1 With Burnouf: g-vale mahagwale ukke mukke ate atavati nr/tye nrftyavati; i/Zini vi//ini kittim nrz'tyavati svaha. These terms are obviously names of the flame, mythologically called Agni’s wife, the daughter of Daksha. As Aiva may be identified with Agni, the feminine words again are epithets of Durga. Cr vala and Maha^vala are perfectly clear; ukka is the Prakrit form of Sanskrit ulka.
XXI.
SPELLS.
Thereupon VaLravazza, one of the four rulers of the cardinal points, said unto the Lord: I also, O Lord, will pronounce talismanic words for the benefit and weal of those preachers, out of compassion to them, for their guard, defence, and protection: a//e na//e vana//e anaafe, naafi kunaafi svaha h With these spells, O Lord, I shall guard those preachers over an extent of a hundred yo/anas. Thus will those young men or young ladies of good family, who keep this Sutranta, be guarded, be safe.
At that meeting was present VirW/zaka, another of the four rulers of the cardinal points, sitting sur¬ rounded and attended by hundred thousands of myriads of koris of Kumbha Was. He rose from his seat, put his upper robe upon one shoulder, lifted his joined hands up to the Lord, and spoke to him as follows: I also, O Lord, will pronounce talismanic words for the benefit of people at large, and to guard, defend, protect such preachers as are qualified, who keep the Sfitranta as mentioned; viz. agazze gazze gauri gandhari AiWali matangi pukkasi sankule vrusali svaha 2. These talismanic words, O Lord, have been pronounced by forty-two hundred thou¬ sand myriads of kods of Buddhas. All those Buddhas would be offended by any one who would attack such preachers as are qualified.
Thereupon the giantesses called Lamba,Vilamba 3, 3 The list in Burnouf differs but slightly; a. g. g. gandhari ka.nda.li m. pukkasi s. vrulasisi s. Vrusali or rather vrusali must be the Sanskrit vri shall Gauri, Wa«zfalika, Matangi are known from elsewhere as epithets of Durga; Pukkasi and Vrz'shali denote nearly the same as Kandaii and Matangi. s With Burnouf, Pralamba.
XXI.
Kfi/adanti, Pushpadanti, Maku/adantiKe^ini, A/tala, Maladhari, Kunti, Sarvasattvo^ahari 1 2, and Hariti, all with their children and suite went up to the place where the Lord was, and with one voice said unto him: We also, O Lord, will afford guard, defence, and protection to such preachers as keep this Sfitrinta; we will afford them safety, that no one seeking for an occasion to surprise those preachers may find the occasion. And the giantesses all simultaneously and in a chorus gave to the Lord the following words of spells: iti me, iti me, iti me, iti me, iti me; nime nime nime nime nime; ruhe ruhe ruhe ruhe ruhe; stuhe stuhe stuhe stuhe stuhe, svaha. No one shall overpower and hurt such preachers; no goblin, giant, ghost, devil, imp, sor¬ cerer, spectre, gnome; no spirit causing epilepsy, no sorcerer of goblin race, no sorcerer of not-human race, no sorcerer of human race; no sorcerer pro¬ ducing tertian ague, quartian ague, quotidian ague. Even if in his dreams he has visions of women, men, boys or girls, it shall be impossible that they hurt him.
And the giantesses simultaneously and in a chorus addressed the Lord with the following stanzas: 1. His head shall be split into seven pieces, like a sprout of Symplocos Racemosa, who after hearing this spell would attack a preacher.
2. He shall go the way of parricides and matri¬ cides, who would attack a preacher.
3. He shall go the way of oil-millers and sesamum- pounders, who would attack a preacher.
1 Burnouf has Ma/utafendf 2 Burnouf better, Sarvasattvau^oharf XXI.
SPELLS.
4. He shall go the way of those who use false weights and measures, who would attack a preacher.
Thereafter the giantesses headed by Kunti said unto the Lord: We also, O Lord, will afford protec¬ tion to such preachers; we will procure them safety; we will protect them against assault and poison. Whereupon the Lord said to those giantesses: Very well, sisters, very well; you do well in affording guard, defence, and protection to those preachers, even to such who shall keep no more than the name of this Dharmaparyaya; how much more then to those who shall keep this Dharmaparyaya wholly and entirely, or who, possessing the text of it in a volume, honour it with flowers, incense, fragrant garlands, ointment, powder, cloth, flags, banners, lamps with sesamum oil, lamps with scented oil, lamps with Aampaka-scented oil, with Varshika- scented oil, with lotus-scented oil, with jasmine- scented oil; who by such-like manifold hundred thousand manners of worshipping shall honour, re¬ spect, revere, venerate (this Sutra), deserve to be guarded by thee and thy suite, Kunti!
