While this exposition of the duration of the Tathagata's lifetime was being given, innumerable, countless creatures profited by it. Then the Lord addressed the Bodhisattva Mahasattva Maitreya:
“While this exposition of the duration of the Tathagata's lifetime was being given, Ajita, sixty-eight hundred thousand myriads of koṭis of Bodhisattvas, comparable to the sands of the Ganges, have acquired the faculty to acquiesce in the law that has no origin. A thousand times more Bodhisattvas Mahasattvas have obtained Dhāraṇī; and other Bodhisattvas Mahasattvas, equal to the dust atoms of one third of a macrocosm, have by hearing this Dharmaparyāya obtained the faculty of unhampered view. Other Bodhisattvas Mahāsattvas again, equal to the dust atoms of two-third parts of a macrocosm, have by hearing this Dharmaparyāya obtained the Dhāraṇī that makes hundred thousand koṭis of revolutions.
Again, other Bodhisattvas Mahāsattvas, equal to the dust atoms of a whole macrocosm, have by hearing this Dharmaparyāya moved forward the wheel that never rolls back. Some Bodhisattvas Mahāsattvas, equal to the dust atoms of a mean universe, have by hearing this Dharmaparyāya moved forward the wheel of spotless radiance. Other Bodhisattvas Mahāsattvas, equal to the dust atoms of a small universe, have by hearing this Dharmaparyāya come so far that they will reach supreme, perfect enlightenment after eight births. Other Bodhisattvas Mahāsattvas, equal to the dust atoms of four worlds of four continents, have by hearing this Dharmaparyāya become such as to require four births (more) before reaching supreme, perfect enlightenment. Other Bodhisattvas Mahāsattvas, equal to the dust atoms of three four-continental worlds, have by hearing this Dharmaparyāya become such as to require three births (more) before reaching supreme, perfect enlightenment. Other Bodhisattvas Mahāsattvas, equal to the dust atoms of two four-continental worlds, have by hearing this Dharmaparyāya become such as to require two births (more) before reaching supreme, perfect enlightenment. Other Bodhisattvas Mahāsattvas, equal to the dust atoms of one four-continental world, have by hearing this Dharmaparyāya become such as to require but one birth before reaching supreme, perfect enlightenment. Other Bodhisattvas Mahāsattvas, equal to the dust atoms of eight macrocosms consisting of three parts, have by hearing this Dharmaparyāya conceived the idea of supreme, perfect enlightenment.
“While this exposition of the duration of the Tathagata's lifetime was being given, Ajita, sixty-eight hundred thousand myriads of koṭis of Bodhisattvas, comparable to the sands of the Ganges, have acquired the faculty to acquiesce in the law that has no origin. A thousand times more Bodhisattvas Mahasattvas have obtained Dhāraṇī; and other Bodhisattvas Mahasattvas, equal to the dust atoms of one third of a macrocosm, have by hearing this Dharmaparyāya obtained the faculty of unhampered view. Other Bodhisattvas Mahāsattvas again, equal to the dust atoms of two-third parts of a macrocosm, have by hearing this Dharmaparyāya obtained the Dhāraṇī that makes hundred thousand koṭis of revolutions.
Again, other Bodhisattvas Mahāsattvas, equal to the dust atoms of a whole macrocosm, have by hearing this Dharmaparyāya moved forward the wheel that never rolls back. Some Bodhisattvas Mahāsattvas, equal to the dust atoms of a mean universe, have by hearing this Dharmaparyāya moved forward the wheel of spotless radiance. Other Bodhisattvas Mahāsattvas, equal to the dust atoms of a small universe, have by hearing this Dharmaparyāya come so far that they will reach supreme, perfect enlightenment after eight births. Other Bodhisattvas Mahāsattvas, equal to the dust atoms of four worlds of four continents, have by hearing this Dharmaparyāya become such as to require four births (more) before reaching supreme, perfect enlightenment. Other Bodhisattvas Mahāsattvas, equal to the dust atoms of three four-continental worlds, have by hearing this Dharmaparyāya become such as to require three births (more) before reaching supreme, perfect enlightenment. Other Bodhisattvas Mahāsattvas, equal to the dust atoms of two four-continental worlds, have by hearing this Dharmaparyāya become such as to require two births (more) before reaching supreme, perfect enlightenment. Other Bodhisattvas Mahāsattvas, equal to the dust atoms of one four-continental world, have by hearing this Dharmaparyāya become such as to require but one birth before reaching supreme, perfect enlightenment. Other Bodhisattvas Mahāsattvas, equal to the dust atoms of eight macrocosms consisting of three parts, have by hearing this Dharmaparyāya conceived the idea of supreme, perfect enlightenment.
