101. As he perceives that they have sufficiently VII. ANCIENT DEVOTION. 1 89 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 ko/is of living beings; in the same manner I see creatures toiling and un¬ able to break the shell of the egg of evils l.
104. Then I reflect on this matter: These beings have enjoyed repose, have been tranquillised; now I will remind 2 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 (crea¬ tures) 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 know¬ ledge of the all-knowing and the ten powers proper to Crinas, you shall become Buddhas marked by 1 KlertiBd'ako.ra.
3 The rendering of this passage is doubtful; the text runs thus: sarvasya du/zkhasya ’nubodha eshu.
VII.
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.
VIII. DESTINY OF THE FIVE HUNDRED MONKS. I91 CHAPTER VIII.
ANNOUNCEMENT OF THE FUTURE DESTINY OF THE FIVE HUNDRED MONKS.
On hearing from the Lord that display of skilful¬ ness and the instruction by means of mysterious speech; on hearing the announcement of the future destiny of the great Disciples, as well as the fore¬ going tale concerning ancient devotion and the leadership 1 of the Lord, the venerable Phr«a, son of Maitriyawi, was filled with wonder and amazement, thrilled 2 with pure-heartedness 3, 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 pros¬ trating 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 Tathagatas, &c., perform, the con¬ forming 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 1 Vrfshabhitva, a curious and irregular form instead of vrfshabhatva.
2 Sphu/a, in the sense of vyapta; Pali phu/a.
3 Niramisha/fcittena. Nir&misha is both ‘free from worldly taint, sensual desire,’ and ‘without having a lure, not eager for reward,’ i.e. disinterested. Both meanings are so intimately con¬ nected that it is not always easy to decide which we should prefer, e.g. Lalita-vistara, p. 215, and Manu VI, 49.
VIII.
do, O Lord, in such a case? None but the Tathi- gata knows our inclination and our ancient course. Then, after saluting with his head the Lord’s feet, Pftma 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 Pftma, son of Maitrayam, addressed the entire assembly of monks in this strain: Ye monks, see 1 this disciple, Phr^a, son of Maitra- ya»l, 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 Tathd- gata excepted, monks, there is none able to equal Pftraa, son of Maitrdyam, 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 Phraa 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 2; has in all periods reached mastership in the transcendent 1 Paryata, var. lect. pafyadhvam.
2 Pratisawvid, in meaning answering to Pali pa/isambhida.
VIII. DESTINY OF THE FIVE HUNDRED MONKS. 1 93 wisdom of the Bodhisattvas. He has been a strongly convinced 1 preacher of the law, exempt from doubt, and quite pure. Under the mastership of those Buddhas he has during his whole exist¬ ence 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 kods 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 func¬ tion of a Buddha, and in all periods he has purified his own Buddha-field, always striving to bring crea¬ tures to ripeness. He was also, monks, the fore¬ most among the preachers of the law under the seven Tathagatas, the first of whom is Vipasyin and the seventh myself 2.
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 Pftma, son of Maitrayawi, 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 innu¬ merable and incalculable beings, and bring innumer¬ able 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.
1 Suvinir^ita.
2 The seven so-called M&nushi-Buddhas; a rather transparent disguise of the fact that in cosmological mythology there are seven Manus, rulers of certain periods.
0 VIII.
After completing such a Bodhisattva-course, at the end of innumerable, incalculable Aions, he shall reach supreme and perfect enlightenment; he shall in the world be the Tathagata called Dharmaprabhasa, 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 1. 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 appari- tional birth. They shall lead a spiritual life, have ideal 2 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 1 The Buddha-field of Pftraa, i.e. full, is so extremely pure, because he is, I suppose, the full moon. He is called the son of Maitra- yawi, because the full moon is born on the 15th day of the month. Maitrayam is a slightly disguised Maitri, otherwise called Anuradha, the 15th asterism, in the ancient series. Hence we may infer that the story of Pur«a is comparatively old. No wonder that Pur«a is surpassed by none, the Buddha excepted.
