likewise in the south, west, north, the nadir, zenith, and in the intermediate points of the compass there were thousands of koṭis of Brahma-angels.
71. Unremittingly covering the Lord with flowers, they saluted the feet of the Leader, presented all their aerial cars, celebrated him, and again prayed:
72. Move forward the wheel, O thou whose sight is infinite! Rarely art thou met in the course of many koṭis of æons. Display the benevolence thou hast observed in so many former generations; open the gate of immortality.
73. On hearing their prayer, he whose sight is infinite exposed the multifarious law and the four Truths, extensively. All existences, said he, spring successively from their antecedents.
74. Starting from Ignorance, the Seer proceeded to speak of death, endless woe; all those evils spring from birth. Know likewise that death is the lot of mankind.
68. The Brahma-angels on perceiving this foretoken went and approached the Chief of the Leaders of the world, and, covering him with flowers, presented all of them their cars to him.
69. They prayed him to move forward the wheel of the law, and celebrated him with stanzas and songs. But the king of kings was silent, for he thought: The time has not yet arrived for me to proclaim the law.
70. Likewise in the south, west, north, the nadir, zenith, and in the intermediate points of the compass there were thousands of koṭis of Brahma-angels.
71. Unremittingly covering the Lord with flowers, they saluted the feet of the Leader, presented all their aerial cars, celebrated him, and again prayed:
72. Move forward the wheel, O thou whose sight is infinite! Rarely art thou met in the course of many koṭis of æons. Display the benevolence thou hast observed in so many former generations; open the gate of immortality.
73. On hearing their prayer, he whose sight is infinite exposed the multifarious law and the four Truths, extensively. All existences, said he, spring successively from their antecedents.
74. Starting from Ignorance, the Seer proceeded to speak of death, endless woe; all those evils spring from birth. Know likewise that death is the lot of mankind.
75. No sooner had he expounded the multifarious, different, endless laws, than eighty myriads of koṭis of creatures who had heard them quickly attained the stage of disciples.
76. On a second occasion the Gina expounded many laws, and beings like the sands of the Ganges became instantly purified and disciples.
77. From that moment the assembly of that Leader of the world was innumerable; no man would be able to reach the term of its number, even were he to go on counting for myriads of koṭis of æons.
78. Those sixteen princes also, his own dear sons, who had become mendicants and novices, said to the Gina: “Expound, O Chief, the superior law;
79. “That we may become sages, knowers of the world, such as thyself art, O supreme of all ginas, and that all these beings may become such as thyself art, O hero, O clear-sighted one.”
80. And the Gina, considering the wish of his sons, the young princes, explained the highest superior enlightenment by means of many myriads of koṭis of illustrations.
81. Demonstrating with thousands of arguments and elucidating the knowledge of transcendent wisdom, the Lord of the world indicated the veritable course of duty such as was followed by the wise Bodhisattvas.
82. This very Sutra of great extension, this good Lotus of the True Law, was by the Lord delivered in many thousands of stanzas, so numerous as to equal the sands of the Ganges.
76. On a second occasion the Gina expounded many laws, and beings like the sands of the Ganges became instantly purified and disciples.
77. From that moment the assembly of that Leader of the world was innumerable; no man would be able to reach the term of its number, even were he to go on counting for myriads of koṭis of æons.
78. Those sixteen princes also, his own dear sons, who had become mendicants and novices, said to the Gina: “Expound, O Chief, the superior law;
79. “That we may become sages, knowers of the world, such as thyself art, O supreme of all ginas, and that all these beings may become such as thyself art, O hero, O clear-sighted one.”
80. And the Gina, considering the wish of his sons, the young princes, explained the highest superior enlightenment by means of many myriads of koṭis of illustrations.
81. Demonstrating with thousands of arguments and elucidating the knowledge of transcendent wisdom, the Lord of the world indicated the veritable course of duty such as was followed by the wise Bodhisattvas.
