vi h Ht .

‘Lal
orci,
ire रय
वः lif न
a i त

91. 00 Qe:
ime — र |

LALITA-VISTARA.

-------------

CHAPTER I.
INTRODUCTORY DISCOURSE.

InrRopuction.—Bhagavin at Sravasti—his followers—is absorbed in Samadhi
—Devaputras request him to recite the Lalita-Vistara—its contents—Bodhisattvas
and Srévakas solicit Bhagavan to recite the same—Bhagavdn vouchsafes their
request.

Om [1 Salutation to all Buddhas,* Bodhisattvas, Aryas, 8114 -
vakas and Pratyeka Buddhas® of all times, past, present and
future; who are adored throughout the farthest limitless boun-
dary of the ten quarters of the globe (Lohadhatu) 4

It has thus been heard by me,’ that once on a time Bhaga-
van‘ sojourned in the garden of ANATHAPINDADA at Jetavana in
84925107, accompanied by a venerable body of twelve thousand
Bhikshukas® who had the following for their foremost ; name-
ly ;—Jndina-kaundilya,® As'vajit, Vashpa, Mah4énémé, Bhadrika,
Yas‘odeva, Vimala, Subahu, Pirna,!° Gavampati, Uruvilla-k4s ya-
pa, Nadi-kas’yapa, Gay4-kas’yapa, Sdriputra,!! Mah4-maudgaly4-
yana, Maha-kas’yapa, Maha-katyéyana, Kaphila, Kaundilya,

- Chunanda, Maitrayaniputra, Aniruddha, Nandika, Kasphila,

8०1५४, Reveta, Khadiravanika, Amogharaja, Mahaparanika,
Kakkula, Nanda, Rahula,’ Svagata, and Ananda. There like-
wise accompanied him thirty-two thousand Bodhisattvas,!* all
linked together by unity of ९6281619 and perfect in the virtues of
Bodhisattva Pdramité 16 who had made their command over
Bodhisattva knowledge a pastime, were illumined with the light of
Bodhisattva Dhdranis,” and were masters of the Dhéranisthem- °

843807

Q LALITA-VISTARA.

selves ; who were profound in their Bodhisattva meditations, all-
submissive to the lord of Bodhisattvas, and possessed of absolute
control over Samddhi ;18—great in self-command, refulgent in
Bodhisattva forbearance, and replete with the Bodhisattva
element of perfection.” Among these the following were the
principal; namely,—the most excellent Bodhisattva (Bodhisattva
mahdsattva) Maitreya ; the most excellent Bodhisattva Daara-
Nis’VARARAJA, the most excellent Bodhisattva SINHAKETU, the
most excellent Bodhisattva SIDDHARTHAMATI, the most excellent
Bodhisattva Pras’ANTA-CHARITRAMATI, the most excellent Bodhi-
sattva PRaTisaNviTprApta, the most excellent Bodhisattva Nitya-
¥YUKTA, and the most excellent Bodhisattva ManAKkaruni-
CHANDRE.

Now then, Bhagavan, arriving at the great city of S’ravasti,
sojourned therein, respected, venerated, revered and adored by
the fourfold congregation” ;—by kings, princes, their counsel-
lors, prime ministers and followers ;—by retinues of Kshatriyas,
Bradhmanas, householders, and ministers ;—by citizens, Tirthi--
kas, S’‘ramanas, Bréhmanas, recluses, (charakas,) and ascetics
(parivrdjakas). Although regaled with all sorts of edibles and
sauces, the best that could be prepared by purveyors, and supplied
with cleanly mendicant apparel (chivara), alms-bowls (pinda-
patra), couches, and pain-assuaging medicaments, the benevolent
ford, on whom had been showered the prime of gifts and applauses,
remained unattached to them all, like water on a lotus leaf; and
the report of his greatness as the venerable (arhat),* the all~
knowing (samyak-sambuddha,) the learned, the well-behaved,
the god of happy exit, the great knower of worlds, the valiant,
the all-controlling charioteer, the teacher of gods and men, the:
quinocular® Lord Buddha fully manifest, spread far and wide
in the world. And Bhagavan, having, by his own power, acquir~
ed all knowledge regarding this world and the next, comprising
Devas, Maras, Bréhmyas, (followers of Brahm4) S‘ramanas and
Brahmanas as subjects, that is both gods and men,—sojourned.
here, imparting instruction in the true religion, and expounding-

CHAPTER I. ॐ

the principles of a Brahmacharya,® full and complete in its
nature, holy in its import, pure and immaculate in its character,
—auspicious is its beginning, auspicious its middle, auspicious
its end.

Once about the middle watch of night was Bhagavén absorbed
in the meditation (samddhi) called the ‘Ornament of Buddhas’
(Buddhdélatkara-vyiha). While he was thus lost in contempla-
tion forth issued from the crown of his head, through the inter-
stices of his turban,?6 a flame of light called the Pérva-
buddhanupasmr ityasatghdjnandlokdlatkara, (the light which
dispels the ignorance and forgetfulness regarding former Bud-
dhas and their congregations—safgha®7). The flame illuminated
the residences of gods, and thus commanded MaheSvara and the
rest of an innumerable host of Devaputras® of auspicious homes ;
and from it burst forth these didactic verses (GAthds) :—

. “Oye! embrace the great sage Sdkya Sifha, the light of
knowledge, the dispeller of darkness, and the dispenser of bless-
ings. His splendour is all-brilliant and stainless; his body is
tranquil; his mind benignly serene. Betake to the support
of him who is an ocean of learning, the holy and magnanimous,
the lord of sages and religion, and the knower of all things ;—
who is the god of gods, the adored of men and gods, the self-
taught (/z¢. created) in religion, and the controller of all. Him,
who hath subdued to his will the intractable mind, and whose
heart owns not the snares of Mara; who is an enemy to all thiev-
ish propensities, and to whom even the life of a serpent is sacred ;
—him, who is elevated and qualified for the calmness of beati-
tude ;—O ye, approach him with absolute faith: he is all-re-
splendent in the inestimable religion, and is the annihilator of
gloom. He is perfect in morality, tranquil in his actions, and
unfathomable in his understanding. He is the prince of physi-
cians, and the dispenser of the draught of immortality. He is
the hero of disputants, the suppressor of the wicked, and the
friend of the truly religious, He is the knower of absolute good

and the divine marshaller to the way of salvation

4 LALITA-VISTARA.

The tranquil Devaputras of auspicious homes and persons,
touched by the divine light, ^ the dispeller of the ignorance and
forgetfulness regarding former Buddhas and their congregations,”
and impelled by the verses, sprang up from their meditations,
and were absorbed in the thought of a numberless immensity of
Buddhas in reflecting on the great Buddha,—of their places of
advent, their meritorious career, their congregations, as also
their moral ordinances.

About the end of that night Isvara, Mahesvara, Nanda,
Sunanda, Prasanta, Mahita, Pragdanta-viniteSvara, and several
other Devaputras of auspicious homes and exalted dignity,
proceeded towards Jetavana, refulgent with the holy flame, deco-
rating it by their surpassing beauty. There, approaching Bhaga-
van, they made him obeisance, laying their heads at his feet; then
sitting apart, addressed him thus: “There exists, O Lord,
an amplified™ treatise on religion, the noblest of Siatras,®
called the Lalita-Vistara.s! It expounds the source of Bo-
dhisattva blessings; discloses the light of Tushita,* the con-
sultation,®® advent, career, birth-place, and the greatness of the
birth-place of Buddha; it narrates the special excellencies of
his boyhood; his proficiency in all worldly occupations,—in
writing, arithmetic, and numeration, in mechanical arts, in the
practice of the sword, how and arrow, and in all sorts of
gymnastics; it unfolds his conjugal enjoyments; recites the
method of*acquiring the final and immutable reward of all
Bodhisattva discipline; displays the career of Tathagata‘
triumphing over the legions of Mara, and his might and majesty
in all their eighteen declensions; points out the heresies of
the Buddha religion, and, in short, constitutes the whole of what
was imparted by former venerable and absolute Tathagata
Buddhas, such as Padmottara and others.> Thou, O Lord, relate
the same unto us.”

Bhagavan, for the good and gratification of the many, in mercy
to mankind, for the prosperity of all worldly actions, for the
satisfaction of men and gods, and the mortification of heretics

CHAPTER I. 5

for the diffusion of the Mahaydna,% for encouraging Bodhisattvas
and promoting the majesty of those who betake to the Ydnas,
for the suppression of all evil passions, as well as in mercy to the
true religion, and to the family of the three precious ones,*” in
order to perpetuate its memory, and for better exposition of
Buddhism,—yea, in great compassion towards men and gods,
benignly vouchsafed their request. The Devaputras, Maheégvara
and others (as named above), elated by the reception they met
with, their hearts overflowed with joy, love and goodness, saluted
his feet with their heads, and thrice cireumambulating his person,
disappeared, strewing around powdered sandal, aloe wood, and
mandara flowers.*8

At the close of that night Bhagavan proceeded towards a bam-
boo grove, and, arriving there, at the request of the Bodhisattvas
and S’ravakas, seated himself among them, and conversed with
the Bhikshukas.2? The Bodhisattvas and venerable S’ravakas,
then saluting Bhagavan with closed hands, thus addressed him ;
^ @ Lord, for the good and gratification of the many, in mercy
to mankind, for the well-being of worldly actions, and for the
prosperity and satisfaction of men and gods, relate thou unto us
that excellent treatise on religion known as the Lalita-Vistara.”
Bhagavan, in mercy to gods, men and demons, and the all-
truthful Bodhisattvas and noble S’rdvakas, silently vouchsafed
the request of his audience.

Regarding this it may be said :

“This night, © Bhikshukas, when I was comfortably seated,
free from female company, with my mind intent and unagitated,
and absorbed in auspicious recreation, there came unto me
Mahes vara, Chandana, 82, Nanda, Pragdntachitta,“1 Mahita,
Sunanda, 3 47118, and a myriad of other such Devaputras,—sages
bright with immaculate splendour, illuminating the grove of
Jetas by their beauty. Approaching, they saluted my feet, cir-
cumambulated my person, and seated themselves around me.
Then folding their hands dy way of supplication, they thus
reverentially beseeched me: ‘O Sage, relate unto us that aus-

6

१0

6 LALITA VISTARA.

picious and amplified Sutra, the prime source of religion,
and antidote to evil passions, which was propounded by former
Tathagatas, for the good of generations past.’ Thus addressed,
the sage benignly listened to their entreaty, and, for the removal

‘of the sins of Bodhisattvas, recited the excellent discourses of

the Mahayana, to the utter overthrow of the demon of love—
Namuchi. They, overwhelmed with delight and joy, rained flow-
ers in their ecstasy. Listen ye now, O Bhikshukas, to the same
amplified Sitra, the prime source of religion, which former Ta-
thagatas propounded for the benefit of generations past.”

NOTES.

1. Om.—lIt is scarcely necessary to observe that this symbo] of
the Deity is an importation from the Brahmanic writings. The Jains
have not only adopted it, but coined a new word (EM) to denote the
female energy or efficient cause of the universe,Om being, according
to them, a representative of God as quiescent and unconnected with
the world. For the changes which Om has undergone in Brahmanic
writings, see my paper on the subject in the Journal of the Asiatic
Society of Bengal, XXIV, p. 324.

2. Buddha.—Buddhists believe that from time to time and after
intervals of immeasurably long and distant periods(kalpas) men of supe-
rior intellect, by persevering virtue and unceasing meditation, attain
perfect knowledge of universal truth, and proclaim it for the spiritual
welfare of the world ; but that after a period their instructions are neg-
lected and lie dormant until revived by succeeding individuals. Num-
berless Buddhas have thus appeared, each undergoing the usual rou-
tine of devotion, attaining Buddhahood, and proclaiming the principles
of the faith, which have always remained the same ; for (say the Bud-
dhists) as truth remains unchangeably the same, and each of these holy
and wise men perceives the whole truth, the doctrines of each succes-
sive Buddha must necessarily be identical with those of his predeces-
sors. The last Buddha is accordingly made to preach (p. 4) only

what his predecessors had already imparted to the world ; and in this

CHAPTER I. 7

respect he holds the same relation to the Buddhist scripture as Vy4sa
does to the Brahmanic. Itis, however, very doubtful if S’‘akya himself
adopted this cloak to invest his religion with authority. The word
Buddha signifies ‘ one possessed of wisdom,’ ‘ a follower of reason,’ a
‘rationalist,’ a ‘gnostic,’ and it is natural to suppose that he, having
adopted this title, should go forward preaching his doctrines as founded
on truth and reason, and working on the self-love of man, without seek-
ing the aid of antiquity to shew the superiority of his religion over
that of his opponents, who relied on faith, and on the antiquity of
their written records—the Vedas: although it is possible that he might
quote ancient antivedic philosophers, as Kapila and others, in support
of his opinions :—and to this fact, perhaps, is to be traced the origin
of his Buddha predecessors, if the natural veneration of mankind for
antiquity, and in particular the anxiety of Buddhists who compiled
the Saugata Canon, to trace its origin to the earliest times, be not
sufficient to account for it.

3. Bodhisativas, Bodhisatto, Pali, Pu ti sa to, Pua-sa vel Phusa
Chinese. Aryas, fc.—Beings of high rank in the scale of Bauddha
perfection. I have elsewhere noticed the distinguishing characteristics
of these worthies.

4. Lokadhatu.— For a critical examination as to the exact import
of this word see Burnouf’s Histoire du Buddhisme indien, tom. I,
p. 594.

5. It has thus been heard, fc. evam maya s’ratam, Sanskrit.—
This style of opening a discourse is peculiar to the Stitra division
of the Buddhist Canon, and tradition ascribes this 1070 0 Buddha’s
own direction to his disciples. (Burnouf’s Histoire du Buddhisme,
7. 45.) The Riksha-bhagavatz, in common with other works of this
class, begins in this way, and its commentator, naturally enough,
identifies the “ me” of his text with the author of that work, who,
he says, was AryANANDA.* It is a pity that we have not a com-
mentary to point out who was the author of the Lalita-Vistara.

6. Bhagavan, nominative singular of the crude form Bhagavat,—
Bhagavad, Pali, Bichom ldandasa, Tibetan. The technology of the
Buddhists is to a great extent borrowed from the literature of
the Brahmans. The Vija-mantra of Buddha begins with Om,f

* MS. No. 818, Liby. As. Soc. f. 4.
¶† Memoires concernant ¢" Histoire, des Chinois, tome V, p. 59,

8 LALITA-VISTARA.

their metaphysical terms are exclusively Hindu, and the names
of most of their divinities are taken from the Hindu pantheon.
The word Bhagavan, which, according to the Abhidharma-kosha-
vydkhyd, a Bauddha work of great repute, “is not an arbitrary
or superfluous, but the most appropriate title of Buddha,” has
been, by the Vedas, used to designate the Deity’s self. It is said
in the Vishnu Purana, in accordance with the interpretation of Yaska,
that, “the essence of the Supreme is defined by the term Bhagavan :
the word Bhagav4n is the denomination of the primeval and eternal
god: and he who fully understands the meaning of that expression,
is possessed of holy wisdom, the sum and substance of the three
Vedas. The word Bhagavan is a convenient form to be used in the
adoration of that Supreme Being, to whom no term is applicable, and
therefore Bhagavan expresses that supreme spirit, which is individual,
almighty, and the cause of causes of all things.’ * * # “The
dissyllable Bhaga indicates the six properties, dominion, might, glory,
splendour, wisdom, and dispassion. The purport of the va is that
elemental spirit in which all beings exist, and which exists in all
beings.” (‘The usual etymon of the word, however, is Bhaga with
the possessive affix व तुष.) “ This word, therefore, which is the general
denomination of an adorable object, is not used in reference to the
Supreme in a general, but a special, signification. When applied to
any other (person) it is used in its customary or general import.
In the latter case, it may purport one who knows the origin and
end and revolutions of beings, and what is wisdom, what ignor-
ance. In the former it denotes wisdom, energy, dominion, might
glory, without end, and without defect.”* All the Sutras invest
S’Akya Sifiha with this title, and, next to Tathagata, it is perhaps the
most common appellation of Buddha. M. Burnouf, citing the 4602.
dharma-kosha-vgdkhya,t observes that the epithet is primarily ap-
plicable to absolute Buddhas, and secondarily to Bodhisattvas, who
have discharged all their religious obligations and are ready to
become Buddhas ; but not to Pratyeka Buddhas.
7. Srdvasti,—(Sdvasti, Bhagavat Purana ;{ Sawatthipura, Pali ;§

* Wilson’s Vishnu Purdna, p. 643.

¶ Historie du Buddhisme indien, p. 72.

‡ Vishnu Purdna, p. 361.

§ Turnour’s Mahdvanso, p. 240,

CHAPTER I. 9

6020022, and Shy-lo-fa-syte, Chinese ;* Mnyan-yod, Tibetan,t) the an-
cient capital of Kosala, placed by the Chinese travellers Fa Hian and
Hiouan Thsang nearly on the site of Fyzdbad in Oude. General
Cunningham has since identified the locality with great precision.
(Arch. Survey Reports.) The place was celebrated for being the
site of a large religious establishment dedicated to S’dkya by a
rich householder of the place, a minister of Prasendjit, named Su-
datta. The man was noted for great liberality which had earned for
him the title of “ Almoner of Orphans,” Andthapindada.

8. Bhikshukas,—(Bhikshunt; Fem. Gelong Tib.—Pi-khieau,
Chinese,) literally, mendicants or those who have renounced home,
and embraced monasticism. They bear the same relation to Updsakas
(householders) as the friars of the Christian Church do to the laity,
with this exception that, while the latter are eligible to clerical
duties, the former are bound to devote their whole life to the study
of the doctrines of their faith, to meditation, and to the acquirement
of those excellencies which characterise a perfect Buddha, without
ever being allowed to engage themselves in any priestly occupation.
They are called Sramanas, from their great sanctity (the Sarmanes
of the Greeks) ; and for having constituted the audience of Sakya
(Srdvakas hearers): their elders are styled Sthaviras, and the more
distinguished among them Maha Sra’vakas—great hearers. For a
lucid account of the ceremony of initiation into this order, the
reader is referred to Mr. Hodgson’s work on Buddhism, p. 212; and
for the religious and social observances appropriate to it, including
asceticism, mendicity, &c., to Professor Newmann’s “ Catechism of
the Shamans.” M. Spiegel’s Liber de officiis Sacerdotum Buddhi-
corum is a brief summary of the ceremony of initiation in Pali, which
may likewise be consulted.

9. JNANAKAUNDILYA.—LHvery one of these names is preceded
by the epithet Ayushmat, “ life-possessing,” “immortal,” (in Pali,
Awusso), which I have not deemed necessary to repeat. Accord-
ing to Cingalese etiquette this epithet, expressive of affection and
tenderness, is applicable to equals and inferiors but not to superiors. f

* The Pilgrimage of Fa Hian, p. 169.
+ Asiatic Researches, XX, p. 86.

ग Clough’s Pdi Grammar, p. 70.

2

10 LALITA-VISTARA.

10. Pdérya.—A merchant of Surpdrika (Scrmdpa, Sippdra of
Ptolemy; modern Sipeler), a sea-port near the mouth of Krishna.
He was converted by Sakya himself at the recommendation of
An&éthapindada, and was ever afterwards one of the most faithful
and renowned disciples of the great Teacher. The Vinaya legends
abound in anecdotes of his great goodness and imperturbable
patience, and even Saékya himself is often made to apostrophise at
his excellencies.

11. SARipurRra,—one of the first disciples of Sakya Sifha. The
first volume of the Dulva gives a long account of his life. It is said
that he was the son of Tishya (Skar-rgyal, Tib.), a learned Brahman
of Nalandé4, a village near Rajagriha, and early evinced great pro-
ficiency in Braéhmanic learning. His real name was Upatishya, (ye
rgyal, Tib.), but was commonly called Saériputra, in commemoration
of the wisdom of his mother Sariké. He had, in company with his
friend and neighbour Maudgalydyana (called in the text Mahé-
Maudgaly4yana) travelled over all central India in search of true
wisdom, and at last betook to the asylum of Sakya, whose religion
they adorned and upheld. Saériputra was noted for intelligence, and
his friend for great proficiency in performing miracles.*

12. Nanpa, RAnvuta.—Nanpa, (Gdvo, Tib.) brother of S’akya:
—Ra’HULA, sometimes called Linuta, (Tib. Sa@Ra-e’cHan H’DsIN)
the son of S’akya by YasopHaRA.

18. Ananpa.—(Kun-gavo, Tib.) son of Dotodana, brother of Sud-
dhodana. For further particulars regarding Ananda see Note,—
Chap. XXVI.

14. Bodhisattva,—Bodhisatto, Pali; Phousa, Chinese. He who
possesses the essence of Bodhi, or, of the intelligence of Buddha; a
title originally applied to those disciples of S’ékya, who stood next to
himself in the order of perfection. But the theistic speculations of
later times, which even apotheosized metaphysical abstractions, devised
a very intricate system of Buddhas and Bodhisattvas wholly super-
human, and we may add,—ideal. =^“ According to this system,” says
Mr. Hodgson, “from an eternal, infinite and immaterial Adi Buddha
proceeded divinely and not generatively, five lesser Buddhas, who are

* Asiatic Researches, Vol. XX, p. 48, et seq. My Sanskrit Buddhist Litera-
ture of Nepal, p. 45.

CHAPTER I. 11

considered the immediate sources (Adi Buddha being the ultimate
source) of the five elements of matter, and of the five organs, and five
faculties of sensation. The moulding of these materials into the
shape of an actual world is not, however, the business of the five
Buddhas, but is devolved by them upon lesser emanations from them.
selves, denominated Bodhisattvas, who are thus the tertiary and active
agents of the creation and government of the world, by virtue of
powers derived immediately from the five Buddhas, ultimately from
the one supreme Buddha. This system of five Buddhas provides for
the origin of the material world, and for that of immaterial exis-
tences, a sixth Buddha is declared to have emanated divinely from
Adi Buddha, and to this sixth Buddha, Vajrasattva by name, is
assigned the immediate organization of mind, and its powers of
thought and feeling.”* The number of universally admitted divinely-
descended SBodhisattvas are five, namely, Ratnapani, Vajrapani,
Samantabhadra, Padmapdni, and Visvapdni. They act by turns
each serving as the creator and governor of the universe for a certain
number of ages, the fourth or Padmapani, being the ruler of the
present Kalpa.

Human Bodhisattavas “are distinguished during life by their ex-
treme goodness, by universal benevolence, and by a self-ahandonment,
which impels them to sacrifice themselves for the benefit of all other
creatures.”+ Skya in his anterior existences, is accordingly said to
have, at different times, offered himself a willing victim to the
rapacity of tigers and hawks in lieu of doves and other defenceless
creatures.

15. All linked together by unity of caste.—Lit. “by all bound in
one caste.” Sarvairekajati-pratiboddhah, 1. e., all had merged into
one caste, or had lost all caste distinctions.

16. Pdramitd.—Ten P&ramitas are enumerated, namely, Dana
“charity,” Sila, “ gdodness,” Sénti, “tranquillity,” Virya, “fortitude,’s
Dhydna, “ meditation,’ Prajnd, “understanding,” Updya, “ expe-
diency,” Bala, “power,” Pranidhi, “ circumspection,” and Jnana,
‘knowledge of universal truth.’ {

* Journal As. Soc. Vol. XII, p. 400.

ˆ ¶† Fa Hian's Pilgrimage, p. 63.
{ Hodgson’s Illustrations of the Literature and Religion of the Buddhists, p. 31.

12 LALITA-VISTARA.

17. Dhdranis.—“ Short significant forms of prayers, similar to
the mantras of the Brdhmans.”* They are, like their prototypes,
the Bréhmanical mantras, declared highly efficacious antidotes to
worldly evils. Some are said to overcome devils, some assuage pain,
others make their wearers invisible, some facilitate victory, others
again are said to ensure the love of truant fairs.¢ The author of the
Aparimité Dhdranit (Transcendental Formula), observes, that they
were promulgated by Sdékya himself, when in Sravasti, to save man-
kind from untimely deaths, and promote prosperity. M. Burnouf,
however, after a careful examination of the Nepalese collection of
Buddha works collected by Mr. Hodgson, is of opinion that it is of a
modern origin, and formed no part of the religion promulgated by
Sdékya; for while the Tantras of modern times abound with these
mystical charms and magical formulas, the simple Sitras, which he
has reason to believe are the most ancient, shew no trace of their exis-
tence or of the belief in their efficacy.

18. Samadhi, Ecstacy.—“ Deep and devout meditation restraining
the senses, and confining the mind to contemplation on the true nature
of spirit.” Waiison.§ Hemachandral|, a celebrated Bauddha lexi-
cographer, defines it to be “meditation causing a manifestation of
the object meditated upon ;”’ and the Garuda Purdna, describes it
to be an “intense application of the mind to some particular object,
which identifies the meditator with the object meditated upon.”
Many supernatural phenomena attend this act of Bauddha-Brah-
manic devotion, of which we shall have ample instances as we
proceed. ; |

19. Hlement of perfection ; Bhimi ; Sans.—The Bauddha disclo-
sure of a future state, in accordance with its belief in transmigration,
treats of several states or stages of existence, through which an adept
in Buddhism must pass before he obtains his final reward, the perfec-
tion in any one state of existence being denominated, the attainment

* Hodgson’s ‘ Illustrations’ &c., p. 27. `

¶ My Sanskrit Buddhist Literature of Nepal, p. 41.
t Sanskrita MS. No. 816. Libry. As. Soc. f. 2.

§ Sansk. Dic., p. 896.

|| Abhidhdna-chintdmant, Chap. 1, Verse 85.

¶ Radhakanta’s S’ubda-halpadruma, Vol. VI, p. 5917.

CHAPTER I. 13

of the element (Bhuimi) of that state. The commentator of the
Riksha-bhagavati enumerates ten Bhtimis, appropriate to the
priesthood, the last being Buddha Bhimi.*

20. Fourfold congregation,—i. e., ecclesiastics of all the four dif-
ferent orders: “1st, those who accomplish justice, that is the
Buddhas, the Lokajyesthas, (honorables of the age,) the Bodhisattvas,
the Pratyeka Buddhas, the Sravakas, &c., whose virtue transcends
the law itself, and who surmounting every obstacle accomplish their
own deliverance (Mukti). 2nd, The ordinary Satghas of the age:
that is, men who shave their beards and heads, and dress themselves
with the kia-sha (a kind of cap worn by Buddhist priests), who
embrace monastic life and its obligations, and observe the precepts
and the prohibitions of Buddha. 38rd, The dumb sheep Sadghas,
(Ya yang seng, Chinese,) those dull and stupid characters who are
unable to comprehend the distiction betwixt the commission and the
non-commission of the fundamental sins, (murder, theft, fornica-
tion, lying,) and who, when guilty of crimes of less enormity,
make no show of repentance. 4th and last, The shameless Saitg-
has, who, having embraced monastic life, unscrupulously infringe
the precepts and observances enjoined upon them, and, devoid
of allshame and chastity, are indifferent even to the bitter fruits
of their wickedness in ages to come.f”’

21. <Arhat,—Nom. Sing. Arhan : (Alohan, Chinese ; Noshrta, Tib.)
“The Arhat or Venerable,’ says M. Burnouf,f “has, with relation
to knowledge, reached the most elevated rank among sages, and the
Sutras, as well as the <Avaddnas, attribute to him supernatural
faculties, that is to say, the five Abhijndnas or superior faculties,
namely, the power of assuming any form one desires; the faculty
of hearing sounds however feeble they may be; the power of
knowing the thoughts of others, and the anterior existences of anima-
ted nature ; and lastly the power of seeing objects at a great distance.
The note of M. Remusat, quoted above, (Fou Kou Kie, p. 95,)
teaches us that an Arhat has to traverse twenty thousand Kalpas

* Sanskrita MS. No. 813, Libry. As. Soc. f. 42. My Sanskrit Buddhist
Literature of Nepal, p. 81.
+ Fa Hian's Pilgrimage, p. 8.
° t Hist. du Buddhisme, p. 294.

14 LALITA-VISTARA.

before he obtains the supreme science. Other beings, according to
the text of Nepal followed by Chinese authors, obtain the rank of an
Arhat on the annihilation of the corruption of sin; and it is pro-
bably in this circumstance, that we may find the cause of the false
etymology of the name of Arhat, which the Buddhists of all schools,
North as well as South, propose, and which consists in regarding
Arhat, as synonymous with Arindm hatta, (Pali) “ the vanquisher of
enemies.” We have already (M. Lassen and myself) pointed out
this erroneous interpretation (Hssai sur le Pali, p. 203) ; and I add
here, that its presence amongst Buddhists of all countries proves that
it comes from an unique, and most certainly, ancient source. The
Jains, who are in India the true descendants of the Buddhists, do not
appear to have fallen into the same error if we may rely on the
testimony of the Vishnu Purana, which well derives the word Arhat
from arh to “merit,” ^ ४0 be worthy.” ’ (Wilson’s Vishnu Purana,
7. 839.) (Orientalists are now unanimously of opinion that the Jains
date from before the Buddhists, and some are disposed to think that |
Buddhism is an off-shoot of Jainism.)

“ Bohlen has ingeniously approximated the word Arhat to the
Aritoniens quoted by Nicholes of Damas. (Das alte Indien, t. I. p.
920). Asto the value of this approximation we may admit with Lassen
that the Arhats were known to the Greeks. The 3५/०८ (6201102) or
venerable who, according to Clement of Alexandria, rendered worship
to a pyramid raised originally to the relics of a god, are the Arhats
whose name has been thus translated by the Greeks. We may add
that Clement mentions likewise of Seuvai or venerable females, who
are very probably the Bhikshunis of our text.” I think, however,
M. Burnouf is mistaken in believing the Stmnoi to have been Arhats ;
etymological similitude would lead one to believe they were the
Sramanas, in those days popularly called Samanas, whence Simnoi is
an easy transition.

“The Arhan is one,” says Remusat, ^^ who has himself arrived at
perfection and knows how to direct others to it, he is ten million
times superior to the Anagdmi, and a million times inferior to a
Praytyeka Buddha, according to the scale of merit applied to the
different classes of saints, a scale attributed to S’ékya Muni himself.’’*

* Pilgrimage of Fa Hian, p. 33.

CHAPTER I. 15

22. Sugata,—from su, “ well,’ and gata, “gone.” Homboldt
explains it in much the same way ; according to him it means, “ that
which is so well gone as to have attained perfection.” The word 18
no doubt another version of Tathagata, and the meaning must
necessarily bear a strong similitude to the sense of that word.

28. Quinocular ; Pancha-chakshu, Sans.—He who has five eyes, or
rather fivefold vision, or five powers of perception. Mr. Hodgson, to
whose invaluable papers, published in the Transactions of the Asiatic
Societies of Bengal and Great Britain, we are indebted for much of
our knowledge of Buddhism, innumerates the fivefold faculty of
vision thus: 1st, Mansa-chakshu, or the carnal eye ; 2nd, Dharma-
chakshu, the eye of religion, or the faculty of seeing through religion ;
8rd, Prajnana-chakshu, or the power of seeing by the intellect : 4th,
Divya-chakshu, (divine eye), or the faculty of seeing what is invisi-
ble to the naked eye; 5th, Buddha-chakshu, the eye of Buddha, or
the power of seeing all things past, present, and future.*

24, Mara,—in Chinese Mo ; in Tibetan Dhoud ; in Mongol Sim-
now ; in Mandchu Axi, (obviously from the Sanskrit Ari “an enemy”).
The god or demon of love, wrath, mischief, and death ; he is the
great enemy of Buddha and his religion, and plays a conspicuous part
in the Bauddha legends. The reader will have ample instances of
Mara’s enmity to Sakya as he proceeds, particularly in Chapter XXI,
which is entirely devoted to the exploits of S’/akya against the legions
of Mara.

25. Brahmacharya.—This is another instance in support of what
I have advanced, respecting the technology of the Buddhists, (Note
6). ‘It appears to me,”’ says Burnouf, “ one of the most indubitable
proofs of the priority of Brahmans in regard to Buddhists. All the
Sanskrita texts of Nepal, and principally the Stitras (that is to say,
those which I have reason to believe are the most ancient) make use
of this term to describe in a general manner the monastic duties of a
Buddhist, and in particular chastity. If this term had been rarely
employed, still it would not be easy to explain its presence in the
Buddhist texts, in which ‘ Buddha-charya’ ought to take its place :
an expression which equally exists, but exactly signifies Buddhism,
and is nearly synonymous with Buddha-marga, ‘the way of Buddha.’

* Journal As. Soc. Vol. V, p. 93.

16 LALITA-VISTARA»

But either term is equally common in the Sutras ; it appears even in
the most important formulas, in the phrase by which he who desires
to become a Buddhist, makes his vow before 8/8 ए2 or one of his
` disciples, on entering a religious life: ‘Strengthen us, O Bhagavan,
under the discipline of the very renowned law, to enter into religious
life, to receive investiture, and to become an ecclesiastic. Strengthen
us, O Lord, to accomplish under Bhagavan, the duties of the Brahma-
charya.’ Bhagavan replied with the voice of Brahmdé; ‘ Come,
children, accomplish the duties of the Brahmacharya.’ This term
receives undoubted preference to some extent in such phrases as the
_ following: ‘They spread my religious law (Brahmacharya),’ says
Buddha ; to which his adversary Sin, replies in the same form, ‘ Thy
religious law (Brahmacharya) is spread; it is admitted by many
nations, it is become immense.’ Vaistdrikdm te Brahmacharyam
bahwjangam prithubutam, (Mandhdtriin the Divya Avadan, f. 996.)
Again: ‘the manner in which the religious law (Brahmacharya)
may continue long.’ (M. in the D. A.) In all these passages and
many other similar ones that I could cite here, it is evident that the
term Brahmacharya is used in a special sense, in that of ‘life,’ or
‘religious law ;’—a sense which does not exclude, I confess, that of
chastity, but is much more comprehensive. Now to be admitted in
this sense by the Buddhists, it must be that this term had lost its
original signification, which it has in Brahmanical writings, 2, e., the
state of Brahmacharya or ‘the Brahman in his noviciate,’ and it
must follow that the Buddhists had forgotten the value of the title
of Brahmachérin, which signifies and cannot signify more than ‘ that
which proceeds from the Veda.’ That a Brahman designates by it
his son or his pupil—that the law of Manu sanctions this denomina-
tion, and points out in detail the duties of the noviciate of which the
first and most difficult, in truth, is a life of chastity,—is not difficult
to comprehend. But that the founders of Buddhism should adopt
this term, it must be that they had not paid more attention to its
primary signification, that of a Bréhman novice, and that the word
can be employed with impunity in the sense of ‘one who undertakes
a religious noviciate ;? and lastly it must be that it was pretty
popular in this sense before the advent of S’akya Muni, in order that

CHAPTER I. 17

he might without fear of confounding his law with that of the
Bréhmans, extend the very remarkable usage I have adverted to.’””*

26. Zurban.—The word in the Sanskrit text is Ushnésha,
“a turban.” But Iam not aware that the primitive Buddha
mendicants had such an article of dress. In the Vinaya legends
the cloak or mantle (Ciivara) is constantly mentioned, but the
turban, seldom, or never. Among the Buddhists the word indi-
cates the curled hair with which a Buddha is born; it also indi-
cates the knot into which the unkempt matted hair of a hermit
is tied, but in chapter V. the material of the turban is described
to be patta, “silk,” and it is to be understood, therefore, that the
Bodhisattva at Tushita is assumed to have used a turban.

27. Sattgha—“< Community.”—The body politic of the Bud-
dhist priesthood is so called; the word Bauddha Safgha being
exactly equivalent to ^ Bauddha church.” It also implies a con-
gregation of ecclesiastics, or the clerical community of any par-
ticular district or monastery. In philosophical works this word
has, however, a very different signification. According to them
it is the name of the third member of the Buddhist triad, and
represents actual creative power, or an active creator and ruler,
deriving his origin from the union of the essence of Buddha
and Dharma.t

28. Devaputras—lit. sons of gods. |

29. Amplified, Sans. Vaipulya.—A sub-division of the Sutra
class of Bauddha writings. Mr. Hodgson says, that this order of
books “ treats of several sorts of Dharma and Artha, that is, of the
several means of acquiring the goods of this world (Artha) and of
the world to come (Dharma).t” According to Chinese authors
quoted by Landresse, this order includes most of the works of the
Great Translation, “ of which the doctrine and sense are as ample
as vacant space.Ӥ For further particulars, vzde note 30.

80. Sdétra.—It does not appear that the last human Buddha, or
rather the first founder of Buddhism, ever reduced any of his doc-
trines to writing. His disciples, however, on his death, at a council
held at Réjagraha under the auspices of Ajatasgatru, king of Maga-

* Histotre du Buddhisme, t. I, p. 141.
+ Hodgson, in the Transac. Roy. As. Soc. Vol. II, p. 247.
{ As. Researches, XVI, p. 427.

§ Landresse. Fou Kou Kte, p. 828.

3

18 LALITA-VISTARA.

dha, in the year 542 B. C., arranged and classified the whole of
the discourses and doctrines of their master under three different
heads, collectively called the Tripithaka, or the three reposi-
tories; and severally, the Satra, the Vinaya, and the Abhi-
dharma.