2 Manomaya.
VIII. DESTINY OF THE FIVE HUNDRED MONKS. 195 be an immense, incalculable number of hundred thousands of myriads of ko/is of Bodhisattvas; all endowed with great transcendent wisdom, accom¬ plished 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 Aion shall be called Ratndvabhasa (i. e. radiant with gems), and that world SuvLmddha (i. e. very pure). His lifetime shall last immense, incalculable Aions; and after the complete extinction of that Lord Dharmapra- bhasa, the Tathagata, &c., his true law shall last long, and his world shall be full of Stftpas 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, well- trained 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 ko/is of beings arrive at full ripeness, VIII.
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 de¬ spondency 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 1, they go so far as to accommodate themselves to those views.
7. By following such a course my numerous dis¬ ciples skilfully save creatures; simple people would go mad, if they were taught the whole course of life (or story).
8. Pfiraa here, monks, my disciple, has formerly fulfilled his course (of duty) under thousands of ko/is 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 sub¬ lime 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 ko/is of beings to full ripeness for this supreme, foremost vehicle, whilst purifying his own excellent field.
1 Drz'sh/ivilagna.
VIII. DESTINY OF THE FIVE HUNDRED MONKS. I97 12. In future also he shall likewise honour thou¬ sands of koris 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 ko^is 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 Dharma- prabhasa.
15. And his field shall always be very pure and always set off with seven precious substances; his JEon shall be (called) Ratnavabhdsa, and his world Suvmiddha.
16. That world shall be pervaded with many thousand ko/is of Bodhisattvas, accomplished mas¬ ters 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 ko/is of disciples, en¬ dowed 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 exist¬ ence by apparitional birth, they shall all be gold- coloured and display the thirty-two characteristic signs.
19. They shall know no other food but pleasure in the law and delight in knowledge. No woman¬ kind shall be there, nor fear of the places of punish¬ ments or of dismal states.
VIII.
20. Such shall be the excellent field of Pfinza, 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 Tathagata 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 Maha-Kisyapa: 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, Klsyapa, the monk KamzAnya, a great disciple, shall, after sixty-two hundred thousand myriads of ko/is of Buddhas, become a Tathagata, an Arhat, &c., under the name of Samantaprabhasa, endowed with science and conduct, a Sugata, &c. &c.; but of those (twelve hundred), K&syapa, five hundred shall become Tathagatas of the same name. Thereafter shall all those five hundred great disciples reach supreme and perfect enlightenment, all bearing the name ofSamantaprabhisa; viz. Gaya-Ka^yapa, Nadi- KcLyapa, Uruvilvd-Kasyapa, Kala, Kalodayin, Ani- ruddha, Kapphi«a, Vakkula 1 2, Aunda 3, Svagata 4, 1 Akimwa sarvehi subhadrakehi; Burnouf takes it as a mascu¬ line, rendering it by * creatures fortunees.’
2 Also spelt Vakula; see p. 2.
VITI. DESTINY OF THE FIVE HUNDRED MONKS. 199 and the rest of the five hundred self-controlled (Arhats).
And on that occasion the Lord uttered the fol¬ lowing stanzas: 21. The scion of the Kudina family, my disciple here, shall in future be a Tathdgata, a Lord of the world, after the lapse of an endless period; he shall educate hundreds of kods of living beings.
22. After seeing many endless Buddhas, he shall in future, after the lapse of an endless period, be¬ come the dfina Samantaprabhasa, 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 ko/is of beings, he shall preach supreme and eminent enlightenment.
24. There shall be most zealous Bodhisattvas, mounted on lofty aereal cars, and moving, medi¬ tative, 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 Prabhasa, the Tathagata 1. So great shall be the power of their course (of duty).
27. The measure of the lifetime of that Sugata shall be sixty thousand.dEons, and, after the com¬ plete extinction of that mighty one 2, his true law shall remain twice as long in the world.
28. And the counterfeit of it shall continue three 1 Var. lect. ‘ the most high (or best) of men.’
2 Ttyin.
VIII.
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 Crina, 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 Samantaprabhasa, 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, Klsyapa, keep now in view 1 here these self-controlled (Arhats), no less than five hun¬ dred (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 sa¬ luted 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 1 Dharehi. I am not sure of the correctness of this translation; the word usually means ‘ to keep,’ but this seems out of place, unless it be assumed that the injunction is given in anticipation, because Kayyapa succeeded to the Lord after the latter’s Nirvana. Burnouf has: ‘ Voila-comme tu dois considerer ici en ce jour ces Auditeurs,’ &c.
