Ch.
1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27
CHAPTER VII.
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 Tathâgata, &c., named
Mahâbhigñâgñanâbhibhû, endowed with science and conduct,
a Sugata, &c. &c., in the sphere Sambhava (i. e.
origin, genesis), in the period Mahârûpa. (You ask),
monks, how long ago is it that the Tathâgata 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 Tathâgata
Mahâbhigñâgñanâbhibhû. Yet, monks, I perfectly remember
that Tathâgata 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 Tathâgata.
And on that occasion the Lord pronounced the following
stanzas:
1. I remember the great Seer Abhigñâgñânâbhibhû, 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 universe
to atoms of dust took one atom to deposit it a thousand
regions farther on;
3. If he deposited a second, a third atom, and so
proceeded until he had done with the whole mass of dust,
so that this world were empty and the mass of dust
exhausted;
4. To that immense mass of the dust of these worlds,
entirely reduced to atoms, I liken the number of Æons
past.
5. So immense is the number of kotis 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
Tathâgatas.
7. So endless, monks, is the knowledge of the Tathâgata;
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
Tathâgata Mahâbhigñâgñanâbhibhû, the Arhat, &c. was
fifty-four hundred thousand myriads of kotis 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 Mâra, 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
(Trâyastrimsas) prepared him a magnificent royal throne,
a hundred yoganas high, on occupying which the Lord
attained supreme, perfect enlightenment; and no sooner
had the Lord occupied the seat of enlightenment than the
Brahmakâyika gods scattered a rain of flowers all around
the seat of enlightenment over a distance of a hundred
yoganas; 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 Nirvâna. 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 Mahâbhigñâgñanâbhibhû, the Tathâgata, &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 Gñânâkara-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
Mahâbhigñâgñanâbhibhû, the Tathâgata, &c., had
attained supreme, perfect knowledge, went, surrounded and
attended by their weeping mothers and nurses, along with
the noble, rich king Kakravartin, many ministers, and
hundred thousands of myriads of kotis of living beings,
to the place where the Lord Mahâbhigñâgñanâbhibhû, the
Tathâgata, &c., was seated on the summit of the
terrace of enlightenment. They went up to the Lord in
order to honour, respect, worship, revere, and venerate
him, saluted his feet with their heads, made three turns
round him keeping him to the right, lifted up their
joined hands, and praised the Lord, face to face, with
the following stanzas:
8. Thou art the great physician, having no superior,
rendered perfect in endless Æons. Thy benign wish of
saving all mortals (from darkness) has to-day been
fulfilled.
9. Most difficult things hast thou achieved during the
ten intermediate kalpas now past; thou hast been sitting
all that time without once moving thy body, hand, foot,
or any other part.
10. Thy mind also was tranquil and steady, motionless,
never to be shaken; thou knewest no distraction;thou art
completely quiet and faultless.
11. Joy with thee! that thou so happily and safely,
without any hurt, hast reached supreme enlightenment. How
great a fortune is ours! we congratulate ourselves, O
Lion amongst kings!
12. These unhappy creatures, vexed in all ways, deprived
of eyes, as it were, and joyless, do not find the road
leading to the end of toils, nor develop energy for the
sake of deliverance.
13. Dangers are for a long time on the increase and the
laws (or phenomena, things) are deprived of the
(possession of a) celestial body; the word of the Gina is
not being heard; the whole world is plunged in thick
darkness.
14. But to-day (or now) hast thou, Majesty of the world,
reached this hallowed, high, and faultless spot; we as
well as the world are obliged to thee, and approach to
seek our refuge with thee, O Protector!