Of these the first or Sutra division comprehends all the fun-
damental maxims of the religion (Miu/a-grantha), and as such, is
held in the highest veneration. It was compiled by Ananda, a
cousin of Sakya, and is said to be made up principally of the very
words of the founder, (Buddha-vachana). The title of Sitra is
not applicable to the form of the compositions included under this
head ; they consist of dialogues relative to ethics and philosophy,
and, instead of the almost enigmatic sententiousness peculiar to
Brahmanical 8८188, are remarkable for their endless tautology
and fatiguing verbosity. They are called Stitras merely on ac-
count of their containing maxims which in the Brahmanical writ-
108 are expressed in the concise manner denoted by that term.*
They all begin by naming some particular scene of Sékya’s minis-
try and his audience in the set form alluded to in note 5, (ante,
p- 7,) and terminate with a sentence to this effect: “ When
Bhagavan had finished his discourse, all present were greatly de-
lighted, and approved his doctrine.” Some of them are simple
in style, and free from all mythological machinery, while others
are amplified versions of some simple oyginal, and bring into
the scene of action supernatural beings of various grades. Al-
though all of them are attributed to Ananda, there is every rea-
son to believe, they were composed at various times between the
first and the third convocation, and perhaps long after.
The amplified (vazpulya) Satras are written in a mechanical
style, mingling prose and verse in regular alternation, the
poetical portion being an abstract of the circumstances de-
tailed in the prose, and generally introduced (as if) for their
corroboration. They allude to individuals who lived long after
the days of their alleged author, and claim a degree of elabora-

* सस्पाक्षरमसन्दिग्धं सारवद्िश्वते।मृखं |

असाभमनवद्यश्च as aafaat fee: ॥

“Those who are versed in sitras best, explain a sitra to be a short, succinct,
unerring and apt definition, without fault and redundance.”’

CHAPTER I. 19

tion and finish, which leave no doubt as to their having been com-
piled at a much later period.

81. Lalita-vistara—Or the Exposition of Recreations: in Tibe-
tan Gya cher rolpa (grax Lary ).

82. Tushita—literally, the abode of Joy, the highest mansion in
the world of desires (Kdmdvachara), and the heaven where Sakya re-
sided as a Buddhisattva previous to his advent in this world to become
a Buddha: it is one of the minor heavens (bhuvanas) of the Hindus.
For an excellent account of Bauddha heavens, see Hodgson’s sketch of
Buddhism in the Trans. of the Roy. As. Soc, Vol. II, p. 233, e¢ seg.

83. See Chapter IIT.

84. Zathdgata.— The title of Tathagata is one of the most digni-
fied of those which are given to a Buddha; the unanimous testimony
of the Stitras and the legends proves that Sakya Muni had assumed
it during the course of his instructions. One may 866 the expositions
which the learned, chiefly M. Schmidt (Mem. Acad. des Sciences de S.
Pétersbourg, I, p. 108,) and M. Remusat, (Foe Koue Ki, p. 191,)
who are engaged in the study of Mungol and Chinese Buddhism,
have proposed. According to my plan, which is to consult the
Indian sources first, the interpretations which we ought to place in
the first rank are those which are found in the books of Nepal, or
what we learn from Mr. Hodgson, and those which Mr. Turnour has
extracted from the books of Ceylon. The expositions which we owe |
to the two authors, whom I have just named, are tolerably numerous,
and I think it sufficient to refer the reader to them. He will there
see by what processes, more or less subtle, the Buddhists have en-
deavoured to find in this title the ideal of perfection which they
suppose to belong to a Buddha. (Hodgson’s Hurop. Spec. in the
Journal As. Soc. of Beng. Vol. III, p. 384, Turnour, Mahdvanso,
p- 401,) Csoma de Cords, after the Tibetan works, is of opinion that
Tathagata signifies, ‘he who has finished (run through) his religious
career-in the same manner as his predecessors.’ (Cgoma, As. Res.
XX, p. 424.) This meaning is as satisfactory with regard to the
subject as with the form; it shows us inthe term Tathdgata a title
by which Sakya wished to authorize his innovations by the example
of ancient sages whose conduct he pretended to imitate.’* Mr,

* Burnouf’s Histoire du Buddhisme, p. 76.

20 LALITA-VISTARA.

Hodgson’s Nepalese authorities, which are always remarkable for
much metaphysical nicety, explain this word in three different ways,
“ Ist, it means ¢hus gone, which means gone in such a manner, that
he (the Zhthagata) will never appear again; births having been
closed by the attainment of perfection. 2nd, thus got or obtained,
that is to say (cessation of births) obtained, degree by degree, in the
manner described in the Buddha scriptures, and by observance of the
precept therein laid down. 3rd, thus gone, that is gone, as it (birth)
came—the pyrrhonic interpretation of those who hold that doubt
18 the end, as well as the beginning, of wisdom ; and that that which
causes births, causes likewise the alternate cessation of them, whe-
ther that ‘final close’ be conscious immortality or virtual nothing-
ness.’’*

35. In the Sanskrit text a list of fifty-five names follows the word
Tathégata. I have not thought fit to break the thread of the
narrative by inserting this list in my text, for reasons which, I believe,
the reader can easily conceive. “Truly for mine own part,” says
honest Dogberry, “I could find it in my heart to bestow all my
tediousness on your worship.”

List of Tathagatas who had expounded the principles inculcated in
the Lalita-Vistara previous to the advent of Sdkya.

1 Padmottara. 15 Vararupa.

2 Dharmaketu. 16 Sulochana.

8 Dipankara. 17 Rishigupta.

4 Gunaketu. 18 Jinavaktra.

5 Mahakara. 19 Unnata.

6 Rishideva. 20 Pushpita.

7 S‘ritejas. 21 Unitejas.

8 Satyaketu. 22 Pushkara.

9 Vajrasafhata. 23 Surasmi.
10 Sarvabbibht. 24 Mangala.
11 Hemavarna. 25 Sudarsana.

12 Atyuchchagami. 26 Mahasifihatejas.
18 Pravatasdgara. 27 Sthitabuddhidatta,
14 Pushpaketu. 28 Vasantagandhin.

* Journal, A. 6, B. Vol. III, p. 384,

CHAPTER 1, 91

29 Satyadhermavipulakirtti. 43 Meghaévara.

80 Tishya. 44 Sundaravarna.
31 Pushya. .45 Ayustejas.
32 Lokasundara, 46 Salilagajagami.
83 Vistirnabheda. 47 Lokabhilasita.
84 Ratnakirtti. 48 Jitasatru.
35 Ugratejas. 49 Sampijita.
36 Brahmatejas. 50 Vipaschit.
` 87 Sughosha. 51 Sikhi.
88 Supushya. 52 Visvabha.
39 Sumanojnaghosha. 58 Krakuchchhanda,
40 Sucheshtardipa. 54 Kanakamuni.
41 Prahasitanetra. 55 Kasyapa.

42 Gunarasi.

36. Mahdyéna.—The three-fold division of the Buddha scrip.
tures mentioned above (note 80, p. 17) has reference to the nature
of the subjects they treat of. With regard to the reward they hold
forth to their followers they are classed into various Yanas or media
of transport-translations,—the Bauddha dispensation of reward and
punishment, in accordance with its belief in transmigration, treat-
ing of different states or stages of existence through which an
adept in Buddhism must pass ere he obtains his final recompense.
This adaptation of the religion for different grades of intellect is a
counterpart of the Brahmanic dispensation which has its ceremonials
(Karmakdnda) for the ignorant, and its intellectual adoration
(Jnanakanda) for the learned.

According to the most approved authorities there are three transla-
tions, the Jess, the mean, and the great,—the first leading successive-
ly to birth among men, demons and gods ; the second, to deliverance
from pain and bodily existence ; and the third, to final emancipation,
and the power to emancipate others from pain. For a lucid account
of the different translations I must refer the reader to the work I
have already so often quoted. All the information hitherto pos-
sessed on the main points of Buddha history, (anda great deal
more,) has been collected in it in so complete a shape that it
would be an unpardonable affectation in me, to mar its value by
partial quotation in a work which has no pretension to original

22 LALITA VISTARA.

research. I of course allude to Mr. Laidlay’s edition of the
“ Pilgrimage of Fa Hian,” which is by far the most valuable work
that has yet been published on the subject. I have made no
hesitation in using it, together with Hodgson’s “ Illustrations” and
Burnouf’s Histoire du Buddhisme, as my standard references.

37. The three Precious ones: Triratna ; Sans.—This phrase evi-
dently alludes to Sakya Sifiha, his son Réhula and cousin Ananda.
The triad, Buddha, Dharma and Sangha, is likewise denominated the
triraina ; but the allusion to a family and the conterts of the book
distinctly indicates the sense in which the expression is used here.

88. Mandara flowers,—a flower common in the gardens of Indra’s
heaven.

89. Conversed with the Bhikshukas.—Although I do not think
myself at liberty to alter any part of the Sanskrit text against the
concurrent testimony of five different Mss., I am of opinion that
the subjoined sentence, which follows the word Bhikshukas in
the Sanskrit original, belongs to the precedmg paragraph, but has
been dislocated by some blundering scribe; and that the expression
‘Sas before’ (purvavat) is an interpolation introduced afterwards to
preserve consistency. The sentence alluded to, runs thus :—

६ Thus, O Bhikshukas, when the night was over, the Devaputras of
stainless tenements and persons, namely, Isvara, Maheévara, Nanda,
Sunanda, Chandana, Mahita, Praganta, Viniteévara and others, dis-
appeared as before.”’

40. J’Sa,—not named in the prose portion, p. 4.

41. Prasdntachitta,—changed to Prasantavinitesvara in the prose
portion.

42. Sdnta,—not named in the prose portion.

CHAPTER II. 23

CHAPTER II.
THE EXHORTATION.

O Bhikshukas, on the subject of what this amplified work
on religion, the noblest of 328, called the Lalita-Vistara, is,
the following verses were signalized at the commencement of
the great convocation! from out of eighty-four thousand? har-
moniously resounding hymns which were poured forth, as with
the voice of a clarion, on the virtues of the honorable and adored
Bodhisattva, when dwelling in the noble mansion‘ of Tushita,
in all the glory of the place and his own godliness, praised, eu-
logized, extolled and glorified by a hundred thousand devas.

“ Remember him,—the storehouse of virtue, the asylum of
mind and memory, and the illuminator of infinite wisdom ;—him,
who excels the unrivalled might and vigour even of Dipafikara.5

“Remember him whose noble and transparent heart knows
no stain from the workings of the three passions® and from
dirt generally ; who is free from the effects of pride and all
vicious propensities ; whose mind is immaculate and auspicious;
who is full of benevolence and wisdom.

^ Remember, O ye of noble birth, the great in civility and
quietness,—his forgiveness, and his austerity,—his vigour, might,
meditation and wisdom adored from ages without number.

“Think, O thou of notable deeds, think of the numberless
Buddhas adored of yore who were merciful to all: neglect not,
the favorable time has 2002 arrived.

“ Many are the Devas and Asuras—many Nagas, Yakshas,
and Gandharvas’ who anticipate thy auspicious advent,—that
which will proclaim the immaculate law, and annihilate pain,

decay and death. Therefore descend! O Lord, descend !

24 LALITA-VISTARA.

“Enjoyment with thee for even a thousand Kalpas pro-
duces nof satiety, as pouring their contents into the ocean
satisfies not rivers; come thou, therefore, O contented in
wisdom, and allay the desire of this longing world.

“Thou art of untarnished fame, dallying with virtue and not
with vice ;—cast thy benign eye of grace on men and gods.

“The rehearsal of religious discourse satiates not the godly ;
—even deign to turn thine eyes on those who have been for
the rescue of mortals. |

“Thou beholdest Buddhas over the ten quarters of the globe,
and hearest of the great religion ;—O pure-eyed, dispense the
same unto mankind !

“The beauty of thy righteousness, oh thou prosperous,
irradiates the mansion of Tushita ; shower thou, O kind-hearted,
thy favours on Jambudvipa.

“The Dévas, who overstepping the limits of the region of
desire (Kamadhdtu), have attained that of semblance (Riipadha-
tu,’) long to come in contact with the Bodhi of perfect devotion.

“QO Lord! thou destroyer of the works of Mara ;—thou hast
overcome heretics’ :—O knower of the trinity, why dost thou
tarry ? the time is come; neglect it not.

“QO mighty, enveloping, as with a cloud, the earth burning
with the fire of misery, pour on it the showers of immortality,
and assuage the sufferings of perishing mankind.

‘Thou proficient and truthful Physician of the eternally sick,
hasten to place them in the felicity of extinction -(nzrvana),
` with the panacea of triple emancipation.

५ Unaware of thy lion’s roar, jackals howl undismayed ; re-
sound thou thy voice of Buddha Sifha to confound all vulpine
1616668. (Zirthzkas.)

८ Holding forth the lamp of intelligence, and with thy benign
might and vigour, descend on the face of the earth, and destroy
Jina and Mara with the palm of thy hands.

८८ Cast thy eyes on the regents of the four quarters who long
to present thee with a dish, and on the S’akras and Bréhmans
who will accept thy advent,

CHAPTER II. 23

^ Reflect, O intelligent, on the great and far-famed races,
nobly descended, abiding among whom thou shalt reveal the
duties of Bhodhisattva.

^“ O thou of immaculate intellect, wherever in Jambudvipa,!! it
behoves jewels to abide, shower ye there the inestimable jewel.”

Thus did these and many such verses, in mellifluous numbers,
beseech the kind-hearted, saying, ^ the time is come, tarry thou

not.”

NOTES.

1. Great convocation.—It is generally believed that, in obedi-
ence to an injunction of Sakya 87702, and with a view to de-
termine what should be regarded as the true Law in opposi-
tion to misconceptions which threatened to destroy the iden-
tity of the faith, the Buddhist clergy, at four different times,
met in council, and compiled the canons of their religion. The
first council was held under the auspices of Ajatagatru, king of
Magadha, immediately after the death of Sdkya, B. C. 543; the
second, a century after, under Kalasoka ; the third, under Asoka, in
‘the year 247 ए. C.; and the fourth, under Kanishka, king of Kash-
mir, ए. C. 143. It is difficult to determine with precision which is
the convocation here meant, though the first is the one most likely to
be thus noticed. For further details regarding the convocations, the
enquiring reader is referred to the ‘ Journal of the Asiatic Society of
Bengal,’ Vol. VI, . >. 501 e¢ seg. Both the dates and the number of
the convocations have lately been questioned by competent scholars.

2. Highty-four thousand harmoniously resounding hymns.—It is
believed that the instructions imparted by S’akya were comprised in
eighty-two thousand verses—or rather divisions or distinct topics of
discourse, to which were added two thousand more by his disciple
and cousin A’nanda, at the time of the first convocation, when he ex-
pounded the Dharma ; and these together constitute the Buddha
scriptures. But it is doubtful if there be any other ground for the

4

26 LALITA-VISTARA.

foundation of this statement than the partiality which the Indians
generally, and the Jains and the Buddhists in particular, evince for the
mystical number 84. The distinguished scholar and archzologist, Sir
Henry Elliot, has collected many examples of the preference shewn
to this number in India, and advanced some very plausible conjec-
tures as to the cause of this preference. See Supplemental Glossary
v. Chourasi.

3. The word ^^ Boddhisattva” is preceded by one hundred and
sixteen epithets remarkable only for their extreme imaginativeness, but
in no way important as elucidatory of any notable deed of the party
to whom they are applied, or of his doctrines, though they sadly break
the continuity of the narrative. I have, therefore, taken the liberty to
remove them from their right place to this note. The epithets are :—
(1) the dweller in the noble mansion of Tushita, (2) the adored of
the adored, (3) the anointed, (4) the bepraised, belauded and de-
scribed of a hundred thousand Devas, (5) the inaugurated, (6) the
accomplished in meditation (Pranidhana), (7) the eye of the full
and pure knowledge of all Buddha religion derived from past Buddhas,
(8) who had his full knowledge enlivened by memory, mind, motion
and retentiveness, (9) who had attained the Paramitas, through the
mighty means of charity, civility, forgiveness, vigour, meditation,
and knowledge, (10) who knew the friendly and benevolent way to
Brahma, (11) who was facing the sight of the great wisdom-over-
powering knowledge, (mahdbhijndsatgavaranajnina), (12) who had
acquired the full ten-million (topics of) knowledge of the religion
of all Buddhas through memory, proximity, complete union, wealth,
feet, organs, power, intellect, body, and conduct, (13) whose body
was adorned by all the emblems of unmeasured virtue, (14) the great
follower of reform, (15) who did what he said, and kept correspon-
dence in his speech and actions, (16) who followed the straight,
uncrooked, unbent path, (17) who had exceeded all arrogance,
haughtiness, pride, fear and dejection, (18) who was equally attached
to all created beings, (19) who was devoutly adored by numberless
millions of millions of Buddhas, (20) whose face was looked upon by
many hundreds of thousands of millions of tens of millions of
ˆ Boddhisattvas, (21) whose glory was bepraised of Sakras, Brahmas,
Mahesvaras, Lokapalas, Devas, Nagas, Yakshas, Gandharvas, Asuras,

CHAPTER II. 27

Garudas, Kinnaras, Mahoragas, and Rakshasas, (22) who had perfect
knowledge of all distinctions of rank, (23) who knows the Dhdéranis
revealed by former Buddhas, and remembers them and their uses,
(24) who is the master of the pearl of virtue to be acquired by
the great boat of religion, through memory, proximity, complete
union, wealth, feet, organs, strength, intellect, body, road, and Péra-
mita, (25) who has determined to cross the fourfold passage, (26)
the enemy of pride, (27) the oppressor of heterodox sects, (28)
the inaugurated master of battles, (29) the destroyer of the
enemies which inflict pain, (80), the fierce striker with the
thunderbolt of knowledge, (81) who had acquired the penalty of the
great kindness, which is the root of Buddha inclination, (82) who had
been bathed in the water of gravity, (33) the steersman of the easy
means of salvation, (34) the proficient in the meditation of Boddhy-
anga; (35) the filament of Samadhi, (86) the lotus in the lake
of merits, (87) the stainless large lotus divested .of vanity, arro-
gance, on the moon of a stream, (88) the aroma which spread over
the ten sides of the earth with civility and mercy, (89) the eldest
in knowledge, (40) who is untainted by the eightfold worldly
actions, (41) the lotus of great men, (42) who is redolent with
the widespread aroma of virtue and knowledge, (43) the sun of
the stainless hundred-petalled lotus, blown by the rays of the sun
of the knowledge of Prajna, (44) who has recounted the great
mountain of the fourfold wealth, (45) whose nails and teeth had been
sharpened by the fourfold A’ryas, (46) whose appearance bespeaks
his having enjoyed the fourfold Brahma, (47) whose head had
collected the fourfold collection of things, (48) whose body had
attained mastery over the knowledge of the twelve members, (49)
who was quite full of the thirty-seven Boddhi virtues, (50) the lion
of the learning resulting from many sciences, (51) the yawner at the
face of the threefold salvation (moksha), (52) whose pure eyes were
able to see everything, (53) the dweller in the cave of the mountain
of the attainment of meditation, salvation, and Samadhi, (54) the
well grown tree in the forest which marks the fragrance in it, (55)
who possessed the might resulting from the practice of the ten powers,
(56) the horipilated form, having overcome the fears attendant on
worldly wealth, (57), whose power was never contracted, (58) the

oo”

28 LALITA-VISTARA.

destroyer of the Tirthas who were like a host of rabbits and deer,
(59) who had resounded the lion’s roar of no (supreme) soul, (60) the
lion among men, (61) who had destroyed the light of the principles
of Tirthikas, with the light of the knowledge of the meditations of
salvation, (62) the enlightener of the dense darkness of profound
ignorance, (63) of fierce might and vigour, (64) who had spread
the majesty of virtue among gods and men, (65) the sun among
great men, (66) who was above the dark moon, (67) who was the
fullness of the waxing moon, (68) who was never unbecoming in
appearance, (69) of invincible eyesight, (70) who was surrounded
by hundreds of thousands of refulgent Devas, (71) who was the
circle of the knowledge which had been purified by meditation, (72)
who was the moonlight of the light of Bodhi felicity, (73) the blower
of the worldly lily of Bodhi knowledge, (74) the १०८ among great
men, (75) who was above the light of the fourfold congregation, (76)
who was endowed with the sevenfold jewel relating to Bodhi, (77)
who applied his mind equally to all created beings, (78) who was
of invincible wisdom, (79) who had performed the penances of the
ten salutary works, (80) who had resolved to tread the salutary
path full of beneficent wealth, (81) who was the turner of the wheel
of invincible and nobly virtuous religious wealth, (82) who was
nobly born in the family of an imperial (Chakravartz) race, (83)
who was full of the deep, unfathomable, invincible jewel of religion,
(84) who had crossed the ocean of unsatiating, unheard of, wide-
expanding knowledge and civility, (85) whose eyes were directed to-
wards the great lotus, (86) whose understanding was as expansive as
the noblest ocean, (87) whose mind was as (vast as) the earth, water,
heat, and wind, (88) who was firm in his might-as a kalpa (many
millions) of Meru mountains, (89) who was proficient in civility, (90)
whose understanding was as stainless and vast as the lower surface of
the sky, (91) whose object was thoroughly pure, (92) who had nobly
bestowed great charities, (98) who had duly performed all preced-
ing Yogas, (94) whose possessions were well-earned, (95) the root
of all happiness, (96) who had attained all his wishes, (97) the
root of all happiness, like final beatitude, (98) the root of all
the happiness collected in course of seven kalpas, (99) who had
bestowed the seven kinds of charity, (100) who had been served

CHAPTER II. 29

with the things of the five kinds of religious deeds, (101) who had
performed good deeds with his body in three ways, with his speech in
four ways, and with his mind in three ways, (102) who had traversed
the paths of the tenfold auspicious works, (103) who had fully
accomplished the duties performable by the application of the body
in forty different ways, (104) who had meditated the forty kinds
of bodily meditations (pranidhanas), (105) who had achieved the
forty bodily seats (adhydsaya), (106) who was full of the puri-
fication achievable by the fortyfold application of his body, (107)
who had made straight the final emancipation (adhimukti) by the
fortyfold application of his body, (108) who had followed the
path of the forty times hundreds of thousands of millions of tens
of millions of Buddhas, (109) who had given gifts to fifty-five
times hundreds of thousands of millions of tens of millions of
Buddhas, (110) who had acquired the fourfold merits of hundred-
fold tens of millions of Pratyeka Buddhas, (111) who had established
the road to heaven and salvation for an innumerable number of
mankind, (112) who longed to attain the thorough knowledge
(samyak sambodhi), which is liable to no extinction, (118) who was
bound to unity of caste, (admitted no distinction of caste,) (114)
ascending from here who dwelt in the noble mansion of Tushita,
(115) the noblest among the Devaputras of the name of Svetaketu,
(116) the adored of all classes of Devas,

4, Mansion, Sans. Vimdna.—This word has the following epithets
to qualify it, (1) it was placed on thirty-two thousand Bhuimis, (2) it
was ornamented with covered terraces, doors, gates, windows, chambers,
and pavilions, (3) it was set off with uplifted umbrellas, flags,
penons, and awnings of network decorated with jewels and bells,
(4) it was furnished with beds covered with Mandarava and
Mahamandarava flowers, (5) it was enlivened by hundreds of thou-
sands of millions of tens of millions of hymns sung by Apsarasas ; (6)
it was beautified by valuable trees of Dalbergia oujeiniensis, Michalia
champaka, Bignonea suaveolens, Bauhenia variegata, Pterospermum
salicifolium, a large variety of ditto, Jonesea asoka, Ficus Indica,
Jesmenea pubescens, yellow Pterospermum, Mesua ferrea, and man-
goes, (7) it was spread over with golden networks, (8) it was decora-
ted with large well-filled vases, (9) it was provided with level

30 LALITA-VISTARA.

courts, (10) it was refreshed with the delightful breeze blowing over
new blown jasemines (11) it was being beheld by hundreds of thou-
sands of millions of tens of millions of Devas, (12) it was divested of
desires, longings, anxiety and pain by the recitation of the great and
widespread hymn of religion, (13) it was freed from all feelings
of anger, enmity, arrogance, vanity, and pride, (14) it excited love,
delight, and exhilaration, and enlivened the memory.

5. Dipatkara.— The last Buddha of the twelfth proceeding, or
‘ Saramanda,’ Kalpa, in which four Buddhas appeared. He was born
at Ramyavatinagara.* His parents were Sudeya Raja and Sumedhya
Devi. He, as well as all other Buddhas of this Kalpa, attained
Buddhahood at Uruvelaya, now called Buddha-Gaya. His ‘ bo’ tree
was the ‘ pippala.’ Gautama was then a member of an illustrious
Brahman family in Amravatinagara.’”’+

6. Three passions.—Lit. “threefold dirt,” and may mean dirt
resulting from the body, speech and mind.

7. Nagas, §ce.—The Nagas were a race of Dragons, who are said
to have inhabited Ceylon before the advent of the last Buddha, who
converted them during his miraculous visit to that island. They are
supposed to have been a race of beings superior to man, and had con-
stant access to the heaven of Indra.

Yakshas.— Demons, attendants especially of Kuvera, the god
of wealth, and employed in the care of his gardens and treasures.”’
The Brahmavaivarta Purdna describes them as having peculiarly ugly
countenances, with tawny brown eyes, large bellies, and long necks.
The colour of their body is white (“crystal-coloured ;”) and they
dress in red clothes. Ido not know if the Yakshas of the text are
different from these Pauranic demigods, but think not.

Gandharvas, celestial musicians, the Glendoveers of Sonnerat,—

“ The loveliest race of all of heavenly birth.”
(Curse of Kehama.)

They have a region of their own under the heaven of Indra, and
constitute the orchestra at all celestial concerts.

* According to the rules of Sanskrit grammar this word ought to be writ-
ten Ramyavannagara, or Ramyavatt Nagari: the same remark applies to Amard-
vatinagara. +

¢ Turnour’s Malhdvanso, 7, xxxii.

CHAPTER II. 31

8. According to the Abhidhamma Sangaha, a Pali work on Bauddha
metaphysics, celestial regions are divided, with reference to the
predominant characteristics of their inhabitants, into 4 classes ; 1st,
Arupydvachara (world of semblance), which includes three regions :
2nd, Kdmdvachara (world of desire), comprehending six regions: 3rd,
eupdvachara (world of form), comprehending eighteen regions: and
4th, Lokottara, including eleven regions, of which ten are appro-
priate to Bodhisattvas, and the last is the abode of Adi Buddha.

9. Heretics. Sans. Kutirthikas, lit. wicked Tirthikas. From
the circumstance of the Tirthikas having been described as followers
of the Vedas I take them to be Hindus. Burnouf also did so;
but some European scholars are of opinion that they were Jains. See
Proceedings of the A. 8. B. for 1878, and Journal R. A. 8. Vol. X.

10. MNirvdéna.—This is perhaps the most important word in the
annals of Indian metaphysics, and fully to explain the various senses
in which the different schools of Philosophy, whether Bauddha or
Brahmanic, have defined it, would amount to nothing short of a
summary of all that has been written by the Indians regatding the
ultimate end of man. Leaving aside the heretics, one finds that even
the orthodox Buddhas are divided into four different sects according
to the meaning they attach to this term. I had made long extracts
in illustration of how it is at one time made equivalent to eternal
matter—a primordia ceca, or the abode of eternal bliss, or exemp-
tion from transmigration; and at another time a positive nothing or
nihility ; but as I find I would be, after all, in the same predica- ,
ment as honest Cicero, when he said, “ though I have translated the
Timzus of Plato, I do not understand it,” I have suppressed them
altogether, and will only state that it is invariably used to indicate
the ultimate reward which the various Indian systems of religion
hold forth to their votaries,—be that absolute nihility, eternal repose,
or enjoyment in higher spheres.

11. Jambudvipa.—aAccording to the united testimony of the
eighteen Purdnas, this word indicates the whole of Asia, but the
Buddhist works confine it within the natural boundary of India.

82 LALITA-VISTARA.

CHAPTER IIT.
THE DYNASTY.

Bodhisattva at Tushita—his audience. The prophecy. Characteristics of 8
Chakravarti Raja—the seven precious things, viz. the wheel, the elephant, the
horse, the wife, the jewel, the master of the household, and the commander.
Pratyeka Buddhas disappear at the report of Bodhisattva’s dezcent. Bodhisattva
reflects on four different things, and why ? Dévaputras discourse about the tribe
wherein and the woman of whom Bodhisattva should be born. The merits and
demerits of the Vaideha dynasty—of the KauSala dynasty—of the Vaisaraja
dynasty—of the dynasty of Vaishali—of the Pradyota dynasty—of the Kaiisa
dynasty—of the Pandu dynasty—of the Sumitra dynasty. Devaputras consult
Bodhisattva on the subject. Sixty-four qualities appertain to the dynasty
wherein Bodhisattva is to appear. Thirty-two characteristics peculiar to the
woman of whom Bodhisattva should be born. Verses regarding the same.

Thus, O Bhikshukas, at the exhortation of Time and Reli-
gion Bodhisattva! repaired to the noble temple of Dharmoch-
chaya, where seated, he had of yore preached about religion to
the Devas of Tushita; and, entering it, seated himself on the
lion throne Sudharma. Those Devaputras who held their
places around him, and belonged to the same order (Yana) with
himself, also entered the temple. Several Devaputras and Bodhi-
sattvas who had flocked from the ten quarters of the globe, and
had attained places equal to himself, who were free from the
company even of Apsarasas,” and of all newly created Devaputras,
who claimed equal precedence for all, and comprised a retinue of
sixty-eight thousand kotis (six hundred and eighty billions),
entered the temple likewise, and betook to their respective seats.

Twelve years hence, O Bhikshukas, will the Bodhisattva be
conceived in his mother’s womb.

Now the Devaputras of untainted tenement and persons, re-
linquishing their divine forms, appeared in Jambudvipa, and

CHAPTER III. 38

assuming the shape of Bréhmans imparted to Bréhmans‘ in-
struction in the Vedas.

Whoever enters the womb of a woman in the manner pre-
scribed, attains thirty-two characteristics of greatness, and
whoever possesses these characteristics, necessarily obtains one
of two states of existence.

Ist. If a householder, he becomes a universal sovereign
(Chakravartt rdjd)*, the lord of a four-fold army, a conqueror,
a virtuous king, the lord of religion, and the owner of seven
jewels® ; namely, a wheel (Chakra-ratna), an elephant (Hasti-
ratna), a horse (As'va-ratna), a wife (Strt-ratna), a jewel
(Mani-raina), a steward (Grahapati-ratna), and a commander
(Parinayaka-ratna).

How does a universal monarch attain unto the jewel of a
wheel? For that anointed Kshatriya king, who is inaugurated,
fasting, on the fifteenth day of the moon, seated in the highest
apartment of his palace, surrounded by female apartments ;—
for him does the mighty and auspicious wheel appear in the
east ;—a wheel comprising a thousand spokes, complete with
tire and nave, ornamented with gold works, of the height of
seven palm trees, visible from the recesses of the gynecium, and
worthy of a Chakravarti raji. 1, who now describe the Cha-
kra-ratna, have been a Chakravarti 18४, and have heard
that the anointed Kshatriya king, who is inaugurated, fasting,
on the fifteenth day of the moon, seated in the highest apart-
ment of his palace, surrounded by female apartments, and for
whom appears the mighty and elegant wheel towards the east,
hecomes a Chakravarti king.

Now, when the mighty wheel does appear, an anointed
Kshatriya king, kneeling on his right knee, and lowering one of
his shoulders, should hold forth his right hand, and thus offer
his prayer to the Chakra-ratna,— Conduct, O lord, this pre-
cious wheel through virtue, and not through vice.”

When. the majestic wheel, on being thus addressed by an
anointed K&hatriya king, proceeds in its aérial course towards

5

34: LALITA-VISTARA.

the east for the promotion of prosperity, the Chakravarti raj4
follows it with all his army, and wherever it halts, there
does he likewise halt with all his forces. Thereupon all the
provincial r4jés of the east receive him with offerings of silver-
dust in golden vessels, or of gold-dust in vessels of silver,
saying, “Hail, O Deva! thou art welcome; all this is thine
—this rich, extensive, prosperous, flourishing, beautiful and
populous kingdom: thou hast, conquering, earned it; may it
ever continue thine.” The anointed Kshatriya king and lord
should then thus address the provincial chiefs: ^ Virtuously rule
ye these provinces, destroy not life, nor resume what has been
given. Act not fraudulently through temptation; nor utter
what is false. It is sinful to conquer him who sues for mer-
cy, therefore do it not; nor do ye approve of the vicious.”
Thus when an anointed Kshatriya king has conquered the east,
bathing in the eastern sea, he crosses the same. When the
wheel, having crossed the eastern sea, proceeds southwards
through the atmosphere, he follows it with his army, and
like unto the east conquers the south; and as the south,
80 does he conquer the west and the north; then, bathing in
the northern sea, returns through the atmosphere to his
metropolis, and sits an invincible monarch in the inner recesses
of his palace. Thus does a Chakravarti r4j4 acquire the Chakra-
ratna or the jewel of a wheel.

How does a Chakravarti r4jé attain unto the Hasti-ratna or
the most precious elephant? for the anointed Kshatriya king
described above, the precious elephant appears like unto the
wheel :—a white elephant, sound in wind and limb, of docile
temper, capable of travelling through the atmosphere, bedecked
with golden crests, banners and ornaments, and housed in
golden networks ;—Bopui by name, the noblest of elephants.
When the king desires to try such an elephant, let him, at
early dawn, mount it, and, travelling over the great earth to the
brink of the ocean, return to his metropolis, intent on justice,
and then will he be able to appreciate its value. __

` CHAPTER III. 35

How does a Chakravarti raja attain unto the 4va-ratna or
the most precios horse? In the same way as the elephant:
~—a horse of a docile temper, having a dark blue head, a noble
face, and silvery mane ;7 decked with golden banners and orna-
ments, housed in networks of gold, capable of travelling through
the atmosphere, and named 241. घ ^ ^,8 the noblest steed. Its
merit may be tried in the same way as that of the elephant.

How does a Chakravarti raja attain unto the most precious
jewel? In the same way as the horse and the rest. The jewel
is of the purest dark blue colour, having elegantly cut eight
facets? ; its brilliancy dazzling the interior of the palace. Should
the king desire to test the value of this jewel, let him, at mid-
night, when all things are involved in darkness, proceed to observe
the beauty of his garden, with the jewel raised on the top of a
pole, when the whole of his fourfold army, the defenders of his
people, will all become manifest, and the whole neighbourhood
within four miles of the jewel, glowing in the light, will,
rejoicing, say to each other, “ Arise, O ye good men, open your
shops—attend to your works—the sun has risen, and the day-
light does appear.” ;

How does a Chakravarti r4j4 obtain the most precious wife ?
In the same way as the jewel and the rest :—a woman of an
equal Kshatriya race, neither very tall, nor short, neither corpu-
lent nor lean, neither very fair nor dark ; but exquisitely beau-
tiful and delightfully handsome ; every pore of her body emits
the odour of sandal-wood, and her mouth is redolent with the
aroma of the lotus: her body is soft as the down on the pod of
the Kuchinchika (Abrus precatorious), and feels warm during
the winter, and cold-during the summer months. Such a woman
never can have affection for any other than a Chakravarti raja.

How does a Chakravarti r4ja obtain a precious steward ? In
the same way as the wheel and the rest :—a steward, intelligent,
learned and wise, and possessed of great penetration, whereby he
can ascertain within four miles of the place wherever he may
be, the existence of claimed treasures. These soon become

"= त त्क

36 LALITA-VISTARA.

ownerless, and he appropriates them to the use of his master...

How does a Chakravarti réja obtain the most precious
general? In the same way as the wheel and the rest. The
general is wise and intelligent, and able to equip an army
for action, whenever required by a Chakravarti raja.

A Chakravarti r4jé, having thus acquired the seven jewels,
becomes the father of a thousand mighty, valiant and beautiful
sons, subduers of their enemies. He likewise acquires and
exercises soverelon power over the whole of this wide-extended
earth to the shore of the ocean, undisputed, and without war
——nay even without arms,

2nd.—Should he, however, relinquishing home, adopt the life
of a houseless ascetic, he would become free from all carnal
passions—a law-giver—an unrivalled divinity—a ruler of men
and gods. |

About this time many Devaputras appeared in Jambudvipa,
and adored Pratyeka Buddhas.

Disperse, venerable Sirs, for twelve years hence will the
Bodhisattva appear encarnate on the earth.

At this time there lived on the Galigula mount, in the great
metropolis of Rajagriha, a Pratyeka Buddha named Matafiga.!°
On hearing this report, he fell like a clod against a stone, and
then rose to the height of seven palm trees, when his fiery parts,
like meteors, disappeared. His flesh, bones and humours (bile,
&c.) were consumed by his fiery parts, and the relics which fell
on the earth, are to this day called Rishipadani.

There, likewise, lived about this time, O Bhikshukas, in the
Deer-park (Mriga-dava) at Rishipattana, in Bardnasi, five hun-
dred Pratyeka Buddhas." On hearing this report, they too
ascended to the height of seven palm trees, where their fiery
parts disappeared like meteors, consuming all their bones, flesh,
and humours, and cast relics on the ground, whence the place
is named Rishipattana (the town of the sages). Formerly this
place was called Mriga-dava,’” from having been a park where
deer grazed unmolested.

=, Sinemet amt eee — =-= ~न Bae eae

CHAPTER 11. 37

Now, when Bodhisattva was seated in the palace of Tushita,
four different subjects worthy of consideration, engaged his
attention. What were they? They were time, continent,
district, and tribe.

Why did the Bodhisattva reflect on time 213

Because when, at the beginning of the world after a change of
creation, a Bodisattva enters his mother’s womb, he selects that
time when the manifest world is in peace, when men know what
is birth, what is decay, what is disease and what is death.
Then does he enter his mother’s womb.

Why did the Bodhisattva reflect on continent ?!*

Because Boddhisattvas do not take birth on an outlying con-
tinent (or the continent of savages), nor in Parva Videha,!§ nor
in Apara Godfniya,!6 nor in Uttara Kuru,! the fact being that
they are born in Jambudvipa.

Why did the Bodhisattva reflect on countries ?

Because Bodhisattvas are not born in an outlying country (or
the country of savages) where men are born blind, dumb,
uncivilised, or ignorant of the distinction between good and bad
speech. It follows that Bodhisattvas are born in the middle
country (Madhyamadesa) 8

Why did the Bodhisattva reflect on families ?