82. This very Sutra of great extension, this good Lotus of the True Law, was by the Lord delivered in many thousands of stanzas, so numerous as to equal the sands of the Ganges.
83. After delivering this Sutra, the Gina entered the monastery for the purpose of becoming absorbed in meditation; during eighty-four complete æons the Lord of the world continued meditating, sitting on the same seat.
84. Those novices, perceiving that the Chief remained in the monastery without coming out of it, imparted to many koṭis of creatures that Buddha-knowledge which is free from imperfections and blissful.
85. On the seats which they had made to be prepared, one for each, they expounded this very Sutra under the mastership of the Sugata of that period. A service of the same kind they render to me.
86. Innumerable as the sands of sixty thousand rivers like the Ganges were the beings then taught; each of the sons of the Sugata converted or trained endless beings.
87. After the Gina’s complete Nirvana they commenced a wandering life and saw koṭis of Buddhas; along with those pupils they rendered homage to the most exalted amongst men.
88. Having observed the extensive and sublime course of duty and reached enlightenment in the ten points of space, those sixteen sons of the Gina became themselves Ginas, two by two, in each point of the horizon.
89. And all those who had been their pupils became disciples of those Ginas, and gradually obtained possession of enlightenment by various means.
84. Those novices, perceiving that the Chief remained in the monastery without coming out of it, imparted to many koṭis of creatures that Buddha-knowledge which is free from imperfections and blissful.
85. On the seats which they had made to be prepared, one for each, they expounded this very Sutra under the mastership of the Sugata of that period. A service of the same kind they render to me.
86. Innumerable as the sands of sixty thousand rivers like the Ganges were the beings then taught; each of the sons of the Sugata converted or trained endless beings.
87. After the Gina’s complete Nirvana they commenced a wandering life and saw koṭis of Buddhas; along with those pupils they rendered homage to the most exalted amongst men.
88. Having observed the extensive and sublime course of duty and reached enlightenment in the ten points of space, those sixteen sons of the Gina became themselves Ginas, two by two, in each point of the horizon.
89. And all those who had been their pupils became disciples of those Ginas, and gradually obtained possession of enlightenment by various means.
90. I myself was one of their number, and you have all been taught by me. Therefore you are my disciples now also, and I lead you all to enlightenment by my devices.
91. This is the cause dating from old, this is the motive of my expounding the law, that I lead you to superior enlightenment. This being the case, monks, you need not be afraid.
92. It is as if there were a forest dreadful, terrific, barren, without a place of refuge or shelter, replete with wild beasts, deprived of water, frightful for persons of no experience.
93. Suppose further that many thousand men have come to the forest, that waste track of wilderness which is fully five hundred yojanas in extent.
94. And he who is to act as their guide through that rough and horrible forest is a rich man, thoughtful, intelligent, wise, well instructed, and undaunted.
95. And those beings, numbering many koṭis, feel tired, and say to the guide: ‘We are tired, Master; we are not able to go on; we should like now to return.’
96. But he, the dexterous and clever guide, is searching in his mind for some apt device. Alas! he thinks, by going back these foolish men will be deprived of the possession of the jewels.
97. Therefore let me by dint of magic power now produce a great city adorned with thousands of koṭis of buildings and embellished by monasteries and parks.
91. This is the cause dating from old, this is the motive of my expounding the law, that I lead you to superior enlightenment. This being the case, monks, you need not be afraid.
92. It is as if there were a forest dreadful, terrific, barren, without a place of refuge or shelter, replete with wild beasts, deprived of water, frightful for persons of no experience.
93. Suppose further that many thousand men have come to the forest, that waste track of wilderness which is fully five hundred yojanas in extent.
94. And he who is to act as their guide through that rough and horrible forest is a rich man, thoughtful, intelligent, wise, well instructed, and undaunted.