And while this chapter on spells was being expounded 1, sixty-eight thousand living beings re¬ ceived the faculty of acquiescence in the law that has no origin.
1 The chapter was, properly speaking, not expounded at all; it simply contains a narrative with the speeches of different inter¬ locutors. It may be observed that a poetical version is wanting.
XXII.
CHAPTER XXII.
ANCIENT DEVOTION 1 OF BHAISHAGYARAGA.
Thereupon the Bodhisattva Mahasattva Naksha- trara/asankusumitabhi^a spoke to the Lord as fol¬ lows: Wherefore, O Lord, does the Bodhisattva Bhaisha^yardg'a pursue his course 2 in this Saha- world, while he is fully aware of the many hundred thousands of myriads of kods of difficulties he has to meet? Let the Lord, the Tathagata, &c., deign to tell us any part of the course of duty of the Bodhi¬ sattva Mahasattva Bhaisha^'yarafa, that by hearing it the gods, Nctgas, goblins, Gandharvas, demons, GarWas, Kinnaras, great serpents, men, and beings not human, as well as the Bodhisattvas Mahasattvas from other worlds here present, and these great dis¬ ciples here may be content, delighted, overjoyed.
And the Lord, out of regard to that request of the Bodhisattva Mahasattva Nakshatrara/asanku- sumitabhyb^a, told him the following: Of yore, young man of good family, at a past epoch, at a time (as many) dEons ago as there are grains of sand in the river Ganges, there appeared in the world a Tatha- gata, &c., by the name of /dandravimalasftrya- prabh&sa.flrt 3, endowed with science and conduct, a 2 Pravi/fcarati.
3 I.e. moon-bright and illustrious by (or like) the radiance of the sun.
XXIX. ANCIENT DEVOTION OF BHAISHAGYARAGA. S77 Sugata, &c. &c. Now that Tathagata, &c., isTandra- vimalas£iryaprabhasa.?ri had a great assembly of eighty ko/is 1 of Bodhisattvas Mahasattvas and an assembly of disciples equal to the sands of seventy- two Ganges rivers. His spiritual rule was exempt from the female sex, and his Buddha-field had no hell, no brute creation, no ghosts, no demons; it was level, neat, smooth as the palm of the hand. Its floor consisted of heavenly lapis lazuli, and it was adorned with trees of jewel and sandal-wood; inlaid with a multitude of jewels, and hung with long bands of silk, and scented by censors made of jewels. Under each jewel tree, at a distance not farther than a bow¬ shot, was made a small jewel-house 2, and on the top of those small jewel-houses stood a hundred ko/is of angels performing a concert of musical instruments and castanets, in order to honour the Lord /dandra- vimalasuryaprabhasa-sri, the Tathagata, &c., while that Lord was extensively expounding this Dharma- paryaya of the Lotus of the True Law to the great disciples and Bodhisattvas, directing himself 3 to the Bodhisattva Mahasattva Sarvasattvapriyadaryana. Now, Nakshatraragasankusumitabhigvm, the lifetime of that Lord Aandravimalashryaprabhasaxrf, the Tathagata, &c., lasted forty-two thousand /Eons, and likewise that of the Bodhisattvas Mahasattvas and great disciples. It was under the spiritual rule of that Lord that the Bodhisattva Mahisattva Sarva- 1 Thus Camb. MS.; Burnouf has eighty hundred thousand myriads of ko/is.
2 Ratnadhamaka. Iam not certain of the correctness of my translation; Burnouf renders it by ‘ char fait de pierreries.’
XXII.
sattvapriyadarrana applied himself to his difficult course. He wandered twelve thousand years strenu¬ ously engaged in contemplation. After the expira¬ tion of those twelve thousand years he acquired the Samadhi termed Sarvarupasandar^ana (i. e. the sight or display of all forms). No sooner had he acquired that Samadhi than satisfied, glad, joyful, rejoicing, and delighted he made the following reflection: It is owing to this Dharmaparyaya of the Lotus of the True Law that I have acquired the Sam&dhi of Sarvarftpasandarsana. Then he made another reflec¬ tion: Let me do homage to the Lord Aandravimala- suryaprabhasam and this Dharmaparyaya of the Lotus of the True Law. No sooner had he entered upon such a meditation than a great rain of Man- d&rava and great Mandarava flowers fell from the upper sky. A cloud of Kalanusarin sandal was formed, and a rain of Uragasara sandal poured down. And the nature of those essences was so noble that one karsha of it was worth the whole Saha-world.