VIII. DESTINY OF THE FIVE HUNDRED MONKS. 201 at final Nirvd^a, as (persons who are) dull, inept, ignorant of the rules. For, O Lord, whereas we should have thoroughly penetrated the knowledge of the Tathagatas, 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 1 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 satis¬ fied. The old friend of that man, O Lord, who bound within the man’s garment that priceless gem, hap¬ pens 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 pur¬ pose? It is something foolish 2, 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, VIII.
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 Tathagata formerly, when he still followed the course of duty of a Bodhisattva, raised in us also ideas of omni¬ science, but we, O Lord, did not perceive, nor know it. We fancied, O Lord, that on the stage of Arhat we had reached Nirvdzza. 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 Tathagata teaches us the right: ‘ Have no such idea of Nirv&zza, monks; there are in your intelligence 1 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 Nirvazza to take place at this moment 2.’ 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-con- trolled (Arhats), Afzzata-Kauzzt/inya 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 Nirvazza, under the mastership of the Sugata.
1 Sant&ne.
Or, at present, e tar hi.
VIII. DESTINY OF THE FIVE HUNDRED MONKS. 203 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 beg¬ gar, 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 un¬ aware of our former aspiration 1, (the aspiration) laid in us by the Tath&gata 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 1 Prawidhana; from the context one would gather that the real meaning had been ‘ predestination.’
VIII.
mastership of the Sugata; for we were contented with a little of Nirvi^a; 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 1 at all; the full knowledge of the highest men 2, 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.
IX.
DESTINY OF ANANDA, RAHULA, ETC.
CHAPTER IX.
ANNOUNCEMENT OF THE FUTURE DESTINY OF ANANDA, rAhula, AND THE TWO THOUSAND MONKS.
On that occasion the venerable Ananda made this reflection: Should we also receive a similar prediction? Thus thinking, pondering, wishing, he rose from his seat, prostrated himself at the Lord’s feet and uttered the following words. And the venerable RAhula also, in whom rose the same thought and the same wish as in Ananda, prostrated himself at the Lord’s feet, and uttered these words: ‘ Let it be our turn also, O Lord; let it be our turn also, O Sugata. The Lord is our father and pro¬ creator, our refuge and protection. For in this world, including men, gods, and demons, O Lord, we are particularly distinguished \ as people say: These are the Lord’s sons, the Lord’s attendants; these are the keepers of the law-treasure of the Lord. There¬ fore, Lord, it would seem meet 2, were the Lord ere long to predict our destiny to supreme and perfect enlightenment.’
Two thousand other monks, and more, both such as were still under training and such as were not, likewise rose from their seats, put their upper robes upon one shoulder, stretched their joined hands 1 Or respected, £itrikr?'ta; cf. Pali ^ittikara and Sansk. /iitri- kara, Lalita-vistara, p. 347.
8 Pratirfipa.
IX.
towards the Lord and remained gazing up to him, all pre-occupied with the same thought, viz. of this very Buddha-knowledge: Should we also receive a prediction of our destiny to supreme and perfect enlightenment.
Then the Lord addressed the venerable Ananda in these words: Thou, Ananda, shalt in future become a Tathagata by the name of Sagaravaradha- rabuddhivikrk/itabhig?2a \ an Arhat, &c., endowed with science and conduct, &c. After having honoured, respected, venerated, and worshipped sixty-two ko/is of Buddhas, kept in memory the true law of those Buddhas and received this command, thou shalt arrive at supreme and perfect enlightenment, and bring to full ripeness for supreme, perfect enlighten¬ ment twenty hundred thousand myriads of ko/is of Bodhisattvas similar to the sands of twenty Ganges 1 2. And thy Buddha-field shall consist of lapis lazuli and be superabundant. The sphere shall be named Anavanamita-vaigayanta and the /Eon Manog^a- .vabdabhigargita. The lifetime of that Lord Sagara- varadharabuddhivikn/itabhi£%a, the Tathigata, &c., shall measure an immense number of /Eons, /Eons 1 The epithet Sagaravaradharavipulabuddhi, i.e. having the great intelligence of Sagaravaradbara, is bestowed on the Bodhisattva destined to be born as •Sakyamuni, Lalita-vistara, p. 10. As the next preceding epithet, 1. c. mah£padmagarbheksha«a, seems to point to the sun, I infer that Sagaravara, the choicest of oceans, denotes Soma, and Sagaravaradbara, the keeper of that ocean, the moon.