Because Bodhisattvas are not born in a low family, such as
that of a Chandala or of a basket-maker, or of a chariot-maker, or
of a Pukkasa (one born of a Nishadha by a 38.019 female).
It follows that they are born in one of two families, either in
that of a Braéhmana, or that of a Kshatriya. When the Brah-
mans are the most respected on the earth Bodhisattvas are born
in Brdhman families, but when Kshatriyas are the most respected,
they take their birth in Kshatriya families. Since now, O Bhik-
shukas, the Kshatriyas are in the ascendant, the Bodhisattva
will be born in a Kshatriya family.

For these reasons the Bodhisattva, while dwelling in the noble
mansion of Tushita, reflected on the four great objects. Having
reficcted on these he became silent.

58 LALITA-VISTARA.

Now, O Bhikshukas, the Devaputras discussed! among them-
selves about the noble family in which, and the kind of mother,
in whose womb, the Bodhisattva would take his birth. Thereupon
some said, ^^ Here in the Magadha country the Vaideha dynasty”
is wealthy, prosperous, amiable and generous: it is the most ap-
propriate for the birth of the Bodhisattva.”

५४ Not so,” remarked others.

८ Why so ?”

€ Because it has no children of pure parentage ; it is unsteady
and fickle; its virtues have dried up; it seems moved by virtue,
but it is not immersed in profound virtue ; it is but a semblance
of a good family ; it owns no profusion of gardens, tanks, and
lakes, It exists like a torn rag ina corner, and is unfit for the
purpose.”

Others said; ^ the many-membered Koéala dynasty,! rich in
wealth and equipages, is well becoming the Bodhisattva.”

%‹ Not even so,” replied others,

५८ And why ?”

५८ Because, it dates its rise from the downfall of the Matafig-
ˆ gs; it is neither pure on the mother’s nor on the father’s side ;
it is lost to all claim to salvation; and is neither illustrious, nor
remarkably rich in treasures and precious stones: it is, therefore,
unworthy of the Bodhisattva.”

Some suggested, “ the rich, thriving, kind and generous Vafisa-
réja dynasty” was worthy of the Bodhisattva.”

८८ Even that is unbecoming,” said others.

^ Wherefore ?”

€ Because it 18 a modern dynasty, passionate and inglorious ;
illegitimate by birth, and unadorned by ancestral or self-acquired
greatness ; its ruling head 15 no suppressor of evils. It is utterly
unfit for the Bodhisattva.”

Seme said, “the rich, good, generous and happy city of Vai-
8211, inhabited by numbers and adorned by covered court-yards,
gates, trumphal arches, windows, palaces, towers, lofty mansions,
gardens and groves over-stocked with flowers, rivalling the

\

CHAPTER III. 89

domains of the immortals in beauty, is certainly a worthy place
for the birth, of the Bodhisattva.”

८ That too is unworthy,” responded some.

And for what reasons ?”

८ Because its inhabitants are irrational in their opinions;
unmindful of religion ; and regardless of the respect due to rank,
superiors, elders and the aged ; each proclaims, “ I am the king, I
am the king,” and none condescends to become a disciple or study
religion. It is therefore unworthy of the Bodhisattva.”

“The Pradyotana dynasty,”™ said others, “mighty, well-
mounted, and victorious over foreign armies, is well suited for
the birth of the Bodhisattva.”

Others remarked, “ that too is not suited.”

«Why ?”

“Because itis passionate, fickle, irascible, cruel, timorous,
without experience, and necessarily unbecoming the Bodhi-
eattva.”

“The rich, flourishing, kind, generous and populous city of
Mathura,”*> observed some, ^ the metropolis of king Subéhu of
the race of the valiant 2082, is a becoming place for the birth
of the Bodhisattva.”

“* Not even so,”’ objected others.

¢ And why ?”

¢ Because the king 18 a tyrant, and his race that of atheists. It
is not becoming that the next-coming Bodhisattva should be
born in such a race.”

५ But here is a king in the city of Hastinfpura’6 remarked
some, “ descended from the Pandava race, valiant, and the most
beautiful and glorious among conquerors ; his family is certainly
becoming for the Bodhisattva.”

¢ Even that is not worthy,” replied others.

“Why ?”

‘ Because the descendants of Pandu tyrannized over their rela-
tives the Kurus. Besides of that race Yudhisthira is said to have
been the son of Duara (god of the nether regions), Bhimasena of

40 LALITA-VISTARA.

Vayu, Arjuna of Indra, and Nakula and Sahadeva of the two
Agvins. It is, therefore, unbecoming of the Bodhisattva.”

Others observed, “ Here is the very charming city of Mithil4,™”
the home of the royal Sumitra. The king has a mighty army
of elephants, horses, chariots, and foot soldiers ; he is rich in gold
both in ingots and in coins, precious stones, pearls, lapis-lazuli,
conch-shells (safttha), marbles, corals, silver, native and wrought,
and all other objects of wealth ; he himself is of undaunted might
and vigour, well-allied and virtuous; his family is surely well
worthy of the Bodhisattva.”

^^ Not so,” answered others. ‘The king, it is true, is well-
allied and meritorious ; but he is very old, unable to govern well
his kingdom, and the parent of many children ; his family, there-
fore, is not a fit birthplace of the Bodhisattva.”

Thus, O Bhikshukas, did the Devaputras and the Bodhisattvas
examine all the sixteen great dynasties who reigned in the
different countries of Jambudvipa, and proved them all defective.
While thus perplexed, one of them of undeviating conduct, Jné-
naketudhvaja, by name, determined to ascertain the truth regard-
ing the great translation (Mahdyéna), thus addressed the godly
assembly of the Bodhisattvas: “ Let us proceed, venerable sirs,
to enquire of the Bodhisattva how qualified is the race in which
the next-coming Bodhisattva will be born.”

% Well said,” they exclaimed, and, approaching the Bodhi-
sattva, with joined hands thus addressed : “ How qualified is that
family of noble beings wherein the next-coming Bodhisattva
should take his birth ?”

The Bodhisattva, having observed the noble host of the
Bodhisattvas and the Devas (who appeared before him), thus
replied —“ Sixty-four qualities® appertain to the family, vener-
able sirs, in which the next-coming Bodhisattva will make his
appearance.” |

^ What are the sixty-four qualities ?”

(1) “ Such a family is highly intelligent, (2) neither mean nor
tyrannical, (3) of a high caste, (4) remarkable for having two

CHAPTER III. 41

generations (living at thesame time). (5) It is unsubmissive. (6)
It has two predecessors, as well as (7) two successors (living ‘at
the same time). (8) It has two special generations living, ` (9)
and having a member of the name of Mahega in two successive
generations, (10) as also many women, (11) and many men. (12)
It is preéminent, (13) not poor, nor submissive, (14) nor covet-
ous; (15) but courteous, (16) devoted to good actions, (17)
unnoticed by the mean, (18) and productive of artistic ingenuity.
(19) The members of such a family have enjoyed all objects of de-
sire, (20) and are staunch friends. (21) They are not addicted to de-
stroy animal life ; (22) they are grateful ; (23) they can go wher-
ever they wish; (24) but they never go wrong, (25) nor in an
infatuated way. (26) Such a family is brave, (27) and faultlessly
fearless. (28) It enjoys (pleasure) without infatuation ; (29) it be-
stows large benefactions ; (30) it is freed from mental pain by re-
ligious rites, (31) by religiously forsaking objects of desire, (32) by
charity. (88) It is (noted for) unflinching valour, (34) for might
and valour, (35) for surpassing valour. (36) It is devoted to worship
sages (Rishis), (87) gods (Devatads,) (88) Chaityas, (39) and the
manes. (40) It bears prolonged enmity to no one, (41) and is re-
nowned over the ten quarters of the globe. (42) It is many-
membered ; (43) its members are not divided by family disputes ;
(44) its members are endless. (45) It is the eldest of its race ; (46)
it is the noblest of its race; (47) it has acquired the submission of
all the branches of its race ; (48) it has the title of MaheSa (the great
lord). (49) It knows its mother, (50) and its father. (51) Itis pre-
éminent. (52) It has the quality of Brahmanhood in it. (53) It is
rich in wealth, oorn and treasuries ; (54) it is affluent in gold, su-
varna, (golden coin) jewels, pearls, native silver, wrought silver, (or
coined silver, rajata) lands and resources; (55) it is possessed of mul-
titudes of elephants, horses, chariots, camels, cattle, and sheep ; (56)
it is the master of numerous slaves, male and female, and domestics
of various kinds. (57) It is uncontrollable. (58) All its objects are
satisfied. (59) It is an imperial (chakravarti) family, (60)
endowed with help of the root of former good works. (61) It is
6

भ

42 LALITA-VISTARA.

glorified by the appearance in it of a Bodhisattva. (62) It is
irreproachable of all caste defects. Thus, sirs, among Devas,
among regions, among Maras, among Brahmas and among
Sramfna and Bréhmapa populations, is the family endowed with
the 64 qualities.

Venerable sirs, the lady in whose womb the next-coming
Bodhisattva will descend will be endowed with thirty-two noble
qualities.

What are the thirty-two qualities which appertain to the lady
in whose womb the next-coming Bodhisattva will descend ?

She should be (1) well known, (2) lovely, (3) free from defect,
(4) of good birth, (5) of good lineage, (6) of great beauty, (7) of
good name, (8) of good length and breadth, (9) childless, (10) of
good behaviour, (11) charitable, (12) of smiling face, (18)
clever,®° (14) frank, (15) gentle, (16) proficient, (17) well-informed,
(18) learned, (19) unintriguing, (20) deceitless, (21) unirascible,
(22) unenvious, (23) uncovetous, (24) steady, (25) unwavering,
(26) unscurrilous, (27) full of the aroma of patience, (28) modest,
(29) free from passion, envy and folly, (30) inheriting no defect
from the mother’s side, (31) faithful to her marriage vow,
and (82) well-endowed with noble qualities in every part of her
person.* Itis into the womb of such a lady that the next-
coming Bodhisattva will descend. These, venerable sirs, are the
thirty-two qualities with which the lady should be endowed,
in whose womb the next-coming Bodhisattva shall descend. Nor,
venerable sirs, does the Bodhisattva descend into his mother’s
womb during the fortnight of the wane ; it is on the 15th of the
waxing moon, when the moon is full, and in conjunction with
the constellation Pushya, that the next-coming Bodhisattva will
enter the womb of his purified mother.

The Bodhisattvas and Devaputras, having thus heard of the
purity of the race and of the mother of the Bodhisattva, became
thoughtful as to which could be the only race so endowed which

© The footnote on page 27 of my edition of the Sanskrit text is wrong.

CHAPTER III. 43

had been referred to by the noble being? And thinking so, this
occurred to them. Here verily is the Sakya race, wealthy,
prosperous, patient, generous, delightful, full of people; its king
Suddhodana is pure both by the mother’s and the father’s side, as
also of that of his wife ; he is of a slender make, well-formed, an
able instructor, radiant with the glory of righteousness, born ina
noble family, and the glory of an imperial race ; he owns measure-
less wealth, jewels, and gems; he has thorough knowledge of work,
and is free from vicious propensities. In the S4kya country he is
the sole king, worshipped and respected, as the chief by all house-
holders, ministers, and dependants. He is contented, auspicious,
looking neither very old nor very young, endowed with all good
qualities, well acquainted with all the arts, divisions of time, the
soul, religion, the ultimate principles and countersigns. He 18 a
virtuous king, regulated in his actions by the mandates of reli-
gion; who has planted the root of all prosperity for created beings,
and dwells in the noble metropolis of Kapilavastu. Whoever
dwells in this city attains its qualities. Of this king, Suddho-
dana, May4devi is the wife. She is the daughter of Suprabuddha
the sovereign of the Sdkyas. She is of tender years, endowed with
beauty and youth, yet childless, having neither son nor daughter,
of great beauty, handsome as a picture, adorned with all sorts of
ornaments like a celestial nymph, devoid of defects arising from
the mother’s side, truthful, not harsh, uncontumelious, unscurri-
lous, irreproachable, having a voice sweet as that of the cuckoo,
unincoherent. Sbe speaks sweetly and kindly. She is divested of
all anger, pride, vanity, enmity. She is unenvious. She speaks
in due time. She is charitable, well-behaved, fully-contented,
faithful to her marriage vow, free from all thought of men other
than her husband. She has well-adjusted head, ears, and nose.
Her hair is as black as the large black bee. With well-formed
forehead, of excellent eye-brows, without any frown, of smiling
face, she is mindful of the past ;* gentle, of mellifluous speech:
clever, straightforward, uncrooked, frank, and unintriguing. She

© Pirvdabhilashint, a doubtful epithet.

4.4 LALITA-VISTARA.

has a well-born husband. She is not harsh, nor fickle, nor
scurrilous. She is of clear speech. She has the aroma of no
passion, envy, or folly, and is full of patience. She has her
sight and mind directed to the guidance of her hands, feet and
eyes. She has soft tender hands and feet, delicate to the touch
as the down on the pod of the Abrus precatorius ; with eyes pure
as the new-blown blue lotus, nose prominent like the fruit of
the Flacourtea cataphracta + well-proportionate body; and arms
tapering like the bow of Indra. She is well-behaved; of well-
proportioned body and members; of faultless body. She has lips
like the bimba fruit; is of lovely look and tapering neck ; well-
adorned with ornaments; of pure mind; thriving; of charming
appearance, of beautifully low shoulders, of well-fitted, well-
formed arms ; of arched abdomen ; of undepressed sides ; of deep
navel pit; of rounded, large, smooth, hard gluteals ; of body of
adamantine firmness; of thighs tapering like the trunk of the
elephant ; of hands and feet like that of the gazelle; of eyes
the most lovely on earth; of piercing sight. She is beautiful
beyond conception; having the beauty of the noblest of the
womankind ; a picture of fancy (mdydé) bearing the name of
Maya; learned in all the arts; manifest as a nymph from the
Nandana garden of Indra; dwelling in the gynecium of the
Mahéréjé Suddhodana. She alone is worthy of becoming the
mother of the Bodhisattva. All the qualities of race which the
Bodhisattva has referred to, can be seen only in the Sékya race.

On this subject this is said :

1. That pure being and sage, seated on the lion-throne of
Sudharmé, in the palace of Dharmochchaya, and surrounded by
his following of Devas of equal rank with himself and of Bodhi-
sattvas of great renown, was joyful. —

2. The thought then struck the seater, in what family of
pure and virtuous members, should the Bodhisattva take his
birth, and where were the mother and the father of pure nature
fit for him ?

8. He surveyed all the Kshatriya royal dynasties in the con-

CHAPTER III. 45

tinent named Jambu, and found all of them tainted, except the
Sékya race, which was devoid of all defect.

4. Suddhodana was the noblest among all the royal person-
ages; he was of imperial family, and absolutely pure in his body.
He was rich, thriving, calm, august, good, and virtuous.

5. All other men in the city of Kapila were well-disposed,
and possessed of virtue. Abounding in gardens and groves and
pleasure-grounds, the birthplace was resplendent in the city of
Kapila. '

6. All the men were of unmasked might, of long arms, pos-
sessed of the nine treasures, and proficient in archery. They
destroyed not life for their own living.

7. The chief favourite of Suddhodana had obtained pre-emi-
nence over a thousand ladies; she was as delightful as a picture of
enchantment, (M4y4) and was called by the name of Mayddevi,
the goddess of enchantment.

8. Beautiful as a heavenly daughter, of well-proportioned
body and untainted and auspicious person; there was no mortal
nor a celestial being who could be satiated by beholding her.

9, Neither tinged by passion, nor tainted by fault, she was
placid, soft, frank and pleasing in her speech. There was no
harshness in her, nor roughness ; she was placid and smiling and
guileless.

10. Modest and bashful, virtuous and decorous, neither dull
nor fidgety, unenvious and unintriguing, trickless and benevolent,
she was devoted to her friends.

11. Always attached to religion, avoiding all untruth, abiding
in truth, she had her mind and body entirely under her control.
In her existed not any of the numerous faults which beset
womankind on earth.

12. There existed not in the region of the mortals, nor in
that of the Gandharvas, nor even in that of the Devas, a lady
who could be compared to Mayaddevi. Verily, she alone was
worthy of becoming the mother of the great saint.

13. For five hundred generations, she had become the mother

46 LALITA-VISTARA.

of the Bodhisattva, and so did Suddhodana become the father on
those occasions, therefore was that well-endowed lady worthy of
becoming the mother.

14. She abided in penances like a hermit, always performing
penances along with her consort. Having obtained the sanction
of the king, she had not entertained carnal wishes for thirty-two
months.

15. In whatever place she sat (whether) covered with bones |
(or not) there she slept and walked, and even there dazzled her
celestial nature, resplendent by her attachment to virtuous actions.

16. There was not a god, nor a demon, nor a mortal, who
could cast his glance on her with a carnal desire. All of them,
throwing aside all evil motive, and endowed with honorable senti-
ments, looked on her as a mother, or a daughter

17. Through the influence of the good actions of May4devi
the large royal family was everywhere thriving, nay even terri-
torial chiefs were thriving through the noble deeds and renown
of the king.

18. Like unto her, there was none to be seen worthy of the
venerable being, or one more fully endowed with good qualities,
or compassion,—that mother is Maya.

19. In the whole circuit of Jambu, there was not another
woman who could bear the weight of the noblest of mortals ;
she was a goddess of the highest merit, endowed with the might
of a thousand times ten elephants.

20. Thus did those sons of Devas, noble possessors of Sam-
bodhi, and of profound knowledge, describe the excellent Maya,
as worthy of becoming the mother of the Sdkya prince.

CHAPTER III. 47

NOTES.

1. Bodhisattva (p. 32). Here a particular individual who was to
descend on earth and acquire Buddhahood, is intended. Besides him
there were around him, according to the legend, numerous Bodhisatt-
vas whose period of spiritual trial and moral refinement had not
advanced sufficiently, to entitle them to look for the highest prize
of Buddhahood within an early date. They are assumed to be of
different classes, and the person under notice ig supposed to have
belonged to the class named Svetaketu.

According to the Burmese version he had obtained his Bodhisattva-
hood after his mundane existence as a prince under the name of
Wethandra, during which, among other acts of beneficence, he gave
‘away his wife, the princess Madi, and his two children, Dzali
and Gahna.” As Bodhisattva in Tushita his specific name was
Saytakaytoo, which the Sanskrit text takes to be his class name,
Bigandet, I, p. 10. The Chinese version gives him the name of
Hou-ming = Prabhapala, and assigns him a period of 4,000 years’
sojourn in Tushita, after which five signs became apparent, namely,
the chaplet of flowers on his head began to fade, his armpits exuded
perspiration, his garments became less beautiful, his body lost its
splendour and his seat or throne evinced signs of unsteadiness,
These indicated that he was to hold his place no longer, but to descend
on earth for his final trial. Beal, p. 24.

2. Apsarasas (p. 32). 2. 6.; they had no females in their company
—not even celestial nymphs (Apsarasas), who have constant access
to all the regions of desire, including the heaven of Indra.

3. Twelve years hence (p. 82). The Tibetan version gives the
prophecy in the same words, but in the Burmese version of Bishop
Bigandet, the following is substituted: “During his sojourn in
that happy place, enjoying the fullness of pleasure allotted to the
fortunate inhabitants of those blissful regions, a sudden and
uncommon rumour, accompanied with an extraordinary commotion,
proclaimed the gladdening tidings that a Phra was soon to make
his appearance in this world.” I, p. 19. In the Chinese version, (p. 25)

=

48 LALITA-VISTARA.

16 is said that when the Devaputras perceived from certain
infallible signs of decaying glory that the Bodhisattva was about to
descend from Tushita “to be born in Jambudvipa, together uttered
the cry, calling to the people who inhabit the earth, ‘ ye mortals! adorn
your earth! for Bodhisattva, the great Mahasattva, not long hence
shall descend from Tushita to be born amongst you! make ready and
prepare! Buddha is about to descend and to be born!’”’ Here the
time is not mentioned.

4. Imparted to Brahmans, &c., (p. 33). The Tibetan version,
according to M. Foucaux’s rendering, is “parcouraient les Vedas
et les Bréhmanas.”’ This is, however, not correct. The verb Adhyd-
payantisma has two objectives, exactly as in the corresponding
English sentence “they taught the Brahmans the Vedas.” The
Bradhmanas are parts of the Vedas, and it is not at all likely that
those particular parts were named first, and the whole afterwards.
Herr Lefmann, translating from the Sanskrit, has “ unterrichteten
sie die Brahmana in den Veda.” |

5. Ohakravartt raja, (p. 38). “One in whom the Chakra, the
discus of Vishnu, abides (vartiate) ; such a figure being delineated by
the lines of the hand. The grammatical etymology is, he who abides
in, or rules over, an extensive territory called a Chakra!” Wiison’s
Vishnu Purdna, p.101. Theoretically a Chakravarti raj is he who
rules over the whole earth, or an entire Dvipa; practically it means
an emperor. M. Sennart, in his Essai, has discussed the subject at
great length, and brought all the details to a focus, pp. 10f. The
legend of the Chakra-ratna is no doubt an after-contrivance intended
to adapt the title for a Buddha prince. The mark on the palm is
invariably shown in all images of Buddha, and also on the images
of Bodhisattvas.

6. Seven jewels, (p. 88). Much interesting information regarding
them occurs in M. Sennart’s Essai, pp. 21f.

7. Munja-kega, (p. 35). Literally of the colour of the munja
fibre—Saccarum munja, Rox. |

8. Bdlahaka, (p. 35). This epithet, ‘or its variant Valahaka, has
often been used in Sanskrit writings to denominate a horse. The
word Valéhaka means a mountain, or a dark cloud, whence Valahaka
would be an apt designation for a grey or an alpine steed, and the

CHAPTER III. 49

estimation in which the grey breed is held by mankind, would easily
account for its being often used to name a favourite animal. I am
induced to think it has some relation to Bahlika, (modern Balkh),
a place not undeservedly noted for its superior horses, even though
the rules of Sanskrit grammar stand in my way—Balahaka is not a
regular derivative of Bahlika.

Whatever the origin the term, Baléhaka or Valéhaka implying a
horse of a much-prized breed, was current from very ancient times in
India, both among the Hindus and the Buddhists, and the Mahé-
bharata applies it to the horse of Indra, thus: Zoam vajram atulam
ghoram ghoshavana tvam Valahakah (1, 1289). The famous horse
Uchchahérava, produced from the churning of the ocean and appro-
priated to Vishnu, was of an iron-grey colour and probably the type
of the Valahaka. The horse recommended for the Asvamedha
sacrifice was also an iron-grey one. In the Rig Veda, too, Indra in
one place is described to be the owner of an iron-grey horse. This
was quite in keeping with Indra’s character as the lord of the clouds,
though in some places he is assigned mastership of chestnut horses.
In the*case of the rising sun the chestnut was poetically the most
appropriate. The word manzratna also occurs in the Mahabharata
(1, 1095). For further details, 024८ Sennart’s Hssaz sur la légende
du Buddha, pp. 27 £.

9. Hight facets, (p. 35). There isa vague impression that the
art of cutting precious stones was first brought to India by the
Dutch. In the Mrichchhakati mention is made of artists engaged in
boring pearls, but no mention is anywhere made of cutting or grind-
ing precious stones to produce facets on them, and improve their
brilliancy ; but the reference here to the eight facets of the sapphire
leaves no doubt that the art was known and practised in ancient India.
No stone in a natural state could have had eight facets which
could enhance its beauty, and be worthy of special note.

10. Médtatga, (p. 86). No reference is made to this sage in the
Burmese and the Chinese versions.

11. Five hundred Pratyeka Buddhas, (p. 36). The Burmese
version is silent about these, and the Chinese one modifies the
story to some extent. According to it, “At this time, there were
dwelling in Jambudvipa, five hundred Pratyeka Buddhas, in the

7

30 LALITA VISTARA.

midst of a forest, practising their religious exercises ; these five hun-
dred Pratyeka Buddhas, having heard this cry, immediately rose up
into the air and went together to Benares; having arrived there,
they began to exhibit their supernatural powers ; causing their bodies
to ascend into space, and emit all sorts of brilliant appearances ; and
then having uttered a Gathd, one after another, they ended their
term of days and entered Nirvana.’’—Beal’s Romantic History of
Buddha, pp. 25, 26.

12. Mrigaddva, (p. 36). The place is of course the Séranatha of
the present day. The word Sérandtha, means “lord of antelopes,”’
from sdra “an antelope’ and ndtha “a lord” or ^^ master,”’ and typifies
the affection which Buddha always evinced for those animals.

13. Time, (p. 87). The Burmese version makes the Nats aléas
Devaputras ask the Bodhisattva direct for the reasons which induced
him to reflect on the four important subjects, and his replies are
more amplified than in the Sanskrit. Thus as regards time, he is
made to say—

‘“‘ Phralaong observed that the apparition of Buddha could not
have taken place during the previous periods of 100,000 years and
more that had just elapsed, because during that period the life of
men was on the increase. The instructions on birth and death, as
well as on the miseries of life, which form the true characteristics of
Buddha’s law, would not then be received with sufficient interest and
attention. Had any attempt been made at that time to preach on
these three great topics, the men of those days to whom those great
events would have appeared so distant, could not have been induced
to look upon them with sufficient attention ; the four great truths
would have made no impression on their minds; vain and fruitless
would have been the efforts to disentangle them from the ties of
passions then encompassing all beings, and to make them sigh after
the deliverance from the miseries entailed upon mankind by birth,
life, and death. The period when human life is under a hundred
years’ duration cannot at all be the proper period for suéh an impor.~
tant event, as the passions of men are then so many and so deeply
rooted, that Buddha would in vain attempt to preach his law. As
the characters which a man traces over the smooth surface of un-

ruffied water instantly disappear without leaving any mark behind -

CHAPTER III. 91
so the law and instructions that one should attempt to spread on the
hardened hearts of men would make no lasting impression upon
them. Hence he concluded that the present period, when the life of
men was of about a hundred years’ duration, was the proper one for
the apparition of Buddha.” —Bigandet I, p. 22.

The Chinese version does not refer to time, as that is settled by
` the five prognostics to which the other works do not refer.

14. Continent, (p. 37). Onthis subject, too, the Burmese version
is more amplified. The following is its account :

“ His regards glanced over the four great islands, and the 2000 small
ones. He saw that the island of Dzaboudiba, the southern one, had
always been the favourite place selected by all former Buddhas; he
fixed upon it, too, for himself. That island, however, is a most
extensive one, measuring in length 300 youdzanas, in breadth 252,
and in circumference 900. He knew that on that island former
Buddhas, and semi-Buddhas, the two great Rehandas, or disciples of
the right and left, the prince whose sway is universal, &c., had all of
them invariably fixed upon and selected that island, and, amidst the
various countries on the island, that of Mitzima, the central one,
where is to be found the district of Kapilawot. ‘Thither,’ said
he, ‘shall I resort, and become a Buddha’ ” (I, p. 25).

The decision about Kapilawot having been at once arrived at no
occasion is left for a survey of the countries. On the subject of
the family the following are the remarks of the Burmese version.
‘‘ Having determined the place which he was to select for his terres-
trial seat, Phralaong examined the race or caste from which he
was to be born. The caste of the people and that of merchants
appeared too low, and much wanting in respectability, and, moreover,
no Buddha had ever come out therefrom. That of the Pounhas was
in former times the most illustrious and respected, but that of
princes, in those days, far surpassed it in power and consideration.
He therefore fixed his choice upon the caste of princes, as most be-
coming his future high calling. ‘I choose,’ said he, ‘ prince Thoo-
daudana for my father. As to the princess who is to become my
mother, she must be distinguished by a modest deportment and
chaste manners, and must never have tasted any intoxicating drink.
During the duration of 100,000 worlds she must have lived in the

aa ---- नाक वा क, 9 ee ee ee >> ---* >~

रोति गरि er ewe a न = न ~ ~ wae

52 LALITA VISTARA.

practice of virtue, performing with a scrupulous exactitude all the
rules and observances prescribed by the law. The great and glorious
Princess Maia is the only person in whom all these conditions are to
be found. Moreover, the pefiod of her life shall be at an end ten
months and seven days hence ; she shall be my mother.’ ’—Bigandet I,
p. 26.

15. Piurva Videha, (p. 37). Videha 18 Mithilé, modern Tirhut,
and 26198 Videha must necessarily be the country to the east of
the Mahdnandé, including Dinajpur and Rangpur, or parts of them.

16. <Apara Godaniya, (p. 37). I cannot make out this place.
M. Foucaux takes it to be western Gauda, but in my text, the letter
used isd = द्‌ 2 not d = ड, |

17. Uttara Kuru, (p. 37). It is the country to the north of the
Himalaya, extending as far as the North Pole. As the people had
no knowledge of the North Pole, what they meant was the plateau
beyond the Himalaya, with some of the barbarous tribes of which
they were more or less acquainted. Perhaps they included the hill-
tribes also by the term.

18. Madhyamadesa, (p. 87). Lit. “middle country’, the ‘ Mit-
zima’ of the Burmese, which is intended to imply the whole tract of
India proper, from the-Vindhya range to the Himalayan mountains,
and from Behar to the Punjab. `

19. Zhe Devaputras discussed, (p. 38). According to the Sans-
krit text the discussion took place among the audience, which, failing
to arrive at a satisfactory conclusion, ultimately repaired to the
Bodhisattva for the solution of their difficulty. In the Burmese the
survey of the different ruling dynasties is altogether omitted. In the
Chinese version the Bodhisattva, being himself doubtful as to which
family to select, consults one of the Devas, Kin-t’hwan by name, who
for many years had, “over and over again, gone down to Jambu-
dvipa” and knew all about it. “ Devaputra,” said he, “ you have often
. gone down to Jambudvipa ; doubtless, therefore, you know the cities,
towns, and villages, and the various lineages of their kings; and in
what family Bodhisattva, for his one birth more, ought to be born.’
The Devaputra then recounts the merits of the several families, and
the Bodhisattva rejects them, one by one, for the reasons assigned.

20. Vaidehi dynasty, (p. 88). Videha is modern Tirhoot, and

CHAPTER ITI. 53

the derivative Vaidehi must mean the dynasty relating to that pro-
vince, but the province named is Magadha ; it must follow, therefore,
that either ancient Magadha included Tirhut, or a scion of the Vaidehi
dynasty reigned in Magadha. The last’is the most probable.

21. Kos‘ala, (p. 38). Ayodhya, modern Oudh, of which ७1६5४8४,
modern Fyzabad, was the capital. Brahmadatta, a heretic, was its
king, and he is therefore denounced as the descendant of a Chandala.

22. Vansardja dynasty, (p. 38). In the Tibetan the name is
Vadsa, a country of which Kausambi or Vatsapattana was the capital.
General Cunningham has identified the site of Kausémbi in the Doab
of the Ganges.

23. Vais‘ali, (p. 38) more correctly spelt Vaiséli. General Cun-
ningham has identified this town with modern Besadh near Patna.
(Ancient Geography of India, p. 443). It was of great renown in
former times, and is frequently referred to in the Purdnas and in
Buddhist legends. Its most remarkable peculiarity appears to have
been its republican institutions. The people were “regardless of the
respect due to rank, superiors, elders and the aged,” 2. e., they all held
themselves to be equal, and each proclaimed “ I am the king, I am the
king.” This was evidently an autonomous city somewhat like those of
which Arrian makes mention on the west of the Hyphasis. Thus
५५ Alexander had, moreover heard that the country beyond the
Hyphasis was rich, and the inhabitants thereof good husbandmen and
excellent soldiers, that they were governed by the nobility, and lived
peaceably, theirrulers imposing nothing harsh nor unjust upon them.”
Rooke’s Arrian ए. 25, IT, p.54. The words of Arrian are 7009 yap Trav
द040701/ apxecOat 7०४५ 7०१४०४५) 7025 ©& ovdev ६८५ 70४ €7८९५८०४§ efrryeto Oat,
Diodorus Siculus has something to the same effect, II, Cap. र इर.
These suggest an oligarchical form of government, but the words of
the text imply more. That it was adevelopment of the village system
so graphically described by Sir Henry Maine is evident. It is to be
much regretted that fuller information on the subject is not available .
in ancient Indian works. Sir Henry Elliot, in his Muhammadan
Historians, was of opinion that the idea of freedom among the
Hindus was “the offscouring of college declamation :” the text of the
Lalita-Vistara and the testimony of Arrian contradict that entirely.

24. Pradyotana dynasty, (p. 89). This dynasty reigned in Ujjayini,

54 LALITA VISTARA.

in Malwa. The Chinese version gives the name Mavanti, apparently
@ corruption of Avanti

25. Mathurd, (p. 89). The city is celebrated in the Hindu
annals as the capital of king 9788, the Herod of India, who immo-
lated all the infants which were born on the birthday of Krishna,
and was ultimately killed by Krishna.

26. Hastinapura, (p. 39). The account of the illegitimate birth
_ of the Pandavas shows clearly that the story, if not the Mahabharata
itself, was current from long before the date of the Lalita-Vistara.
In the Chinese version Hastinapura is translated into “ the city of
the white elephant.” According to the Hindus the city owes its name
to king Hastin, who built it.

27. Mithild, (p. 46). Sumitra lived at a very remote period of
antiquity. His name is here not intended to be that of a king living
at the time of Buddha’s birth.

28. Sixteen great dynasties, (p. 40). None of the texts supplies
the names of all the sixteen dynasties. ‘The Sanskrit version has
eight names, which are repeated in the Tibetan. The Chinese adds
thereto three, viz., those of Kasi, Pindu and Sakya. In the Sanskrit
the last is noticed separately. The Burmese is entirely silent about
the rejected families.

29. Sixty-four qualities, (p. 40). My MSS. give details of only
62 qualities. The Chinese version limits them to sixty.

80. Olever (p. 42). The Sanskrit is Pradakshina-grahini, which
means “she who accepts that which has been circumambulated,” 3. e.
the choicest of gifts, or knowledge, and therefore clever. I am, how-
ever, not at all satisfied with the rendering. It might mean “she
had selected her own husband” in svayaiivara.

CHAPTER IV. 55

CHAPTER IV.
INITIATORY LIGHTS OF RELIGION.

Bodhisattva gives audience in the pavilion of Uchchadhvaja. He invites
Devaputras. He takes his seat on a throne. The throne described. His
address to the congregation. One hundred and eight subjects on which
Bodhisattva lectured before his descent from Tushita. Effect of the announce.
ment on the congregation. Gathas in support of this narrative.

Thus, Bhikshus, the Bodhisattva, having surveyed the family
wherein he would appear, ascended the great Tushita pavilion of
Uchchadhvaja, measuring 64 yojanas in extent, wherein seated
he had of yore instructed the gods of Tushita in religion.
Having ascended the pavilion, he invited all the Devaputras of
the class Tushitakdyika.1 = ^^ Approach, O ye, and hear from him,
who is about to cease to be a Boddhisattva, maxims of religion
cognate to the descent.”

On hearing these words all the Tushitak4yika Devaputras, along
with Apsarasas, assembled in the pavilion. There the Bodhisattva
remained in the centre of a congregation of the extent of the earth
with its four continents. He appeared in beautiful colours, very
showy, well-adorned, and very pleasing, while all the Devas, gods
of the region of desire, (Kamavachara) and Devaputras of the
region of semblance, (Rupavachara,) made their abodes assume the
name of cremation ground (smasdua, ४. ९.) they deserted them to
be present before him). Then did he ascend on a throne, refulgent
with the lustre of his noble deeds. Its feet were set with innu-
merable jewels. It was spread over with layers of flowers. It wag
redolent with varied perfumes and burning incenses. It was steep-
ed in the aroma of beautiful flowers of various colours. It wag
emblazoned with the light of a thousand jewels. It was spread
over with nets of costly texture wherein innumerable little bells
tinkled in the breeze, and hundreds of thousands of larger ones,

56 LALITA VISTARA.

ornamented with precious stones, resounded in the air. It was
spread over with costly jewels. It was refulgent in the light of
innumerable jewelled networks. Around it flowed costly tissue in.
exquisite profusion, and Apsarasas played, danced, and sang in
ecstacy. Many were the panegyrics sung in its praise, and
innumerable were the sovereigns who found asylum in its safety.
Many were the Brahmas who paid obeisance to this throne, and
countless were the salutations offered to its greatness. Thousands
of Bodhisattvas surrounded it, and millions of millions were the
Buddhas who were invited within its precincts from the ten quar-
ters of the globe: It was a throne where was centred the collected
virtues of the Péramités, and morality of ages without number.
Seated on this throne, the Bodhisattva addressed this crowded
godly assembly, saying, ^“ Observe, venerable sirs, the body of the
Bodhisattva adorned with a hundred emblems of virtue! Behold,
countless myriads of Bodhisattvas coming from everywhere, from
all parts of the earth, north and south, east and west, above
and below, to the noble mansion to meet the Boddhisattva of
Tushita, surrounded by Devas, and now, ready for another transi-
tion, expounding the light of religion at the time of descent.”

Beholding the Bodhisattvas in the presence of the Bodhi-
sattva, the assembly saluted him with joined hands, and, five times
circumambulating his person, thus burst forth in amazement:
“Amen. Inconceivably wonderful is the presence of the Bodhi-
sattva, by whose fiat we have just beholden these Bodhisattvas.”

The Bodhisattva now invited the crowded godly assembly, and
thus addressed them: “ Listen, venerable sirs, to the initiatory
lights of religion of the period of descent, which cause horripilation
even in gods, and which have been expounded by these Boddhi-
sattvas.” One hundred and eight are the initiatory lights of
religion which were expounded by the Bodhisattva at the time
of his descent.

“What are they ?”

“They are Ist, the light of Faith, (Sraddhdé) which upholds
unswerving attachment; 2nd, the light of approbation, (prasada),?

