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 VIII.
ANNOUNCEMENT OF THE FUTURE DESTINY OF THE FIVE HUNDRED MONKS.
On
hearing from the Lord that display of skilfulness and the
instruction by means of mysterious speech; on hearing the
announcement of the future destiny of the great
Disciples, as well as the foregoing tale concerning
ancient devotion and the leadership of the Lord, the
venerable Pûrna, son of Maitrâyanî, was filled with
wonder and amazement, thrilled with pure-heartedness, a
feeling of delight and joy. He rose from his seat, full
of delight and joy, full of great respect for the law,
and while prostrating himself before the Lord's feet,
made within himself the following reflection: Wonderful,
O Lord; wonderful, O Sugata; it is an extremely difficult
thing that the Tathâgatas, &c., perform, the
conforming to this world, composed of so many elements,
and preaching the law to all creatures with many proofs
of their skilfulness, and skilfully releasing them when
attached to this or that. What could we do, O Lord, in
such a case? None but the Tathâgata knows our inclination
and our ancient course. Then, after saluting with his
head the Lord's feet, Parna went and stood apart, gazing
up to the Lord with unmoved eyes and so showing his
veneration.
And the Lord, regarding the mental disposition of the
venerable Pûrna, son of Maitrâyani, addressed the entire
assembly of monks in this strain: Ye monks, see this
disciple, Pûrna, son of Maitrâyani, whom I have
designated as the foremost of preachers in this assembly,
praised for his many virtues, and who has applied himself
in various ways to comprehend the true law. He is the man
to excite, arouse, and stimulate the four classes of the
audience; unwearied in the preaching of the law; as
capable to preach the law as to oblige his
fellow-followers of the course of duty. The Tathâgata
excepted, monks, there is none able to equal Pûrna, son
of Maitrâyanî, either essentially or in accessories. Now,
monks, do you suppose that he keeps my true law only? No,
monks, you must not think so. For I remember, monks, that
in the past, in the times of the ninety-nine Buddhas, the
same Pûrna kept the true law under the mastership of
those Buddhas. Even as he is now with me, so he has, in
all periods, been the foremost of the preachers of the
law; has in all periods been a consummate knower of
Voidness; has in all periods acquired the (four)
distinctive qualifications of an Arhat; has in all
periods reached mastership in the transcendent wisdom of
the Bodhisattvas. He has been a strongly convinced
preacher of the law, exempt from doubt, and quite pure.
Under the mastership of those Buddhas he has during his
whole existence observed a spiritual life, and everywhere
they termed him 'the Disciple.' By this means he has
promoted the interest of innumerable, incalculable
hundred thousands of myriads of kotis of beings, and
brought innumerable and incalculable beings to full
ripeness for supreme and perfect enlightenment. In all
periods he has assisted the creatures in the function of
a Buddha, and in all periods he has purified his own
Buddha-field, always striving to bring creatures to
ripeness. He was also, monks, the foremost among the
preachers of the law under the seven Tathâgatas, the
first of whom is Vipasyin and the seventh myself.
And as to the Buddhas, monks, who have in future to
appear in this Bhadra-kalpa, to the number of a thousand
less four, under the mastership of them also shall this
same Pûrna, son of Maitrayanî, be the foremost among the
preachers of the law and the keeper of the true law. Thus
he shall keep the true law of innumerable and
incalculable Lords and Buddhas in future, promote the
interest of innumerable and incalculable beings, and
bring innumerable and incalculable beings to full
ripeness for supreme and perfect enlightenment.
Constantly and assiduously he shall be instant in
purifying his own Buddha-field and bringing creatures to
ripeness. After completing such a Bodhisattva-course, at
the end of innumerable, incalculable Æons, he shall reach
supreme and perfect enlightenment; he shall in the world
be the Tathâgata called Dharmaprabhâsa, an Arhat,
&c., endowed with science and conduct, a Sugata,
&c. He shall appear in this very Buddha-field.