2 According to the reading vimsatm Ganganadivalikopamani; var. lect. has viwrati-Gahgd 0, so that Burnouf s rendering ‘ egal a celui des sables de vingt fleuves du Gange ’ is admissible. On the other hand it must be remarked that we shall meet in the sequel with the phrase bahfini Ganganadivalikopamani Buddhako/inayuta- jata sahasram.
IX.
DESTINY OF ANANDA, RAHULA, ETC. 207 the term of which is not to be found by calculation. So many hundred thousand myriads of ko/is of incalculable GEons shall last the lifetime of that Lord. Twice as long, Ananda, after the complete extinction of that Lord, shall his true law stand, and twice as long again shall continue its counter¬ feit. And further, Ananda, many hundred thousand myriads of ko/is of Buddhas, similar to the sands of the river Ganges, shall in all directions of space speak the praise of that Tathagata Sagaravaradharabud- dhivikri/Gitabhy^za, the Arhat, &c.
1. I announce to you, congregated monks, that Ananda-Bhadra, the keeper of my law, shall in future become a (Gina, after having worshipped sixty ko/is of Sugatas.
2. He shall be widely renowned by the name of Sagarabuddhidharin Abhi^Tzaprapta \ in a beautiful, thoroughly clear field, (termed) Anavanata Vai^ayantl (i. e. triumphal banner unlowered).
3. There shall be Bodhisattvas like the sands of the Ganges and even more, whom he shall bring to full ripeness; he shall be a Gina endowed with great (magical) power, whose word shall widely resound in all quarters of the world.
4. The duration of his life shall be immense. He shall always be benign and merciful to the world. After the complete extinction of that (Gina and mighty saint 1 2, his true law shall stand twice as long.
5. The counterfeit (shall continue) twice as long 1 These names may be translated by ‘ possessor of an intellect (unfathomable) as the ocean, having arrived at transcendent wisdom.’
2 TSyin.
IX.
under the rule 1 of that (Sana. Then also shall beings like grains of sand of the Ganges produce in this world what is the cause of Buddha-enlighten- ment.
In that assembly were eight thousand Bodhisat- tvas who had newly entered the vehicle. To them this thought presented itself: Never before did we have such a sublime prediction to Bodhisattvas, far less to disciples. What may be the cause of it? what the motive? The Lord, who apprehended in his mind what was going on in the minds of those Bodhisattvas, addressed them in these words: Young men of good family, I and Ananda have in the same moment, the same instant conceived the idea of supreme and perfect enlightenment in the presence of the Tathagata Dharmagahanabhyudgatarafa 2, the Arhat, &c. At that period, young men of good family, he (Ananda) constantly and assiduously applied him¬ self to great learning, whereas I was applying my¬ self to strenuous labour. Hence I sooner arrived at supreme and perfect enlightenment, whilst Ananda- Bhadra was the keeper of the law-treasure of the Lords Buddhas; that is to say, young men of good family, he made a vow 3 to bring Bodhisattvas to full development.
When the venerable Ananda heard from the Lord the announcement of his own destiny to supreme and perfect enlightenment, when he learned the good qualities of his Buddha-held and its divi¬ sions, when he heard of the vow he had made in the 1 I.e, reign, epoch inaugurated by him.
2 Var. lect. Dharmagagana 0 and Dharmagamana 0, 3 Prawidhana.
IX.
DESTINY OF AN AND A, RAHULA, ETC.
past, he felt pleased, exultant, ravished, joyous, filled with cheerfulness and delight. And at that juncture he remembered the true law of many hundred thou¬ sand myriads of ko/is of Buddhas and his own vow of yore.
And on that occasion the venerable Ananda uttered the following stanzas: 6. Wonderful, boundless are the (Ginas 1 who re¬ mind us of the law preached by the extinct (Ginas and mighty saints 2 3. Now I remember it as if it had happened to-day or yesterday s.
7. I am freed from all doubts; I am ready for enlightenment. Such is my skilfulness, (as) I am the servitor 4, and keep the true law for the sake of enlightenment.