CHAPTER III, 57

3rd, the light of joy, (prdmodya,) which embellishes it. 4th, the
light of attachment, (priti,) which purifies the mind. 5th, the
light of controlling the body, (4dyasamvara),? which cleanses the
body in its triple phases. 6th, the light of controlling speech,
(Vaksamvara,) which removes the fourfold defects of speech. 7th,
the light of controlling the mind, (manahksamvara,) which over-
comes all tendency to falsehood, murder and injury. 8th, the light
of the memory of Buddha, (Buddhdnusmriti,) which purifies
vision. 9th, the light of the memory of Dharma, (Dkarmdnu-
smritt,) which maintains the immaculacy of the precepts of
religion. 10th, the light of the memory of congregations,
(satlghanusmyiti,) which reduces every thing to propriety. 11th,
the light of the memory of charity, (tydgduusmriti,) which |
destroys attachment to physical objects. 12th, the light of the
memory of good behaviour, (s¢/dnusmriti,) which exists for the
promotion of meditation. 13th, the light of the memory of the
Devas, (Devanusmriti,) which increases liberality of the mind.
14th, the light of friendship, (maztri,) which exists for
attachment to ritual work. 15th, the light of mercy, (4arund,)
which abides as an antidote to envy. 16th, the light of cheerfulness,
(muditd,) which exists for the prevention of anxiety. 17th, the
light of indifference, (upeksha,) which exists to the abasement
of desires. 18th, the light of the abandonment of the transient,
(anitya-pratyaveksha,) which exists to overcome desires and long-
ings and earnestness. 19th, the light of contempt for pain,
(duksha-pratyaveksha,) which exists for suppression of enterprise.
20th, the light of contempt for unspiritual objects; (andtima-
pratyaveksha) which exists to retract the soul from unreality.
21st, the light of the sense of meekness, (santa-prataveksha,)
which exists for the destruction of seduction. 22nd, the light
of modesty, (4rt,) which exists for the suppression of nature.
23rd, the light of bashfulness, (apatrdpya,) as a restraint
over worldly actions. 24th, the light of truth, (satya,)
which exists for the suppression of discord among gods and
men, 25th, the light of matter, (d4dta,) which exists for the
8

58 LALITA-VISTARA.

suppression of all disputes regarding the soul. 26th, the
hight of the practice of virtue, (dharmacharana,) which exists
for the following of virtue. 27th, the light of threefold
protection, (¢r2$arana-gamana,)4 which abides for overcoming the
threefold destruction. 28th, the light of gratitude, (Arztajnata,)
which upholds the acknowledgment of benefits received. 29th,
the light of thankfulness, (4rztavedita,) which upholds the memory
_ of others. 30th, the light of the knowledge of self, (at¢majnata,)
which produces a knowledge of self. 31st, the light of the
knowledge of beings, (sattvajnanata,) which suppresses misfor-
tune for others. 32nd, the light of the knowledge of religion, (Dhar-
majnatd,) which displays the nature of primary and secondary
, religious duties. 83rd, the light of the knowledge of time,
(Adlajnatd,) which promotes unfailing preception. 34th, the light
of suppressing pride, (nzhatamanata,) which promotes knowledge.
35th, the light of unruffled mind, (apratihata-chittata,) which
supports one’s powers. 86th, the light of avoidance of anger,
(anupanaha,) which prevents improper acts. 37th, the light of final
liberation, (adhzmuktz,) which upholds absolute certainty. 38th,
the light of considering into evils, (asubha-pratyaveksha,) which
dispels the sophistry of desire. 39th, the light of unwickedness,
(avyapada,) which dispels sophistry of malice prepense. 40th, the
hight of freedom from delusion, (amoha,) which overcomes all world-
ly ignorance. 41st, the light of devotion to religion, (dharmar-
thikata,) which investigates the real objects of desire. 42nd, the
light of love for religion, (Dharmakamata,) which secures ascent
to higher spheres. 43rd, the light of investigating traditions
(8rutoparyeshti,) which exposes the nature of religion and improves
human nature. 44th, the light of application, (samyak-prayoga,)
which promotes success. 45th, the light of the knowledge of name
and nature (of things), (xdmarépa-parijnana,) which deserves all
foreign connections. 46th, the light of destruction of the desire to
enquire into causation, (hetudrishti-samudghata,) which exists for
the attainment of worship and salvation. 47th, the light of the
reliiquishment of servility, (anunaya-pratigha-prahdna,) which

CHAPTER III. 59

maintains equal position, neither high nor low. 48th, the light of
proficiency in the categories, (skandha-kauégalya,) which exists for a
perfect knowledge of pain. 49th, the light of the confirmity of
the elements, (dhatusamata,) which exists for the relinquishment
of created objects. 50th, the light of the controul of the senses,
(dyatanapakarshana,) which exists for the safe passage. 51st, the
light of unaffected forbearance, (anutpddakshanti,) which exists
for the visual cognition of final stoppage (of transmigration).
52nd, the light of the corporeal memory, (kdyagatasmriti,)®
which exists for corporeal recognition (of things). 58rd, the light
of the memory of pain, (vedandgatasmriti,) which exists for sym-
pathy for others. 54th, the light of the memory of the thinking
principle, (chittagatanusmriti,) which exists for the considera-
tion of the results of delusion. 55th, the light of the memory
of duty, (dharmagatanusmritt,) which exists for the attainment
of cloudless knowledge. 56th, the light of the four complete
abandonments, (chatvari-samyak-prahanani,) which exists for
the destruction of all injurious works and the enhancement of
salutary ones. 57th, the light of the four supernatural powers,
(ehatvaro-riddhipadah,) which exists for the lightness of the
mind and the body. 58th, the light of the faculty of purity,
(suddhendriya,) which exists for non-submission to others. 59th,
the light of the faculty of vigour, (viryendriya,) which exists for
the advancement of well-balanced understanding. 60th, the light
of the faculty of memory, (smritindriya,) which exists for the ad-
vancement of good actions. 61st, the light of the faculty of Samé-
dhi, (samadhindriya,) which exists for the sal vation of the thinking
principle. 62nd, the light of the faculty of. Prajna, (Prajnen-
driya,) which exists for the advancement of the power of discrimi-
nation. 63rd, the light of the power of faith, ($raddhdbala,)
which exists for the overthrow of the powers of Mara. 64th,
the light of the power of vigour, (viryadala,) which exists for
steadiness in the right path. 65th, the light of the power of
memory, (smritibala,) which exists for indestructiveness. 66th,
the light of the power of Samadhi (samddhibala) which exists

60 LALITA-VISTARA.

for the destruction of all casuistry. 67th, the light of the power
of understanding, (Prajndbala,) which exists for the prevention of
intellectual weakness. 68th, the light of the memory of the
body of Sambodhi, (smritisambodhyafiga,) which exists for the ac-
quisition of a knowledge of Dharma. 69th, the light of the
waves of religion of the body of Sambodhi, (dharmapravichaya-
sambodhyattga,) which exists for the advancement of all religion.
7Uth, the light of the power of the body of Sambodhi, (vzryasam-
bodhyatlga,) which exists for superior intelligence. 71st, the
hight of affection for the body of Sambodhi, (pritisambodhyatiga,)
which exists for the promotion of Samadhi. 72nd, the light of
trust in the body of Sambodhi, (prasrabdhyasambodhyatiga,) which
exists for promoting the performance of duty. 73rd, the light of

profound meditation of the body of Sambodhi, (samddhisambody-

afiga,) which exists for the reconciliation of diverse doctrines. 74th,

the light of indifference which forms a part of the body of Sam-.

bodhi, (upekshasambodhyattga,) which destroys all possible births.
75th, the light of thorough insight, (samyagdrishtz,) which exists
for passage by the uncrooked path. 76th, the light of thorough
resolve, (samyaksaftkalpa,) which exists for the overthrow of all
doubts, double thoughts, and indecisions. 77th, the light of all
speech, (samyakvak,) which exists for the reconciliation of all letters,
murmurs, sounds, loud sounds, speech and hearing. 78th, the
light of the end of all work, (samyak-karmdnta,) which exists
for the perfection of one’s work. 79th, the light of full existence,
(samyagajiva,) which exists for the enhancement of all grati-
fications. 80th, the light of full exercise, (samyag-vyaydma,) which
exists for the attainment of the opposite shore. 815४, the light
of full memory, (samyak-smriti,) which exists for the attainment
of transcendental memory and super-humanity. 82nd, the light
of thorough meditation, (samyak-samadhi,) which exists for
the attainment ‘of passionless, unsentient Samédhi. 83rd, the
light of Bodhi thought, (Bodhz-chitta,) which exists for the
severance of all bonds with the three families (those of father,
mother and wife). 84th, the light of desire, (asaya,)® which exists

CHAPTER III. 81

for preventing the contact of lower vehicles, (४८144414). 85th,
the light of the Yoga of Adhy4sa,’ (adhydsa-yoga,) which renders
the liberal Buddha religion manifest. 86th, the light of applica-
tion, (prayoga,) which exists for the advancement of all salutary
religion. 87th, the light of the duty of charity, (ddua-pdramita,)
which exists for the purification of the characteristics and marks
of the field of Buddhism, and the reformation of vain persons.
88th, the light of the duty of good behaviour, (sila-pdramitd,)
which overcomes vicious conduct, and wins wicked people to good
manners. 89th, the light of the duty of forbearance, (tshanti-
paramitd,) which exists for the overthrow of all evils, all faults,
vanity, pride, ostentation, and for the subdual of men with troubled
minds. 90th, the light of the duty of vigour, (virya-paramita,)
which exists for advancement beyond the initiatory religious light
of the root of all good, and for the reclamation of usurers. 91st,
the light of the duty of meditation, (dhyana-pdramita,) which
exists for the generation of all knowledge and understanding,
and for the subdual of men of distracted mind. 92nd, the light
of the duty of understanding, (prajnd-pdramitd,) which exists
for the destruction of ignorance, delusion, cloudiness, dark-
ness, and false perception, and for the subdual of men of wicked
understanding. 93rd, the light of aptitude of means, (updya-
kausala,) which exists to reveal the course of emancipated people,
and for the glory of the religion of all Buddhas. 94th, the
light of the four collected things®, (chatvdri-satgraha-vastuni,)
which exists for the congregation of men for the attainment of
Sambodhi, and for the review of religion. 95th, the light of
the maturity of being, (sattva-paripaka,) produces the decay of all
uDspiritual enjoyment, and the translation of beings without
pain. 96th, the light of the acceptance of the true religion, (sad-
adharma-parigrahka,) which exists for the overthrow of the suffering
of created beings. 97th, the light of trading-stock, (panya-sam-
bhdra,) which exists for affording sustenance to living beings. 98th

the hght of wisdom-stock, (jnana-sambhara,) which exists for the ©
advancement of the ten (supernatural) powers! 99th, the light of

62 LALITA-VISTARA.

the stock of capacity (samartha-sambhdra,) which exists for the
attainment of the Samadhi of Tathagata. 100th, the light of
the stock of acute vision, (vzdarsand-sambhara,) which exists for
the attainment of the vision of knowledge. 101st, the hght of
arrival at knowledge, (prati-samvidavatdra,) which exists for the
attainment of the vision of religion. 102nd, the light of ap-
proaching the asylum, (parisarandévatara,) which exists for the
improvement of Buddha vision. 103rd, the light of the attain-
ment of retentiveness, (didrand-pritilambha,) which exists for the
retention of the sayings of all Buddhas. 104th, the light of the
attainment of courage, (pratibhdna-pratilambha,) which exists for
the gratification of all beings by sweet speech. 105th, the light
of the non-cessation of the sequence of religion, (amulomika-dhar-
makshanti,) which exists for the following in due sequence the
teachings of all Buddhas. 106th, the light of cessation from
unrevealed religion, (anutpattika-dharma-kshanti,) which exists
for the preservation of traditions or works called vyakaranas
(which contain ancient legends). 107th, the light of unde-
viating fixity, (avazvartzka,) which exists for the advancement
of the religion of all Buddhas. 108th, the light of the
knowledge of the relation with each other of the different
stages, (bhumerbhimi-sankranti-jndna,) for the consecration of
the knowledge of those who know the subject. 109th," the light
of the consecration stage, (abhisheka-bhumz), which exists for the
exposition of the descent, birth, departure from home, penance,
ascent on the Bodhimandala, overthrow of Mara, setting in
motion of the wheel of religion, and the great final emancipa-
tion. These are, venerable sirs, the hundred and eight initiatory
lights of religion which were for certain disclosed to the godly
congregation by the Bodhisattva at the time of his descent.

Thus, Bhikshus, the initiatory religious lights having been dis-
closed by the Bodhisattva to the godly assembly, the hearts of
eighty-four thousand Devaputras were interested in the sequence-
1688 Sambodhi knowledge. In the hearts of thirty-two thousand
Devaputras, who had performed the duties of all the previous

ie dine.

ee aad

CHAPTER IV. 63

stages, a feeling of satisfaction arose about the uncreate religion.
Of thirty-six thousand Devaputras and of Devas by millions, the
eye of religion was made dirtless, dustless and pure. The
whole of the noble mansion of Tushita was covered knee-deep
with excellent flowers.

On that occasion, Bhikshus, the Bodhisattva addressed these
highly exhilarating Gath4s to the godly assembly :—

1. When the noble being and leader descends from the excel-
lent mansion of Tushita, casting aside all errors, he invites all
the Devas.

2. All ye, who have the fullness of good inclination, and are
thoughtful, listen to the fruit of work, the result of all former
good actions.

. 8. Be not ungrateful, by casting away the accumulated store
of unprecedented works. Go not again there where exist de-
struction, and unsurmountable trouble and pain.

4. Having heard this exposition of the true religion from
me, with due respect, devote yourselves to it, and thereby attain
constant, endless bliss.

5. All (worldly objects) are impermanent, undesirable, in-
constant ; there is nothing permanent or fixed in them ; they are
delusive like the mirage, and transient as the lightning, or
froth.

6. Nor are our desires gratified by them, even as (thirst is
not satisfied) by the drinking of salt water. Do you gratify
yourselves by this noble, everlasting, stainless knowledge.

7. It cannot be rivalled by music, innumerable like the waves
of the sea, nor by the society of heavenly damsels (for ages
without number). Each of them departs when our desires are
satisfied.

8. It comes not from personal exertion, nor by the help of
friends or relatives, nor by that of one’s family; it proceeds
from works ; it 18 attached to good actions, and goes on one’s back.

9. Hence, for one’s own entire good and for good-will
and friendly feeling for each other, let virtuous actions be

64 LALITA-VISTARA.

performed ; let good conduct be persevered in, for those who

do so suffer no pain.

10. Let Buddha be reflected upon; let the society of the
virtuous be adopted ; let delusion be avoided ; constant, traditional
good behaviour, and charity, and the aroma of mercy (are its
requirements).

11. Lethim who constantly takes to this religion look upon
pain as impermanent and unspiritual. Effect proceeds from
cause without a master, and is inert.

12. Whatever wealth exists of mine, whatever splendour,
whatever knowledge and merit, they all are due to good
actions, good conduct, traditional knowledge, and disillusion.

13. Follow me through good conduct, through tradition,
through disillusion, through charity, through the controul of
passions, and through humanity for the sake of welfare and
friendship for all created beings.

14. It is not possible to accomplish salutary actions by the
sound of speech ; exert for success; act according to what you
say.

15. Look not for another’s leisure; always exert yourself
with all possible assiduity. None can give without action, nor is
anything accomplished without it.

16. Reflect well upon the pain which you have suffered in
this world. Cessation and dispassion are difficult of attainment,
and the world is eternally false.

17. Therefore, whenever opportunity offers, overcome all
passions and sufferings by friendliness to all goodness, and by
listening to the voice of Dharma

18. Freedom from vanity, pride and ostentation, . constant
rectitude of purpose, becoming speech and honesty, are the
qualities which you, who long for Nirvana, should cultivate to
clear the road to it.

19. Dispel with the lamp of understanding (prajnd) all
delusion, sin and darkness, and rend asunder the knot of longing
wickedness with the thunderbolt of true knowledge (04004).

„~ ~. „ षष १ GE. ) ied, Giese वि 2. , SE

ह 1 १, oe ame lint

RE, rl: se

CHAPTER IV. 65

20. How shall I unfold to you at length the extensive
religion, pregnant with meaning ? Remain not where any harm
can result to religion.

21. In order that the Bodhi religion may be attained by him
who is in quest of that nectar, and the same may be showered (on
earth), adore him with purified mind, so that you may listen to
the exposition of the great religion.

NOTES.

1. Tushitakdyika, p. 55. In order fully to explain the purport
of this term it is necessary to advert briefly to the cosmogony of the
Buddhists. The authorities are not unanimous on the subject, and
it would take too much space to note all the differences observable
in Buddhist works in Nepal, Ceylon, China and Mongolia. Enough
may be, however, gleaned to show what the general idea is. In Nepal,
according to the authorities cited by Mr. Hodgson (Xssays, pp. 42 f.),
the universe is made up of fourteen different classes of regions
(Bhuvanas) placed in tiers one above the other. Some of these
are solitary, others include several subdivisions. The order of their
arrangement from the highest to the lowest stands thus :—

I. Ag@nisHtHa Bouvana. It is the abode of Adi Buddha, and
has no subdivision.

II. Bopuisattva Buuvana. According to some -there are ten
subdivisions of this region ; according to others, thirteen, namely 1,
. Pramodita; 2, Vimalé; 3, Prabhakart ; 4, Archismati; 5, Su-
durjayd ; 6, Abhimukti ; 7, Dirahgamd ; 8, Achala ; 9, Sddhumatt ;
10, Dharmamegha ; 11, Samanta-prabha ; 12, Nirupamda ; 18, Jndna-
vati. These were made by Adi Buddha himself, and are intended
for Bodhisattvas of different grades.

III. RdGpa’vacuara Buuvana. It includes the following eigh-
teen subdivisions, ४८२, ; 1, Brahmakdythé ; 2, Brahmapurohitd ; 8,
Brahma-prasidyd ; 4, Mahd-brahmand ; 5, Paritébhd; 6, Apra-
manabha; 7, Abhdsvard ; 8, Paritasubha ; 9, Subhakitshna ; 10,

9

66 LALITA-VISTARA.

Anabhraké ; 11, Punyaprasavé ; 12, Vrihatphala; 18, Aratgi-
sativd ; 14, 44८7104 ; 15, Apdyd ; 16, Sudrisdé ; 17, Sudarsand; 18,
Sumukha. These are sometimes called Brahma Bhuvanas, because
they are subject to Brahma, and designed for the accommodation of `
his worshippers. They are the regions of semblance.

IV. Ka’ma’vacHaga Buuvana. It includes six subdivisions,
namely ; 1, Ohatur-mahdrajika ; 2, Trayastrinsd ; 8, Tushita; 4,
Yama; 5, Nirmdanaraté; 6, Paranirmana-vasavarti. These are
regions of enjoyment subject to Vishnu, who receives his worshippers
there.

V. ^ रणए ^ एप ^ Buuvana. Subject to Mahadeva, and sub-
divided into three; 1, Witya-yatnopdyd ; 2, Vijndna-yatnopéya ; 3,
Akinchinya-yatnopayd.

VI. Inpra BuHuvana. Region of Indra.

VII. Yama Buouvana. Region of Yama.

VIII. Svu’nya Buvvana. Region of the Sun.

IX. CHanpra Buuvana. Region of the Moon, including, as
subdivisions, the regions of the planets and the stars.

X. Agni Buuvana. The region of fire, also called Agnikunda.

XI. VAyu Buuvana. The region of Air.

XII. Prirnivi Buuvana. The region of the earth.

XIII, Jana Bouvana. The region of water.

XIV. 20414 Buuvana. This includes seven subdivisions, of
which six are the abodes of Daityas, and the last is the place of
punishment for sinners. It has, according to some, eight subdivisions,
according to others, 16, or 84. Burnouf, quoting the Avaddna-sataka,
gives the names of 16. (Histoire, p. 201) Most of them are noticed
in the Hindu Puranas. Classes III to XIV are the handiworks of
Manjusri.

The Tibetans, according to Georgi as summarised by Burnouf,
(Histoire, pp. 599 f.) range the super-terrestrial regions in stages
round the fabulous Meru mountain. The first stage represents the
region of the Yakshas and other demons ; the 2nd by the Garudas
who, of half-human half-bird form, carry about a garland, whence
their name Sragdhara. The 3rd is that of the Nagas. The 4th is
the abode of the Astras. Next comes the home of the Chatur-
maharajikas, and then successively the Trayastrifisas, the Yamas,

CHAPTER IV. 67

the Tushitas, the Nirm4naratis, and so on. According to the authors
of the first scheme, the dwellers in the classes II to IX have the
common name of Devas; but a distinction is frequently made
between the seniors and the juniors of each class, the former being
called Devas, and the latter, Devaputras or sons of Devas. The
class designation of each class is provided by the name of the region
they occupy ; thus the Devas of the Rupavachara mansion are Rupdva-
chara Devas, the Devas of the Kimavachara mansion, Kdmdvachare
Devas, &. Their particular generic names are formed with the
names of the subdivisions they occupy, such as Brahmakdyika,
Tushitakdyika, &., 2, ¢., having bodies of the regions of Brahma,
Tushita, &e.

Theoretically every division or subdivision has its special genus of
Devas, and accordingly there should be nearly fifty genera; but in
the literature of Nepal a much smaller number is noticed. The
Avadana-gataka, in one place, gives the names of 23, and most of
them occur in the Lalita-Vistara, along with some whose names do
not fall within any of the classes noticed in the scheme. A remark-
able one is that of S’uddhavasa-kayika, which I have translated on
pp. 3 and 4 as ^ Devaputras of auspicious homes and persons.” It
is possible, thought not probable, that the epithet is merely descrip-
tive, and not intended to indicate any particular class. The Yakshas,
Nagas, Garudas, &c. dwell in lower spheres, and have no claim to the
epithet Deva. | |

Of the 23 genera noticed in the Avaddna-sataka, detailed descrip-
tions are nowhere given. The following brief notes are all व
can offer in the necessarily limited space available to me here. I
follow the order iw which the names occur in Burnouf’s work, and
not that which they should occupy in the cosmographic scheme.

1. Chatur-mahdrdjikas also Mahardjikas. The four great kings
or guardians of the four cardinal points. They occupy the same
position which the Zokapd/as do in the Hindu system. The short
name occurs in the Puranas as that of one of the 220 kinds of Gana
Devatas, or demigods. _

2. Trayastrifsas, lit. thirty-three, meaning the Vedic gods,
who are frequently so named in the Hindu Sistras, and the develop-
ment of which produces the thirty-three millions of gods. Of these

68 LALITA-VISTARA.

gods Indra is the chief; but in the Buddhist cosmos he is assigned
9 separate region.

3. Ydmas. Protectors of the divisions of the day. According
to the Vishnu Purana (I, vii.), Akuti bore to Ruchi the twins
Yajna and Dakshina, who, marrying each other, had twelve sons, who
became the Yamas, They flourished in the Manvantara of Svyam-
bhuva. They reside in Maharloka. The Chinese and the Mongolian
interpretation of the name supports the Indian theory. According
to it, as rendered by Burnouf into French, “ Les Yamas sont ainsi
nommés parce qu’ils mesurent leurs jours et leurs nuits sur ]’épa-
nouissement et la cldture des fleurs de lotus,” (p. 605).

4. Tushitas. The Vishnu Purana gives two accounts of these.
According to one (ए. I, ©. vit) the Tushitas were borne of Kasyapa
in the end of Sarochisha Manvantara. Wishing to be gods a second
time they entered the womb of Aditi, and were born as the twelve
Adityas. In B. III. c. 7, they are said to be the sons of Tushit4, wife
of Vedasiras. The Vayu Purana gives a detailed account, but not
corresponding with this. According to the Hindus they form one of
the thirty-six orders of Devas.

5. Nirmdnaratis. “Ceux qui trouvent leur volupté dans leurs
transformations miraculeuses.’’ Burnouf says, “The name and the
role of these divinities appertain exclusively to the Buddhists, and I
do not find any thing among the Brdhmans to correspond.” The
Vishnu Purana describes them as a class of gods numbering thirty:
They flourished in the 11th Manvantara, (III. 26,). Adverting
to these, he says they are not intended by the Buddhist term.

6. Paranirmita-vasavarti, = ^^ (हण्ड qui disposent 4 leur gré des
formes qu’ont revétues les autres.”” They are not noticed in Hindu
works, but apparently they are connected with the Maras.

श. Brahmakdyikas. “ Ceux qui forment la suit de Brahmé.”

8. Brahma-purohitas. = ^ Les ministres de Brahmé.”

9. Mahabrahmas. “Les grands Brahmas.’”’ A fourth class of
Brahmas is noted by Hodgson with the name of Brahma-parisadyas,
which Burnouf renders into ^ ceux qui composent ensemble de Brah-
104. These four inhabit the four regions of Brahmdé. The Puranas
relate the origin of various beings from the person of Brahmé while he
was immersed in meditation ; but as these did not multiply, he at last

CHAPTER IV. 69

created some sons who issued from his mind. They are all necessarily
Brahmaputras or sons of Brahmé, but to mark the superiority of the
latter they are called Manasaputras, mind-born sons. The former
may, therefore, be aptly described Brahmak4yikas, or born of the body
of Brahmd. The second may be similar to, or the same with, the
Brahmarshis or Brahma-sages, the Buddhist term meaning ‘ the priests
of the class Brahma.’ The third may be likened to Prajapatis. Any-
how they are obviously imitations of Bradhmanic legends.

10. Parittdbhas. Limited light.

11. Apramdandbhas. Measureless light.

12. Abhdsvaras. Full of light—spiritus fulgens clarus. (Voce.
Pentaglot.) The three last are characterised by the possession of light.
The first two are not noticed by the Hindus, the third forms a class
of Gana Devatas, 07 demigods. ‘They number 64.

18. Parittasubhas. Of limited purity—exiguarum virtutum.
Georgi.

14. Apramdnasubhas—of measureless purity—Virtutum infinita-
rum regio. Georgi.

15. Subhakritsnas. Of absolute purity—Pureté étandu. Voe.
Pentaglot. These three are characterised by their varying degrees
of purity. Their names do not occur in Hindu works, but the last is
probably a variant of the Hindu Subhasvaras, a class of Pitris, men-
tioned in the Vishnudharmottara and the Vahni Puranas.

16. Anabhrakas. Cloudless—qui est sans nuage, Burnouf. They
are not noticed by the Hindus.

17. Punyaprasabhas. Burnouf translates this term in three different
ways: 1st. Ceux dont l’origine est dans la purité: 2nd, ceux qui pro-
duisant la purité: 3rd, ceux dont 168 productions ou les descendants
sont purs. He gives his adhesion to the first.

18. Brihatphalas. Of abundant fruition—‘ceux qui ont les
grandes récompenses.”’

19. Avrihas. “ Ceux qui ne s’étendent pas.” Burnouf.

20. <Atapas. Painless,— ceux qui sont exempts de souffrance.”
Burnouf. Remusat gives—spiritus sine meerore et le ciel sans fatigue.

21. Sudrisas. Beautiful,—* Spiritus bonus visus, or, le ciel de
Dieux qui voient admirablement tous les mondes,”

70 LALITA-VISTARA.

22. Sudarsanas. Of handsome appearance—Bonus apparens.
Remusat.

23. Akanishthas. “Ceux qui ne sont pas enferieurs.” Burnouf.
Altissimus. Georgi. A name of Buddha according to the Hindus.

2. Prdsdda, p. 56. The word which I have translated into

“initiatory lfght of religion,’ and briefly “light,” is in Sanskrit
dharmalokamukha, which literally rendered should be “the mouth
of the light of religion.” M. Foucaux translates it into “ porte evi-
dente de la Loi.”” The word mouth has been used metaphorically to
convey the idea of the light being the entrance which leads to the
perfection of religion, ४, ९.) these virtues of faith, contentment, joy,
affection, controul of the cravings of the flesh, &c., are the essentials
without which the ultimate end of Buddhism cannot be attained.
Thus they are initiatory lights or duties which must be primarily
attended to. |

3. Kdyasamvara, p. 57. M. Foucaux renders this word into
galeté, but samvara means to coutroul and not to embellish, and the
cleansing the body is best effected by controulling the cravings of
the flesh, and not by indulging in gaiety

4, Trisarana-gamana, p. 57. The trinity of the Buddhists form-
ing the three asylums, sarana. |

5. Kaya-gata-smriti, p. 59. This word is repeated in the text
with the statement that “it promotes a right understanding of the
nature of the body,” but as no other term has been repeated, and tivo
or more effects are, when necessary, included under one head, I sus.
pect the repetition is a copyist’s blunder. It is not given in the
Tibetan version.

6. Asaya, p. 60. The Dasabhimisvara describes ten dsayas or
“aspirations” to be the characteristics of the second or Vimald stage
of Buddhist perfection. These are 1st, desire for simplicity ; 2nd, for
tender-heartedness ; 8rd, for activity; 4th, for consulting others ;
5th, for equality; 6th, for doing good; 7th, for purity; 8th, for
impartiality ; 9th, for large-heartedness; 10th, for magnanimity.
See my ‘Analysis of the Sanskrit Buddhist Literature of Nepal,’
p. 82.

7. Adhydsayoga, p. 61. The Mahdvastu Avaddna differs from the
Dasabhumisvara both in the names and in the order of arrangement

wal
+ ५ ४
‘tds oh

CHAPTER IV. 71

of the ten stages. According to it the 2nd stage is named, not Vi-
10218 but, Varddhamana, a name which does not occur in the latter.
This stage, it says, is distinguished by twenty Adhydsayas or ‘ higher
aspirations,’ (Adhydsayoga) and these are :—I1st, Kalydna Adhydsaya or
aspiration to do good ; 2nd, Snigdha A. the state of mind in which it is
never moved by anger; 3rd, Madhura A. desire to please women by
service ; 4th, Zikshna A. knowledge of this world and of the world to
come ; 5th, Vipenda A. active exertion to do good to all creatures ; 6th,
Vichitra A. charity without ostentation ; 7th, Aparyadana A. profuse
charity. 8th, Anupahata A. power of resisting temptation. 9th, Asd-
dhdarana A. uncommon diligence for the good of all animated creation.
10th, Unnata A. contempt for the doctrines of the Tirthikas ; 11th,
Ahripana A. pursuit of virtue for other than enjoyment. 12th, Ani-
wartya A, firmness in faith in Buddha in spite of temptations; 138th,
A krirtima A. aversion to the state of merchants, Pratyeka Buddhas and
others; 14th, Suddha A. desire for supreme good and contempt for
all worldly gains; 15th, Dridha A. determination in spite of opposi-
tion; 16th, Svabhdva A. contempt for gifts not given with a good
will; 17th, Tripta A. contentment ; 18th, Pusgala A. aspiration for
omniscience ; 19th, Ananta A. charity without any desire for return ;
20th, (Not given in the only MS. at my disposal.)

8. Ddna Péramitd, p.61. For the ten Paramitas, vide Note 16,
p. 11.

9. Four collected things, p. 61. These are:—1, alms, dana ; 2,
kind speech, priya-vachana; 38, wealth-bearing occupation, artha-
Kriya ; 4, community of wealth, samdnarthatd.

10. Zen supernatural powers, p.61. The powers are :—lIst, the
power of appreciating the merits of objects ; 2nd, that of appreciating
the merits of men of different kinds: 8rd, that of knowing the
different essences which lead to Mukti; 4th, that of knowing the
character of other people ; 5th, that of knowing the consequences of
good and bad actions ; 6th, that of evading mundane pain; 7th, the
knowledge of the importance of meditation ; 8th, that of recalling to
mind the events of former existences ; 9th, that of the purity of the
celestial eye; 10th, that of destroying all mundane pains.. These are
all included in the generic term of the “ eye of religion,” Dharma-
chakshu. This eye with four others are attained in the third stage

Hee,

72 LALITA-VISTARA.

of perfection. See my ‘Analysis of the Sanskrit Buddhist Litera-
ture of Nepal,’ p. 117.

11. 109th, p. 62. The total number is 109 as in the Tibetan
version, but thé number wanted is 108. In my MSS. there are 110,
of which one is apparently a repetition, as stated in note 5.

CHAPTER ४, 73

CHAPTER ४,
PREPARATIONS FOR DESCENT,

Bodhisattva’s parting address. Request of the Devaputras. Appointment of
Maitreya to the Vice-gerency of Tushita. ‘Discussion on the form in which the
Bodhisattva should enter his mother’s womb. Manifestation of eight pre-
ordained signs in the palace of Suddhodana. Méyddevi’s resolve to perform a
fast. Devas resolve to follow the Bodhisattva. Mayadevi visited by Apsarasas.
Devas undertake to protect her. Bodhisattva performs miracles in Tushita.
The condition of the several regions of the universe at the time. Devas carry
forth the Bodhisattva on their shoulders. Corroborative Gathas.

Thus, Bhikshus, the Bodhisattva, having, through this religious
Gathé, exhibited, and expounded, (the religion and thereby) exhila-
rated, gratified and befriended the great godly assembly, addressed
the assembly of Mafigalya Devas.! “I shall proceed, venerable
sirs, tothe Jambudvipa. I have already performed the duties
of a Bodhisattva, and, by charity, by kind speech, by good services,
and by accepting these as equals, invited mankind to the four
kinds of blessings. It would, therefore, be unbecoming and
undutiful on my part, sirs, if I do not be thoroughly conscient
of the absolutely perfect knowledge (samyak-sambodhz).”

Now the Devaputras of the class Tushitakayika, crying, held
the feet of the Bodhisattva, and thus addressed him ; ^^ This noble
mansion of Tushita, the abode of the noblest of beings, will,
without your presence, cease to be resplendent.”

To the great and godly assembly said the Bodhisattva:
“Heneeforward Maitreya Bodhisattva will instruct you in
religion.” oe

Then the Bodhisattva appomted Maitreya Bodhisattva to the
office of Vice-gerent, and, taking off from his own head his silken
turban,? placed it on that of Maitreya. He then said: “ when I

10 |

714 LALITA-VISTARA.

am gone thou shalt instruct these good people in the absolutely
perfect knowledge.”

Now the Bodhisattva, having established Maitreya Bodhisattva
in the mansion of Tushita, asked the great godly assembly :
“In what form, venerable sirs, shall I enter the womb of my
mother ?” ।

One of them said, “ Lord, you should do so in the form of a
human being.”

Another said, “let it be in the form of S’akra.”

Another suggested, ‘it should be in the form of Brahma.”

A fourth observed, “let it be in the form of a Mahérdjika.”

The fifth would have it “in the form of Vaisravana”’ (Kuve-
7a).

The sixth, “in the form of a Gandharva.”

The next wished him to assume, “the form of a Kinnara.’”

Another would have it that he should appear “in the form of
a great serpent” (mahoraga).

Another, “in the form of Mahegvara” (84९).

The next wished him to assume “the form of Chandra”
(the moon). ।

The next suggested, “let it be in the form of Siirya” (the sun).

Another said, “ let it be in the form of a Garuda.’”4

Among them there was one of the name of Ugratej4, a Deva~
putra of the class Brahmakayika, who had formerly been a rishi,
and was firm in the absolutely perfect knowledge. He said:
८८ 81166 he will come to instruct Brahmans who read the Mantras
and the Vedas and the S’astras, the Bodhisattva should enter the
womb of his mother in the form befitting that purpose.”

‘* How should that be ?” ध

“Tt should be in the form of a noble elephant of great size, hav-
ing six tusks.’ He should be covered with golden net-works, and
pleasing in appearance ; he should have well-blooded veins, mani-

fest and well developed beauty, and be endowed with all auspici-
ous marks,”

CHAPTER V. 75

Hearing this, the Bodhisattva manifested himself as one versed
in the Vedas and the 8481788 of the Br&4hmans, and endowed
with the thirty-two marks which he was afterwards to bear.

Thus, Bhikshus, the Bodhisattva, having, while in Tushita,
ascertained the time of his birth, observed the eight pre-ordained
signs in the palace of the king S’uddhodana.

What were the eight signs ?

That palace was devoid of grass, dust, thorns, gravel, hard-
mess and dirt; it was well watered, well adorned, (or well
purified,) well aired, freed from darkness and dust, unaffected by
gadflies, mosquitoes, flies, insects and reptiles, showered over
with flowers, and well under controul. This was the first pre-
ordained sign that was manifest.

Patraguptas,° parrots, mainas, (Gracula religiosa,) cuckoos,
g-cese, herons, peacocks, brahminy ducks, kunddas,’ sparrows, jivas,
jivakas® and other birds of many-coloured plumage, and pleasing
and agreeable voice, dwellers of the great mountain Himalaya,
had all come to the palace of the king S’uddhodana, and, settling
on the pavilions, doors, gates, windows, rooms, towers, and
temples, sounded, in delight and good feeling, each its own pecu-
liar note. This was the second pre-ordained sign.

The various fruit and flower trees in the delightful gardens
and pleasure-grounds of the king S’uddhodana, all blossomed and
flowered, though not in season. This was the third pre-ordained
sign.

The tanks of the king S’uddhodana were full of water, and
covered with millions over millions of lotus flowers and leaves of
the size of cart wheels. This was the fourth pre-ordained sign.

Again, in the noble house of the king S’uddhodana, various
articles of food, such as clarified butter, oil, honey, molasses and
sugar, though extensively consumed, were never exhausted, and
always appeared full. This was the fifth pre-ordained sign.

Again, in that excellent house of the king S’uddhodana, the
extensive inner apartments resounded with the self-evolved
delightful music of the trumpet, drum, panava,® tunava,” vind,

76 LALITA-VISTARA.

flute, vadluka," sampatada,! &९, This was the sixth pre-ordained
sign.

Moreover, in that excellent house of king S’uddhodana, what-
ever vessels of gold, silver, ruby, pearl, lapis-lazuli, conch-shell,
marble, coral, &c. there were, they all looked cleaned, purified,
lustrous and full. This was the seventh pre-ordained sign.

Furthermore, owing to its cleaned and purified state, its being
enlightened by the slanting rays of the moon and the sun, and
its exhilarating the body and the mind, that house was every-
where aglow. This was the eighth pre-ordained sign.