No sooner had the Lord given this exposition determining the duration and periods of the law, than there fell from the upper sky a great rain of Mandārava and great Mandārava flowers that covered and overwhelmed all the hundred thousand myriads of koṭis of Buddhas who were seated on their thrones at the foot of the jewel trees in hundred thousands of myriads of koṭis of worlds. It also covered and overwhelmed the Lord Śākyamuni, the Tathagata, &c., and the Lord Prabhūtaratna, the Tathagata, &c., the latter sitting fully extinct on his throne, as well as that entire host of Bodhisattvas and the four classes of the audience. A rain of celestial powder of sandal and agallochum trickled down from the sky, whilst higher up in the firmament the great drums resounded, without being struck, with a pleasant, sweet, and deep sound. Double pieces of fine heavenly cloth fell down by hundreds and thousands from the upper sky; necklaces, half-necklaces, pearl necklaces, gems, jewels, noble gems, and noble jewels were seen high in the firmament, hanging down from every side in all directions of space, while all around thousands of jewel censers, containing priceless, exquisite incense, were moving of their own accord. Bodhisattvas Mahāsattvas were seen holding above each Tathagata, high aloft, a row of jewel umbrellas stretching as high as the Brahma-world. So acted the Bodhisattvas Mahāsattvas in respect to all the innumerable hundred
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thousands of myriads of koṭis of Buddhas. Severally they celebrated these Buddhas in appropriate stanzas, sacred hymns in praise of the Buddhas.
And on that occasion the Bodhisattva Mahāsattva Maitreya uttered the following stanzas:
1. Wonderful is the law which the Sugata has expounded, the law we never heard before; how great the majesty of the Leaders is, and how infinite the duration of their life!
2. And on hearing such a law imparted by the Sugata from face to face, thousands of koṭis of creatures, the genuine sons of the Leader of the world, have been pervaded with gladness.
3. Some have reached the point of supreme enlightenment from whence there is no return, others are standing on the lower stage; some have reached the standpoint of having an unhampered view, and others have obtained thousands of koṭis of Dhāraṇīs.
4. There are others, as atoms, who have reached supreme Buddha-knowledge. Some, again, will after eight births become Jinas seeing the infinite.
5. Among those who hear this law from the Master, some will obtain enlightenment and see the truth after four births, others after three, others after two.
6. Some among them will become all-knowing after one birth, in the next following existence. Such will be the perfect result of learning the duration of life of the Chief.
thousands of myriads of koṭis of Buddhas. Severally they celebrated these Buddhas in appropriate stanzas, sacred hymns in praise of the Buddhas.
And on that occasion the Bodhisattva Mahāsattva Maitreya uttered the following stanzas:
1. Wonderful is the law which the Sugata has expounded, the law we never heard before; how great the majesty of the Leaders is, and how infinite the duration of their life!
2. And on hearing such a law imparted by the Sugata from face to face, thousands of koṭis of creatures, the genuine sons of the Leader of the world, have been pervaded with gladness.
3. Some have reached the point of supreme enlightenment from whence there is no return, others are standing on the lower stage; some have reached the standpoint of having an unhampered view, and others have obtained thousands of koṭis of Dhāraṇīs.
4. There are others, as atoms, who have reached supreme Buddha-knowledge. Some, again, will after eight births become Jinas seeing the infinite.
5. Among those who hear this law from the Master, some will obtain enlightenment and see the truth after four births, others after three, others after two.
6. Some among them will become all-knowing after one birth, in the next following existence. Such will be the perfect result of learning the duration of life of the Chief.
7. Innumerable, countless as the atoms of the eight fields, are the koṭis of beings who by hearing this law have conceived the idea of superior enlightenment.
8. Such is the effect produced by the great Seer, when he reveals this Buddha-state that is endless and has no limit, which is as immense as the element of ether.
9. Many thousand koṭis of angels, Indras, and Brahma-angels, like the sands of the Ganges, have flocked hither from thousands of koṭis of distant fields and have poured a rain of Mandāravas.
10. They move in the sky like birds, and strew fragrant powder of sandal and agallochum, to cover ceremoniously the Chief of Gaṇas withal.
11. High aloft tymbals without being struck emit sweet sounds; thousands of koṭis of white cloth whirl down upon the Chiefs.
12. Thousands of koṭis of jewel censers of costly incense move of their own accord on every side to honour the mighty Lord of the world.