After a while, Nakshatrara^asahkusumit&bhifwa, the Bodhisattva Mahasattva Sarvasattvapriyadarsana rose from that meditation with memory and full con¬ sciousness, and reflected thus: This display of magic power is not likely to honour the Lord and Tathigata so much as the sacrifice of my own body will do 1. Then the Bodhisattva Mahasattva Sarvasattvapriya- danana instantly began to eat Agallochum, Olibanum, and the resin of Boswellia Thurifera, and to drink oil of Aampaka 2. So, Nakshatrarafasankusumitabhi^; 7 a, 1 In the story of Sarvasattvapriyadarjana it is easy to recognise a Buddhist version of the myth of the Phoenix.
2 In the Old English poem of the Phoenix, verse 192, we read that XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 379 the Bodhisattva Mahisattva Sarvasattvapriyadaryana passed twelve years in always and constantly eating those fragrant substances and drinking oil of A'am- paka. After the expiration of those twelve years the Bodhisattva Mah&sattva Sarvasattvapriyadaryana wrapped his body in divine garments, bathed 1 it in oil, made his (last) vow, and thereafter burnt his own body with the object to pay worship to the Tathigata and this Dharmaparyaya of the Lotus of the True Law. Then, Nakshatrara^'asankusumita- bhyfwa, eighty worlds 2 equal to the sands of the river Ganges were brightened by the glare of the flames from the blazing body of the Bodhisattva Mahasat- tva Sarvasattvapriyadaryana, and the eighty 3 Lords Buddhas 4 equal to the sands of the Ganges in those worlds all shouted their applause, (and exclaimed): Well done, well done, young man of good family, that is the real heroism which the Boddhisattvas Mahasattvas should develop; that is the real worship of the Tathagata, the real worship of the law. No worshipping with flowers, incense, fragrant wreaths, ointment, powder, cloth, umbrellas, flags, banners; no worshipping with material gifts or with Uragasara sandal equals it. This, young man of good family, the noble bird collects the sweetest herbs, blossoms, and perfumes; similarly verse 652. He feeds upon mildew, verse 260.
1 The Phoenix bathes twelve times in the well before the sun’s arrival, and as many times sips the cool water.
2 According to the reading of the Camb. MS., aritir Ganga°; Burnouf has 1 sables de 80 Ganges,’ which seems preferable.
3 Here the same remark as in the preceding note.
4 In the Old English poem, verse 355 seq., we read that hosts of birds flock together from all points of space ‘ to celebrate in song the hero and saint.’ Further on, verse 590, the birds are identified with the released souls accompanying Christ.
is the sublimest gift, higher than the abandoning of royalty, the abandoning of beloved children and wife. Sacrificing one’s own body, young man of good family, is the most distinguished, the chiefest, the best, the very best, the most sublime worship of the law. After pronouncing this speech, Naksha- trarafasankusumitabhi^a, those Lords Buddhas were silent.
The body of Sarvasattvapriyadarsuna continued blazing for twelve thousand years without ceasing to burn. After the expiration of those twelve thousand years the fire was extinguished. Then, Nakshatrarafasankusumitabhi^a, the Bodhisattva Mahasattva Sarvasattvapriyadarcana, having paid such worship to the Tathagata, disappeared from that place, and (re)appeared under the (spiritual) reign of that very Lord Aandravimalasfiryapra- bhasam, the Tathagata, &c., in the house of king Vimaladatta, by apparitional birth, and sitting cross- legged. Immediately after his appearance the Bodhisattva Mahasattva Sarvasattvapriyadarcana addressed his father and mother in the following stanza: 1. This, O exalted king, is the walk in which I have acquired meditation; I have achieved a heroical feat, fulfilled a great vote by sacrificing my own dear body.