Mayddevi had bathed, anointed her person, made her arms heavy
with various ornaments, and arrayed herself in a dress of thin tex-
ture and blue colour. She was full of affection, delight and
gratification. She was attended and served by ten thousand maids.
Proceeding to the music-hall where king S’uddhodana was seated
at ease, she took her seat on his right side, on anexcellent chair
covered with a network of jewels. There seated, she, with a
benign countenance, free from all affectation, and smiling face,
addressed him in these verses :—

^^ Honorable sir, and protector of the religion of the earth,
listen to my request. I solicit of thee, O king, a blessing. Deign
to grant it. Listen with benign attention to the request which
excites my mind and thought.(1)

“JT shall adopt the noble fast of the gods, penance and good
conduct, (Devavratasilavaropavasa,) for the endowment of the
eight members of my body. With affection for the world, with
freedom from all feeling of mischief, with pure thoughts and
fullness of love—I shall do to others what I do for myself. (2)

‘With mind divested of all frivolity, vanity, covetousness,
and all carnal passions, I shall, O king, commit nothing that
is false. Abiding in truth, avoiding everything cruel and harsh,
I shall indulge in no unrighteous or frivolous talk.(3) |

५ Freedom from all evil designs, faults, receiving of presents,
delusions and vanity, elevation above all foolishness, satisfaction

1
ig ae ae

pes ei, भक ~ _ , = --------- =-= ee ee ee क eeT Ye

CHAPTER V. 77

with my own wealth, constant occupation, retirement from my
chamber, and non-indulgence in viciousness,—these are the ten
duties which I shall perform. (4)

५८) king, entertain no wish for my society, as long as I shall be
engaged, surrounded by fame, in the fast of good conduct
(8८८४7८४2) . Nor shall you, O king, be without virtue: all night
through, do encourage my fast of si/avrata.(5)

“It is my earnest wish, my lord, that I should quickly ascend
the highest tower of the palace of Dhartarashtra, and, surrounded
by my female companions, repose, lying on a soft well-scented
bed sprinkled with flowers. (6).

‘No warders, nor disturbers, nor vulgar people, nor uncongenial -
ones should approach me; nor shall my form ever cross(their sight) ;
nor sounds, nor scents other than agreeable and sweet should I
perceive.(7)

“Those who are now in prison, liberate them all; and make all
men rich with the gift of good clothes, food, drinks, carts with
yokes of bullocks, and horse-carriages; do thou bestow, these for
seven nights together for the gratification of the earth.(8)

“ Let there be no dispute or quarrel, nor angry words; let there
be friendly feeling among each other, and peaceful salutary
thoughts. In this abode let men, officials, warders, Devas be full
of joy, and engaged in enjoyment for their good.(9)

Let not there be any soldiers who inflict punishment, nor
wicked punishers, nor oppressors, nor rebukes, nor punishment.
Let all be in peaceful mind, thoughtful of friendship and good.
Do you look upon all the crowd as thy only son.” (10)

Hearing this earnest appeal, the king replied: “ Let every-
thing be as you wish. Ask whatever you desire; and what-
ever you ask, the same shall I instantly grant you.’’(11)

The king, ordered all his courtiers to embellish the tower on
the top of the palace, and to sprinkle therein delightful flowers, to
bestrow it with incense and essences, and to set up over it um-
brellas and canopies on serried posts tall as palm trees.(12)

78 LALITA-VISTARA.

^ Place (said he) twenty thousand mail-clad warriors armed with
clubs, spikes, arrows, spears and swords, round the delightful Dhri-
tardshtra palace for the protection and for dispelling all fears of
the Devi.(13)

“Surrounded by her maidens she is like a heavenly damsel.
She is bathed, anointed and well-dressed. Let the music of a
thousand clarions rise around, for the gratification of the
lady.(14)

“ Let her, like a goddess inthe grove of Indra, neglecting her
jewels and tiara, rest on her precious and comfortable bed-stead
with jewelled feet, covered with rich bedding, and strewn over with
flowers.” (15)

Now, Bhikshus, the four great kings (of the four quarters),
S‘akra the sovereign of the Devas, Suydma the Devaputra,
Santushita, Sunirmita, Paranirmitavasavarti, Sdrthav4ha son
of Mara, the lord of strength Brahma, the priest Brahmot-
tara, the priest Subrahm4, Prabhavyihabhasvara, Maheévara,
Nishthagatas of the class S’udh4vdsakdyika, Ekanishtha—these
and other Devas by hundreds of thousands assembled together,
and thus addressed each other: “It would be unbecoming and
ungraceful in us, venerable sirs, to allow the Bodhisattva to
depart alone without asecond. Which of us, sirs, can calmly bear
the idea that the Bodhisattva should alone descend, dwell in the
womb, be born, grow up, entertain himself with wooden play-
things, partake of the entertainments of the inner apartments,
depart therefrom, undergo awful penances, ascend the Bodhiman-
dala, overpower Mara, attain the Bodhi, and set the wheel of reli-
gion in motion,—and all with the desire of attaining the
final NirvAna for the peace of mind, for the welfare of the mind,
for benevolence, and for calmness of the mind?” At that time
the following Gathas were resounded.

Who can forego following the handsome one who is always of
contented mind? Who can prevent him from carrying out what.
ever he wishes in virtue, form and speech ?(1)

CHAPTER VY. 79

If he lists he can always in loving spirit enjoy amorous
pleasures in the company of the best of Apsarasas in the palace
of the lord of three times पला. Do ye follow that moon-like
face ?(2)

We shall follow that being of stainless glory who can, if
he likes, enjoy, in the city of the Devas in the delightful
grove of Misraka, covered with flowers like powdered gold.(3)

We shall follow the great person who, if he liked, could enjoy
along withthe wives of the Suras, in the car of Chitraratha, or
in the garden of Nandana, amidst avenues formed of the petals of
Mandarava flowers. (4)

If he wished he could assume mastery over the Y4mas, or
over the Tushitas, or supreme power: his worship takes place
everywhere in the universe. We shall follow such a being of
endless glory. (5)

If he wishes he can enjoy in the delightful Nirmitapura, or in
the complaisant home of the Vasavarti gods; he can conceive
everything in his mind. We shall follow such an owner of
the noblest qualities. (6)

He is the great lord (Mahes'vara) ; he has nothing wrong in his
mind; he is proficient in every science; he is the sovereign of
lust ; he has attained the fulness of Vasit4.14 Proceed forth in the
company of such a beneficent being.(7) |

He wishes to surpass the region of Kamadhatu in order to
attain the domain of Brahma; he sustains fourfold vigour.
That great personage is worthy of our following this day.(8)

Again, his mind may be diverted to the greatest empire
among the mortals. We shall follow that ocean of jewels, that
giver of fearless felicity, that upholder of profuse virtue.(9)

He 18 the lord of the earth, the noblest of sons, the owner of
countless wealth; he owns a large family, and has destroyed all
his enemies. That beneficent being is going forth; let us follow
him. (10)

He owns beauty, enjoyment, supremacy, noble deeds, fame,
power, and merit, and his mandates are obeyed on earth. Let us

80 LALITA-VISTARA.

follow that sovereign of Brahma, knowing him to be the only
resource. (11)

Those who long for the greatest object of desire among
mortals, the highest felicity in the three worlds, the felicity of
meditation and that of discrimination, let them follow the Lord
of religion. (12)

Whoever wishes to destroy passions and faults, whoever
desires to overcome all afflictions, let him quickly follow him who
owns peace of mind, superior peace of mind, perfect peace
of mind, and exercises complete controul over his thoughts. (13)

Let him follow the owner of merit, knowing him to have learnt
the lessons of all the Jinas, to be full of absolute knowledge, to
have roared like a lion with the ten transcendental powers.(14)

He has closed the road to destruction, and of his own accord
thrown open the pleasant path of the six emancipations, for pas-
sage by the eight corporeal members. Follow him who has
brought to a close the way to changes.(15)

Whoever wishes to worship the Sugata, to hear of religion
from that kind one, whoever wishes to attain noble merits, let
him follow that ocean of merit.(16)

If you wish to remove the cause of birth, disease, death

and pain, and to rend asunder the bonds of worldliness, follow
him whose conduct is as pure and as expansive as the sky. (17)

In order to redeem yourself and others, follow the dear one,
knowing him to be endowed with all the noble signsand merits,
conceivable on earth.(18)

He is full of humanity, meditation, and knowledge; he is
grave and of awful aspect ; whoever wishes for salvation let him
quickly follow that king of physicians. (19)

For the attainment of these and other merits of different kinds,
for friendliness and cessation of transmigration, follow the
wise one who, for the sake of perfection, is full of accomplished
penance and is replete with all merits.(20)

Hearing these words eighty-four thousand Devas of the class
Chatur-mahb4rajika assembled together. So did ahundred thousand

ah

CHAPTER $. 81

Devas of the class Trayastrifisa, and a hundred thousand each of
Yamas, Tushitas, Nirm4naratis, and Paranirmitavasavartis, sixty
thousand Devas of the class Marakayikas, who had acquired suffi-
cient merit by good works in former existences, as also sixty-eight
thousand Brahmakdyikas.. Many hundreds of thousands of
Akanishtha Devas also came there. Other Devas from the
east, the south, the west and the north, came by hundreds of
thousands. Among them those who were most liberal-mind-
ed addressed these Gath4s to the godly assembly.

Listen, O, ye lords of the immortals, to these words.
In this twofold world whatever beings there are, renouncing
them, and all wealth, desirable objects, and longings, he has given
himself to the felicity of meditation: let us follow this noble
and pure being. (1)

^ His feet are tied ; he is in the womb; he isa noble one, worthy
of adoration, and full of greatness: we should adore him. He is
protected by virtue; he isa saint (rzshz) ; and without protecting
him in his incarnation the mind cannot be dissatisfied.(2)

“ Let us recite with the music of clarions and other. instruments
the beauty and the merits of the ocean of merit ; we shall there- .
by gladden the heart of all mortals and Devas; and hearing
it there will be no dissatisfaction in the mind of the noble
Bodhi. (3)

“We shall shower flowers on the king’s house, redolent as itis
with the aroma issuing from the burning of the finest black
agallochum, smelling which gods and men, will be happy, elated,
and free from decay and disease. (4)

‘With Mandarava flowers and with Paérijata flowers, with
camphor and superior camphor, as also with well-blown red
lotus!® we shall pour showers on Kapila, for the worship of him
who has accomplished all former duties.(5)

< As long as the untainted of three filths’® dwells in the womb,
as long as the destroyer of decay and death is not born, so long
shall we follow him with cheerful mind; it is our wish that
so long we shall perform the worship of the intelligent one.(6)

11

82 LALITA-VISsARA.

“ They attain high reward, who, among men and gods, behold
the seven steps!? of the pure being, besprinkled with aromatic
‘waters by numerous S’akras and Brahmas.(7)

५८ As long as he lives among men, as long as the destroyer of
the pains of lust dwells in the gynaceum, as long as he does not
proceed forth renouncing his kingdom, so long shall we with
cheerfulness follow 170. (8)

% As long as he does not spread the grass on the earth of the (Bo-
dhi) Manda,!8 as long as he does not come in contact with the
Bodhi after overpowering Mara, as long as he instructs not tens
of thousands of Brahmans after setting the wheel of religion in
motion, so long shall we perform profuse worship of the Sugata. (9)

८ As long 28 he does not overcome the three thousand regions
by his Buddha career, as long as he does not translate millions
over millions of men to immortality, and the contented does not
himself ascend the road to Nirvana, so long none of us shall
forsake the high-minded noble saint.” (10)

Now, beholding the exquisite person and beauty of the Bo-
dhisattva the idea struck the heavenly nymphs of the class called
Kaémadhatvis’vari, ‘‘ How should that lady be who will sustain
in her this pure and noble being ?” Impelled by curiosity, they
took most exquisite flowers, pastiles, lamps, essences, garlands,
unguents, powdered sandal-wood, and clothes, and, in the ful-
ness of their heart, and in the position they had acquired by
former good deeds, at that moment disappeared from the city of
the immortals. They proceeded to the great city of Kapila
abounding in gardens by hundreds of thousands, to the great
palace of Dhritarashtra, in the abode of king S’udhodana,
where every room was pure and resplendent. There, these ladies
with dishevelled dress, enveloped in auspicious and untainted
glory, with arms loaded with beautiful ornaments, pointed out with
a finger the sleeping MA4yadevi, and then, rising high in the
sky, recited the following Gathas.

Beholding the bewitching beauty of the Bodhisattva the

“Apsarases of the city of the immortals wondered, what sort

-

CHAPTER V, 89

of a lady must she be who is to be the mother of the Bodhi-
sattva ?(1)

They then, taking flower-garlands in their hands, in great
curiosity repaired to the house of the king. Taking flowers and
unguents they joined their ten fingers in salutation.(2)

With dishevelled dresses and of playful form they pointed
at her the palm and finger of their right hand, and said “ behold
Mayddevi in repose, and well observe the beauty of a human
female. (3)

% We pride ourselves on the exquisite beauty and form of the
_ Apsarases, but, bebolding the wife of the king, we should re-
nounce all such ideas. (4)

“This meritorious lady, who isto be the mother of the noblest
sonl, is like another Rati. Even as jewels are best set on a proper
article, even such is this lady in the house of the Deva.(5)

` ५ From the sole of her foot and the palm of her hand to the top
of her body every partis delightful to excess; looking at her
the eye can never be satiated, the more you behold her the more
the mind and thought are delighted. (6)

“Her noble face is resplendent as the moon on the sky, and
her body is resplendent with light. She is stainless as the sun,
lustrous as the moon, and her spirituality casts its radiance
over her.(7)

^ Her complexion is lustrous even as the precious metal gold,
or as burnished gold. The soft sweet-scented tresses on her head
rival the black bee in colour.(8)

“In her eyes rests the glory of the lotus petal, while her pure
teeth own the lustre of the sky. Slender is her waist like the bow,
and swelling are her sides without a depression.(9)

‘“¢ Her thighs and legs represent the trunk of the elephant ; her
knees are well-formed, and the limbs are becomingly tapering ;
even and rosy are her palms and soles: verily she isa goddes,
manifest and no other.” (10)

_ Seeing the lady, the mother of Jina, dwelling thus, the heaven-
ly nymphs sprinkled flowers on her, respectfully walked round

84 LALITA-VISTARA.

her person, and then in a moment returned back to their celestial
abodes. (11)

Now, the four guardians from the four quarters, S’akra,
Suy4ma as also Nirriti, the Devas, Kumbh4éndas, Rakshasas,
Asuras, Mahoragas, and Kinnaras exclaimed.(12)

‘Proceeding before the noblest of beings, the greatest of men,
protect his car. While on earth commit no fault even in your
mind, nor injure any human being.(13) `

८८ Armed with swords, bows, arrows, spears and falchions, and
abiding under the sky, do ye all with all your attendants, watch
the noble mansion in which dwells M4yadevi.(14)

८८ Knowing that the time of descent has arrived, do ye, sons of
Devas, with cheerful hearts, proceed to the mansion of Maya,
and, holding in your hands flowers and unguents, salute her with
the ten fingers of your folded hands.(15)

८ Descend, descend, thou pure being, lord of mankind.
This day is the proper time. O lion of disputants, feeling
mercy and compassion for all created beings, now descend to
bestow the gift of religion.”’(16)

Now, Bhikshus, at the time of Bodhisattva’s descent, many
hundreds of thousands of Bodhisattvas, all linked to-
gether by unity of caste, and dwellers of Tushita, proceeded
from the east towards the Bodhisattva for his adoration. Along
with them came Devas of the four Chaturmahérajika class,
eighty-four thousand Apsarases, and hundreds of thousands
_ of Thirty-three, of Yamas, of Tushitas, of Nirmdnaratis, of
Paranirmitavas’avartis, with eighty-four thousand Apsarases
resounding their clarions.

Now the Bodhisattva, seating himself, in the presence of all
016 gods, on the most. virtuous throne of S’rigarbha, in the great
tower, surrounded and followed by Bodhisattvas, Devas, Nagas and
Yaksas without number, issued forth from the abode of Tushita.
When proceeding on, he caused a light to issue forth from his
person. By that most extensively spread, far-expanding, unper-
plexed, glorious light, transcending all other lght, these three

CHAPTER V. 85

thousand great thousands of regions*® became resplendent. Even
in the frontier regions which, from beginning, were enveloped in
visible darkness and gloom, where these powerful and majestic
sun and moon, which are called the great lords Mahes’a, do not by
their light give light, nor by their colour bring out colour, nor by
their heat give heat, and they are neither heated nor made mani-
fest—where such beings as are produced cannot see their own
extended hands,—even there at that time a great and bright lhght
became manifest, and through its brightness, the people there
beheld and recognised each other. They exclaimed, “how has
this come to pass? how has this arisen ?”

These three thousand great thousands of regions became the
scene of eighteen supernatural occurrences of six kinds. There
were shaking, great shaking, and complete shaking. There
were cracking, great cracking, and complete cracking. There were
motion, great motion, and complete motion. There were con-
fusion, great confusion, and complete confusion. There were
running, great running, and complete running. There were
roaring, great roaring, and complete roaring. At the end it was
depressed, at the middle it was raised; at the middle it was
depressed, at the end it was raised. At the eastern side 1६ was
depressed ; at the western side it was depressed. At the eastern side
it was raised ; at the western side it was raised. At the southern
side it was depressed; at the northern side it was raised. At the
northern side it was depressed ; at the southern side it was raised.
At that time pleasing, gratifying, endearing, exciting, delightful,
exhilarating, indescribable, charming, inoffensive, unalarming
sounds were audible everywhere. No person at that time felt
any hatred, or fear, or awe, or stolidity. Again, at that time
neither the light of the sun, nor that of the moon, nor that of
Brahma, S’akra and the guardians of the regions, was percep-
tible. All who were in hell and all creatures in the region of
Yama were, at that time, free from all suffering, and full of
pleasure. No being was at that time afflicted by disease, 01
hatred, or delusion, or envy, or vanity, or conceit, or hypocrisy,

86 LALITA-VISTARA.

or haughtiness, or anger, or malice, or anxiefy. All beings
at that time were full of the feeling of friendship and benevo-
lence, feeling as if they were all in the company of a father and
a mother. Unexpectedly supernatural clarions by tens of thou-
sands of millions resounded delightful sounds. Devas innume-
rable carried forth the pavilion on their heads and shoulders
and hands; while hundreds of thousands of Apsarases, placing
themselves in front and behind, on the left side, and on the right,
each employing her own song, in melodious musical voice be-
praised the Bodhisattva.

This day begins the profound worship of thee who hast ac-
quired merit by former good works, who hast been purified by
the ordinance of true knowledge, of thee whose long night has
passed and the dawn of goodness has appeared. (1)

Thou didst, of yore for tens of millions of Kalpas, give away
in largesses dear sons, wives and land. The fruition of thy
benefactions now shower on thee in the form of flowers. (2)

Thou, great master, didst weigh out thy own flesh for thy be-
loved hungry and thirsty birds. Through the fruit of thy bene-
factions even those who dwell in the region of the dead shall obtain
food and drink.(3) ६

Thou didst, of yore for tens of millions of Kalpas, cherish the
obligation of uninterrupted good conduct (52८९), and the fruit of
thy goodness is that thy senses have been purified and saved
from destruction. (4)

Thou didst, of yore for tens of millions of Kalpas, reflect on
forbearance (81410) and learn the truth, and the fruit of
that forbearance has now resulted in friendliness to gods, men
and creation.(5)

Thou didst, of yore for tens of millions of Kalpas, cherish
untainted and excellent vigour (vérya), and the fruit of that.
vigour now shines firm as the mount Meru.(6)

Thou didst, of yore for tens of millions of Kalpas, hold medi-
tation (dhyana) with great pain, and the fruit of that meditation
now removes all pain from all created beings. (7)

CHAPTER V. 87

Thou didst, of yore for tens of millions of Kalpas, reflect on
pain-assuaging knowledge (prajna), and the fruit of that know-
ledge is now resplendent in great light.(8)

In kindness to all beings thou hast acquired the pain-assuaging
virtue of friendliness (maitri) to all creatures and exalted delight
even in those who hate you. Salutation be to thee, the Brahma-
like Sugata. (9)

Salutations be to the sage who has risen above the meteor
light of Prajna, who is the remover of all faults, darkness, and
delusion, who has become the eye to show the right way to
the three thousand chiefs.21(10) `

Salutations be to the Sugata, who is proficient in the knowledge
of the supernatural powers, (riddhis,) the director to the right
path, the learned in the greatest good, who fully emancipates all
enslaved creatures. (11)

Thou art thoroughly proficient in all means. Thou showest
the way to unfailing departure. Thou followest the duties of the
world, but never mixest with the world. (12)

Having examined all great longings and faults, thou desirest
that which is good and becoming ; what more can be said than that
even the hearing of thee produces profuse faith, devotion and
virtue.(13)
` Everything is become dull in the abode of Tushita since
he has gone to Jambudvipa, to awaken hundreds of millions
of beings, sleeping in pain.(14)

The rich, and flourishing town is this day bustling with uncoun-
table crowds of Devas. The home of the king is resounding with
sweet music from the clarions of heavenly nymphs.(15)

That lady of exquisite beauty whose son he will be, is resplendent
in the fulness of virtue and good deeds. The light of her
beauty irradiates the three thousand regions.(16)

Nor is there in that city any covetousness, or fault, or quarrel,
or dispute; through the glory of the excellent being every one

is abiding in friendliness and feeling of regard for each
other.(17)

88 LALITA-VISTARA.

The royal family of the king, born in a Chakravarti dynasty, is
thriving. The city of Kapila, rich in treasuries of jewels, and
full of wealth, is all aglow.(18)

Yakshas, Rakshas, Kumbhandas, Guhyakas, Devas and Dana-
vas with Indra at their head, who are now the guardians of the
noble being, will ere long attain salvation (moksha).(19)

For us, who for the enhancement of virtue bepraise thee, O
leader, do thou enhance our devotion and respect, so that we
may quickly attain the perfect Bodhi, even as thou, noblest of
beings, hast done. (20)

NOTES.

1. Mangalya Devas, p. 73. It is doubtful if the word Maigalya
can be accepted as a generic noun implying a particular class of
Devas. It does not occur under any of the heads given in note 1, p. 65.
As a common noun it would mean simply auspicious. But, seeing that
there are other classes mentioned in the Lalita-Vistara besides those
included in the note, I am disposed to think it means a class.

2. Silken turban, p.73. The Sanskrit text patta-maula is a com-
pound of pafta, meaning “ silk” or “ turban,” and mawla, “the head,”
५५ 2 lock of hair on the crown,” “ braided hair tied round the head like
a turban,” ‘‘a tiara,” “a diadem.” M. Foucaux renders the Tibetan
version of the whole passage into “et le Bodhisattva ayant dté de
dessus sa téte la tiare et le diadéme, les mit sur la téte du Bodhisattva
Maitréya.” (p. 51). Translating from the Sanskrit Dr. Lefmann
has “Indem nam der Bédhisattva von seinem eigenen haupte tiara
und diadem und legte sie auf das haupt des Badhisattva Maitréya”
(p. 83). The rendering in either case is due to the importance
attached in Europe to the crown as an emblem of royalty. In India
this idea does not exist ; nowhere is any importance attached to the
crown as a necessary token of rank or office. Whereas the giving of
turbans is a mark of esteem and trust, and the giving of one’s own

4 ne an , ee ee ee क ह 00 पा ` यि ee

a ट व _

9 १ ग्यः

CHAPTER V. 89

turban is always looked upon as a special mark of esteem and con-
fidence. Among friends the exchanging of turbans is the most
highly prized memento of attachment. The turban may be set off
with jewels, but it is the turban that is valued as a token of.
mutual confidence; and not the jewels set on it. I feel pretty
certain, therefore, that the word under notice means a turban of
silk cloth, and not a turban andadiadem. Pafta, moreover, primarily
means silk, not turban, the latter meaning being a secondary one
resulting from the fact of turbans being often made of silk, even as
in English cloth stands‘for dress, and it is preferable to accept the
primary meaning of words, when admissible, to secondary ones. It
may be noticed too that the Bodhisattva is described as wearing a
turban (ante, p. 3), but nowhere has a crown been assigned him.

3. Kinnara, p. 74. A class of demigods, having the human form
with the head of a horse. These beings were noted for their musical
attainments. They figure prominently both in Hindu and Buddhist
legends. Vide my “ Buddha-Gaya,”’ p. 155.

4. Garuda, p.74. 4 01288 of demigods having the form of a
bird, with a human head. These beings have a second name Sragq-
dhara, or carriers of flower garlands. In Buddhist sculptures they
are met with very extensively, flying in the air and carrying garlands
for the adoration of the Bodhi tree and other sacred objects. Mr.
Burgess, in the “ Cave Temples of India,’’ confounds them with the
Kinnaras. In Hindu legends they are often mentioned, and the chief
of them is said to be the vehicle of Vishnu. This chief was born of
Kasyapa by Vinata; his form on the occasion was that of a large bird,
but without a human head. Vide Wilson’s Vishnu Purana, IT, 73.

5. Six tusks, p.74. The belief in the existence of a species of
elephant with six tusks is common both to the Hindus and the
Buddhists. Such a species, however, not being known to Indian
fauna, I have been induced to believe that it is a reminiscence of the
paleozoic Indian hippopotamus, an animal of elephantine proportions
with six large projecting teeth. Dr. Falconer has shown at great
length that such reminiscences of animals of former ages exist in
connexion with the gigantic tortoise (Colossochelys atlas), the one-
tusked elephant, and other animals, and there is nothing to preclude the
possibility of some vague idea of the hippopotamus being preserved.

12

90 LALITA-VISTARA.

The figures of this animal as shown in sculpture appears to Mr.
Theobald as a rude and somewhat ideal representation of the real
animal. (Vide my Buddha-Gaya.) It should be added, however, that
in sculptures delineating Buddha’s birth the animal shown is an
ordinary elephant. In the Chinese version of Maya’s dream it is
said that “she thought she saw a six-tusked white elephant, his
head coloured like a ruby (or red pearl) descend through space
and enter her right side.” (Beal’s Romantic Legend, p. 37.) The
Burmese version omits the six tusks. According to it ^ Opposite this
mount, and facing the cave where Maia sat surrounded by her atten-
dants, rose another mount, where Phraalong, under the shape of a
young elephant, was roaming over its sides in various directions.
He was soon seen coming down that hill, and, ascending the one
where the princess lay on her bed, directing his course towards the
eave. On the extremity of his trunk, lifted like a beautiful string
of flowers, he carried a white lily. His voice, occasionally resound-
ing through the air, could be heard distinctly by the inmates of the
grotto, and indicated his approach. He soon entered the cave, turned
three times round the couch whereon sat the princess, then standing for
a while, he came nearer, opened her right side, and appeared to conceal
himself in her womb.” (Bigandet, I, p. 29.) In Burmese inscriptions
and other records the six tusks are, however, frequently mentioned.

6. Patraguptas, p.75. The word means “ protected by their
wings,” but to what particular species of bird the term is applied I
cannot make out. |

7. Kundlas, p. 75. Ihave failed to identify this bird also. It
may be the Mundi pheasant.

8. Jivas, Jivakas, p. 75. Thisis obviously a mislection of Jivan-
jiva which means the Chakora or Greek partridge.

9. Panava, p.75. A percussion instrument closely resembling, if
not identical with, the Vaviya of our times. It is thus described in
the Satgita-ndrdyana. It is made of earth or metal, about a cubit
in length and of the shape of a Dhatura flower, the mouth being
about half a cubit wide. The mouth is covered with goat skin held
in position with thongs or hempen cords, On the middle of the skin
is applied a paste to give the proper tone, and it is played upon
with the middle finger of the left hand. This description applies in

CHAPTEB V. 91

every detail to the Vaiiya, except the shape, which, instead of being
like a Dhatura flower, is elongated and globular.

धत्तरकुसुमाकारः THAT घातुजाऽथवा |
QUA WEST प्रमाणा AT तद्न्यथा॥
सादरं मखस्यास्य tea परिको्षितम्‌ |
TUS वस्तचस्मणश कुय्याराच्छादितंपमः॥
TGA FEAT VE qT वस्मरञ्जना।
ष्ठर लि मध्यभागेऽख्य Tay ZeWaT ॥
नाति GHA च स्थूलं ध्वनिगानोय्येडेतवे ।
वा द्यते Wawa मध्यमा ङ्गलिना यम्‌ ॥

10. Tunava, ‰. 75. I know of no musical instrument of this
name, but I take it to be a variant of Tuntavi, which was a one-
stringed lute of which the modern Ekataré is the representative.
It had for sounding board a gourd-shell mounted with skin, a staff of
bamboo, a wooden bridge, and a key at the end of the staff for
tuning the chord. The following is its description as given in the
Natgtta-ndrayana

तुन्नगो लच्तशं sai पव्वंसङोतकेाविरः।
सादहस्तमितेा cw: awa fafad: 1
चम्भणाच्छादिताल।वु euae नियन्तिता।
दण्डानते कौलकञखकः संयता तच तन्तिका॥
area पदिकां wear ककुभे परि विन्यसेत्‌ |
वा तां द च्तदस्तन वाद येत्तेन पाणिना ॥

11. Vallaka, 2. 76. This is a fully developed lute, and is the same
with the modern sitar. The Sangita-nardyana calls it vallakz, and
gives a full description of it. According to it the staff should be made
of wood or bamboo well polished. Its length should be 10 fists or
about 30 inches, and its breadth 54 fingers. Eighteen fingers at the
top should constitute the head, and here the keys, made of horn,
should be attached. Between the head and the body of the staff there
should be a bridge of an arched form. The sounding board or the
body of the instrument should be 18 fingers wide and sufficiently
deep. There should bea bridge, made of horn, on the body, and the
chords should be of pure brass and steel. The instrument should be
held by the left hand and the chords pressed with the fingers of that
hand on the stops, and played with the right hand.

92 LALITA-VISTARA.

दद्मि fartt दष्डा Eee वंभजोाऽथवा |
सुट aware: ofcareta fawea: ॥
weaned are शिरस्याः प्रकोज्िंतम्‌।
खाखपश्चाङ्गखं दण्ड rere निरूपितम्‌ i
TS पञ्चाङगलं WH Maas सुयन्त्रितम्‌।
गललामे कणिका च ख्यात्‌ veyxfafaar मता॥
व्टचन्द्रारतिः सालु पतिता wena:

एवश्च ककुभं तज वो शादणष्डे नियाजयेत्‌ ॥
शअटटादशाङ्गलमखं चक्रयक चार्गभकम्‌।
WIA AAA VARNA तज बन्धनम्‌ ॥
पिलेनातिश्यडेन निस्मरितानां तथायसा |
wa तार व।दिन्यस्तिष्ठक्ि पदिकापरि ॥
Gersfefaar a gq तस्या खङ्गु्टकाद्धता।
मदनस्य ख खिकथस्य येगेन geste ॥
स्थापिता चक्रमध्ये a weifcuatafaar |
रएतरवयवयुक्का sear परिको्लिता॥

तान्त्‌ वामकरे Wal तेन aT तन्तिकाम्‌ |
खर स्थानं निरूप्याथ afada च पाशिना॥
वादनोया सावधाने रागाशं मर्मकाविदैः।
चद्रगोवेषु स्क शेरागेष्वस्या विचिजता ।

I am indebted to my friend एद 4 Saurendramohan Tagore for the
quotations above given.

12. Sampatdda, p. 76. I have not been able to identify this
instrument. Its name does not occur in any of the musical works to
which I have access.

13. Zhe Lord of three times ten, p. 76. This is the Vedic style of
indicating the Devas, who originally numbered thirty. = .

14. Vasitd, p.79. Entire control over the longings of the flesh.
It includes both the cravings of the organs as well as the failings of
the intellectual faculties, and thus comprekends the objects of the
two terms yama and niyama of the Hindu writers.

15. Red lotus, p. 81. The word in the Sanskrit text is sphdra-
virochamdna, a compound of sphdra “well blown,” and virochamana
“gorgeous.” If I could accept the word ¢atha preceding it as an
expletive, the epithet could be taken as an adjective “ gorgeously full-
blown,” qualifying mandarava. But this cannot be done. The little

ग्न Se

RE, 3 ST, [ममम ie ee eee, 2

CHAPTER V. 93

word is obviously a copulative conjunction, and virochamdna must
mean a flower, but not knowing of any flowers of that name, I have
taken it to mean the red lotus, the most gorgeous flower in India.
Virochana is the name of the Calotropis gigantea, the Andersonia
rohitaka, and one or two other plants, but they do not bear a sufiici-
ently rich flower to be worthy of name here.

16. Three filthes, p. 81. The three qualities of goodness, foul-
ness and darkness which, according to all Indian philosophers, are
the sources of evil. To rise above them is the great aim and object
of philosophy.

17. Seven steps, p. 82. Sakya, immediately after his birth,
advanced seven steps forward towards each of the four quarters of
the globe by way of symbolically subduing the universe. See Chapter
VII. Both the Chinese and the Burmese versions give the miracle,
but in the latter, the new-born child instead of walking seven steps,
jumps “over a distance of seven lengths of a foot.” (Bigandet, I,
p- 87.)

18. Manda, p. 82. This is an abbreviation of Bodhi Manda, the
terrace under the banian tree at Buddha-Gay& on which the saint
spread some kiga grass and, sitting thereon, performed the last great
meditation which disclosed to him the true knowledge. See Chapter
XIX.

19. Thirty-three, p. 84. Another well-known epithet for the
Hindu gods. ।

20. Three thousand great thousands of regions, p. 84. All the
regions extant in the universe are reckoned at three thousand, and
the qualification “great thousands” appears to be merely a rhetorical
flourish. The qualification is not unfrequently omitted. See verse
16, p. 87.

21. Three thousand chiefs, p.87. The sovereigns of the three
thousand regions which constitute the Universe.

94 LALITA-VISTARA.

CHAPTER VI.
THE DESCENT.

Bodhisattva enters his mother’s womb. Maya’s dream. The dream expounded.
The abode of Méyé. Gods of different kinds present houses. The jewelled house
Ratnavytha. Celestials come to see the house. Description of the house. The
lotus-essence. Morning Visitors. Midday visitors. Vesper visitors. Condition
of Maya. Miracles performed by her. Visit of Bodhisattvas. Corroborative
Gathas.

Thus, Bhikshus, the winter having passed away, in the fulness
of the Spring season, in the month of Vaisdékha, when the sun
was in the constellation Vis4kha, the trees were covered with
leaves, and loaded with exquisite flowers and blossoms. The
earth was covered with a carpet of green. The evils of great
heat or cold were then absent, and everywhere there was calm
and quietness. At such atime the Bodhisattva, the eldest in
the three regions, and adored of creation, secing that the proper
season had arrived, that the great lord of herbs,! the moon, was
on the 15th day of its age and in perfect fulness, renounced the
mansion of Tushita, and, calling to mind the tradition, entered
the womb of his mother, in the form of an elephant, of a yel-
lowish white colour,? having six tusks, crimson veins, golden
teeth, and perfect members. Entering the womb of the mother,
he occupied the right side, and lay on that side, never turning
to the left.

114४६. Devi, sleeping peacefully on an excellent bed, dreamt a
dream [which she described thus] :

¢ A noble elephant, white as silver or snow, having six tusks,
well proportioned trunk and feet, blood-red veins, adamantine
firmness of joints, and easy pace, has entered my belly.

4

|

|

CHAPTER VI. 95

^ Such a delightful form I had never before seen, nor heard, nor
conceived ; it produced in me the same corporeal and mental feeling
of joy which one enjoys on being immersed in meditation.”

Now, 214६ Devi rose from her auspicious bed, with her orna-
ments and dressin disorder, but in the fulness of delight, pleasure

and joy of body and mind, and, descending from the tower,
attended and preceded by her maids, repaired to the Asoka grove.
Seated at ease in that grove she despatched a courier to King
Suddhodana with the message, “May it please my lord to
come ; the Devi desires your presence.”

The king was agitated with delight by the message, and,
rising from his noble seat, proceeded, attended by his ministers
astrologers, courtiers and priests, to the As’oka grove ; but he could
not enter it. Near the entrance he felt himself very heavy, and,
when standing for a moment at the door, became thoughtful,
and then recited the following Gatha:

“T cannot call to mind if I have ever felt in my heroic
head such a heaviness of my body as I do to-day. I am not
able to enter my own family house. Ah! could I ask of some
one what will happen to me to-day !”

Now, the Devas of the class Suddhavasakayika, (pure in body
and dwelling) assuming semi-developed forms, came under the
sky, and addressed the king S’uddhodana in a 64718.

“O king, the noble Bodhisattva, full of the merits of religious
observances and penances, the adored of the three thousand
regions, the possessor of friendliness and benevolence, the sancti-
fied in pure knowledge, renouncing the mansion of Tushita,

has acknowledged sonship to you by entering the womb of Maya.
Join your ten nails, bend down your head, and enter the grove,
O king, with a humbled, devout mind.”

[The king did so] and beholding Maya in her greatness, said,
<€ Dear one, what may I do for your gratification ?”

The Devi said, “I desire to know why a noble and beautiful
elephant, bright as snow or silver, more glorious than the sun
or the moon, with well-formed feet and well-proportioned body,

96 LALITA-VISTARA.

having six tusks, and joints of adamantine firmness, has entered
my belly? I behold the three thousand regions all resplendent
and free from darkness, and ten millions of Devas singing my
praise. I have no fault, nor anger, nor delusion. In peaceful
mind I feel the bliss of meditation.

“Noble king, quickly invite to this home, Brahmans well-
versed in the Vedas and the Upanishads® that they may truthfully
expound my dream—whether it forbodes good or evil to our
family.”

Hearing this, the king forthwith sent for Brahmans versed in
the learning of the Vedas and the § 4817198. May, standing before
the Bréhmans, addressed them (saying), “ Listen to the nature
of the dream I have seen.”

The Bréhmans said, “ Relate to us, Devi, the kind of dream
you have seen ; after we have heard it we shall expound it.”