When, O monks, those sixteen princes in the condition of
boys, childlike and young, had with such stanzas
celebrated the Lord Mahâbhigñâgñanâbhibhû, the Tathâgata,
&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 Tathâgatas, 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 Mahâbhigñâgñanâbhibhû, the
Tathâgata, &c., reached supreme, perfect
enlightenment, fifty hundred thousand myriads of kotis 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 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 kotis of spheres, began
excessively to glitter, glow, and sparkle in splendo,ur
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 kotis of spheres went all to
each other's abodes and communicated the matter to one
another. After that, monks, the great Brahma-angel, named
Sarvasattvatrâtri (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 kotis 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 Mahâbhigñâgñanâbhibhû, the
Tathâgata, &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, Nagas, goblins, Gandharvas, demons, Garudas,
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
overwhclming both him and the tree of enlightenment, over
a distance of ten yoganas, with those flower-bags as
large as Mount Sumeru. After that they presented to the
Lord their aerial cars (with the words): Accept, O Lord,
these aerial cars out of compassion to us; use, O Sugata,
those cars out of compassion to us.
On that occasion, monks, after presenting their own cars
to the Lord, the Brahma-angels celebrated the Lord, face
to face, with the following seasonable stanzas:
21. A (or the) wonderful, matchless Gina, 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 kotis of
worlds from here to humbly salute the Gina by
surrendering our lofty acriel 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 Mahâbhigñâgñanâbhibhû, the Tathâgata, &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, Mâras,
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
kotis 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 Tathâgata.
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 kotis of spheres went all to each other's
abodes and communicated the matter to one another. After
that, monks, the great Brahma-angel, named
Adhimâtrakârunika (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 kotis 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 kotis 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 quarteir, where
those great Brahma-angels, stationed in the north-western
quarter, saw the Lord Mahâbhigñâgñanâbhibhû [&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 Mahâbhigñâgñanâbhibhû, the Tathâgata, &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
kotis 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 kotis 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 Mahâbhigñâgñanâbhibhû, the Tathâgata, &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
kotis 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 kotis 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 kotis
of spheres [&c., as above till to one another]. After
that, monks, the great Brahma-angel, named Sikhin,
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 kotis 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
Mahâbhigñâgñanâbhibhû [&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 kotis 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 Mahâbhigñâgñanâbhibhû, the Tathâgata, &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 Nirvâna.
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 Mahâbhigñâgñanâbhibhû the Tathâgata,
&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 Mahâbhigñâgñanâbhibhû, the Tathâgata,
&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 Mahâbhigñâgñanâbhibhû, the Tathâgata, &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 Mahâbhigñâgñanâbhibhû,
the Tathâgata, &c., the following: O Lord, these many
hundred thousand myriads of kotis of disciples of the
Tathâgata 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 Tathâgata. We want, O
Lord, to see the knowledge of the Tathâgata; 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
Kakravartin, to the number of eighty hundred thousand
myriads of kotis of living beings, chose the vagrant life
of mendicants.
Subsequently, monks, the Lord Mahâbhigñâgñanâbhibhû, the
Tathâgata, &c., viewing the prayer of those novices
at the lapse of twenty thousand Æons, amply and
completely revealed the Dharmaparyâya 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 Mahâbhigñâgñanâbhibhû, the
Tathâgata, &c., foretold those sixteen novices their
future djestiny to supreme, perfect enlightenment. And
while the Lord Mahâbhigñâgñanâbhibhû, the Tathâgata,
&c., was propounding the Dharmaparyâya 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 Dharmaparyâya of
the Lotus of the True Law during eight thousand Æons
without interruption, the Lord Mahâbhigñâgñanâbhibhû, the
Tathâgata, &c., entered the monastery to retire for
the purpose of meditation, and in that retirement, monks,
the Tathâgata continued in the monastery during
eighty-four thousand kotis of Æons.
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 Dharmaparyâya of the Lotus of the
True Law to the four classes. By doing this, monks, each
of those novices, as Bodhisattvas fully developed,
instructed, excited, stimulated, edified, confirmed in
respect to supreme, perfect enlightenment 60 x 60 hundred
thousand myriads of kotis of living beings, equal to the
sands of the river Ganges.
Now, monks, at the lapse of eighty-four thousand Æons the
Lord Mahâbhigñâgñanâbhibhû, the Tathâgata, &c., rose
from his meditation, in possession of memory and
consciousness, whereafter he went up to the seat of the
law, designed for him, in order to occupy it.