Further, monks, at that time the Buddha-field spoken of
will look as if formed by thousands of spheres similar to
the sands of the river Ganges. It will be even, like the
palm of the hand, consist of seven precious substances,
be without hills, and filled with high edifices of seven
precious substances. There will be cars of the gods
stationed in the sky; the gods will behold men, and men
will behold the gods. Moreover, monks, at that time that
Buddha-field shall be exempt from places of punishment
and from womankind, as all beings shall be born by
apparitional birth. They shall lead a spiritual life,
have ideal bodies, be self-lighting, magical, moving in
the firmament, strenuous, of good memory, wise, possessed
of gold-coloured bodies, and adorned with the thirty-two
characteristics of a great man. And at that time, monks,
the beings in that Buddha-field will have two things to
feed upon, viz. the delight in the law and the delight in
meditation. There will be an immense, incalculable number
of hundred thousands of myriads of kotis of Bodhisattvas;
all endowed with great transcendent wisdom, accomplished
in the (four) distinctive qualifications of an Arhat,
able in instructing creatures. He (that Buddha) will have
a number of disciples, beyond all calculation, mighty in
magic, powerful, masters in the meditation of the eight
emancipations. So immense are the good qualities that
Buddha-field will be possessed of. And that Æon shall be
called Ratnâvabhâsa (i.e. radiant with gems), and that
world Suvisuddha (i.e. very pure). His lifetime shall
last immense, incalculable Æons; and after the complete
extinction of that Lord Dharmaprabhâsa, the Tathâgata,
&c., his true law shall last long, and his world
shall be full of Stûpas made of precious substances. Such
inconceivable good qualities, monks, shall the
Buddha-field of that Lord be possessed of.
So spoke the Lord, and thereafter he, the Sugata, the
Master, added the following stanzas:
1. Listen to me, monks, and hear how my son has achieved
his course of duty, and how he, welltrained and skilful,
has observed the course of enlightenment.
2. Viewing these beings to be lowly-disposed and to be
startled at the lofty vehicle, the Bodhisattvas become
disciples and exercise Pratyekabuddhaship.
3. By many hundreds of able devices they bring numerous
Bodhisattvas to full ripeness and declare: We are but
disciples, indeed, and we are far away from the highest
and supreme enlightenment.
4. It is by learning from them this course (of duty) that
kotis of beings arrive at full ripeness, who (at first),
lowly-disposed and somewhat lazy, in course of time all
become Buddhas.
5. They follow a course in ignorance (thinking): We,
disciples, are of little use, indeed! In despondency they
descend into all places of existence (successively), and
(so) clear their own field.
6. They show in their own persons that they are not free
from affection, hatred, and infatuation; and on
perceiving (other) beings clinging to (heretical) views,
they go so far as to accommodate themselves to those
views.
7. By following such a course my numerous disciples
skilfully save creatures; simple people would go mad, if
they were taught the whole course of life (or story).
8. Pûrna here, monks, my disciple, has formerly fulfilled
his course (of duty) under thousands of kotis of Buddhas,
he has got possession of this true law by seeking after
Buddha-knowledge.
9. And at all periods has he been the foremost of the
disciples, learned, a brilliant orator, free from
hesitation; he has, indeed, always been able to excite to
gladness and at all times ready to perform the
Buddha-task.
10. He has always been accomplished in the sublime
transcendent faculties and endowed with the distinctive
qualifications of an Arhat; he knew the faculties and
range of (other) beings, and has always preached the
perfectly pure law.
11. By exposing the most eminent of true laws he has
brought thousands of kotis of beings to full ripeness for
this supreme, foremost vehicle, whilst purifying his own
excellent field.
12. In future also he shall likewise honour thousands of
kotis of Buddhas, acquire knowledge of the most eminent
of good laws, and clean his own field.
13. Always free from timidity he shall preach the law
with thousands of kotis of able devices, and bring many
beings to full ripeness for the knowledge of the
all-knowing that is free from imperfections.
14. After having paid homage to the Chiefs of men and
always kept the most eminent of laws, he shall in the
world be a Buddha self-born, widely renowned everywhere
by the name of Dharmaprabhâsa.
15. And his field shall always be very pure and always
set off with seven precious substances; his Æon shall be
(called) Ratnâvabhâsa, and his world Suvisuddha.
16. That world shall be pervaded with many thousand kotis
of Bodhisattvas, accomplished masters in the great
transcendent sciences, pure in every respect, and endowed
with magical power.
17. At that period the Chief shall also have an
assemblage of thousands of kotis of disciples, endowed
with magical power, adepts at the meditation of the
(eight) emancipations, and accomplished in the (four)
distinctive qualifications of an Arhat.