The Devi said, “a noble and beautiful elephant, bright as
snow or silver, more glorious than the sun or the.moon, with
well-formed feet and well-proportioned body, having six tusks
and joints of adamantine firmness, has entered my belly.—
Relate unto me the purport of this.”

Hearing this speech, the Brahmans said, “ Know ye with
high satisfaction that no evil will befall thy family. Unto thee
will be born a son endued with all auspicious signs, the noblest
of the royal race, a Chakravarti, a noble one,—one who will, again,
renouncing his home, the abode of pleasure, with disinterested
affection for the whole creation, become a Buddha, the observed
of the three regions, who will gratify the three regions with the
best of nectar.”

Having thus explained the purport of the dream, and enjoyed
the refreshments offered by the king, and accepted the 41658684
presented to them, the Brahmans retired.

Thus, Bhikshus, king Suddhodana, having heard the five
Brahmans, expounders of dreams, and interpreters of signs, was
greatly pleased, delighted, gratified and steeped in good-will ; he
treated the Brahmans with a profusion of dressed food of vari-

~ ~ न ~ ~ al, an

N. B.—The reprint pages 98-94 now issued should replace pages
93-94 published in Fasciculus I.

CHAPTER V. 93

word is obviously a copulative conjunction, and virochamdna must
mean a flower, and, not knowing of any flower of that name, I have
taken it to mean the red lotus, the most gorgeous flower in India.
Virochana is the name of the Calotropis gigantea, the Andersonia
rohitaka, and one or two other plants, but they do not bear a suflici.
ently rich flower to be worthy of name here.

16. Three filthes, p. 18. The three qualities of goodness, foul-
ness and darkness which, according to all Indian philosophers, are
the sources of evil. To rise above them is the great aim and object
of philosophy.

17. Seven steps, p. 82. S’aékya, immediately after his birth,
advanced seven steps forward towards each of the four quarters of
the globe by way of symbolically subduing the universe. See Chapter
VII. Both the Chinese and the Burmese versions give the miracle
but in the latter, the new-born child instead of walking seven steps,
jumps “ over a distance of seven lengths of a foot.’ (Bigandet, I,
p. 37.)

18. Manda, p. 82. This is an abbreviation of Bodhi Manda, the
terrace under the banian tree at Buddha-Gayd& on which the saint
spread some 1 ४६8 grass and, sitting thereon, performed the last great
meditation which disclosed to him the true knowledge. See Chapter
XIX.

19. Thirty-three, p. 84. Another well-known epithet for the
Hindu gods.

20. Three thousand great thousands of regions, p. 84. All the
regions extant inthe universe are reckoned at three thousand, and
the qualification “ great thousands” appears to be merely a rhetorical
flourish. The qualification is not unfrequently omitted. See verse
16, p. 87.

21. Three thousand chiefs, p. 87. The sovereigns of the three
thousand regions which constitute the Universe.

94 LALITA-VISTARA.

CHAPTER VI.
THE DESCENT.

Bodhisattva enters his mother’s womb. MAay4a’s dream, The dream expounded.
The abode of Maya. Gods of different kinds present houses. The jewelled house
Ratnavytha. Celestials come to see the house. Description of the house. The
lotus-essence. Morning visitors. Midday visitors. Vesper visitors. Condition

of Méy& Miracles performed by her. Visit of Bodhisattvas. Corroborative
Gathas.

Thus, Bhikshus, the winter having passed away, in the fulness
of the Spring season, in the month of Vaisakha, when the sun
was in the constellation Visaékh4, the trees were covered with
leaves, and loaded with exquisite flowers and blossoms. The
earth was covered with a carpet of green. The evils of great
heat or cold were then absent, and everywhere there was calm
and quietness. At such a time the Bodhisattva, the eldest in
the three regions, and adored of creation, seeing that the proper
season had arrived, that the moon was on the 15th day of its
age and in perfect fulness, renounced the mansion of Tushita,
and, calling to mind the tradition, entered, in the form of an
elephant, of a yellowish white colour,! having six tusks, crimson
veins, golden teeth, and perfect members, the womb of his mother
who had been purified by the rite of Poshadha.? Entering the
womb of the mother, he occupied the right side, and lay on that
side, never turning to the left.

Maya Devi, sleeping peacefully on an excellent bed, dreamt a
dream [which she described thus] :

“A noble elephant, white as silver or snow, having six tusks,
well proportioned trunk and feet, blood-red veins, adamantine
firmness of joints, and easy pace, has entered my belly.

;
™~“ :

CHAPTER V3. 97

ous kinds, and, having honored them with rich dresses, bade
them adieu. He also presented at that time, at the four gates of
the great city of Kapilavastu and at all the city alms-houses
and highway crossings, largesses in profusion. Food for the
hungry, drink for the thirsty, clothing to the ill-clad, vehicles
to those who wanted them, as also essences, garlands, unguents,
powdered sandal-wood, beds, shelters, and service, whatever were
needed, were given in honor of the Bodhisattva.

Now, Bhikshus, it thus occurred to the king Suddhodana:
“in what sort of a room would May4devi be comfortably
lodged?” At that moment the four great kings of the quarters
approached him, and said: «^ There is little cause for your anxiety,
king ; rest at ease, and leave everything to us; we will provide
for the accommodation of the Bodhisattva.”

Now, Sakra, king of the Devas, approached him, and said :

“Even the best house of the thirty-three protectors of the
tower is vile; I shall provide the Bodhisattva with a house as
good as Vaijayanta, (the palace of Indra).”

Next, Suyéma, a Devaputra, approached the king, and said:

८८ At the sight of my mansion ten millions of Sakras are over-
powered with wonder ; I shall place that Suy4ma palace at the
service of the venerable Bodhisattva.”

Then, Tushita, a Devaputra, approached the king, and said:

“Even the very charming house in which the renowned one
dwelt among the Tushitas, shall I place at the service of the
Bodhisattva.”

Next Sunirmita, a Devaputra, approached the king, and said :

“Most charming is my excellent house, decorated with a pro-
fusion of jewels; I shall bring it down, O king, for the worship
of the Bodhisattva.”

Then Paranirmita-vas’avarti, another Devaputra, approached
the king, and said:

८८ Whatever gorgeous palaces there may be resplendent in the
region of desire (Kdmadhdtu), they all lose their glory in the
presence of mine; I shall bring that beautiful, auspicious, jewelled

: 13

98 1,41.114 - VISTARA.

palace, and present it, O king, for the worship of the Bodhisattva.
It is endowed with a profusion of exquisite flowers, and scented
with all sorts of aromatic substances; I shall bring it down to
wherever the Devi chooses to dwell.”

Thus, Bhikshus, all the chiefs of the Devas, who can put on any
form they wish (or of the class Ka4mavachara), erected their
respective palaces in the noble city of Kapila. By the king
S’uddhodana a superhuman palace, unattainable even by Devas,
was duly furnished. By the power of his Mahdvydha Samadhi,
the Bodhisattva beheld the presence of Mayadevi in every one
of these houses, and, entering it, took his seat, as on a bedstead,
on the right side of Méyddevi’s womb. Each of those chiefs
of Devas felt gratified with the thought—*“ It is in my house
that the mother of the Bodhisattva has taken her dwelling, and
not elsewhere.” Thereof the proof :—

< Through the influence of the Mahdvytha Samédhi, each
thinking that it was his own creation, all the Devas had their
object fulfilled, and the king’s desire was fully gratified.”

Now, among that godly assembly this idea struck some of the
Devaputras. Even the Devaputras of the class Mahéraja-
kdyikas have fearlessly descended to the rank odour of human
habitation, but the question is—how the Bodhisattva, who excels
all the liberal-minded Devas of the class Thirty-three, the
Yamas, and the Tushitas, and all others—who is the aroma of
purity, the jewel of beings,—should abandon his celestial form and
the abode of Tushita, and take his place for ten months in the
womb of a mother in a stinking human abode ?

Now the venerable Ananda,‘ inspired by the divine power of
_ Buddha, thus addressed the lord: ^ Itis wonderful, my lord, that
Tathagata should have said that censurable is the abode in the
womb of a mother, so is the indulgence in desires; and it 1s more
wonderful, my lord, how, having excelled everything, and become
a Bodhisattva, the lord should abandon Tushita, the home of
gods, and take his place in the womb of a mother in a stinking
human abode? I cannot venture, my lord, to relate what your
lordship had before deigned to expound.”

or ee i ————“—™s—CCdCC Ad A ———s—‘“—s—Cs—s—s—s—s—SSSS क

CHAPTER VI. 99

The lord said: “ Wish you, Ananda, to behold the felicity of
Ratnavytha’ which the Bodhisattva enjoyed on the womb of his
mother ?”

He replied; “ this is, my lord, the time, this, O Sugata, is the
moment-—O Tathagata, do thou display that enjoyment of the
Bodhisattva, beholding which we may be gratified ?”

The lord, accordingly, made a sign. Thereupon Brahmé,
the lord of the earth, along with sixty-eight hundred thousand
Brahmas, disappearing from the Brahmaloka, stood before the
lord. He then saluted with his head the feet of the lord, thrice
circumambulated his person from the right side, and with joined
hands stood, saluting the lord. The lord, perceiving his presence,
thus addressed him: ^ [0 you know, Brahma, the decimensial
Bodhisattva enjoyment which I have enjoyed for ten months in
the womb of my mother ?”

He replied, “it is even 80, lord, so it 18, Sugata.”

The lord said, “ where is it now? Can you show it, Brahmé ?”

He replied, “ lord, it is now in the Brahmaloka.”’

The lord said, ^ then, Brahmé4, do you exhibit, to these people,
the decemensial Bodhisattva enjoyment, 80 that they may thereby
know how it is decorated.”

Thereupon Brahmé, the lord of the earth, thus addressed his
companion Bréhmanas: “ Do you abide here while I bring down
the Bodhisattva enjoyment.” He then saluted with his head the
feet of the lord, disappeared from the presence, and instantly
returned to Brahmaloka.

Then Brahm, the lord of the earth, thus addressed the Deva-
putra Subrahman: “ Do you, sir, retire from this place, and
proclaim in the Brahmaloka, everywhere in the homes of the
Thirty-three, and sound forth that we shall bring down to the
Tathégata, the jewelled mansion of Bodhisattva enjoyment,’
(Ratnavytha) and those among them, who wish to behold it,
should quickly come to the place.”” Then he, along with eighty-
four hundreds of thousands of millions of tens of millions of
Devas, taking up the jewelled mansion of Bhodisattva enjoyment,

100 LALITA-VISTARA.

placed it on an enormous Brahma car, three hundred yojanas in
expanse, and carried it, surrounded by many millions of Devas,
to Jambudvipa. ,

At that time a great concourse took place of _ Kamévachara
Devas, anxious to proceed to the presence of the lord. Then was
the jewelled mansion of the lord’s enjoyment embellished and
decorated with celestial clothing, garlands, incenses, flowers,
music, and other objects of enjoyment. It was surrounded by
Devas of the class Maheéa. Sakra, king of the Devas, placing
himself in the ocean of Mahdsumeru,? held forth from a distance
a palm-leaf umbrella, and, turning his head towards it, watched
the house attentively, but could not catch even a glimpse of it.
Much less could the Devas of the classes Mahes’a and Brahmana,
` and other gods of the class Thirty-three, as also Y4mas, Tushitas,
Abhinirm4éna-ratis and Paranirména-vasavartis, not to talk of
Sakra, the king of the gods—they were all stupified.

Now, the lord suppressed the sound of the celestial music.
Why did he do so? Because it was calculated to madden the
inhabitants of Jambudvipa.

Now, the four great kings of the quarters approached Sakra,
the king of the Devas, and said; ^ O king of the Devas, what
should we do? We cannot have a sight of the jewelled house
of Bodhisattva enjoyment.”

To them replied he; “ what can I do, venerable sirs, for even
I cannot obtain a sight of it. But we can proceed to the pre-
sence of the lord, and there obtain a sight.”

They said, ^" then, king of the Devas, do what you think best,
so that we may quickly have a sight of it.”

Sakra said; ‘Come along with me.”

In an instant the super-excellent sons of Devas appeared before
the lord, and, placing themselves on a side, raised their heads and
beheld the lord.

Then Brahmé, the lord of the earth, along with eighty-four
hundreds of thousands of millions of tens of millions of Devas
carried the jewelled mansion of Bodhisattva enjoyment to the

ih + `

=

[ ऋ ।

CHAPTER VI. 101

Tathégata. The mansion was in every way worthy of the
Bodhisattva. It was a handsome palace, four-sided, four-
cornered, with a pavilion on its top, of the height worthy of an
infant six months old, (Sanmdsazata-ddrakah.) In the middle
of the pavilion there was a bedstead fit for an infant six months
old. (Sanmdsajata-daraka bhitti-phalakah). The house was 80
painted that the equal of it could not be found in the regions of
the Devas, of the Maras, or of the Brahmas. The Devas were
struck with wonder at the sight of its shape and colour. Their
eyes were quite dazzled. Brought to the side of the Tathdgata,
it looked exceedingly lustrous, radiant and effulgent. Glowing
like a thing made by a skilful goldsmith, and devoid of every
defect, the pavilion verily appeared at that time most splendid.
Therein appeared the bedstead of Bodhisattva enjoyment, the
like of which in make and colour nowhere in the regions of
the Devas was to be seen, except in the three dimpled lines on the
neck of the Bodhisattva, The cloth in which the Mahébrahmé
(the great Brahm4), was arrayed appeared dim in the presence
of the Bodhisattva’s bedstead—it seemed very like a wea-
ther-beaten black blanket, (Vata-vrishtydvihatah krishna-ham-
balah).

Within the first pavilion there was another jewelled pavilion
made of Uragas4ra sandal-wood,!? which was worth as much gold
as would equal in bulk a thousand earths ;—it was with such wood
that the whole of the pavilion was veneered—such was the second
pavilion. It stood firm but detached. Within it there was a
third pavilion of thesame kind. In that third pavilion, redolent
with exquisite aroma, was the bedstead placed and arranged. Of
that Uragasara sandal-wood the colour was like that of lapis-
lazuli. The redolent pavilion again was covered on the outside
with exquisite flowers, which seemed as if the merit of the
Bodhisattva’s former good acts had been smeared on it,

Again that jewelled palace of Bodhisattva enjoyment, though
hard and unbreakable as adamant, was nevertheless as soft to
the touch as the down on the pod of the Adrus precatorius.18

102 LALITA-VISTARA.

And in that house was to be seen the houses of all the Devas
who were able to assume all shapes at their fancy.

On the night when the Bodhisattva entered the womb of his
mother, a stalk arose from the water below the earth, and, pene-
trating through sixty-eight hundreds of thousands of yojanas
of the great earth, bore a lotus high up in the region of Brahmé.4
None, however, saw that lotus, except ten hundred thousand
Bréhmana choristers (of that region). In that lotus had been
deposited the essence of the three thousand of regions, their
radiance and their sap. Mah4abrahm4 placed the essence in
a vase made of lapis lazuli, and brought it before the presence
of the Bodhisattva. Bodhisattva accepted it, and drank it out of
favour to Mah4brahma. There was not a being living who could
drink that vigorous essence and remain at ease, except the next
coming Bodhisattva who had acquired the fullness of all the
stages of Bodhisattva perfection.

What were the works through the influence of which the
essence remained in the Bodhisattva?

For having for long nights practised the duties of a Bodhi-
sattva ; for having given medicine to the sick ; for having ful-
filled desires of longing people ; for protecting those who sought
his shelter ; for daily offering to Tath4gatas, to Chaityas, to
SrA4vakas, to Safighas, and to his parents, the first share of
flowers, fruits and tasteful substances, before partaking of any
of them himself, These were the works in recognition of which
Mahébrabmé brought to him the nectariferous essence.

Moreover, at that time all and every place of superhuman
excellence as regards enchantment and pleasure, were visible in
that pavilion. Through the influence of the Bodhisattva a couple of
vestments, each like the aggregate of a hundred thousand pieces!®
appeared in that jewelled house of Bodhisattva enjoyment, the
like of which could not appear in any human habitation, except
in that of the next coming Bodhisattva. Nor was there any
superestimable form, or sound, or odour, or taste or touch IN exis-
tence, which was not perceptible in that pavilion. That pavilion

CHAPTER VI. 103

was so enjoyable, so highly enjoyable, so well-executed within and
without, so well-established, so soft to the touch like the down
on the pod of the Aérus precatorius that its comparison could no
where be had.

This is the nature of Bodhisattva, this is the idea in the
contemplation of the affluent one, that he would be born in the
human region, and, having acquired perfect Sambodhi, turn the
wheel of the law. It is on the right side of the womb of the
lady whom he accepts as his mother that the pavilion and the
jewelled house exist. Renouncing Tushita, the Bodhisattva
takes his seat on the bedstead in that pavilion. Nor is the
Bodhisattva born as a foetus made of consolidated bubbles and
fleshy fibres. No, he appears with all his body and its members
fully developed and marked with all auspicious signs, and in
a seated position.

The sleeping Mayaédevi in a dream perceived that the noble
elephant had entered into her body. And when Sakra, the
king of the Devas, the four regents of the quarters, twenty-
eight commanders of Yaksha soldiers, and the chief of the
Guhyakas, of the Yaksha race in which descended Vajrapani,
came to know that he was seated in his mother’s womb, they
became united and watchful.

There were in attendance on him four goddesses, namely,
Utkbili, Utkhali, Dhvajavati, and Prabhavati. When they knew
that the Bodhisattva had entered his mother’s womb, they be-
came constantly watchful and protective.

S’akra, the king of the Devas, when he knew that the
Bodhisattva has entered his mother’s womb, became, along with
five hundred Devaputras, united to guard him.

Again, when the Bodhisattva had entered his mother’s womb,
his body assumed a form which appeared like a grand fire on the
top of a mountain—a mountain fire which is visible even ina
densely dark night at a distance of a yojana,—and visible from a
distance of five yojanas. Thus did his effulgence spread from the
womb of his mother. His complexion was luminous, pleasing,
agreeable; and seated on the bedstead in the pavilion, he looked

104 LALITA-VISTARA.

exceedingly beautiful, like the lapis-lazuli set on native silver ;16
and remaining in her fixed position, his mother could always
see him inher womb. As the lightning flashing from the
clouds enlightens everything, even so did she see the Bodhisattva
in his mother’s womb, by his beauty, by his radiance, and
by his colour cast a blaze of light first on the jewelled pavilion ;
then on the second or the scented pavilion; next on the third
or scented pavilion; then on the whole of his mother’s nature ;
then on the sofa on which he was seated; then on the whole
house ; then, issuing forth from the top of the house, the light
made the eastern side luminous; and so on the southern, the
western and the northern, the upper the lower sides, and the ten
quarters to the extent of two miles on each side.

At dawn of day the four great kings of the quarters along
with twenty-eight Yaksha captains and five hundred Yakshas
came there to have an audience of the Bodhisattva, and to pray,
to serve, and to listen to religious instruction. The Bodhisattva,
perceiving their approach, lifted his right hand, and with a finger
pointed out seats for them. They took the seats pointed out
to them, and, seeing the Bodhisattva in his mother’s womb,
and of a form like an image of native silver, moving his
hand, cogitating, and then putting down his hand, derived
great pleasure, satisfaction, and gratification. The Bodhisattva,
perceiving their feeling, lifted his right hand, moved it,
reflected, and saluted his mother. Knowing then that they
were seated, he by his virtuous speech interested them, en-
couraged them, welcomed them, and gratified them. When they
felt a desire to retire, he prevented them. When the four
kings thought “the Bodhisattva has now given us leave,”
they thrice circumambulated his person and that of his
mother, and then departed. ‘This is the cause, this the reason,
why the Bodhisattva when the night had passed away, had lifted
his right hand, cogitated and, after the cogitation, put down his
hand. Afterwards when others, whether women, or men, or
boys, or girls, came to visit him, he entertained them in the same
way, and then his mother welcomed them.

0 Ae.

CHAPTER VI. 105

Thus, Bhikshus, when the Bodhisattva was in his mother’s
womb, he became well practised in welcoming people; and there
was not a Deva, nor a N&ga, nor a Yaksha, nor a man, nor any
superhuman being who could first welcome the Bodhisattva. To
all, the Bodhisattva offered welcome first, and then did his mother.

When the morning had passed away and midday had com-
menced, the supereminent S’akra, king of the Devas, as also the
most eminent Devaputras of the class Thirty-three, came there
to have an audience of the Bodhisattva, to pray to and serve
him, and to listen to religious instruction. The Bodhisattva from
a distance perceived them coming, welcomed them by lifting his
gold-coloured right hand, and with a finger pointed them to their
respective seats. S’akra could not disobey the order of the
Bodhisattva. He and his companions took the seats assigned
them. The Bodhisattva, perceiving that they were seated, by
his virtuous speech interested them, encouraged them, welcomed
them, and gratified them. When the Bodhisattva moved his
hand, his mother turned towards it. To the others the idea
struck,—* it is to us the Bodhisattva has offered welcome.”
Each thought—“ it is with me that the Bodhisattva is talking,—
me he is welcoming.”

Then the shadow of S’akra,!’ king of the Devas, and of the
gods of the class Thirty-three became apparent in the pavilion.
Nowhere can such pure Bodhisattva enjoyment be had as by
the Bodhisattva in his mother’s womb.

When S’akra and the other gods felt a desire to depart, the
Bodhisattva perceived their feeling, gave them leave by lifting
his right hand, then cogitated, and then, knowing that it had
been understood, put down his hand. Nor did he thereby hurt
his mother. S’‘akraand his companions perceived that the Bodhi-
sattva had given them leave, so they thrice cireumambulated
his person and that of his mother, and then departed.

When the midday had passed away and the vesper had arrived,
Brahmé, the lord of the earth, attended and beserved by hundreds
of thousands of Devaputras of the class Brahmakayika, taking the

14

४

106 LALITA- VISTARA.

essence of vigour from the lotus (p. 102) proceeded towards the
Bodhisattva, to have his audience, to pray to him, to worship him,
and to listen to religious instruction. The Bodhisattva, perceiv -
ing that Brahmé was coming along with his attendants, welcomed
them by lifting his gold-coloured right hand. With a finger he
also pointed out to them their respective seats. Brahmé was not
able to disobey the order of the Bodhisattva. He and his com-
panions sat on the seats assigned them. The Bodhisattva,
knowing that they were seated, entertained them with virtuous
speech, welcomed them, encouraged them, and gratified them..
When he moved his hand Maéyddevi turned towards it. Each:
of the gods thought, “ it is to me that the Bodhisattva is address-
ing,—with me he is speaking.” When Brahm and his companions
felt a desire to retire, Bodhisattva perceived it, and, by way of.
giving his sanction, raised his gold-coloured right hand, and then
waved it, and, after waving it, cogitated, and, after waving and
cogitating, by way of conclusion waved again his hand. Thereby
he did not hurt his mother. Then this thought struck Brahm4
and his attendant Devaputras of Brahmic form, “ the Bodhisattva
has given us leave.” Thereupon they thrice circeumambulated his
person and that of his mother, and retired. Bodhisattva, knowing
that they had understood the hint, put down his hand.

Then came many thousands of Bodhisattvas from the east
and from the south, from the west and from the north, from above
and from below, from all the ten quarters of the globe, in order to:
have an audience of the Bodhisattva, and to pray to him, to worship
him, to listen to religious instruction, and to sing the hymn of.
religion. On their approach the Bodhisattva evolved from his
body a light, and with it produced a large array of thrones.
Having done so, he made the guests take their seats thereon.
When he perceived they were seated, he asked them, and ques-
tioned them, about all the details of this, his great translation.
None, however, at this time saw him, except Devaputras of his
rank.

CHAPTER VI. 107

This, Bhikshus, is the reason, this the cause why the Bodhi-
sattva had, on the expiry of the night, evolved the light from
his body.

Nor did, Bhikshus, the body of Mayddevi become heavy on
the Bodhisattva’s entering her womb; on the contrary it attain-
ed lightness, softness, subtility. Nor did she feel any of the
pains incident to the condition of pregnancy. Nor was she
oppressed by the heat of desires, envy and delusion. Nor did
she think of the affairs of lust, malice, or cruelty. Nor did she
perceive or feel any cold, or heat, or hunger, or darkness, or
dust, or pain. Nor did any shadow of an offensive form, sound,
smell, taste, or touch approach her. No unpleasant dream ever
disturbed her. No feminine frivolity, no wickedness, no envy, no
pain incident to females oppressed her. At that time the mother
of the Bodhisattva was, like Panchasikhodaya, immersed in
the discharge of the ten domestic duties and civility.18 No
longing arose in her mind with regard to any man. Nor
did that feeling arise in any man with reference to the mother
of the Bodhisattva. All men, women, boys and girls in the
city of Kapilavastu and elsewhere in the countries of the Devas,
the N&gas, the Yakshas, the Gandharvas, the Asuras, and the
Garudas, having seen the mother of the Bodhisattva, were at ease
and full of memory. The wicked all quickly retired from the
place. Those who were affected by many diseases,—by diseases of
the ears, or of the nose, or of the tongue, or of the lips, or of the
teeth, by the itch, or the goitre, orsoresin the chest (uraganda),
or leprosy, or mania, or epilepsy, or fever, or rheums, or distempers
resulting from disordered bile and the rest,—sought her, and the
mother of the Bodhisattva placed her right hand ou their beads.
Thereupon they were immediately freed from their complaints,
and they retired to their respective homes. Moreover, Méyadevi
took up clumps of grass from the earth, and gave them to
diseased persons, andthe moment they obtained the gift, they
became free from all diseases. Whenever she looked towards her
right side she beheld the Bodhisattva in her womb, even as a

108 LALITA-VISTARA.

person beholds his own face in an untarnished mirror. Seeing
him, she became satisfied, excited, affected, delighted and soothed
in mind with affection.

When the Bodhisattva was in his mother’s womb exquisite
clarions poured forth delightful music all day and night. Excel-
lent flowers fell in showers. The Devas sent down rain in due
season. The winds blew according to their appointed time.
The seasons changed in due order, and the stars ran their
appointed course. The kingdom wasin peace and prosperity, and
in no way distressed. The S’ékyas, in the great city of Kapila,
as also other people, eat and drank, enjoyed and played, conversed
and gave alms, and performed religious ceremonies. During the
season of the resplendent moonlit sky, for four months,’ they re-
mained in-doors, and passed their time in play and enjoyment.
The king, S’uddhodana, forsaking all worldly affairs, and the
society of even pure women, and adopting the life of a Brahma-
chari, engaged himself in religious work, even as if he had retired
to a grove of penance” (Tapovana).

Thus, Bhikshus, did the coming Bodhisattva remain in glory
in the womb of his mother. Then he invited the Venerable
Ananda :21 ^^ [20 you wish, Ananda, to see the jewelled house of
Bodhisattva enjoyment wherein the Bodhisattva flourished in
the womb of his mother ?”

Ananda replied, “ Yes, I wish to see it, Lord, I wish to see it,
Tathagata.”

He showed it to the Venerable Ananda, to S’akra, the king of
the Devas, to the four guardian kings of the quarters, and to other
gods and men. Beholding it, they were satisfied, excited, affected,
delighted and steeped in a feeling of affection.

Brahma, the lord of the earth, then carried the jewelled
house back to Brahmaloka, and established it there as a monument
(chaitya).

Then the Lord again addressed the Bhikshus, saying: ^ Thus,
Bhikshus, during the ten months’ sojourn of the Bodhisattva
in his mother’s womb thirty-six tens of thousands of Devas and

CHAPTER VI. 109

mortals were engaged in the practice of the the duties of the three
Yanas.

In support of this are the following Géthfs :

‘When Bodhisattva, the noblest of men, was in his mother’s
womb, the earth with all the forests on it, the product of the
transformation of the six,™ quaked. (1).

^ Hosts of Devas, refulgent as gold, and decorated in every
way, beheld with delight the king of religion—(2)

“seated in his great pavilion, decorated with innumerable
jewels. The hero and leader had ascended it and placed himself
therein. (3).

«५ It was redolent with the aroma of the most fragrant sandal-
wood, and its floor was loaded with all the most precious jewels
ef the three thousand regions. (4).

‘Penetrating through many thousands of regions the lotus
essence of vigour became manifest for the meritorious. (5).

^< That substance, refulgent in virtue, had been for seven nights
prepared in the region of Brahmé, and bad been brought to the
Bodhisattva by the mighty Brahma himself. (6).

“There was not a being in existence who could drink and digest
that essence prepared by Brahma, except the well-behaved
Bodhisattva. (7). |

“The vigour of virtue of many kalpas was reposited in that
essence, and by drinking it the thought and understanding of
man becomes purified. (8).

५५ 0 adore the leader, S’akra, Brahma and the guardians of
regions came three times to the presence of the Bodhisattva. (9).

‘They prayed to him, worshipped him, heard of the noble
religion, circumambulated his person, and retired as they had
come. (10).

^ Bodhisattvas, anxious for religion, came to him seated on the
resplendent throne formed of the essence of creation, and bright
as gold. (11).

‘“'Women and maidens, who happened to be afflicted by being
possessed by demons,” or by insanity, running about naked and
covered with dust, (12)—

110 LALITA-VISTARA.

regained their senses by the sight of Maya, and, being en-
dowed with memory, understanding and correct notions, returned
to their homes. (13).

‘Those who were afflicted by disorders resulting from wind, or
bile, or phlegm, those who suffered from diseases of the eye, or
the ear, or the body or the mind, (14),

or were overpowered by diseases of various kinds—they all be-
came free from their diseases on Maya placing her hand on their
head. (15).

“Or taking up a tuft of grass from the earth she gave it to
diseased persons, and they immediately became cured. (16).

“ And having acquired ease and freedom from disorders, the
people repaired to their respective homes, (and this happened
because) there dwelt the king of physicians and lord of medicines
in her womb. (17).

८८ Whenever Mayddevi looked at her person, she beheld the
Bodhisattva seated in her womb. (18).

‘Even as the moon is surrounded by stars, so was the lord
Bodhisattva adorned by his auspicious signs. (19).

<^ Neither passion, nor envy, nor delusion affected him. Neither
lust nor desire for cruelly ever assailed him. (20).

‘‘He lived with a contented mind, with a delighted mind, in
love and calmness, Neither hunger nor thirst, neither cold nor
heat, affected him. (21).

८६ Always did excellent clarions resound without a cause, and
flowers of exquisite odour always fell in showers. (22).

` © Neither did gods, nor birds, nor men, nor superhuman beings
at the time hurt or injure each other. (23).

¢ All of them were enjoying, and playing, and giving away food
and drink in charity. With minds full of contentment and joy,
they were all resounding the vow of festivity. (24).

^^ Everything was under the government of mercy. The clouds
rained in due season, and grass and flowers and annuals all
sprouted forth in vigour. (25).

“For seven nights jewels rained in profusion in the palace of

Ww

CHAPTER YI. 11}

the king, and all poor persons took them, enjoyed them, and gave
them away. (26).

‘There lived not such a being as was poor, or in pain, for
all were immersed in festive joy as in the garden of the celestia
king on the top of the Meru. (27).

“The king of the S’Akyas, pure in every respect, forsook all
regal duties, and devoted himself to religion. (28).

‘Entering the grove of penance (Zapovana) he asks of Maya-
devi, “ how do you feel in health, holding the noblest of being in
you ?” (29).

NOTES.

1. Yellowish white colour, p. 94. This is not in keeping with
the comparison subsequently given. “ Yellowish white” cannot be
compared with silver or snow. Naturally the so-called white
elephant is of a yellowish white or tawny colour, and the phrase
closely confirms it. ^ White as silver or snow” must, therefore, be
looked upon as the result of poetical license in the Gathas.

In the Burmese version no elephant is mentioned.

2. Poshadha, p. 94. This is the rite or fast to which reference
is made on p. 76. It was also called Uposhadha and Ashtami. See
my Analysis of ‘the Sanskrit Buddhist Literature uf Nepal,’ p. 262.

3. Brahmans well versed in the Vedas and the Upanishads,
p- 96. In the Chinese version the king is made to order some maid-
servants to proceed to the chief minister, Mahandmaputra, and desire
him to send for eight Brahmans, to wit, Yajna-bhadanta, Visaka-
bhadanta, Tsvara-bhadanta, Pindu-bhadanta, Brahma-bhadanta, and
the three sons of Kasyapa. The maids conveyed the order to
the warder at the gate, one Rojana, who went to the prime minister,
and brought the minister and the Brahmans to the king. The
Brahmans being named no mention is made about their knowledge
of the Vedas and the Upanishads. The number of Brahmans in
my text is limited to five. In the Tibetan version as rendered into
French the words are “ Brahmanes tres-habiles 4 expliquer le sens du
Rig-Veda et des Castras,” (p. 63). In the Chinese version the
reference to the Hindu sastras was probably not deemed proper to be

ya

112 LALITA-VISTARA.

introduced. It is worthy of note, however, that the Sanskrit text
should have named works which do not relate to astrology.

In the Chinese text the reply given by the astrologers is in sub-
stance the same as in Sanskrit, but it includes some additional
matter which is said to be contained in certain 6६40048. These have
been thus rendered into English by Mr. Beal.

५५ If a mother in her dream, behold
The Sun Deva enter her right side ;
That mother shall bear a son
Who shall become a Chakravarti Raja.
If she sees in her dream
The Moon Deva enter her right side,
That son, born of that mother,
Shall be, of all kings, the chief.
If the mother, in her dream, behold
A white elephant enter her right side,
That mother, when she bears a son,
Shall bear one chief of all the world (Buddha) ;
Able to profit all flesh ;
Equally poised between preference and dislike ;
Able to save and deliver the world and men
From the deep sea of misery and grief.’

(Beal’s Romantic History of Buddha, p.38.) These Gathds do
not occur in the Sanskrit text.

4. Accepted the dresses presented them, p. 96. Here we haye
a clear reference to Khilats, which most people in the present day
believe to be an institution of Muslim origin.

6. Ezpounders of dreams and interpreters of signs, p. 96. It
is not the duty of high caste Brahmans, according to the Hindu
custom and Smriti rules, to expound dreams and interpret signs. The
task is relegated to half-caste Brahmans called Daivajnas, who
cultivate astronomy and astrology. The text does not mark the
difference.

6. Now the Venerable A’nanda, p. 98. This para. does not occur
in all my MSS., but there is no reason to doubt its authenticity.
The work is being related by S’akya to his congregation, and the
thread of the narrative, though frequently broken, turns up every
now and then to preserve consistency. The object here is to show

CHAPTER VI. 118

that the exhibition of the Ratnavyiha took place long after the
birth of the sage. It was to gratify the congregation that the
exhibition was made ; but it did not form a part of the narrative of
the occurrences at the time of gestation. The exhibition isin some
respects the counterpart of the microcosm exhibited by Krishna to
Arjuna in the Bhagavadgité. Its displays how the sage could
command Brahma to carry out his behests.

7. Kelicity of Ratnavyiha, p. 99. The Sanskrit words are
Ratnavyiham bodhisattva-paribhogam. Word for word the meaning
is “jewel, collection, Bodhisattva, and enjoyment.” The Tibetan
counterpart of the phrase has been rendered by M. Foucaux into
Vexercise précieux qui fut Voccupation du Bodhisattva, (p. 66).
It is evident, however, that the word Ratnavyuha, has been used,
not in its ordinary lexicographical meaning, but in a technical sense
to imply a house, palace, tower or some other substantial structure.
It is subsequently described to be ^ quadrangular and quadrilateral”’
to be surmounted by pavilions, to be decorated with cloth, garlands,
and unguents, to have one of its pavilions veneered with a precious
kind of sandal-wood, and to be carried about in a huge car,—descriptions
which cannot be consistent with exercise, or felicity, or enjoyment. I
take it, therefore, to be a house, a palace, or a tower, in the sense of some
structure fit for habitation. The Burmese version has nothing to say
about the phantasmagorial palaces built by the Devas nor of the Ratna-
vytiha. It is content with saying that on the Bodhisattva’s entering his
mother’s womb, “four chiefs of Nats, from the seat of Tradoomarit,
armed with swords, kept an uninterrupted watch round the palace,
to avert any accident that might prove hurtful to the mother or her
blessed fruit. From 10,000 worlds, four Nats, from the same seat,
were actively engaged in driving away all Bilous (hobgoblins) and
other monsters, and forcing them to flee and hide themselves at the
extremity of the earth.” Bigandet, p. 82. Describing the mother, it
says, “ Maia, free from every disordered propensity, spent her time with
her handmaids in the interior of her apartments. Her soul enjoyed,
in a perfect calm, the sweetest happiness ; fatigue and weariness never
affected her unimpaired health.” Her womb is described to have
“resembled an elegant Dzedi.” Bishop Bigandet explains the
Dzedi to be “a religious edifice of a conical form, supported on a

15

114 LALITA-VISTARA.

square basis, and having its top covered with what the Burmese call
an umbrella, resembling in its shape the musical instrument vulgarly
called chapeau chinois by the French. On each side of the quad-
rangular basis are opened four niches (? one on each side) in the
direction of the four cardinal points, destined to receive statues of
Buddha.” This description shows clearly that the Dzedi is no
other than the well-known chaitya, which, though latterly used to
indicate a funeral or memorial tumulus, originally meant a temple or
sacred place. The sacred personage being in it, the womb is very
aptly compared to a temple. Our text, not satisfied with this simple
comparison, makes > Ratnavytha of it, distinct from the womb, and
then lodges it in the region of Brahma as a sacred monument to be
put into requisition whenever desired. The whole of tne description
of this Ratnavyiha is a fanciful protraiture of the womb as a
bassinet. ;

8. The jewelled mansion of Bodhisattva enjoyment, p.99. For
convenience of treatment the original Sanskrit has been rendered
here and elsewhere in slightly varying forms.