13. Innumerable wise Bodhisattvas hold myriads of koṭis of umbrellas, elevated and made of noble jewels, like chaplets, up to the Brahma-world.
14. The sons of Sugata, in their great joy, have attached beautiful triumphal streamers at the top of the banner staffs in honour of the Leaders whom they celebrate in thousands of stanzas.
15. Such a marvellous, extraordinary, prodigious, splendid phenomenon, O Leader, is being displayed by all those beings who are gladdened by the exposition of the duration of life of the Tathāgata.
8. Such is the effect produced by the great Seer, when he reveals this Buddha-state that is endless and has no limit, which is as immense as the element of ether.
9. Many thousand koṭis of angels, Indras, and Brahma-angels, like the sands of the Ganges, have flocked hither from thousands of koṭis of distant fields and have poured a rain of Mandāravas.
10. They move in the sky like birds, and strew fragrant powder of sandal and agallochum, to cover ceremoniously the Chief of Gaṇas withal.
11. High aloft tymbals without being struck emit sweet sounds; thousands of koṭis of white cloth whirl down upon the Chiefs.
12. Thousands of koṭis of jewel censers of costly incense move of their own accord on every side to honour the mighty Lord of the world.
13. Innumerable wise Bodhisattvas hold myriads of koṭis of umbrellas, elevated and made of noble jewels, like chaplets, up to the Brahma-world.
14. The sons of Sugata, in their great joy, have attached beautiful triumphal streamers at the top of the banner staffs in honour of the Leaders whom they celebrate in thousands of stanzas.
15. Such a marvellous, extraordinary, prodigious, splendid phenomenon, O Leader, is being displayed by all those beings who are gladdened by the exposition of the duration of life of the Tathāgata.
16. Grand is the matter now occurring in the ten points of space, and great the sound raised by the Leaders; thousands of koṭis of living beings are refreshed and gifted with virtue for enlightenment.
Thereupon the Lord addressed the Bodhisattva Mahāsattva Maitreya: Those beings, Ajita, who during the exposition of this Dharmaparyāya in which the duration of the Tathāgata’s life is revealed have entertained, were it but a single thought of trust, or have put belief in it, how great a merit are they to produce, be they young men and young ladies of good family? Listen then, and mind it well, how great the merit is they shall produce. Let us suppose the case, Ajita, that some young man or young lady of good family, desirous of supreme, perfect enlightenment, for eight hundred thousand myriads of koṭis of æons practises the five perfections of virtue (Pāramitās), to wit, perfect charity in alms, perfect morality, perfect forbearance, perfect energy, perfect meditation—perfect wisdom being excepted;
let us, on the other hand, suppose the case, Ajita, that a young man or young lady of good family, on hearing this Dharmaparyaya containing the exposition of the duration of the Tathagata's life, conceives were it but a single thought of trust or puts belief in it; then that former accumulation of merit, that accumulation of good connected with the five perfections of virtue, (that accumulation) which has come to full accomplishment in eight hundred thousand myriads of koṭis of Æons, does not equal one hundredth part of the accumulation of merit in the second case; it does not equal one thousandth part; it admits of no calculation, no counting, no reckoning, no comparison, no approximation, no secret teaching. One who is possessed of such an accumulation of merit, Ajita, be he a young man or a young lady of good family, will not miss supreme, perfect enlightenment; no, that is not possible.
Thereupon the Lord addressed the Bodhisattva Mahāsattva Maitreya: Those beings, Ajita, who during the exposition of this Dharmaparyāya in which the duration of the Tathāgata’s life is revealed have entertained, were it but a single thought of trust, or have put belief in it, how great a merit are they to produce, be they young men and young ladies of good family? Listen then, and mind it well, how great the merit is they shall produce. Let us suppose the case, Ajita, that some young man or young lady of good family, desirous of supreme, perfect enlightenment, for eight hundred thousand myriads of koṭis of æons practises the five perfections of virtue (Pāramitās), to wit, perfect charity in alms, perfect morality, perfect forbearance, perfect energy, perfect meditation—perfect wisdom being excepted;
let us, on the other hand, suppose the case, Ajita, that a young man or young lady of good family, on hearing this Dharmaparyaya containing the exposition of the duration of the Tathagata's life, conceives were it but a single thought of trust or puts belief in it; then that former accumulation of merit, that accumulation of good connected with the five perfections of virtue, (that accumulation) which has come to full accomplishment in eight hundred thousand myriads of koṭis of Æons, does not equal one hundredth part of the accumulation of merit in the second case; it does not equal one thousandth part; it admits of no calculation, no counting, no reckoning, no comparison, no approximation, no secret teaching. One who is possessed of such an accumulation of merit, Ajita, be he a young man or a young lady of good family, will not miss supreme, perfect enlightenment; no, that is not possible.