After uttering this stanza, Nakshatrara^asanku- sumitabhi^a, the Bodhisattva Mahasattva Sarva- sattvapriyadareana said to his father and mother: Even now, father and mother, the Lord Afandra- vimalasuryaprabhasa^ri, the Tathagata, &c., is still living, existing, staying in the world, the Lord by worshipping whom I have obtained the spell of XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 381 knowing all sounds 1 and this Dharmaparyaya of the Lotus of the True Law, consisting of eighty hun¬ dred thousand myriads of /£otis of stanzas, of a hundred Niyutas 2, of Vivaras 3, of a hundred Vivaras, which I have heard from that Lord. Therefore, father and mother, I should like to go to that Lord and worship him again. Instantaneously, Naksha- trara^asankusumitabhi^a, the Bodhisattva MaM- sattva Sarvasattvapriyadar.sa.na rose seven talas 4 high into the sky and sat cross-legged on the top of a tower of seven precious substances. So he went up to the presence of that Lord, and having approached him humbly saluted him, circumambulated him seven times from left to right, stretched the joined hands towards the Lord, and after thus paying his homage addressed him with the following stanza: 2. O thou whose face is so spotless and bright; thou, king and sage! How thy lustre sparkles in all quarters! After having anciently paid thee homage, O Sugata, I now come again to behold thee, O Lord.
Having pronounced this stanza, the Bodhisattva Mahasattva Sarvasattvapriyadansana said to the 1 This comes rather unexpected; of the Phoenix in the Old English poem, verse 131, we read that ‘the sound of the bird’s song is sweeter and more beautiful than all other singer-craft, and more delicious than any other tune.’
2 Equal to a thousand billions. The cyphers being noughts, the whole number=i. Eighty is the number of intermediate kalpas in one Mahakalpa or Great JEon, i. e. one day and night. The turn (paryaya) of the True Law is the regular revolution of the sun.
3 Equal to a hundred thousand billions. As cyphers must be left out of account, all the numbers specified come to one.
* The height of a palm-tree, or a span.
SADDHARMA-PUMMIUKA.
XXII.
Lord Aandravimalasfiryaprabha.sa.sTi, the Tathagata, &c.: Thou art then still alive, Lord? Whereon the Lord Aandravimalasfiryaprabhasa.m, the Tathagata, &c., replied: The time of my final extinction, young man of good family, has arrived; the time of my death has arrived. Therefore, young man of good family, prepare my couch; I am going to enter com¬ plete extinction. Then, Nakshatrard^asankusumi- tabhi^*»a, the Lord Wandravimalasuryaprabhasairi said to the Bodhisattva Mahasattva Sarvasattva- priyadarsana: I entrust to thee, young man of good family, my commandment (or mastership, rule); I entrust to thee these Bodhisattvas Mahasattvas, these great disciples, this Buddha-enlightenment, this world, these jewel cars, these jewel trees, and these angels, my servitors. I entrust to thee also, young man of good family, my relics after my complete extinction. Thou shouldst pay a great worship to my relics, young man of good family, and also dis¬ tribute them and build many thousands of Stfipas. And, Nakshatrara/asankusumitdbhif^a, after the Lord Aandravirnalasuryaprabha.sa.STi, the Tathagata, &c., had given these instructions to the Bodhisattva Mahasattva Sarvasattvapriyadarsana he in the last watch of the night entered absolute final extinction 1 Thereupon, Nakshatrara^sankusumitabhyf/za, the Bodhisattva Mahasattva Sarvasattvapriyadarsana, perceiving that the Lord Aandravimalasfiryapra- bha.sa.sri, the Tathagata, &c., had expired, made a pyre of Uragasara sandal-wood and burnt the 1 It is sufficiently clear that the Nirvawa of this Tathagata is the end of a day of twenty-four hours, and that Sarvasattvapriya- danana is the new day.