9. The ocean of Mahasumeru, p. 100. Meru or Sumeru, means
the great mountain which is fabled to stand on the centre of the
earth, and round which the seven oceans and continents are located.
The epithet mahd added to it would imply the great Sumeru mountain.
In the text the word Mahasumeru is qualified by the epithet sams-
dra, “ocean.” Ihave nowhere noticed any mention made of an ocean
named Mahdésumeru. In composition samudra is sometimes used to
imply the verge or end, the ocean being the verge or limit of land, and
the two words therefore may, in the text, mean the outermost limit
of the great Sumeru mountain. It may also be made to mean the
ocean which surrounds the great Sumeru. In the French version of
the Tibetan text the word Sumeru is omitted.

10. Of the height worthy of an infant six months old, p. 101.
Though the tower is brought on a car 60 yojanas in expanse, its pavi-
lion is limited to only the size of an infant six months old. Con-
sistency in figures and measurements is an obligation to which the
authors of the Mahdydna sitras are nowhere amenable,

11. A bedstead for an infant six months old, p.101. The Sans-
krit words are Sanmdsajdtasya dérakasya bhitti-phalakah. The

?

CHAPTER VI. 115

first word means “ of one born six months,” and the second “ of a boy.”’
The third word is a compound of bhkstti and phalaka. Bhittt means
the walls of a room, and thence the boundary line, and phalaka “a
plank,” or “a bar of wood.” Put these together I come to “a
bedstead, the bars of whose boundary, (2. ¢., the framework) are fit for
an infant six months old ;” in other words a bassinet large enough
for an infant of the age of six months. The three words being
separated by case-affixes, the meaning has become dubious. Had
they been compounded into one word, they would have been more
consonant with the genius of the Sanskrit language.

` 12. Uragaséra sandal-wood, p.101. Uraga means a serpent, and
sdra an essence, &, ¢., the wood that has the essence of serpents in it.
It is popularly believed that forests of sandal-wood are more or less
infested by cobras, and the sandal-tree which is most infested by
cobras produces the finest wood. Another very highly prized variety
of the sandal-wood is called gos’trsha, or “of the head of the cow.”
It is so named from its being produced on a mountain called Gosirsha.
(Burnouf’s Histoire du Buddhisme indien, p. 619.)

18. As soft to the touch as the down on the pod of the Abrus
precatorius, p. 101. The Sanskrit original of this is Kuchilindska-
sukha-sarsparsha. M. Foucaux renders it into “ Elle est douce
au toucher comme un vétement de Katchalindi ” (p. 32.) Commen-
ting on it he says, “ les deux manuscrits sanscrits écrivent Katchilindi.
Cet mot, dont je ne trouve nulle part l’explication, est le nom d’une
étoffe, et peut-étre celui de l’endroit ot onla fabriquait.” (p. 19.)
Elsewhere he adds, “‘ Le Pourdnas donnent ce nom au pays situé sur la
edte de Coromandel, depuis Cuttack, jusqu’aux environs de Madras.
Les editions tibetaines ont écrit Kalinga ; le manuscrits sanscrits
ont Kalindika et Katchilindika.” (p. 72.) The words ‘‘ sukha ‘ plea-
sant,’ and sazparsha, ‘touch’ ” are of obvious import ; the only doubtful
word is the first, and it does not occur in any Sanskrit dictionary,
To assume then that it is the name of a country, and deduce therefrom
that some soft stuff of that country is meant are rather venturesome.
The word Ka&chinchika in Sanskrit means the Abrus precatorius, and
as the down on its pods is of a velvety character, as soft to the touch
as possible, I have accepted it to be the right meaning. The Indians
are peculiarly fond of drawing their comparisons from natural objects,

116 LALITA- VISTARA.

and the Abrus, commonly called kuncha, guncha, or rati, is so abundant
everywhere that the comparison to an Indian is very homely. I must
add, however, that the Chinese version as rendered into English by
Mr. Beal is “soft as Kalinda cloth.” (Romantic Hist. of Buddha,
7. 43).

14. Bore a lotus high up in the region of Brahmé, p.102. The
story of this miraculous lotus does not occur in the Burmese version.

15. A couple of vestments, each like the aggregate of a hundred
thousand pieces, p. 102. The Sanskrit words are s‘atasahasravyi-
ham nama vésoyugam. The translation is correct word for word, and I
fancy the purport is a pair of patchwork coverlets made of many bits
of cloth. In the Tibetan version M. Foucaux reads, “Un assorti-
ment de vétements nommé Centmille-vétements,” (p. 71.) The word
adma in the text obviously does not mean “named” but “like,”
and is intended to imply a comparison. If we take it to mean name,
sdéta-sahasravytha would be the technical name of patch work—by no
means an inappropriate name. Patchwork coverlets are extensively
used by hermits in India, but they are also largely made as fancy
articles for the use of householders and men of rank: rugs of patch-
work are very common all over northern India, and they are highly
prized. |

16. Ltke the lapis-lazuli set on native silver, p. 104. I am
doubtful as to the accuracy of “ native silver” as a correct rendering
of jdéta-ripa, but I can suggest nothing better.

17. Then the shadow of Sakra,p. 105. I have failed to grasp the
purport of this description.

18. Like Panchasikhodaya, immersed in the discharge of the
ten domestic duties and civility, p.107. I know not who this Pan.
chasikhodaya is, and my text requires that the word should mean a
person. Mr. Foucaux renders it into ‘‘ Les cing bases de l'étude.”
The ten domestic duties are: Avoiding (1) evil designs, (2) faults, (8)
receiving of presents, (4) delusions, (5) and vanity, (6) elevation above
all foolishness, (7) contentment, (8) constant occupation or avoidance
of idleness, (9) retirement from one’s chamber, (10) non-indulgence
in viciousness. I do not clearly understand the 9th. Ante, p. 76.

19. During the season of the resplendent moonlit sky, for four
months, p. 108. The rainy season, when the moon-light is the most

CHAPTER VI. 117

pleasant. Owing to the rains the S’akyas could not betake to outdoor
sports, and so they entertained themselves within their houses.

20. Grove of penance, p.108. Men, when tired of life, retire to a
grove to pass the remainder of their lives in austerity and divine
contemplation, and S’uddhodana, like them, retired for the time from
worldliness, to remain pure. Brahmacharya is continence, such
as Vedic students are required to adopt. S’uddhodana observed the
rules of continence.

21. Then he addressed the Venerable Ananda, p. 108. The clue
of the dialogue between the Lord and Ananda, which was broken
by the narrative of the miraculous bassinet, is now taken up to keep
up the continuity of the life as narrated by the Lord to his con-
gregation.

22. Transformation of the six, p. 109. I suppose the five
elements and Prakriti are meant by the six ; but I am not sure.

118 LALITA-VISTARA.

CHAPTER णा
THE BIRTH.

Thirty-two omens. Méay4’s request to go to the Lumbini garden. Prepara-
tions for departure. The procession. Ramble in the garden. The Plaksha
tree. The birth. Reception of the babe by Brahm&. Miracles. The babe’s
first acts. Miraculous occurrences. Bhagavan and Ananda on faith in the
Bodhisattva. Adoration of 2168 by Apsarases. News of the birth carried to
the king. The king’s rejoicings and benefactions. Naming of the Prince.
Adoration of May& by goddesses. Auspicious hymn. Death of Méyé. Pro-
cession to Kapila. Welcome by the S’‘ékyas. Gautami appointed foster-mother.
Asita’s reflections—departure to Kapila,—reception there, and prognostications.
Thirty-two primary and eighty subsidiary marks on the Prince’s body. 6६01148
about Asita. Adoration by Devaputras. Corroborative 6811188,

Thus, Bikshus, ten months having elapsed, and the time for
the birth of the Bodhisattva having arrived, thirty-two omens
became manifest in the garden attached to the palace of king
S’uddhodana. What were the thirty-two omens? (1) All the
flower plants there budded, but did not blossom. (2) In the
tanks blue lotuses, (Wymphaa cerulea) pink lotuses, (Nelumbium
speciorum) lilies, (Nymphaa esculenta), and white lotuses put
forth buds, but did not flower. (3) Flower and fruit trees
sprouted from the earth and bloomed, but bore no fruit. (4)
Hight trees grew forth and twenty hundreds of thousands of
stores of innumerable jewels came up to view. (5) In the
gynaceum mines of jewels became exposed. (6) Fountains
poured forth scented water, both cold and hot, and redolent of
aromatic oils. (7) Young lions came down from the sides of
the Himavat mountain, joyfully walked round the city of
Kapila, and sat by its gates bearing no enmity against any
being. (8) Five hundred young elephants of a yellowish white
colour came, and, in the presence of king S’uddhodana, scratched

‘ye

CHAPTER VII. 119

the earth with their trunksand feet. (9) Heavenly nymphs with
golden zones appeared standing with their hips touching each
other in the gynaceum of the king. (10) Semiophide Naga
damsels, with various articles of worship, appeared pendant
under the sky. (11) Ten thousand Nf&ga १8718618 holding
peacock’s feathers became visible under the sky. (12) Ten
thousand well-filled jars appeared going round the great city
of Kapilavastu. (18) Ten thousand celestial damsels, carrying
vases filled with scented water! on their heads, became apparent.
(14) Ten thousand daughters of Devas appeared standing with
parasols, flags and pennons in their hands. (15) Many hundreds
of thousands of Apsarases appeared awaiting with conch-shells,
clarions, drums, banners, and bells in their hands. (16) The air
seemed still, and did not blow. (17) Rivers and currents stood
still, and did not flow. (18) The chariots of the sun, and the moon,
and the stars and the celestial constellations stopped their courses.
(19) The constellation Pushya became manifest. (20) Mines of
jewels became exposed in the house of king S’uddhodana. (21)

Fire ceased to burn. (22) Jewels appeared pendant under net-

works over towers, palaces and gateways.? (23) Reprehensible
odours were nowhere present. (24) Various agreeable smells
seemed to circulate everywhere. (25) The voices of crows,
owls, vultures, wolves and jackals were no longer audibles (26)
Agreeable sounds resounded everywhere. (27) The whole of man-
kind appeared to have retired from labour. (28) Banks and low
grounds on earth all became even and level. (29) All roads,
crosses, courtyards, highways and market places were covered
with flowers so as to be flat like the palm of the hand. (30) All
pregnant women gave birth with comfort and ease. (81) The
presiding gods and goddesses of Séla forests having made half
bodies with leaves appeared saluting them. These were the
thirty-two prevalent omens‘ that became apparent.

Now, May4devi, perceiving that the time for the Bodhi-
sattva’s birth had arrived, and impelled by the vigour of the
Bodhisattva, repaired, at the first watch of night, to the king, and
addressed him in these Gathas:

120 LALITA-VISTARA.

“¢ Lord, listen to my wish® as I relate it unto you. It is my
earnest desire that I should immediately proceed to the garden.
Should it not be to your annoyance, or harm, or trouble, I would
quickly repair to the pleasure-garden. (1).

“¢ You have become wearied by penance and constant devotion
to virtue, and I am confined for a long time, carrying within
me the pure being. The noble Sal trees in serried lines are in
blossom ; it is fit, therefore, O lord, that I should go to the
garden ground. (2)

“¢Tt is the noble season of spring, the delighter of women ;
the black bees are in murmur; the koels are in full song; many-
coloured and pure (pollen) powders from the flowers are flying in
the air; dear one, accord your permission that I may proceed
without delay.’ (3).

^^ Hearing these words of the lady, the king, in delight and
joy o£ mind, thus addressed his courtiers: ‘ Place in array my
vehicles harnessed to elephants and horses, and my chariots, and
decorate the precious Lumbini garden.® (4).

“<< Tet twenty thousand elephants of the colour of the cloud, like
the blue mountain, housed in golden networks, decorated with gold
and jewels, with bells hanging on their side—noble six-tusked
elephants—be placed in array. (5).

८५ ८ Let twenty thousand horses of the colour of snow or silver,
with noble manes of the colour of munja fibre,’ covered with
golden networks set with little bells—swift as the wind, and
worthy the vehicle of royalty,—be placed in order. (6).

८ ८ Quickly set in array twenty thousand men, veterans in
warfare, longing for fight with heroes, armed with swords, bows,
arrows, iron spears, lassoes, and falchions; so that they may
without delusion, guard the noble May4 and her suite. (7).

८८ ^ Decorate the Lumbini garden which, in its wealth of flowers,
is like the Nandana garden of the 8798, with jewels and gold in
profusion ;—with precious stuffs of various kinds set off all the
trees; and having done so report to me.’ (8).

“These commands having been heard, the Lumbini garden eas
immediately decorated. 7

»
+
en ee

CHAPTER VII. 121

“The courtiers then exclaimed : ‘ Success, success attend thee,
O king! May thy life be long! Lord, without waiting we have
already done everything according to thy command and are
awaiting thy pleasure.’ (9).

“The noble king was satisfied. Entering his excellent apart-
ment, he thus commanded his warders:

‘Issue orders so that those who are well-affected towards me
and those who wish to please me may all decorate themselves
for my gratification. (10).

¢ ^ Let all be cheerful. Let every one put on soft and pleasant
dresses of diverse colours in choice fashions, and redolent with
delightful essences and aromatics. Let them have pearl necklaces
pendant on their chests, and let all appear fully ornamented. (11).

*« Let lutes, monochords, and mridangas,’—let vinds, flutes, and
mukundas,°—let clarions by hundreds of thousands—raise their
charming music, and so entertain all that even gods by hearing
the sweet sounds may long for their goddesses. (12).

९९ ८ [7 this noble chariot let Maydadevi ascend, and none other,
whether man or woman, Let women of various ranks drag
that car, causing no diversion, nor the slightest: distraction.’ (13).

“When Ma4ya4 issued forth from her apartment to the gate,
she heard loud cheers proceeding from the diversified army of
elephants, horses, chariots and foot soldiers stationed at the
king’s gate; the sound was such as to cause commotion even in
the ocean. (14). |

¢^ वह beautiful chariot was set off, by the king’s orders, with
a hundred thousand tinkling bells and a thousand chauris; it had
a jewelled throne, and around it jewelled trees, rich in foliage
and flowers. (15).

“In that chariot geese, herons and peacocks raised a pleasant
carol; parasols, standards, flags and pennons were uplifted ;
little bells suspended from networks tinkled around; it was
set off by stuffs of different kinds. Heavenly damsels came
to the sky to behold it. (16).

* They broke forth in pleasant sweet cheers, and bepraised her,
when Maya took her seat on the throne, and the three thousand

16

122 LALITA-VISTARA.

earths formed of sixfold modifications quaked. The damsels
showered, too, choice flowers after whirling them in the air. (17).

“This day will the noblest of beings be born in the garden
of Lumbini. The four guardians of the quarters are carrying
that chariot. Indra, lord of the gods, is purifying the road, and
Brahma is marching in front to restrain the wicked. (18)

“‘Immortals by hundreds of thousands are, with joined hands,
saluting her. The king, in delight, is beholding the procession.
For such a god among gods, such should be the rejoicings—
for him, whom the four guardians of the quarters, Brahma,
Indra and the other gods (19).

“offer such profuse homage. This pure being is manifest ;
there is none other in the three regions who is worthy of
such homage. Should any Deva or Naga, S’akra or Brahma,
or the guardians of the quarters, venture to accept it, the crown
of his head would immediately burst open. But to this greater
god all homage is becoming.” (20).

Now, Bhikshus, Mayadevi proceeded forth attended by her
suite. She was guarded by eighty-four thousand well-appointed
horse-cars, eighty-four thousand well-appointed elephant-cars,
eighty-four thousand brigades of heroic, veteran, sturdy soldiers
clad in impenetrable mail and armour. She was preceded by
sixty thousand S’akya maidens. She was guarded by forty
thousand S’akyas, old, young and middle-aged, all born agnates
to the king S’uddhodana. She was surrounded by sixty thousand
musicians of king S’uddhodana’s inner apartments, all engaged
in singing and music, playing on clarions and other instruments.
She was surrounded by eighty-four thousand Deva damsels, by
the same number each of Naga damsels, of Gandharva damsels, of
Kinnara damsels, and of Asura damsels, proceeding in different
arrays, decorated with a profusion of ornaments, and engaged in
singing, music, or pleasant conversation. ‘The whole of the
Lumbini garden was redolent with scented waters,’ and besprinkled
with choice flowers. All the trees in that noble park were clad with
leaves, flowers and fruits out of season. That park was decorated
by Devas, even as the Migraka Park’ is adorned by them.

_al
~ = ~.

CHAPTER VII. 128

Now, May4devi, having entered the park and descended from
her chariot, sauntered about in the company of human and
heavenly damsels. Rambling from tree to tree, strolling from
one parterre to another, now looking at this tree, then at another,
she came near the waved-leaved fig tree (Meus infectoria,
Plaksha.") It was the noblest of many noble trees, with well-
disposed branches, bearing fine leaves and blossoms, covered with
exquisite flowers, redolent of aroma, having clothes of various
colours suspended from it!2, resplendent in the lustre of numerous
jewels, having its root, trunk, branches and leaves set with all
kinds of jewels, having well-disposed and far extending branches,
standing on ground even as the palm of the hand, covered with
verdant green rivalling in colour the throat of the peacock, and
soft to the touch like the down on the pod of the Abrus preca-
tortus. About it dwelt the mothers of former Jinas, and around
it resounded the music of Devas. It was auspicious, stainless,
and pure. By the calm spirit of hundreds of thousands of
S’uddhavasakayika Devaputras, it was bent. It was bepraised
by the bent heads of those who bore matted hair as their crown,
(४. e., hermits). This Plaksha tree did the lady approach.

Now, that Plaksha tree, feeling the glory of the Bodhisattva,
lowered its head and saluted her. Now, Mayadevi, extending her
right hand, resplendent as the lightning on the sky, held a
branch of the Plaksha tree, and, looking playfully. towards the
sky, stood there yawning. At that time sixty hundreds of
thousands of Apsarases, along with K4amévachara Devas, engaged
themselves in her service.

Thus did the Bodhisattva remain thriving in the womb of his
mother. And when ten full months had passed, forth from the
right side of his mother, he issued, with full memory, knowing
everything, and undefiled by any uterine dirt, such as usually
attaches to others.

At this time, Bhikshus, there were present before him S’akra,
the lord of the Devas, and Brahmé, lord of the earth,!* and they
respectfully and intelligently and in full memory received the
Bodhisattva under cover of a beautiful piece of silk cloth.

124 LALITA-VISTARA.

Brahmé, lord of the earth, and his suite of Brahmakayika
Devaputras plucked out the tower in which the mother of Bodhi-
sattva had dwelt during her pregnancy, and carried it away to
Brahmaloka for the purpose of erecting a chaitya on it, and
worshipping it.

No Bodhisattva should be received by any human being,
therefore was the Bodhisattva first received by the Devas.

Immediately after his birth the Bodhisattva alighted on the
earth; and at that time, piercing through the earth, a noble
lotus appeared for the newly-born Mohésattva Bodhisattva.
The two Néga kings, Nanda and Upananda, remaining in semi-
developed form under the sky, bathed the Bodhisattva by pouring
two streams of water, one hot and the other cold.!* S’akra, Brahma,
the guardians of regions, and the Devaputras by hundreds of thou-
sands, who had come there, bathed the new-born Bodhisattva with
scented water and well-blown flowers, and sprinkled the same
about him. Two chamaras, and a jewelled umbrella became mani-
fest in the sky. The Bodhisattva, seated on the noble lotus, beheld
the four quarters; he beheld it with the sight of a lion—with the
sight of a Mah4purusha. |

At that time further birth being precluded by the maturation of
the fruit of his former good works, the Bodhisattva obtained a
transcendental sight,!” through which he beheld to the utmost
the three thousand great thousand regions, along with all their
towns, market towns, villages, provinces, kingdoms, and capitals,
together with all the gods and human beings dwelling there.
He perceived, too, the mind and habits of all created beings.
Perceiving them, he looked to ascertain whether there was any
person equal to him in good conduct, in meditation, in thorough
knowledge, and in the exercise of all virtuous actions ; but nowhere
in the three thousand great thousand regions did he see any.

Now then, the Bodhisattva, dauntless and fearless as a lion,
and unagitated, calling to mind and contemplating on the eight
objects of reflection,!® and knowing the mind and habits of all
beings, advanced seven steps towards the east,!” saying, “I shall be

m he

CHAPTER VII. 125

the easternmost (foremost) in all virtuous actions, the source of all
goodness.” While he advanced, the beautiful, white, wide-extend-
ed umbrella and the auspicious ch4maras, advanced along with him
in the sky, and where he set his foot there sprouted forth lotuses.
In this way he next advanced seven steps towards the south,
saying, ‘ I shall be worthy of reward (dakshiniya) from gods and
men.” Towards the west he advanced seven steps, and, stopping
like a lion at the seventh step, with a cheering voice declared, ‘“ I
am the eldest on the earth ; I am the noblest onthe earth; this
is my western (or last) birth; I shall bring to anend all birth
decay, death and pain.” He advanced seven steps towards the
north, and said, “I shall be subsequenceless (without a north)
among all creation.”” He advanced seven steps downwards, and
said, ‘‘ I shall destroy M4ra and hisarmy; I shall shower on hell
the rain of the cloud of the great religion, and blow out the fire of
the nether regions, so that they may be restored to happiness.”
He advanced seven steps upwards, and, casting his look above,
said, “I shall be the observed of all who live above.” These
were the words that were said by the Bodhisattva.

At that time the three thousand great thousand regions
learnt well from this voice that this was the knowledge of things
produced by the maturation of the works of the Bodhisattva.

When the Bodhisattva is born for the last time and when he
acquires the sequenceless absolute Bodhi,then with reference to him
these and the like miracles become manifest. Then, O Bhikshus,
all beings were horripilated with delight. Then frightful,
horripilating, extensive earthquakes took place. Then superhuman
celestial clarions sounded without being blown by any one. Then
trees of every season bore flowers and fruits in the three thousand
great thousand regions. Clear rolling sounds of the clouds were
heard under the sky. The Devas slowly showered down from the
cloudless sky small particles of rain. Delightful, mild, fra-
grant breeze loaded with many kinds of flowers, apparels, orna-
ments, and aromatic powders circulated everywhere. Free from
darkness, dust, smoke and fog all the sides sparkled delightfully.

a8 ah 7 a San कति ४ १ न ene i
~ ~. ~ ~ ae a et oe Se ey SR ee द a RE द ७ LP कक he Ee

~ ed (क 3 क ह न ~
we a न क

126 LALITA- VISTARA.

From above the sky loud, deep and grave sounds were heard.
The refulgence of the moon, of the sun, of S/akra, of Brahma,
and of the Lokapélas was subdued. The whole of the three thou-
sand regions became aglow with the touch of the highest pleasure,
with the growth of the mental and corporeal pleasures of all
beings, and with the resplendence of many thousands of variegated
colours. All beings were devoted to the gratification of the
newly-born Bodhisattva. They were all devoid of anger, malice,
delusion, pride, dejection, disappointment, fear, covetousness,
envy,and vanity. All were averted from all hurtful actions. The
diseased got rid of their ailments. The hungry and the thirsty
had their hunger and thirst subdued. Drunkards had their
drunkenness removed. The insane got their reason back. The
blind got back their power of vision, and the deaf their hearing.
Those who had deformities in their mouth or other parts of
their bodies had those defects removed. The poor obtained
wealth, and the bound their freedom from bonds. The sufferings
of those who dwelt in Avichi and other hells were suppressed
at the time. The brute creation were free from the pain of devour-
ing each other, and the dwellers in the region of Yama suffered
not from hunger, thirst, and the like. When the Bodhi-
sattva, immediately after his birth, advanced seven steps, innu-
merable millions then stood firm on that adamantine spot,
incalculable millions of hundreds of thousands of Buddhas from
the ten quarters, of well regulated feet, of mighty vigour,
thoroughly exercised in the great religion. The great Prithivi
made herself manifest there, when the newly-born Bodhi-
sattva of great power and vigour advanced seven steps. At
that time the farthest bound of all regions become aglow
in a resplendent light. Great were the sounds of singing and
dancing at the time. Innumerable were the flowers, powders,
essences, garlands, jewels, ornaments and apparels which were
showered from the clouds. All creation was immersed in the
highest delight. In short, inconceivable were the occurrences
when, rising from all other regions, the Bodhisattva made himself
manifest on this earth. |

CHAPTER VII. 127

Now, the venerable Ananda, rising from his seat, uncovering one
shoulder, and resting on his right knee placed on the ground,
saluted the Lord with joined hands, and thus addressed him:
‘© Verily, Lord, the Tath4gata was most wonderful to all creation.
So was verily Bodhisattva fully endowed with the religion. The
question then is, Why should he again acquire the sequenceless
perfect knowledge ??2 On this subject, Lord, I seek the asylum
of the Lord Buddha four times, five times, fifty times, nay, many
hundreds of thousands of times.”

Thus beseeched, the Lord addressed the venerable Ananda, say-
ing—“ there will beborn in future times, Ananda, many Bhikshus,
of wreckless body, of thoughtless mind, devoid of good conduct,
devoid of understanding, childish, ignorant, arrogant, haughty,
puffed up, of evil propensity, of bewildered mind, full of gross
desires, full of errors, impure, led by the ears, and dependant
on their hearing, who will have no faith in this kind of purity of
the Bodhisattva’s descent from the womb. These, sitting aside,
will thus speak to each other: ‘Look ye, how inconsistent it is,
that such should have been the glory of the Bodhisattva dwelling
in the womb of a mother, amidst a mass of excrement and
urine, that issumg from the right side of his mother’s womb
he was not besmeared with the filth of the womb! How
can this be consistent ˆ These deluded persons will not be able
to understand that the body of men of noble deeds is not
produced in a mass of excrement and urine; that of such beings
the descent from the womb is perfectly pure. It is from his
mercy to created beings that the Bodhisattva, abiding in the
womb, takes his birth on the region of the mortals. Remaining
as a Deva he cannot set the wheel of religion in motion.”

Why so?”

“Not to let men, Ananda, be in evil condition. The lord
is Tathégata, Arhat, and the perfect knower; we are mere
mortals ; we cannot supply his place, and hence comes the evil
condition. But to these deluded childish persons, devoid of
religion, this will not be intelligible. That person is inconceiv-

128 LALITA-VISTARA.

able by men; we should not, therefore, disbelieve him. More-
over, Ananda, there will be some deluded persons who will boast
of many virtuous actions, rejecting the religion of Buddha,
immersed in gain, defiled with excrement, welcoming gain, and
of vile caste, who at that time will not conceive the miraculous
power of Buddha, much less of the greatness of the Tathdgata
in the form of the Bodhisattva.

Ananda said: “Shall Bhikshus of such kind be born in
future times, who will reject these auspicious Sitrdntas, and be
antagonistic to them ?”

The Lord said: ‘Men of this kind, Ananda, will reject the
Stitrantas, be antagonistic to them, and in many and diverse
ways adopt other means of purification. These worthless people
will never be great.”

Ananda said: “ Lord, what will be the lot of such evil-minded
men? and what will be their means of salvation ?”

The Lord said: ‘ They shall have the same reward which has
been, and will be, described by the lords Buddha of the past, the
present and the future, for such beings.”

Wonder-struck and horripilated, the venerable Ananda exclaim-
ed “ salutation to Buddha.” He then addressed the Lord : ^ Lord,
my body is paralysed by hearing of the evil conduct of these
wicked people.”

The Lord said; “These men will be, Ananda, not of good
conduct, but of the most vicious conduct; and for their most
vicious conduct they must fall into the great hell of Avichi.”

८८ What is the reason of this ?”

‘Whoever, Ananda, whether Bhikshus or Bhikshukis, or
Updsakas or Upisikas, after hearing all these Satrantas, do not
liberate themselves from error, attain no faith in them, and
respond not to them, shall fall into the great hell of Avichi after
death. Mistrust not the Tathagatas, Ananda.”

^ Wherefore 7

८८ Measureless is the Tathagata, profound, full, and unfathom-
able. Whoever, A’nanda, after hearing such like Sutrantas,

CHAPTER VII. 129

rejoices thereat, and desire satisfaction, gratification and delight,
they really will attain them. Really fruitful will be their human
existence. They will have accomplished all good works: they
will have given the greatest gifts : they will be free from the three-
fold destruction :* they will be the sons of Tathagata: they will
succeed in every undertaking : they will derive the fruit of their
faith: they will be well established in the kingdom ; they will be
contented, and the best of men ; they will have mangled the sinful
Mara; they will have crossed the wilderness of the world ; they
will have plucked the dart of grief; they will have attained all
pleasant objects ; they will have obtained the way to the asylum ;
they will be worthy of reward ; they will be held worthy of respect
and of rare ascendancy in this world.”

५४ And what is the reason for this ?”

‘There are in this world men who have faith in this religion
of the Tathagata—a religion which is like an army against all
worldly evil. They do not accept any low form of religion,
(९४४. root of good), and yet they may not be of one caste with
me, or friends of mine.”

^ How so?”

^ 80716, A’nanda, become well affected and pleased by hear-
ing ; some become so by sight, and not by hearing ; while others
become so both by hearing and sight. Among them I am affect-
ed and pleased either by hearing or sight, being convinced of its
truth. Hence the others are not bound to me by unity of caste
or friendship. They should be delivered by the Tathagata be-
cause they betake to the Tathagata, because they are the followers
of the merit of the Tathagata, because they are the dutiful
worshippers of the Tath4gata. To such frightened mortals as
have sought shelter from me and practised all the Bodhisattva
duties by me, I have given protection. What, moreover, the
Tath4gata enjoins is that, after knowing the sequenceless perfect
Sambodhi, the Yoga should be performed.

Again Ananda, that Tathigata who has done all this for you,
has also, on mere hearing, removed all obstructions to the (attain-

17

180 LALITA-VISTARA.

ment of the) Yana for his friends. Even those who travel a dis-
tance of a hundred yojanas towards him, are gratified even without
seeing that friend of theirs ; what wonder then that they should
be so by seeing him, and beholding these thoroughly established
roots of welfare, and becoming Tathagatas, Arhats and perfect
Sambuddhas, for they well know their former friends. Such
men are friends of the Tathagatas as well as of me.

८८ How so?”

८८ Because, A’nanda, such a person becomes a dear friend and
affectionate to the friend. A friend of such a friend becomes a
dear one, and affectionate. Therefore, A’nanda, I enlighten you
and inform you. LEnlivening our faith we should take delight in
unborn Tathégatas, Arhats and thorough Buddhas (samyak sam-
buddhas) so that, knowing us to be friends, they may fulfil our
desires. Suppose, Ananda, for example, that a man of good speech,
of good conduct, and possessed of many friends, has an only son.
When that person passes away, the son does not suffer, for his
father’s friends accept him as a friend. Even so, those who
evince faith in me, are accepted as friends by me, for they are
under my protection. And I say unto you, that the Tathigata
has many friends, and those friends of the Tathigata are speakers
of truth and not of falsehood. The truth-speaking friends of
the Tath4gata are Arhats and thorough Buddhas. Therefore,
Ananda, I say unto you that the Yoga should be performed with
reverence.”

Then, when the Bodhisattva was born, hundreds of thousands
of millions of tens of millions of Apsarases, coming under the
sky, rained on Mayddevi excellent flowers and pastiles, and
aromatics and garlands and unguents, and clothes and ornaments.
On this subject these (Gath4s may be quoted).

“At that time sixtyfold ten thousands of celestial Apsarases
of auspicious, spotless, pure,. golden effulgence, resplendent as
the sun and the moon, and of delightful voice, arrived at the
Lumbini garden, and addressed May devi, saying, ‘ be not dejected,
we shall make you comfortable. (1).

art

CHAPTER VII. 131

५५ ^ 82, what you wish to be done, what we should do, what
you desire? We are here abiding in affection for the advance-
ment of your good. Be of ardent good cheer; grieve not in
any way. This day, thou shalt quickly give birth to the noble
physician who will be the destroyer of decay and death. (2).

९८ ‹ व1686 S/ala trees are resplendent with blossoms ; these men
on thy sides are waving a hundred thousand chaémaras held in their
hands; and this earth, the result of sixfold modifications, along
with the ocean, is shaking, resounding in the sky ; and now thou
wilt give birth to a son that will be the noblest of mankind. (3).

% ° 8166 an auspicious, pure, gold-coloured light pervades
everywhere; since a hundred clarions are delightfully braying in
unison in the sky; since a hundred thousand gods of pure homes
and free from passions are bowing down in cheerfulness, thou wilt
surely give birth to the merciful to creation. (4).

८८८ Even S’akra and Brahma, even the guardians and other
gods, pleased and gratified, and standing by thy sides. are
saluting him with their hands. That lion among men, that leader
pure of action, piercing thy side, will issue from thy womb
like a mountain of gold.’ (5).

The two, S’akra and Brahma, with joined hands, received the
sage. Hundreds of thousands of fields quaked like beautiful
pearls. Perishing beings in all the three regions became happy ;
there was no affliction anywhere. Hundreds of thousands of
immortals, scattered flowers from the sky. (6).

‘The adamantine earth, possessed of vigour and might, stood
still, when the great preceptor, the destroyer of decay and
death, the noblest of physicians, the giver of the best medicine,
standing on his two feet marked with a beautifully coloured
lotus and a wheel, advanced seven steps, making most endearing
exclamations in a profound voice. (7).

‘Placing themselves under the sky the noble Brahm4 and
S’akra, the noble Deva, sprinkled pure, pleasant, fragrant water on
the preceptor. The king of serpents sent forth two streams, one
of warm and the other of cold water. Hundreds of thousands of

182 LALITA-VISTARA.

immortals from the void above showered aromatic water on the
preceptor. (8). | |

* Revered guardians of regions stood with their beautiful
hands joined. The three thousand regions of the world with all
their movables and immovables shook. (9).

‘When the preceptor was born on the earth, a delightful light
spread everywhere; destruction was stopped, all afflictions and
pain were pacified. (10).

“The Maruts* showered flowers on the birth here of the leader
of men. The hero of might and vigour walked seven paces.
(11).

‘* Wherever on the earth he placed his foot there shot up
auspicious and noble lotuses, and the ground was decorated with
all kinds of jewels. (12).

“Then, having walked seven paces, the destroyer of decay
and death, born like a great physician, put forth his profound
voice. (13). |

‘The wise one, looking at the quarter, put forth these words
full of meaning ; ‘I am the eldest of all creation; I am the
noblest in all regions ; I am the preceptor. (14). |

८५ ^ (१118 is my last birth.’ This was said by the leader of men
with a smiling face. He, the benefactor of regions, was honoured
by the guardians of regions, by Maruts, by Indra, along with all
chiefs of serpents, with a cheerful heart. He was bathed with
streams of fragrant water by millions of Devas standing in the
sky. (15-168).

‘ Having bathed with fragrant water the first born, the
self-born, the Devas assembled in the sky, and paid homage to
the noblest of men by holding forth large white umbrellas,
chowries and valuable apparel. (17).

(The Apsarases said), ^ O Devi,?” immense prosperity has been
attained by you. Your son, endowed with all the signs of the
jewel of a great race, is thriving: he is manifest as the lord of
emperors (chakravartz). He, without enemies, the standard of
the Jambudvipa, will be the lord of the only umbrella, master of

- CHAPTER VII. 133

the greatest stronghold, and king. Say, lady, what should we
do (for you) ?” (18).

After saying this the Apsarases became silent. People from™
the great city of Kapilavastu having come, presented themselves
before king S’uddhadana.

^ Men having approached S’uddhadana thus addressed him with
joy : ‘ Lord, great blessing has accrued to the royal family of the
Sdkyas; twenty-five thousand sons have been born in the home
of the Sdkyas :—all endowed with great power, naked,” and
invincible.’

“Other men reported: ^ Listen, Lord, to the joyful sound,—
headed by Chhandaka eight hundred sons of maid-servants and ten
thousand sons of free men have been born ; and headed by Kantaka
twenty thousand noble chargers of golden hue and tawny mane,”
have been foaled. Many lords of castles have (1)

also been acquired by you, O noble king. Success attend
your majesty | May it please your majesty to impart your behests,
whether we should retire, or what should we do? You have
acquired this greatness; we are your majesty’s slaves: success
attend you. Twenty thousand noble elephants caparisoned with
golden networks (2)

“and trumpeting, are ready to proceed to the royal mansion.
Headed by Gop4 sixty hundred powerful black calves have been
born. Such have been the prosperous accessions in the noblest of
noble mansions of the king. O Lord and king, do you yourself
proceed and see everything with your own eyes.’ (3).

५५ (1 the ocean of merit, the griefless Jina becoming visible in
the resplendence of the brightness of his virtue, men and gods
by thousands retired in delight.’’5! (4).

Further, Bhikshus, on the instant the Bodhisattva was born
there were alms given in profusion. Five hundred daughters
of good family were brought forth. Ten thousand daughters
headed by Yasovati, eight hundred slaves headed by Chhandaka,
ten thousand fillies, ten thousand colts, headed by Kantaka, five
thousand elephant calves, and five thousand bovine calves,??

— -— ER - = eS re Serie 2. स क eR ee ale. ~~ ee”

134 LALITA-VISTARA.

were given under the royal orders for the young prince to play
with. On the land of four times many millions of hundreds of
thousands of islands asvaltha saplings were produced.> On the
middle island (antardvipa) a forest’ of sandal trees came into
being. For the enjoyment of the Bodhisattva five hundred
gardens came into existence in the outskirts of the town. Five
thousand mines, rising from the bowels of the earth, opened
their mouths on the surface. Thus everything that was desirable
to the king S’uddhadana, became subservient to him.

Then this idea struck king S’uddhodana, “ what name should
I give to the Prince?” Then this occurred to him: “since
his birth everything has become profuse (savdrtha-samriddhah),
let me name him Sarva’RTHASIDDHA, (one through whom every
object has been attained).” Then with great ceremony and
every propitious rite he declared “ let the name of the Prince be
Sarvarthasiddha,” and named him accordingly.