And on that occasion the Lord uttered the following stanzas:
Let a man who is seeking after this knowledge,
superior Buddha-knowledge, undertake to practise in
this world the five perfect virtues;
Let him, during eight thousand koṭis of complete Æons,
continue giving repeated alms to Buddhas and disciples;
Regaling Pratyekabuddhas and koṭis of Bodhisattvas
by giving meat, food and drink, clothing and lodging;
Let him build on earth refuges and monasteries
of sandal-wood, and pleasant convent gardens provided with walks;
Let him after so bestowing gifts, various and diversified,
during thousands of koṭis of Æons, direct his mind to enlightenment;
Let him then, for the sake of Buddha-knowledge, keep unbroken
the pure moral precepts which have been recommended
by the perfect Buddhas and acknowledged by the wise;
Let him further develop the virtue of forbearance,
be steady in the stage of meekness, be constant, of good memory,
and patiently endure many censures;
Let him, moreover, for the sake of Buddha-knowledge,
bear the contemptuous words of unbelievers who are rooted in pride;
Let him, always zealous, strenuous, studious, of good memory,
without any other preoccupation in his mind, practise meditation,
during koṭis of Æons;
Let him, whether living in the forest or entering upon a vagrant life,
go about, avoiding sloth and torpor, for koṭis of Æons;
Let him as a philosopher, a great philosopher who finds his delight
in meditation, in concentration of mind, pass eight thousand koṭis of Æons;
Let a man who is seeking after this knowledge,
superior Buddha-knowledge, undertake to practise in
this world the five perfect virtues;
Let him, during eight thousand koṭis of complete Æons,
continue giving repeated alms to Buddhas and disciples;
Regaling Pratyekabuddhas and koṭis of Bodhisattvas
by giving meat, food and drink, clothing and lodging;
Let him build on earth refuges and monasteries
of sandal-wood, and pleasant convent gardens provided with walks;
Let him after so bestowing gifts, various and diversified,
during thousands of koṭis of Æons, direct his mind to enlightenment;
Let him then, for the sake of Buddha-knowledge, keep unbroken
the pure moral precepts which have been recommended
by the perfect Buddhas and acknowledged by the wise;
Let him further develop the virtue of forbearance,
be steady in the stage of meekness, be constant, of good memory,
and patiently endure many censures;
Let him, moreover, for the sake of Buddha-knowledge,
bear the contemptuous words of unbelievers who are rooted in pride;
Let him, always zealous, strenuous, studious, of good memory,
without any other preoccupation in his mind, practise meditation,
during koṭis of Æons;
Let him, whether living in the forest or entering upon a vagrant life,
go about, avoiding sloth and torpor, for koṭis of Æons;
Let him as a philosopher, a great philosopher who finds his delight
in meditation, in concentration of mind, pass eight thousand koṭis of Æons;
Let him energetically pursue enlightenment with the thought
of his reaching all-knowingness, and so arrive at the highest degree
of meditation;
Then the merit accruing to those who practise the virtues
oft described, during thousands of koṭis of Æons,
(Is less than that of) a man or a woman who, on hearing
the duration of my life, for a single moment believes in it;
this merit is endless.
He who renouncing doubt, vacillation, and misgiving shall believe
even for a short moment, shall obtain such a reward.
The Bodhisattvas also, who have practised those virtues
during koṭis of Æons, will not be startled at hearing
of this inconceivably long life of mine.
'May I also in future become such a one and release koṭis of living beings!'
'As the Lord Śākyamuni, the Lion of the Śākya race, after he had occupied his seat on the terrace of enlightenment, raised his lion's roar;
'So may I in future be sitting on the terrace of enlightenment, honoured by all mortals, to teach so long a life!'
Those who are possessed of firmness of intention and have learnt the principles will understand the mystery and feel no uncertainty.