18. And all beings in that Buddha-field shall be pure and
lead a spiritual life. Springing into existence by
apparitional birth, they shall all be goldcoloured and
display the thirty-two characteristic signs.
19. They shall know no other food but pleasure in the law
and delight in knowledge. No womankind shall be there,
nor fear of the places of punishments or of dismal
states.
20. Such shall be the excellent field of Pûrna, who is
possessed of all good qualities; it shall abound with all
goodly things, a small part (only) of which has here been
mentioned.
Then this thought arose in the mind of those twelve
hundred self-controlled (Arhats): We are struck with
wonder and amazement. (How) if the Tathâgata would
predict to us severally our future destiny as the Lord
has done to those other great disciples? And the Lord
apprehending in his own mind what was going on in the
minds of these great disciples addressed the venerable
Mahâ-Kasyapa: Those twelve hundred self-controlled
hearers whom I am now beholding from face to face, to all
those twelve hundred self-controlled hearers, Kasyapa, I
will presently foretell their destiny. Amongst them,
Kâsyapa, the monk Kaundinya, a great disciple, shall,
after sixty-two hundred thousand myriads of kotis of
Buddhas, become a Tathâgata, an Arhat, &c., under the
name of Samantaprabhâsa, endowed with science and
conduct, a Sugata, &c. &c.; but of those (twelve
hundred), Kâsyapa, five hundred shall become Tathâgatas
of the same name. Thereafter shall all those five hundred
great disciples reach supreme and perfect enlightenment,
all bearing the name of Samantaprabhâsa; viz.
Gayâ-Kâsyapa, Nadî-Kâsyapa, Uruvilvâ.-Kâsyapa, Kâla,
KâIodâyin, Aniruddha, Kapphina, Vakkula, Kunda, Svâgata,
and the rest of the five hundred self-controlled
(Arhats).
And on that occasion the Lord uttered the following
stanzas:
21. The scion of the Kundina family, my disciple here,
shall in future be a Tathâgata, a Lord of the world,
after the lapse of an endless period; he shall educate
hundreds of kotis of living beings.
22. After seeing many endless Buddhas, he shall in
future, after the lapse of an endless period, become the
Gina Samantaprabhâsa, whose field shall be thoroughly
pure.
23. Brilliant, gifted with the powers of a Buddha, with a
voice far resounding in all quarters, waited upon by
thousands of kotis of beinas, he shall preach supreme and
eminent enlightenment.
24. There shall be most zealous Bodhisattvas, mounted on
lofty aereal cars, and moving, meditative, pure in
morals, and assiduous in doing good.
25. After hearing the law from the highest of men, they
shall invariably go to other fields, to salute thousands
of Buddhas and show them great honour.
26. But ere long they shall return to the field of the
Leader called Prabhâsa, the Tathâgata. So great shall be
the power of their course (of duty).
27. The measure of the lifetime of that Sugata shall be
sixty thousand Æons, and, after the complete extinction
of that mighty one, his true law shall remain twice as
long in the world.
28. And the counterfeit of it shall continue three times
as long. When the true law of that holy one shall he
exhausted, men and gods shall be vexed.
29. There shall appear a complete number of five hundred
Chiefs, supreme amongst men, who shall bear the same name
with that Gina, Samantaprabha, and follow one another in
regular succession.
30. All shall have like divisions, magical powers,
Buddha-fields, and hosts (of followers). Their true law
also shall be the same and stand equally long.
31. All shall have in this world, including the gods, the
same voice as Samantaprabha'sa, the highest of men, such
as I have mentioned before.
32. Moved by benevolence and compassion they shall in
succession foretell each other's destiny, with the words:
This is to be my immediate successor, and he is to
command the world as I do at present.
33. Thus, Kâsyapa, keep now in view I here these
self-controlled (Arhats), no less than five hundred (in
number), as well as my other disciples, and speak of this
matter to the other disciples.
On hearing from the Lord the announcement of their own
future destiny, the five hundred Arhats, contented,
satisfied, in high spirits and ecstasy, filled with
cheerfulness, joy, and delight, went up to the place
where the Lord was sitting, reverentially saluted with
their heads his feet, and spoke thus: We confess our
fault, O Lord, in having continually and constantly
persuaded ourselves that we had arrived at final Nirvâna,
as (persons who are) dull, inept, ignorant of the rules,
For, O Lord, whereas we should have thoroughly penetrated
the knowledge of the Tathâgatas, we were content with
such a trifling degree of knowledge.