XXII. ANCIENT DEVOTION OF BHAISHAGYARAgA. 383 body of the Tathagata. When he saw that the body was burnt to ashes and the fire extinct, he took the bones 1 and wept, cried and lamented. After having wept, cried and lamented, Nakshatra- ra^asankusumitabhi^wa, the Bodhisattva Mahasattva Sarvasattvapriyadarsana caused to be made eighty- four thousand urns of seven precious substances, deposed in them the bones of the Tathdgata, founded eighty-four thousand Stupas 2, reaching in height to the Brahma-world, adorned with a row of umbrellas, and equipped with silk bands and bells. After founding those Stfipas he made the following re¬ flection: I have paid honour to the Tathagata-relics of the Lord A'andravimalasdryaprabhasayrl, but I will pay to those relics a yet loftier and most dis¬ tinguished honour. Then, Nakshatrara/asankusu- mitabhy^a, the Bodhisattva Mahasattva Sarva- sattvapriyadareana addressed that entire assembly of Bodhisattvas, those great disciples, those gods, Nagas, goblins, Gandharvas, demons, Garutfas, Kinnaras, great serpents, men, and beings not human: Ye all, young men of good family, unani- 1 In the Phoenix myth it is the bird himself that, after his resurrection, collects the relics; verses 269-272. Both versions come to the same, for the sun of to-day is essentially the same as yesterday’s.
2 Exactly the same number of monasteries was erected by Aioka, according to the Dipavawsa VI, 96. The king was induced to build so many monasteries because there were eighty-four or, optionally, eighty-four thousand towns in India, a number precisely coinciding with that of the sections of the Law. Notwithstanding the difference in details, it may be assumed that there is some connection between the two tales, especially because Aroka was a namesake of Sarvasattvapriyadarana, one of his epithets being Priyadawana.
XXII.
mously vow to pay worship to the relics of the Lord. Immediately after, Nakshatrara^asankusu- mitdbhi^wa, the Bodhisattva Mahasattva Sarva- sattvapriyadanana, in presence of those eighty-four thousand Stfipas, burnt his own arm which was marked by the one hundred auspicious signs, and so paid worship to those Stfipas containing the relics of the Tathagata, during seventy-two thousand years. And while paying worship, he educated countless hundred thousands of myriads of ko/is of disciples from that assembly, in consequence whereof all those Bodhisattvas acquired the Samadhi termed Sarvartipasandarcana.
Then, Nakshatrard^asahkusumitibhyf/za,the entire assembly of Bodhisattvas and all great disciples, seeing the Bodhisattva Mahasattva Sarvasattvapri- yadaryana deprived of a limb, said, with tears in their eyes, weeping, crying, lamenting: The Bodhi¬ sattva Mahasattva Sarvasattvapriyadanyana, our master and instructor, is now deprived of a limb, deprived of one arm. But the Bodhisattva Maha¬ sattva Sarvasattvapriyadaryana addressed those Bodhisattvas, great disciples, and angels in the fol¬ lowing terms: Do not, young men of good family, weep, cry, lament at the sight of my being deprived of one arm. All the Lords Buddhas who be, exist, live in the endless, limitless worlds in every direction of space, have I taken to witness. Before their face have I pronounced a vow of truth, and by that truth, by that word of truth shall I, after the sacrifice of my own arm in honour of the Tathagata, have a body of gold colour. By this truth, by this word of truth let this arm of mine become such as it was before, and let the great earth shake in six XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 385 different ways, and let the angels in the sky pour down a rain of flowers. No sooner, Nakshatrari^a- sankusumitabhi^la, had the Bodhisattva Mahisattva Sarvasattvapriyadars-ana made that vow of truth, than the whole triple macrocosm was shaken in six different ways, and from the sky aloft fell a great rain of flowers. The arm of the Bodhisattva Mahisattva Sarvasattvapriyadanana became again as it was before, and that by the power of knowledge and by the power of pious merit belonging to that Bodhisattva Mahasattva. Perhaps, Nakshatrara^a- sankusumitibhi^wa, thou wilt have some doubt, uncertainty or misgiving, (and think) that the Bodhi¬ sattva Mahisattva Sarvasattvapriyadansana at that time, and that epoch, was another. But do not think so; for the Bodhisattva Mahisattva Bhaisha^yara^a here was at that time, and that epoch, the Bodhisat¬ tva Mahisattva Sarvasattvapriyadarcana. So many hundred thousand myriads of kods of difficult things, Nakshatrari/asankusumitabhi^a, and sacrifices 1 of his body does this Bodhisattva Mahisattva Sarva- sattvapriyadarsuna accomplish. Now, Nakshatra- ri/asankusumitibhi^«a, the young man or young lady of good family striving in the Bodhisattva vehicle towards the goal and longing for supreme, perfect enlightenment, who at the Tathigata-shrines shall burn a great toe, a finger, a toe, or a whole limb, such a young man or young lady of good family, I assure thee, shall produce far more 2 pious merit, far more than results from giving up a king- 1 AtmabhavaparityagEi/Kf kz. The Phoenix in the poem, verse 364 seq., repeatedly, every thousand years, dies in the flames to arise anew from his ashes, and to be reborn.