Thereupon the Lord addressed the venerable Rahula-Bhadra in these words: Thou, Rahula, shalt be in future a Tathagata of the name of Saptaratna- padmavikrantagamin 5, an Arhat, &c., endowed with science and conduct, &c. After having honoured, respected, venerated, worshipped a number of Tatha- gatas, &c., equal to the atoms of ten worlds, thou shalt always be the eldest son of those Lords Buddhas, just as thou art mine at present. And, R&hula, the measure of the lifetime of that Lord Saptaratnapadmavikrantagamin, the Tathagata, &c., and the abundance of all sorts of good qualities (belonging to him) shall be exactly the same as of 1 This may be interpreted as being a pluralis majestatis.
2 T&yin.
3 Adya jvo; cf. note 2, p. 154.
4 PariMraka, synonymous with upasthayaka, one who is in attendance, in readiness, an attendant, a servitor, a satellite.
5 So my MSS.; Burnouf has Saptaratnapadmavikramin.
IX.
the Lord Sagaravaradharabuddhivikria'itabhi^a, the Tathigata, &c.; likewise shall the divisions of the Buddha-field and its qualities be the same as those possessed by that Lord. And, Rahula, thou shalt be the eldest son of that Tathagata Sagaravara- dharabuddhivikriAtabhigzza, the Arhat, &c. After¬ wards thou shalt arrive at supreme and perfect enlightenment.
8. Rahula here, my own eldest son, who was born to me when I was a prince royal, he, my son, after my reaching enlightenment, is a great Seer, an heir to the law h 9. The great number of kozfis of Buddhas which he shall see in future, is immense. To all these (Anas he shall be a son, striving after enlightenment.
10. Unknown is this course (of duty) to Rihula 2, but I know his (former) vow. He glorifies the Friend of the world 3 (by saying): I am, forsooth, the Tathagata’s son.
11. Innumerable myriads of ko/is of good quali¬ ties, the measure of which is never to be found, appertain to this Rdhula, my son; for it has been said: He exists by reason of enlightenment.
The Lord now again regarded those two thousand disciples, both such as were still under training and such as were not, who were looking up to him with serene, mild, placid minds. And the Lord then addressed the venerable Ananda: Seest thou, Ananda, these two thousand disciples, both such as are still under training and such as are not? 1 1 1 Cf. the myth according to which Rahu, the personified eclipse, came in for his share before Brahma, the father of the world.
2 Or of Rahula.
3 Lokabandhu, from elsewhere known as an epithet of the sun.
IX.
DESTINY OF ANANDA, rAhULA, ETC.
2 I I do, Lord; I do, Sugata.’ The Lord proceeded: All these two thousand monks, Ananda, shall simultaneously accomplish the course of Bodhi- sattvas, and after honouring, respecting, venerating, worshipping Buddhas as numerous as the atoms of fifty worlds, and after acquiring the true law, they shall, in their last bodily existence, attain supreme and perfect enlightenment at the same time, the same moment, the same instant, the same juncture in all directions of space, in different worlds, each in his own Buddha-field. They shall become Tathigatas, Arhats, &c., by the name of Ratnake- tur&^as \ Their lifetime shall last a complete /Eon. The division and good qualities of their Buddha- fields shall be equal; equal also shall be the number of the congregation of their disciples and Bodhi- sattvas; equal also shall be their complete extinction, and their true law shall continue an equal time.
And on that occasion the Lord uttered the fol¬ lowing stanzas: 12. These two thousand disciples, Ananda, who here are standing before me, to them, the sages, I now predict that in future they shall become Tathagatas.
13. After having paid eminent worship to the Buddhas, by means of infinite comparisons and examples, they shall, when standing in their last bodily existence, reach my extreme enlightenment.
14. They shall all, under the same name, in every direction, at the same moment and instant, and 1 In astrological works, in the enumeration of Grahas (sun, moon, planets, &c.), the Ketus are constantly named after Rahu. It is hardly fortuitous that here we find these ‘ kings of Ketus ’ mentioned immediately after Rahula.
IX.
sitting at the foot of the most exalted tree, become Buddhas, after they shall have reached the know¬ ledge.
15. All shall bear the same name of Ketus 1 of the Ratna, by which they shall be widely famed in this world. Their excellent fields shall be equal, and equal the congregation of disciples and Bodhi- sattvas.
16. Strong in magic power, they shall all simul¬ taneously, in every direction of space, reveal the law in this world and all at once 2 become extinct; their true law shall last equally long.