It is, O Lord, as if some man having come to a friend's
house got drunk or fell asleep, and that friend bound a
priceless gem within his garment, with the thought: Let
this gem be his. After a while, O Lord, that man rises
from his seat and travels further; he goes to some other
country, where he is befallen by incessant difficulties,
and has great trouble to find food and clothing. By dint
of great exertion he is hardly able to obtain a bit of
food, with which (however) he is contented and satisfied.
The old friend of that man, O Lord, who bound within the
man's garment that priceless gem, happens to see him
again and says: How is it, good friend, that thou hast
such difficulty in seeking food and clothing, while I, in
order that thou shouldst live in ease, good friend, have
bound within thy garment a priceless gem, quite
sufficient to fulfil all thy wishes? I have given thee
that gem, my good friend, the very gem I have bound
within thy garment. Still thou art deliberating: What has
been bound? by whom? for what reason and purpose? It is
something foolish, my good friend, to be contented, when
thou hast with (so much) difficulty to procure food and
clothing. Go, my good friend, betake thyself, with this
gem, to some great city, exchange the gem for money, and
with that money do all that can be done with money.
In the same manner, O Lord, has the Tathâgata formerly,
when he still followed the course of duty of a
Bodhisattva, raised in us also ideas of omniscience, but
we, O Lord, did not perceive, nor know it. We fancied, O
Lord, that on the stage of Arhat we had reached Nirvâna.
We live in difficulty, O Lord, because we content
ourselves with such a trifling degree of knowledge. But
as our strong aspiration after the knowledge of the
all-knowing has never ceased, the Tathâgata teaches us
the right: 'Have no such idea of Nirvâna, monks; there
are in your intelligence roots of goodness which of yore
I have fully developed. In this you have to see an able
device of mine that from the expressions used by me, in
preaching the law, you fancy Nirvâna to take place at
this moment.' And after having taught us the right in
such a way, the Lord now predicts our future destiny to
supreme and perfect knowledge.
And on that occasion the five hundred self-controlled
(Arhats), Agnata-Kaundinya and the rest, uttered the
following stanzas:
34. We are rejoicing and delighted to hear this
unsurpassed word of comfort that we are destined to the
highest, supreme enlightenment. Homage be to thee, O Lord
of unlimited sight!
35. We confess our fault before thee; we were so
childish, nescient, ignorant that we were fully contented
with a small part of Nirvâna, under the mastership of the
Sugata.
36. This is a case like that of a certain man who enters
the house of a friend, which friend, being rich and
wealthy, gives him much food, both hard and soft.
37. After satiating him with nourishment, he gives him a
jewel of great value. He ties it with a knot within the
upper robe and feels satisfaction at having given that
jewel.
38. The other man, unaware of it, goes forth and from
that place travels to another town. There he is befallen
with misfortune and, as a miserable beggar, seeks his
food in affliction.
39. He is contented with the pittance he gets by begging
without caring for dainty food; as to that jewel, he has
forgotten it; he has not the slightest remembrance of its
having been tied in his upper robe.
40. Under these circumstances he is seen by his old
friend who at home gave him that jewel. This friend
properly reprimands him and shows him the jewel within
his robe.
41. At this sight the man feels extremely happy. The
value of the jewel is such that he becomes a very rich
man, of great power, and in possession of all that the
five senses can enjoy.
42. In the same manner, O Lord, we were unaware of our
former aspiration, (the aspiration) laid in us by the
Tathâgata himself in previous existences from time
immemorial.
43. And we were living in this world, O Lord, with dull
understanding and in ignorance, under the mastership of
the Sugata; for we were contented with a little of
Nirvâna; we required nothing higher, nor even cared for
it.
44. But the Friend of the world has taught us better:
'This is no blessed Rest at all; the full knowledge of
the highest men, that is blessed Rest, that is supreme
beatitude.'
45. After hearing this sublime, grand, splendid, and
matchless prediction, O Lord, we are greatly elated with
joy, when thinking of the prediction (we shall have to
make to each other) in regular succession.