2 Bahutaraw khalv api.
XXII.
dom, sons, daughters, and wives, the whole triple world with its woods, oceans, mountains, springs, streams, tanks, wells, and gardens. And, Naksha- trara^asankusumitabhi^a, the young man or young lady of good family, striving in the Bodhisattva- vehicle for the goal, who after filling with the seven precious substances this whole triple world should give it in alms to all Buddhas, Bodhisattvas, dis¬ ciples, Pratyekabuddhas, that young man or young lady of good family, Nakshatrara^asankusumita- bhi^a, does not produce so much pious merit as a young man or young lady of good family who shall keep, were it but a single verse from this Dharmaparyaya of the Lotus of the True Law. I positively declare that the accumulation of merit of the latter is greater than if a person, after filling the whole triple world with the seven precious substances, bestows it in alms on all Buddhas, Bodhisattvas, disciples, or Pratyekabuddhas.
Just as the great ocean, Nakshatrarafasankusu- mitabhi^a, surpasses all springs, streams, and tanks, so, Nakshatrara^asankusumitabhi^a, this Dharma- paryaya of the Lotus of the True Law surpasses all Sutras spoken by the Tathagata 1. Just as the Sumeru, the king of mountains, Nakshatrara^a- sankusumitabhi^wa, all elevations at the cardinal points 2, horizon circles and great horizons 3, so, 1 Or, the Tathagatas. The same alternative in the sequel. All Sfitras in the world have their source in the Tathagata, of course; just as all Vedas, Itihasas, &c. are the breathing out, the uttering of the sentient principle, the atman; Aatapatha-Brahmaraa XIV, 5,4,10.
2 Kalaparvata, literally, ‘time mountain,’ because the points of rising and setting are called parvata, giri, &c., mountain in Sanskrit.
3 The whole horizon is also an apparent elevation and there¬ fore likewise called parvata, &c.
XXII. ANCIENT DEVOTION OF BHAISHAGYARAffA. 387 Nakshatrara^asankusumitabhi/wa, this Dharmapar¬ yaya of the Lotus of the True Law surpasses as a king all the Sutrantas spoken by the Tathagata. As the moon, N akshatrara^asankusumitabhi^a, as a luminary, takes the first rank amongst the whole of the asterisms, so, N akshatrard^asankusumiti- bhifwa, this Dharmaparyaya of the Lotus of the True Law ranks first amongst all Sutrantas spoken by the Tathigata, though it surpasses hundred thousands of myriads of ko/is of moons. As the orb of the sun, Nakshatrarafasankusumitabhi^a, dispels gloomy darkness, so, N akshatrarafasahkusu- mitabhijfwa, this Dharmapayaya of the Lotus of the True Law dispels all the gloomy darkness of unholy works. As Indra, Nakshatrara^asankusumitabhi/«a, is the chief of the gods of paradise, so, Nakshatra- ra^asankusumitabhybza, this Dharmaparyiya of the Lotus of the True Law is the chief of Sutrantas spoken by the Tathagata. As Brahma Sahampati, Naksha- trara^asankusumitabhi^a, is the king of all Brahma- kayika gods and exercises the function of a father in the Brahma world, so, N akshatrar^asankusu- mit&bhif^a, this Dharmaparyaya of the Lotus of the True Law exercises the function of a father to all beings, whether under training or past it, to all disciples, Pratyekabuddhas, and those who in the Bodhisattva-vehicle are striving for the goal. As the Srotaapanna, Nakshatrard^asankusumitdbhi^«a, as well as the Sakrzdagamin, Anagamin, Arhat \ and Pratyekabuddha, excels the ignorant people and the profanum vulgus, so, Nakshatrarafasahkusumita- 1 Terms denoting the four degrees of sanctification, answering to the Prathamakalpika, Madhubhfimika, Pra^n%yotis, and Atikranta- bhavaniya in the Yoga system; Yogarastra III, go, commentary.