95. And those beings, numbering many koṭis, feel tired, and say to the guide: ‘We are tired, Master; we are not able to go on; we should like now to return.’
96. But he, the dexterous and clever guide, is searching in his mind for some apt device. Alas! he thinks, by going back these foolish men will be deprived of the possession of the jewels.
97. Therefore let me by dint of magic power now produce a great city adorned with thousands of koṭis of buildings and embellished by monasteries and parks.
98. Let me produce ponds and canals; a city adorned with gardens and flowers, provided with walls and gates, and inhabited by an infinite number of men and women.
99. After creating that city he speaks to them in this manner: ‘Do not fear, and be cheerful; you have reached a most excellent city; enter it and do your business speedily.
100. ‘Be joyful and at ease; you have reached the limit of the whole forest.’ It is to give them a time for repose that he speaks these words, and, in fact, they recover from their weariness.
101. As he perceives that they have sufficiently reposed, he collects them and addresses them again: ‘Come, hear what I have to tell you: this city have I produced by magic.
102. ‘On seeing you fatigued, I have, lest you should go back, made use of this device; now strain your energy to reach the Isle.’
103. In the same manner, monks, I am the guide, the conductor of thousands of koṭis of living beings; in the same manner I see creatures toiling and unable to break the shell of the egg of evils.
104. Then I reflect on this matter: These beings have enjoyed repose, have been tranquillised; now I will remind them of the misery of all things (and I say): ‘At the stage of Arhat you shall reach your aim.’
99. After creating that city he speaks to them in this manner: ‘Do not fear, and be cheerful; you have reached a most excellent city; enter it and do your business speedily.
100. ‘Be joyful and at ease; you have reached the limit of the whole forest.’ It is to give them a time for repose that he speaks these words, and, in fact, they recover from their weariness.
101. As he perceives that they have sufficiently reposed, he collects them and addresses them again: ‘Come, hear what I have to tell you: this city have I produced by magic.
102. ‘On seeing you fatigued, I have, lest you should go back, made use of this device; now strain your energy to reach the Isle.’
103. In the same manner, monks, I am the guide, the conductor of thousands of koṭis of living beings; in the same manner I see creatures toiling and unable to break the shell of the egg of evils.
104. Then I reflect on this matter: These beings have enjoyed repose, have been tranquillised; now I will remind them of the misery of all things (and I say): ‘At the stage of Arhat you shall reach your aim.’
105. At that time, when you shall have attained that state, and when I see all of you have become Arhats, then will I call you all together and explain to you how the law really is.
106. It is an artifice of the Leaders, when they, the great Seers, show three vehicles, for there is but one vehicle, no second; it is only to help creatures that two vehicles are spoken of.
107. Therefore I now tell you, monks: Rouse to the utmost your lofty energy for the sake of the knowledge of the all-knowing; as yet, you have not come so far as to possess complete Nirvana.
108. But when you shall have attained the knowledge of the all-knowing and the ten powers proper to Ginas, you shall become Buddhas marked by the thirty-two characteristic signs and have rest for ever.
109. Such is the teaching of the Leaders: in order to give quiet they speak of repose, but when they see that the creatures have had a repose, they, knowing this to be no final resting-place, initiate them in the knowledge of the all-knowing.
106. It is an artifice of the Leaders, when they, the great Seers, show three vehicles, for there is but one vehicle, no second; it is only to help creatures that two vehicles are spoken of.
107. Therefore I now tell you, monks: Rouse to the utmost your lofty energy for the sake of the knowledge of the all-knowing; as yet, you have not come so far as to possess complete Nirvana.
108. But when you shall have attained the knowledge of the all-knowing and the ten powers proper to Ginas, you shall become Buddhas marked by the thirty-two characteristic signs and have rest for ever.
109. Such is the teaching of the Leaders: in order to give quiet they speak of repose, but when they see that the creatures have had a repose, they, knowing this to be no final resting-place, initiate them in the knowledge of the all-knowing.