Again, Ajita, he who, after hearing this Dharmaparyāya, which contains an exposition of the duration of the Tathāgata's life, apprehends it, penetrates and understands it, will produce a yet more immeasurable accumulation of merit conducive to Buddha-knowledge. Unnecessary to add that he who hears such a Dharmaparyāya as this or makes others hear it; who keeps it in memory, reads, comprehends or makes others comprehend it; who writes or has it written, collects or has it collected into a volume, honours, respects, worships it with flowers, incense, perfumed garlands, ointments, powder, cloth, umbrellas, flags, streamers, (lighted) oil lamps, ghee lamps or lamps filled with scented oil, will produce a far greater accumulation of merit conducive to Buddha-knowledge.
of his reaching all-knowingness, and so arrive at the highest degree
of meditation;
Then the merit accruing to those who practise the virtues
oft described, during thousands of koṭis of Æons,
(Is less than that of) a man or a woman who, on hearing
the duration of my life, for a single moment believes in it;
this merit is endless.
He who renouncing doubt, vacillation, and misgiving shall believe
even for a short moment, shall obtain such a reward.
The Bodhisattvas also, who have practised those virtues
during koṭis of Æons, will not be startled at hearing
of this inconceivably long life of mine.
'May I also in future become such a one and release koṭis of living beings!'
'As the Lord Śākyamuni, the Lion of the Śākya race, after he had occupied his seat on the terrace of enlightenment, raised his lion's roar;
'So may I in future be sitting on the terrace of enlightenment, honoured by all mortals, to teach so long a life!'
Those who are possessed of firmness of intention and have learnt the principles will understand the mystery and feel no uncertainty.
Again, Ajita, he who, after hearing this Dharmaparyāya, which contains an exposition of the duration of the Tathāgata's life, apprehends it, penetrates and understands it, will produce a yet more immeasurable accumulation of merit conducive to Buddha-knowledge. Unnecessary to add that he who hears such a Dharmaparyāya as this or makes others hear it; who keeps it in memory, reads, comprehends or makes others comprehend it; who writes or has it written, collects or has it collected into a volume, honours, respects, worships it with flowers, incense, perfumed garlands, ointments, powder, cloth, umbrellas, flags, streamers, (lighted) oil lamps, ghee lamps or lamps filled with scented oil, will produce a far greater accumulation of merit conducive to Buddha-knowledge.
And, Ajita, as a test whether that young man or young lady of good family who hears this exposition of the duration of the Tathāgata's life most decidedly believes in it may be deemed the following. They will behold me teaching the law here on the Gṛdhrakūṭa, surrounded by a host of Bodhisattvas, attended by a host of Bodhisattvas, in the centre of the congregation of disciples. They will behold here my Buddha-field in the Saha-world, consisting of lapis lazuli and forming a level plain; forming a chequered board of eight compartments with gold threads; set off with jewel trees. They will behold the towers that the Bodhisattvas use as their abodes. By this test, Ajita, one may know if a young man or young lady of good family has a most decided belief. Moreover, Ajita, I declare that a young man of good family who, after the complete extinction of the Tathāgata, shall not reject, but joyfully accept this Dharmaparyāya when hearing it, that such a young man of good family also is earnest in his belief; far more one who keeps it in memory or reads it. He who, after collecting this Dharmaparyāya into a volume, carries it on his shoulder carries the Tathāgata on his shoulder. Such a young man or young lady of good family, Ajita, need make no Stūpas for me, nor monasteries; need not give to the congregation of monks medicaments for the
sick or (other) requisites. For, Ajita, such a young man or young lady of good family has (spiritually) built for the worship of my relics Stupas of seven precious substances reaching up to the Brahma-world in height, and with a circumference in proportion, with the umbrellas thereto belonging, with triumphal streamers, with tinkling bells and baskets; has shown manifold marks of respect to those Stupas of relics with diverse celestial and earthly flowers, incense, perfumed garlands, ointments, powder, cloth, umbrellas, banners, flags, triumphal streamers, by various sweet, pleasant, clear-sounding tymbals and drums, by the tune, noise, sounds of musical instruments and castanets, by songs, nautch and dancing of different kinds, of many, innumerable kinds; has done those acts of worship during many, innumerable thousands of koṭis of æons. One who keeps in memory this Dharmaparyaya after my complete extinction, who reads, writes, promulgates it, Ajita, shall also have built monasteries, large, spacious, extensive, made of red sandal-wood, with thirty-two pinnacles, eight stories, fit for a thousand monks, adorned with gardens and flowers, having walks furnished with lodgings, completely provided with meat, food and drink and medicaments for the sick, well equipped with all comforts. And those numerous, innumerable beings, say a hundred or a thousand or ten thousand or a koṭi or hundred koṭis or thousand koṭis or hundred thousand koṭis or ten thousand times hundred thousand koṭis, they must be considered to form the congregation of disciples seeing me from face to face, and must be considered as those whom I have fully blessed.