C C 2 XXII.
bhi^a, the Dharmaparyiya of the Lotus of the True Law must be held to excel and surpass all Shtrantas spoken by the Tathagata; and such as shall keep this king of Sutras, Nakshatrara^asankusumitabhi- gna, must be held to surpass others (who do not). As a Bodhisattva is accounted superior to all disciples and Pratyekabuddhas, so, Nakshatrarafa- sankusumitabhi^a, this Dharmaparyaya of the Lotus of the True Law is accounted superior to all Sutrantas spoken by the Tathhgata. Even as the TatMgata is the crowned king of the law 1 of all disciples, Pratyekabuddhas, and Bodhisattvas, so, Nakshatrara^asankusumitabhi^a, this Dharmapar¬ yaya is a Tathagata in respect to those who in the vehicle of Bodhisattvas are striving to reach the goal. This Dharmaparyaya of the Lotus of the True Law, Nakshatrari^asahkusumitabhifwa, saves all beings from all fear, delivers them from all pains. It is like a tank for the thirsty, like a fire for those who suffer from cold, like a garment for the naked, like the caravan leader for the merchants, like a mother for her children, like a boat for those who ferry over, like a leech for the sick, like a lamp for those who are wrapt in darkness, like a jewel for those who want wealth, like the ocean for the rivers, like a torch for the dispelling of darkness. So, Nakshatrara^asahkusumitabhi^dza, this Dharmapar¬ yaya of the Lotus of the True Law delivers from all evils, extirpates all diseases, releases from the narrow bonds of the mundane whirl 2 3. And he who shall hear this Dharmaparyaya of the Lotus of the True crowned king.
3 In other words, this Dharmaparyaya is Death or Nirva«a.
XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 389 Law, who shall write it and cause it to be written, will produce an accumulation of pious merit the term of which is not to be arrived at even by Buddha-knowledge; so great is the accumulation of pious merit that will be produced by a young man of good family or a young lady who after teaching or learning it, writing it or having it collected into a volume, shall honour, respect, venerate, worship it with flowers, incense, fragrant garlands, ointment, powder,umbrellas,flags, banners, triumphal streamers, with music, with joining of hands, with lamps burning with ghee, scented oil, Aampaka oil, jasmine oil, trumpet-flower oil,Varshika oil or double jasmine oil.
Great will be the pious merit, Nakshatrarafa- sahkusumitabhi^a, to be produced by a young man of good family or a young lady striving to reach the goal in the Bodhisattva-vehicle, who shall keep this chapter of the Ancient Devotion of Bhaisha c fyara^a, who shall read and learn it. And, Nakshatrara^a, should a female, after hearing this Dharmaparyiya, grasp and keep it, then this existence will be her last existence as a woman. Any female, Nakshatra- rd^asankusumitdbhi^wa, who in the last five hundred years of the millennium shall hear and penetrate this chapter of the Ancient Devotion of Bhaisha- ^•yara^a, will after disappearing from earth be (re)born in the world Sukhavati, where the Lord Amitayus \ the Tathagata, &c., dwells, exists, lives surrounded by a host of Bodhisattvas. There will he (who formerly was a female) appear seated on a throne consisting of the interior of a lotus; no affection, no hatred, no infatuation, no pride, no 1 Another name of Amitabha.
XXII.
envy, no wrath, no malignity will vex him. With his birth he will also receive the five transcendent faculties, as well as the acquiescence in the eternal law, and, once in possession thereof, Nakshatrari^a- sankusumitabhi/rca, he as a Bodhisattva Mahasattva will see Tathdgatas equal to the sands of seventy- two rivers Ganges 1. So perfect will be his organ of sight that by means thereof he shall see those Lords Buddhas, which Lords Buddhas will applaud him (and say): Well done, well done, young man of good family, that after hearing this Dharma- paryaya of the Lotus of the True Law which has been promulgated by the spiritual proclamation of the Lord 6akyamuni, the Tathagata, &c., thou hast studied, meditated, examined, minded it, and ex¬ pounded it to other beings, other persons. This accumulation of thy pious merit, young man of good family, cannot be burnt by fire, nor swept away by water. Even a thousand Buddhas would not be able to determine this accumulation of thy pious merit, young man of good family. Thou hast sub¬ dued the opposition of the Evil One, young man of good family. Thou, young man of good family, hast victoriously emerged 2 from the battle of mundane existence, hast crushed the enemies annoying thee 3. Thou, young man of good family, hast been superin¬ tended by thousands of Buddhas; thine equal, young man of good family, is not to be found in the world, including the gods 4, with the only exception of the