As soon as the Lord had occupied the seat of the law,
monks, he cast his looks over the whole circle of the
audience and addressed the congregation of monks: They
are wonderfully gifted, monks, they are prodigiously
gifted, these sixteen novices, wise, servitors to many
hundred thousand myriads of kotis of Buddhas, observers
of the course (of duty), who have received
Buddha-knowledge, transmitted Buddha-knowledge, expounded
Buddha-knowledge. Honour these sixteen novices, monks,
again and again; and all, be they devoted to the vehicle
of the disciples, the vehicle of the Pratyekabuddhas, or
the vehicle of the Bodhisattvas, who shall not reject nor
repudiate the preaching of these young men of good
family, O monks, shall quickly gain supreme, perfect
enlightenment, and obtain Tathâgata-knowledge.
In the sequel also, monks, have these young men of good
family repeatedly revealed this Dharmaparyâya of the
Lotus,of the True Law under the mastership of that Lord.
And the 60 x 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 Tathâgata named
Akshobhya, the Arhat, &c., and the Tathâgata
Merukûta, the Arhat, &c. In the south-east, monks, is
the Tathâgata Simhaghosha, &c., and the Tathâgata
Simhadhvaga, &c. In the south, monks, is the
Tathâgata named Akâsapratishthita, &c., and the
Tathâgata named Nityaparinirvrita, &c. In the
southwest, monks, is the Tathâgata named Indradhvaga,
&c., and the Tathâgata named Brahmadhvaga, &c. In
the west, monks, is the Tathâgata named Amitâyus,
&c., and the Tathâgata named
Sarvalokadhâtûpadravodvegapratyuttîrna, &c. In the
north-west, monks, is the Tathâgata named
Tamâlapatrakandanagandhâbhigña, &c., and the
Tathâgata Merukalpa, &c. In the north, monks, is the
Tathâgata named Meghasvarapradipa, &c., and the
Tathâgata named Meghasvararâga, &c. In the
north-east, monks, is the Tathâgata named
Sarvalokabhayâgitakkhambhitatvavidhvamsanakara, the
Arhat, &c., and, the sixteenth, myself, Sâkyamuni,
the Tathâgata, 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 kotis 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
Tathâgatas. And which are those beings, monks, who,
innumerable, incalculable like the sands of the Ganges,
those hundred thousands of myriads of kotis 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 Nirvâna, 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 Nirvâna, 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 Tathâgatas, and there
they shall anew hear this dogma: The complete Nirvâna of
the Tathâgatas is but one; there is no other, no second
Nirvâna of the Tathâgatas. Herein, monks, one has to see
a device of the Tathâgatas and a direction for the
preaching of the law. When the Tathâgata, 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
Tathâgata, 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 Nirvâna, far less a third. It is an able
device of the Tathâgata, 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
Tathâgata teaches them that Nirvâna to which they are
attached.
By way of example, monks, suppose there is some dense
forest five hundred yoganas 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 yoganas 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 Tathâgata, the
Arhat,&c., your guide, and the guide of all other
beings. Indeed, monks, the Tathâgata, &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 Tathâgata, 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 Tathâgata, &c., to give a
repose to the creatures, very skilfully teaches and
proclaims two stages of
Nirvâna, viz. the stage of the disciples and that of the
Pratyekabuddhas. And, monks, when the creatures are there
halting, then the Tathâgata, &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) Nirvâna, that is not
Nirvâna. Nay, monks, it is an able device of the
Tathâgatas, &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, Abhigñâgñânâbhibhû, 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, Nâgas, 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
Anâbhibhû 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 kotis 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 kotis 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 kotis 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
kotis ofÆons. 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 kotis 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 kotis 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 kotis 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 Sûtra of orreat 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 Sûtra, 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
kotis 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 Sûtra 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 Nirvâna they commenced a
wandering life and saw kotis 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 yoganas 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 kotis, 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 kotis 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 kotis 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 Nirvâna.
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.