Then, Bhikshus, after the birth of the Bodhisattva, his
mother’s flank became unbroken and scarless ; as it was before so it
became after.34 Three water-wells became manifest, as also tanks
of scented oil. Five thousand Apsarases, with well-scented
oil, approached the mother of the Bodhisattva, and enquired
how easy had been the delivery, and how had she recovered from
the exhaustion caused by it. Five thousand Apsarases, bringing
excellent unguents, approached the mother of the Bodhisattva,
and enquired, how easy had been the delivery, and how had she
recovered from the exhaustion caused by it? Five thousand
Apsarases, bringing pitchers filled with excellent scented water,
approached, &c., &c. Five thousand Apsarases, bringing excellent
baby linen, &c., &c. Five thousand Apsarases, bringing baby
ornaments, &c., &c. Five thousand Apsarases, making excellent
music with clarions, &c., &c. Foreign rishis versed in the five
86101 068,86 came from beyond the bounds of Jambudvipa under the
sky, and, placing themselves in front of S’uddhodana, resounded
the language of blessing.

Thus, Bhikshus, for seven nights from the day of the birth

न se = > नक ~ 9.

CHAPTER VII. 185

of the Bodhisattva in the Lumbini garden, he was with the
music of the clarion and the téd4va*7 beserved, respected, honoured
and adored. Victuals and edibles and .toothsome food were
given away. All the S akyas, collecting together, shouted the
acclaim of joy, and, distributing benefactions and performing
virtuous actions, daily gratified thirty-two hundred thousand Brah-
mans, and gave away whatever people wanted. S'akra, the lord
of the Devas, and Brahm4, assuming the form of pupils and
sitting in front in that Brdéhmanical assemblage, recited the
following 6080788 :

“So that the world may become happy and all catastrophes
may be removed this prosperity, the restorer of peace on earth,
was born. (1).

“Even as the light of the sun and the moon and the gods
beshrouded by darkness cannot shine, so for certain (it fails on)
the rising of the light of virtue. (2).

“He, by whose birth in this region the eyeless have come
to see, the deaf to hear, and the insane have regained their
memory, (3).

“by the birth of which friendly person pains have ceased to
afflict,—verily he will be worthy of the adorations of tens of
millions of Brahmans. (4).

५ Even 28 the S’ala trees are in good bloom and the earth is in
peace, even so for certain will he be omniscient and worthy of
the adoration of the world. (5).

“So that mankind may rise above helplessness and the great
lotus may sprout,®® verily will he, the greatly vigorous, be the
lord of regions. (6)

^ रला) as the gentle breeze loaded with aroma is curative of
human illness, so will he be the king of physicians. (7)

‘These hundreds of passionless gods of Raipadhétu devoutly
and with joined hands shall salute him who will be all-merciful.
(8)

९ So that mortals may look on the Devas and the Devas may

= - a 2 a ~ 4. iat : : oa 1}
eh ee ep Dts te Re Se ee = ७ Wd =-= ` _ ` > कोणः ~= त ea es

136 LALITA-VISTARA.

look on men without hating each other, he shall be the accom-
plisher of his object. (9)

“ So that all fires may be quenched, and the rivers may all be-
come calm, and the earth may reel gently, he shall be the knower
of the truth.” (10)

Then, Bhikshus, on the seventh night after the birth of the
‘Bodhisattva, Miyddevi departed this life. After her demise she
was born among the Thirty-three Devas. Now, Bhikshus, it
might occur to you that it was through the fault of the Bodhi-
sattva she died. But you should not think so.

¢ And why ?”

Because the span of her life was so ordained. The mothers
of all former Bodhisattvas also died on the seventh night after
their confinement.

^ And what was the cause of that ?”

Because on the delivery of the well-grown Bodhisattva with
all his organs complete his mother’s heart splits.

Now, Bhikshus, the Bodhisattva entered tke great city of
Kapilavastu with a retinue millionfold greater than that with
which Mayadevi had seven days previously issued forth therefrom
to retire tothe garden. On his entry five thousand pitchers
filled with scented stream water were carried before him. Five
thousand maidens, holding peacock’s tail chouries, marched before
him. Five thousand maidens, holding palm-leaf fans, marched
before him. Five thousand maidens, holding spouted urns full of
aromatic water, marched before him, sprinkling the water on
the road. Five thousand maidens, holding pieces of chintz,3?
marched before him. Five thousand maidens, holding fresh,
variegated, long garlands, marched before him. Five thousand
maidens, holding appropriate jewelled ornaments, marched before
him, purifying the road. Five thousand maidens, carrying appro-
priate chairs, marched before him. Then five hundred thousand
Brahmans, holding bells walked in procession before him, ringing
auspicious music. Twenty thousand elephants, arrayed in beautiful
ornaments, marched before him. Twenty thousand horses, richly

CHAPTER VII. * 187

caparisoned and decked with golden ornaments, paraded before
him. Eighty thousand chariots mounted with white umbrellas,
flags, pennons and networks of bells followed the train of the
Bodhisattva. Forty thousand veteran heroes of majestic form,
arrayed in invulnerable mail coats and breast-plates, followed
the Bodhisattva. Under the sky illimitable and uncountable
millions of millions of Devaputras of the class Kamévacharas
followed the train, offering worship to the Bodhisattva with
various collections of offerings. The magnificent chariot
in which the Bodhisattva repaired had been decorated by &118-
vachara Devas with numerous collections of precious articles.
Twenty thousand celestial maidens set off with numerous
ornaments and holding jewelled threads (ratna-sutra-parigri-
hitanz) dragged that chariot. Between every two Apsarases there
was one human female, and between every two human females
there was one Apsaras, but neither did the Apsarases feel the
rank smell of the human females, nor did the human females feel
bewildered by the beauty of the Apsarases: this was due to the
glory of the Bodhisattva.

Now, Bhikshus, in the noble city called Kapila, five hundred
houses had been built by five hundred S’akyas for theuse of the
Sarvarthasiddha Bodhisattva. When the Bodhisattva entered
the town, these S’akyas placed themselves each by the gate of his
own house, and with bent body and joined hands thus respectfully
exclaimed : “ Enter this house, O Sarvarthasiddha | Enter this, O
Deva of Devas! Enter this, O pure being! Enter this, O giver of
affection and joy! Enter this, O thou of spotless fame! Enter
this, O thou universal eye (samanta-chakshuh)! Enter this, O
thou unrivalled one! O thou of incomparable merit and vigour,
of person marked with auspicious signs, of well ornamented
body, enter this house.” Having made this offering to the Prince
they all shouted in joyous chorus, ^ Sarvarthasiddha | Sarvartha-
siddha !”

With a view to gratify the desires of these persons, king
S’uddhodana placed the Bodhisattva successively in their houses for

18 |

188 = LALITA-VISTARA.

a total period of four months, and then brought him to his own
house. In that house, which was like an agglomeration of many
jewels, the Bodhisattva took his abode. Thereall elderly S’4kya
men and women assembled, and discussed the question as to who
was there who could nurse and amuse and protect the Bodhisattva
with due feelings of interest, friendliness, affection and calmness.
Among them were five hundred S’akya wives, and each of them
said, “I shall nurse the Prince.”

Then the S 4kyas, including the elders, men and women,” thus
remarked: ^ All these wives are inexperienced*! and thin and
youthful; they are elated with the vanity of their youth and
beauty ; they are not fit to nurse the Bodhisattva at proper times.
But here is the good matron Gautami,® the sister of the Prince’s
mother ; she is well able to bring up the Prince in a proper way ;
and at the same time approach king S’uddhodana.” Then they in a
body made the request to the great mrtron Gautami ; and the great
matron Gautami undertook to nurse the Prince. Now, thirty-
two maid-servants were appointed for the Bodhisattva, eight
as body-nurses to carry him about; eight as milk-nurses to give
him nourishment; eight as cleansing-nurses to wash and dress
him ; and eight as play-nurses to amuse and play with him.

Then king S’uddhodana invited the S’akyas to a meeting,® and
held counsel with them as to whether the Prince would become an
imperial sovereign, or whether he would retire as a houseless
hermit 24 |

At that time there lived on the side of the noble Himavat
mountain a great sage (maharshi) named Asita.“ He was versed
in all the five sciences, and lived with his nephew Naradatta.
At the moment of Bodhisattva’s birth he beheld many extra-
ordinary, wonderful, magical occurrences. He saw Devaputras
moving about in great joy under the sky, and, high in the void
above, resounding the name of Buddha. The wish arose in his
mind, “I must inquire into this mystery.” With his intellectual
eyes he surveyed the whole of the Jambudvipa. He beheld in the
great city called Kapila, in the house of king S’uddhodana, a prince

CHAPTER VII. 139

was born, who was refulgent with the light of a hundred virtues,
who was the adored of all regions, who bore on his person the
thirty-two signs of greatness. Having beheld this he addressed
his pupil Naradatta 245 ^^ Know ye, my pupil, that a precious jewel
has been produced in the Jambudvipa. In the great city of Kapila-
vastu, in the house of king S uddhodana has been born a prince who
is refulgent with the light of a hundred virtues, who is the adored
of all regions, who bears on his body the thirty-two signs of great-
ness, Should he remain at home he will become a great sovereign,
owner of afourfold army, an emperor, victorious, virtuous, master
of religion, ruler of countries, possessed of great might, and
endowed with the seven jewels, and these will be the seven jewels,
viz., the jewel wheel, the jewel elephant, the jewel horse, the jewel
ruby, the jewel wife, the jewel lord chamberlain, the jewel com-
mander-in-chief. Unto him will be born a thousand sons, valorous,
heroic, handsome, and oppressors of enemical armies. He will
conquer the whole circle of the earth to the brink of the ocean
through his impartial discipline, his arms, his religion, and his
might, and reign over all with supremacy and power. Should
he, however, retire from urban life to a hermitage, he will become
a Tathagata, an Arhat, a knower of the perfect knowledge
(samyak-sambuddha), a leader of unfailing policy, a lawgiver,
and a perfect Buddha in this region. I should, therefore, proceed
to see him.”

Now, the great sage Asita, along with his nephew Naradatta,
rose up like a goose in mid-air, and passed on to where the great
city of Kapilavastu stood. Arrived there, he suppressed his
miraculous power, entered on foot the city, and, arriving at the
house of king S‘uddhodana, stood at the gate. There the divine
sage (Devarshi) Asita® saw hundreds of thousands of persons
collected near the gate. Then, approaching the warder, he
addressed him, saying, ^ Do you go and inform king S’uddhodana,
that a sage awaits at his door.”

“ Be it so,” replied the warder and, then proceeding to where
king S’uddhodana was, joined his hands and said, “ Be it known

ed Rie ee "मि ‘ee Et 9 Oe ~ --- इ

140 LALITA-VISTARA.

to your majesty that an old, emaciated octogenarian sage awaits
at the gate, and says, ‘I am anxious to visit the king.”’’

The king, having ordered an appropriate seat to be got ready
for the sage, said to the warder, ^ Let the sage enter.”

The warder, having retired from the royal court, said to the
great sage, ^^ please, enter.”

Now the great sage Asita repaired to where king S‘uddho-
dana was, and, standing before him, said, ^ Victory, Victory to
the great king | May you rule all life through! May you conduct
your royal duties according to law !”

Then king S’uddhodana, having welcomed him with the offering
of Argha* and water for washing his feet, and enquired of his
welfare, invited him totake aseat. Knowing then that the sage
was comfortably placed, the king respectfully and with due regard
addressed him thus: “I cannot say, O sage, that I have
desired your visit. What may, please, be your object in coming
here, and what do you require?”

Thus addressed, the sage replied, ^ Mahéréja, a son has been
born unto thee, and I am come with a desire to see him.”

The king said: “The Prince is sleeping now, great sage;
wait for awhile till he is awake.”

The sage said: ^ Mah4rdja, great personages like him do
not sleep long ; such great personages are usually very wakeful.”

Then, Bhikshus, through the blessing of Asita the Bodhi-
sattva became awake. King S’uddhodana, with his two hands
taking up the Prince Sarvarthasiddha,” carefully and gently
brought him before the great sage Asita.

The great sage, beholding the Bodhisattva with his person
adorned with the thirty-two signs of great personages and
eighty subsidiary signs, with his body superior in excellence to
that of S’akra, or of Brahma, or of the guardians of regions,
endowed with greater might than that of hundreds of thousands,
with every member developed to perfect beauty, burst forth in
this exclamation: ‘A wonderful soul has appeared in this

* Vide my Indo-Aryans, I, p. 380,

CHAPTER VII. 14]

region !” Then rising from hisseat, and joining his hands, he fell
at the feet of the Bodhisattva, cireamambulated his person, and,
then taking him on his hands, sat in contemplation. He saw
that the Bodhisattva had the thirty-two signs of greatness, which
indicate for the bearer one of two careers, and no other. Should
he remain at home he becomes a sovereign, possessing the fourfold
army, and other attributes as described above. Should he, for-
saking urban life and retire to a hermitage, he would become a
Tathagata of great renown and a perfect Buddha. SBeholding
him thus, the sage cried much, shed profuse tears, and sighed
deeply.

King S’uddhodana, seeing that the sage was greatly agitated,
horripilated, crying, shedding tears, and heaving sighs, humbly
asked him, “why do you cry? why do you shed tears? why
do you heave deep sighs? May no evil befal the Prince !”

Asita replied, “I ery not, 0 Mahar4ja, for the sake of the
Prince, nor is any evil to befal him. I cry on my own account.”

“ And what is the reason of it ?”

“T am, Maharaja, an old, emaciated octogenarian. The
prince Sarvérthasiddha is sure to acquire the sequenceless per-
fect knowledge, and, acquiring it, he will turn the wheel of the
never-to-be-equalled religion, which cannot be turned by any
S‘ramana, or Brahmana, or Deva, or Mara, or any other with the
same religion. He will impart religion for the good and gratifica-
tion of all beings, including gods. He will expound the religion
which is auspicious at the beginning, auspicious at the middle,
and auspicious at the end, of good purport, well arranged, un-
equalled, complete, perfectly pure, well-environed, includes Brah-
macharya, and ends in virtue. Those, who follow religion by
hearing it from us, will throw aside all trammels of caste, and be
free from decay, disease, death, grief, lamentation, pain, melan-
choly, injury, and labour. By raining the water of true religion the
Prince will gladden the hearts of those who are oppressed by the
fire of passion, envy, and delusion. He will bring to the straight
path of nirvana those wicked persons of vicious motives who are

142 LALITA-VISTARA.

travelling in wicked ways. He will untie the bonds of those
persons who lie fettered in the cage of worldliness and pain.
He will create the eye of knowledge for those whose eyes are
enveloped by the dense darkness of utter ignorance. He will
pluck out the dart of affliction from the sides of those who
have been pierced by it. For example, Mah4rdaja, even as the
fig blossoms® rarely and at some places, so on rare occasions, and
at certain places, in course of millions of years, adorable Buddhas
are produced on this earth. This Prince is one of them. He
will for certain understand the sequenceless, perfect Bodhi
knowledge. Having understood it, he will rescue hundreds of
thousands of millions of persons from the ocean of worldliness,
and establish them in immortality. But I cannot behold that
Buddhist jewel, and hence it is, Maharaja, that I am crying, and
am deeply grieved, and heaving deep sighs. I shall not be able
toadore him. It is laid down in the Mantras, the Vedas, and the
S‘4stras, that itis not proper that the Prince Sarvarthasiddha
should abide at home.”

« Why so?”

^ Because, Mahfraja, the Prince Sarvarthasiddha is endowed
with the thirty-two signs of a great personage.”

८ And what are the thirty-two signs ?”

“They are: (1) the Prince Sarvarthasiddha has a coil of curly
hair on his head ;* this, great king, is the first sign of a great
personage with which the Prince is endowed. (2) His hair is of a
blackish deep blue colour like the neck of the peacock, and curling
on the right side. (8) His forehead is large and even. (4) Be-
tween the eyebrows of Sarvdrthasiddha there is a circle of hair
of the colour of snow or silver. (5) His eyes are black like
the eyelashes of the cow. (6) He hasforty uniform, (7) closely
set, (8) white teeth. (9) The voice of Prince Sarvarthasiddha
is like that of a Brhmana. (10) His tongue is full of moisture ;
(11) it is large and slender. (12) His lower jaw is like that
of a lion. (18) His neck is well raised. (14) The ends of
his shoulders are raised like the saptachhada flower (Alastonia

Pr

` f

CHAPTER VII. 143

scholaris). (15) His fadiance is delicate,5! and of the colour of
gold; (16) and steady. (17) His arms are long and hanging,
(18) The upper part of his body is like that of a lion; (19)
the body of Prince Sarvarthasiddha is as long as his fathom.*?
(20) Every hair on his body is detached, ascending upwards, and
turned on the right side. (21) His bottom is covered with hair.
(22) His thighs are well developed. (23) His legs are like those
of the gazelle. (24) His fingers are long. (25) Expansive are
his hands and feet; (26) soft and fresh are his hands and feet;
(27) with his fingers and toes joined with webs.53 (28) His
toes are long. (29) On the sole of each of his feet, Mahérdja,
there is a well executed white wheel, full of light and radiance,
and having a thousand spokes, a felloe anda nave. (30) Even
and well set are the feet of the Prince Sarvarthasiddha. By
these thirty-two signs,** Maharaja, is the body of Prince Sar-
varthasiddha endowed. Such signs, Maharaja, do not appear on
Chakravarti kings; such signs appear only on Bodhisattvas,
There are, besides, Mah4raja, on the body of Prince Sarvartha-
siddha eighty subsidiary signs ; and endowed by them, the Prince
cannot abide at home; he must retire to a hermitage.”

८८ What are these eighty subsidiary signs ?”

“They are: (1) The nails of the Prince Sarvarthasiddha are
convex ; (2) copper-coloured; (3) and smooth. (4) His fingers
are rounded; (5) and well proportioned. (6) His veins are
hidden; (7) so are his ankles. (8) His joints 976 ९०86. (9) His
feet are uniform, without irregularity. (10) His feet and heels are
well spread. (11) The markings on the palms of his hands are
smooth; (12) uniform (on both hands); (18) deep; (14) un-
crooked ; (15) and arranged in due order. (16) His lips are
(red) like the Bimba fruit. (17) His speech is not loud. (18)
His tongue is soft, fresh, and copper-coloured. (19) His voice
is sweet and deep like the bellowing of the elephant, or the rolling
of clouds; (20) in which the consonants are fully sounded.
(21) His arms are long. (22) His skin is pure. (23) His body
18 soft; (24) large; (25) umemaciated; (26) unrivalled;

Race er acc! ATES ot en re nm ~ - ----------

144 LALITA-VISTARA.

(27) well-adjusted; (28) and well-pfoportioned. (29) His
knees are large, swelling and well developed. (80) Mahdar4ja, the
body of Prince Sarv4rthasiddha is well rounded. (31) His body
is well smoothed ; (82) it is not crooked; (33) it is tapering.
(34) His navel is deep; (35) not crooked; (36) and well fitted ;
(37) like aneedle.55 (88): He is frisky asa bull calf and as big.
(29) Brilliant without any shadow. (40) Mahéaraja, the motion of
Prince Sarvartha is stately like that of an elephant; (41) it is
like that of a lion; (42) or like that of a bull; (43) or like that
of a goose; (44) itis right-stepped.© (45) His waist is rounded ;
(46) it is not crooked. (47) His belly is like a bow. (48) His
body is without perforations and faults, and of the colour of blue
wood. (49) Mahdraja, the canines of Prince Sarvarthasiddha are
rounded ; (50) sharp; (51) and regular. (52) His nose is well
pointed. (53) His eyesare pure; (54) stainless; (55) laughing ;
(56) large; (57) and broad; (58) like the petals of the blue
lotus. (59) Maharaja, the eyebrows of Prince Sarvarthasiddha
are joined (with each other) ; (60) they are beautiful ; (61) well-
proportioned ; (62) orderly; (63) and black. (64) His cheeks
are big; (65) not unequal; (66) and faultless. (67) The
bridge of his nose is not sunk. (68) Mahérdaja, the organs of
Prince Sarvarthasiddha are well apparent; (69) भात perfect.
(70) His mouth and forehead are in keeping. (71) His head
is full. (72) His hairs are black. (73) He is born with hair.
(74) His hairs are appropriate; (75) sweet-smelling; (76) unri-
valled ; (77) untroublesome; (78) regular; (79) curly; (80) and
whirled into the forms of S’rivatsa, Svastika, Nandy4varta,
and Vardhamana diagrams. These are, Maharaja, the eighty
subsidiary signs with which Prince Sarvarthasiddha is endowed.
So endowed it will not be becoming the Prince to remain at
home; for certain he will retire to a hermitage.”

Pleased, exhilarated, gratified, glowing in affection and delight,
by hearing this account of the Prince from the great sage Asita,
King S’uddhodana, rising from his seat, fell at the feet of the
Bodhisattva and recited this verse:

CHAPTER VII. 145

“Thou art bepraised by the Suras including Indra, and
worshipped by Rishis; thou art the physician of the universe.
I perform obeisance to thee, O Lord.”

Then, Bhikshus, king Suddhodana offered refreshment to
the great sage Asita and his nephew Naradatta, and, having
refreshed them, bade than adieu after offering them suitable
presents of cloth &c.

Through his miraculous power the great sage Asita passed
away through the sky, and reached his hermitage. There he
thus addressed his youthful pupil Naradatta: ‘‘ Naradatta, when
you hear that the Buddha has become manifest on this earth, you
should repair to him, and place yourself under his protection.
Then the duration of your good, of your welfare, and of your
gratification will be prolonged.’’®?

The following (Gath&s) may be quoted on this subject:

^“ Beholding the Devas assembled under the sky to do honour
to the Buddha, the celestial sage Asita, of Himachala, felt highly
gratified. ‘ How delightful (said he) to living beings is the name
Buddha! It has brought joy on my body, and peace and grati- |
fication on my mind. (1)

५५ ५ [8 the name Buddha that of a Deva, or an Asura, or that of
a Garuda, or a Kinnara? How delightful and gratifying is this
unheard of name!’ With miraculous eyes he saw the ten
quarters from the mountain and the earth to the ocean. He
beheld wonderful and diversified forms, on the earth, on hills,
on the ocean. (2)

“Their delightful splendour spreads wide, exhilarating the
body. The cooling herbage on the crest of the mountain have
sprouted ; the trees are loaded with flowers, and crowned with
various fruits. Shortly will the beautiful jewel be manifest in
the three regions. (3)

“The earth appears like the palm of the hand, all smooth
and untainted ; the Devas, in great joy, are roaming about in the
sky. Even as in the ocean home of the Naga king jewels

19

` 146 LALITA-VISTARA.

sparkle wonderfully, so will the Jina jewel, derived from the mine
of religion, be manifest in the continent of Jambu. (4)

^ Since destruction is removed and pain departed, since beings
are in happiness, since the Devas are roaming about in joy in
the sky, since the sweet delightful sound of celestial music is
audible, the jewel will surely appear in the three regions,—of him
are these the premonitory signs. (5)

०८ Asita, with his miraculous eyes, saw the continent called
Jambu. He saw in the house of Suddhodana, in the noble
city called Kapila, the mighty Nardyana born,'® endowed with
all auspicious signs, merits and glory. Having seen this he was
gratified and exhilarated, and his vigour increased. (6)

“ Eagerly and quickly he came with wondering mind to the
city of Kapila, and stood at the king’s gate. Seeing many
millions of persons collected there, the decrepit sage said :

^ Charioteer,®? quickly inform the king that a sage awaits at
the gate.’ (7)

«< Hearing this, the charioteer instantly entered the royal palace,
and thus reported to the king: ‘ Your majesty, an anchorite
awaits at the gate—an exceedingly decrepit, tottering sage.’

“The king, to welcome the noble sage, gave orders to allow him
to enter the palace. (8)

‘Arranging for a proper seat for him, he ordered: ‘Go
instantly, and give him admission.’ Hearing the charioteer’s
words, Asita was gratified, and professed satisfaction and pleasure.
Like the thirsty longing for cold water or the oppressed after a
hearty meal wishing for a bed, the sage was eager for the delight
of beholding the noblest of beings. (9)

«५ (He said) ‘Success be to thee, O king! May you reign for
ever in happiness! May thy seat ever thrive, thou of con-
trolled mind, of pacified passions, of excellent behaviour |

“The king, welcoming the noble sage, said: ‘ Quickly relate,
reverend sir, what is the object of your coming to this royal
mansion ?’ (10)

= 44, =, + ध

CHAPTER VII. 147

५५८ A son of great beauty has been born unto thee ; he is proficient
in the Péramitas ; he is of great vigour; he is halberded with the
thirty-two signs, and endowed with the power of Nérdyana.
To behold this son, the Sarvarthasiddha, lord of men, is my
wish, and therefore have I come. I have no other object.’ (11)

^ ^ 800, you are welcome, and I am gratified by your visit ;
but you cannot see the lucky Prince now, as he is asleep. Well,
you have to wait for a while if you wish to see the pure moon,
spotless as the fullmoon, surrounded by the host of stars. (12)

“When the great charioteer, full of the light of the full-
moon, was awake, the king took the child of a body radiant as
fire, more resplendent than the sun, glorious as the fullmoon,
and said, ‘O sage, behold the adored of men and gods, lustrous
as the finest gold.’

५ Asita beheld his two excellent and beautiful feet marked
with the discus. (13)

¢ Rising then from his seat, and joining his two hands, he salut-
ed the feet. Versed in the S-Astras, he, the noble sage, then took
the child on his lap, and began to study him. He found the child
shielded by excellent signs, and powerful as Narayana. Shaking
his head, he, the versed in the Vedas and the SAstras, perceived
that there was one of two. careers open to the child : (14)

“He would cither be a mighty sovereign, emperor of the earth,
or a Buddha, the noblest of men. Grieved in body and mind, he
shed tears, and heaved deep sighs. The king became uneasy to
know why should the Brahman shed tears, and said to himself,
‘I hope this Asita sees no evil pending on. my Sarvartha-
siddha.’ (15)

^ (He then asked) ‘ Explain, O sage, why you weep? Do you
perceiye any good or evil ?’

‘ There is no evil or harm impending on your Sarvarthasiddha.
1 gmreve much for myself, sire, since I am worn out and
decrepit, and when this youth will attain Buddhahood, and preach
the religion which will be respected by the world, (16)

<<<] shall not have the felicity of beholding him. Hence it is

148 LALITA-VISTARA.

that Iam weeping. I know this for certain, O king, that
whosoever has on his body the thirty-two noble and untainted
signs, has one of two careers open to him, and nota third ; he will
either become a Chakravarti sovereign, or a Buddha, the noblest
of men. (17) | |

८ ‹ [018 Prince is not desirous of sensuous objects, so he will be
a Buddha.’

‘‘ Having heard this account from the sage, the king felt de-
lighted and happy. Rising from his seat, and joining his two
hands in respect, he saluted the Prince, saying, ‘Thou art
well-worshipped by Devas, thou art mighty, thou art bepraised
by sages. (18)

८८ < Salutation to the accomplisher of the noble object, the
adored of all in the three regions.’ |

‘‘Asita then graciously said to his nephew, ‘ Listen to my words ;
when you hear that the Bodhi has become a Buddha, and is
turning the wheel of the law on this earth, quickly come under
the rule of the Muni; you will thereby acquire cessation (from
all further transmigration.) (19)

^^ Having saluted the feet of the Prince and performed circum-
ambulation of his body, and accepted profuse and valuable gifts
from the king, the noble sage said, ‘ This son of yours will gratify
with religion all men and gods in this world.’ Retiring then
from Kapila, the sage repaired to his hermitage in the wilder-
ness.” (20) |

Then, Bhikshus, after the birth of the Prince, the Devaputra
MaheSvara invited all the Devaputras of the class Suddhaév4sa-
kayika, and thus addressed them: “Since, noble sirs, now that
the great being, Bodhisattva, has taken birth in the region of
the mortals, he who has for uncountable hundreds of thousands of
millions of millions of years accomplished the duties of charity,
good behaviour, mercy, vigour, meditation, knowledge as also
fasts and penances; whois endowed with great friendliness, great
mercy, and great contentment; who has acquired the neutral
knowledge ;*! who is bent on promoting the happiness of all

CHAPTER VII. 149

created beings; who has buckled on him the armour of firm
vigour; who has acquired the good of the works performed by
former Jinas ; who is adorned with the signs of a hundred virtues ;
who is exercised in unfailing might; who is the overthrower of
antagonistic intrigues; who is possessed of stainless, pure inten-
tions; whose feet are well worshipped; who upholds the stan-
dard of the great knowledge; who is the destroyer of the might
of Mara; who is the great merchant in the three thousand great
regions ; who is adored by both men and gods ; who has performed
the great sacrifice; whose object is the memory of the wealth
of virtue; who is the destroyer of birth, decay and death ; who
is the well-born ; who is born in the royal dynasty of Ikshaku ;
who is the Bodhisattva awakening of the earth ; he is sure ere
long, appearing on the earth, to acquire the perfect Sambodhi
knowledge. Itis fit, therefore, that we should proceed to bepraise
him, to show him respect, to worship him, and to pray to him, in
order that thereby the pride and vanity of the vain Devaputras
may be destroyed. Looking at us engaged in adoration, they,
too, will adore the Bodhisattva, honour him, and worship him,
and that will be for the lengthening the period of their desires,
their welfare, and their happiness until they attain immortality,
They will also hear of the success and prosperity of king
Suddhodana. Having thus adored the Bodhisattva, we shall
return to our places.” |

Now the Devaputra Maheévara, surrounded by twelve thousand
Devaputras, making everything in the great city of Kapilavastu
resplendent by their light, came to the abode of king S uddhodana,
and, with the knowledge of the warder and the permission of the
king, entered the house. He then, with his head, saluted the
feet of the Bodhisattva, and, placing his scarf on one of his
shoulders and circumambulating (the Bodhisattva) many hundred
thousand times, sat aside, and, taking the child on his lap, encou-
raged king Suddhodana (by saying), ^ Mahardja, be gratified,
be joyous.”

“ Why do you say so ?”

150 LALITA-VISTARA.

“ Since, Mah4raja, the body of the Bodhisattva is adorned with
the great marks and the subsidiary ones, and since the Prince
has, by his colour, his vigour, and his prosperity, overpowered all
celestial and human regions, therefore, king, he is sure to
acquire the sequenceless perfect Sambodhi knowledge.”

Thus, Bhikshus, the Devaputra Mahes’vara and his companion
Devaputras of the class Suddhavasakayika, having duly worship-
ped the Bodhisattva, and described him thus, repaired to their

own homes.

On this subject these Gathas :

‘Informed of the birth of the ocean of merit, the god Su-
reévara verily became anxious, saying, ^ verily I must proceed and
worship that precious saint whose worship is rarely to be heard
even in many millions of kalpas.’ (1)

८८ Attended by full twelve thousand Devas, all adorned with
jewelled tiara, and full of motion, quickly repaired to the noble
city called Kapila, and, halting at the gate of the king, (2)

told the warder, in pleasing accents, ‘inform the king that
we wish to enter the house.” On hearing these words the
warder entered the house, joined his hands in supplication, and.
thus addressed the king : (3)

८५ ८ Victory be to the Lord! May thou be prolonged in life f
May thou long govern the people! There await at the gate beings
resplendent with the light of profuse virtue, adorned with
jewelled crowns, of quick motion, having faces like the fullmoon,
and of steady radiance like that of the moon. (4)

८८ ¢Sire, the shadow of these beings cannot any where possibly
be seen, nor have I heard the sound of their footsteps. Nor,
walking on the earth, they raise any dust, and no one can be
satiated by looking at them. (5) |

८८ ^ The light of their body spreads wide ; their speech is so sweet
that no human being has the like of it. They are grave, amiable,
well-behaved, and of noble birth. I suspect they are gods, and
not men. (6)

<‘¢ They have in their hands excellent flowers, garlands, unguents,

- BY
$

CHAPTER VII. 151

and silken vestments,‘t and appear full of respect. Doubtless,
sire, the gods have come, anxious to see and worship the Prince,
the god of gods.’ (7)

“The king, having heard these thrilling words, said :

‘Go and say, ^ please enter the house.’ Such grandeur and
merit, such motion as you describe, cannot belong to men.’ (8)

< (106 warder, with joined hands, thus addressed the gods,
‘Ordered by the lord of men, you may enter.’ Well satisfied
and pleased, and carrying excellent garlands and essences, they
entered the king’s house which was like a celestial palace. (9)

< Seeing the noble gods entering the house, the king rose from
his seat, joined his hands, and addressed them, “ here are chairs
with jewelled feet, favour me by taking your seats on them.’ (10)

‘‘ Having taken their seats thereon, they, without pride or hau-
teur, said, ‘ Listen, king, the object with which we have come;
there has been born unto you a son of profuse virtue, pure body,
and well-worshipped feet, and we wish to see him. (11)

८८ «We know all rules, and are acquainted with all noble signs,
and can foretell what is happening (anywhere) and what will
happen. Lord of the earth, you are fortunate, drop all anxiety.
We want to see the body adorned with the auspicious marks.’ (12)

“The king with pleasure brought to the gods of high crowns,
the Prince of resplendent complexion from the nursery, where he
was surrounded by women. The three thousand regions quaked
when the child was brought out of door. (13)

“The noble gods successively beheld the copper-coloured nails,
pure as a spotless leaf and full of glory; then, rising from their
seats, they of the nodding crowns saluted with their heads the
Prince of immaculate light. (14) Pa

८८ From his marks, from his appearance, from the resplendence
of his virtue, from his head and crown, from his motion,
from his eyes, from his spotless radiance, from the whirl of hair
between his eye-brows, (they were perfectly satisfied that) he
would perceive the Bodhi after overcoming Mara. (15)

152 LALITA-VISTARA.

^ Reflecting on his merits they sang hymns in praise of
the meritorious one, the knower of truth, the destroyer of dark-
ness and pain. (They sang), ‘soon will be manifest the true
jewel, the remover of birth, decay, death, pain and woe. (16)

““¢The whole of the three regions are in flames, heated by
the threefold fire of wishes, desires and worldliness, Thou,
learned one, by bringing forth the cloud of religion over the

_ three thousand regions, wilt blow out the fire of pain with the
water of immortality. (17)

“<«Thou art of friendly speech, thou art full of mercy, thou
art of amiable speech, thou art of unaffected sound and sweet
words from thy celestial voice. Do thou send forth thy behest
over the three thousand regions of the universe, and quickly
proclaim the Boddhi ? (18)

^ Despicable are the wicked Tirthikas; they are of vicious
intent ; they lie enthralled in the bonds of worldly attachment.
Hearing of thy religion of nihility supported by every argument,
they will run away like jackals before a lion. (19)

^ ^ Piercing through the mass of ignorance, and the smoke
of pain, for the manifestation of humanity, cast the rays of
knowledge, and dispel the great darkness from the whole
universe. (20)

“¢QOn the birth of a being of such wonderful purity, men
and gods have obtained the highest blessings. The road of vice
is closed, and the wide road of the gods is made resplendent,
glowing in light, by the purifier, the jewel among men.’ (21).

“ Then showering excellent flowers on the city named Kapila,
circumambulating (the person of the Prince), respectfully singing
hymns in his praise, and shouting ‘ Buddha, Buddha,’ the Suras
cheerfully returned to the sky.” (22)

ˆ ५

CHAPTER VII. 153

NOTES.

ED

1. Carrying vases filled with scented water, p.119. The refer-
ence to aromatic water is frequent both in Hindu and Buddhist
writings, but I have failed to find any mention of the manner in
which, and the articles with which, water was perfumed for use. As
there is no mention anywhere of the rose flower, rose-water could
not have been intended. ‘The pandanus water is largely used now
all over India, but the pandanus is not commonin the North-Western
Provinces. Itis probable, therefore, that fennel and other seeds were
used for perfuming water.

2. Jewels appeared pendant under networks over towers, palaces
and gateways, p. 119. This is a poetical embellishment of a common
practice. The practice of hanging nets over courtyards, and deco-
rating them with artificial flowers, birds, and fishes made of tinsel
and lightwood (sold) is to this day common all over India, and on
the occasion of the Rasa-pija festival is held a sine qua non. It
is often referred to in the Bhdgavata Purana. As large assemblages
are generally held in courtyards covered over with awnings, this net-
work under the awning serves as a pretty decoration. Sometimes the
network is set up without the awning.

3. Lhe voices of crows, owls, vultures, wolves and jackals were
no longer audible, p. 119. The cries of these animals are believed to
be portents of evil.

4. These were the thirty-two prevalent omens, p.119. My MSS.
supply only 81 omens, or rather merge two omens into one, and
thereby reduce the total by one. The fourth in my text runs thus:
< छटा trees grew forth, and twenty hundreds of thousands of
stores of innumerable jewels came to view.” In the Tibetan version
the eight trees constitute one omen, and the stores another. The
Burmese version refers to “ thirty-two mighty wonders” (Bigandet I,
p. 39), but does not name them in detail. The Rev. Mr. Beal has
omitted the description of the omens in his translation from the
Chinese version. |

20

154 LALITA-VISTARA.

5. Lord, listen to my wish, p. 120. According to the Sanskrit and
the Tibetan versions, Maya herself desires to proceed to the garden
of Lumbini for a pleasure excursion. The season was the spring, the
trees were covered with new leaves and flowers, and she longed for a
change by way of recreation. The Burmese and the Siamese versions
make the lady request permission to go to her father’s country-
house at Dewah to pass her time among her friends and relations,
(Bigandet I, p. 34, and Alabaster’s Wheel of the Law, p. 100). The
Chinese version gives quite a different turn tothe narrative. According
to it Suprabuddha Grahapati, the father of Maya, sent certain
messengers to king S’uddhodana, at Kapilavastu, with this mes-
sage, “as I am informed my daughter, Maya, the queen of
your majesty, is now with child, and already far advanced in
pregnancy, and, as I fear that when the child is born, my daughter
will be short-lived, I have thought it right to ask you to permit
my daughter Maya to come back to me and rest in my house; and,
I have prepared for her reception the Lumbini garden, and every
proper amusement. Let not the king be displeased at the request,
for, immediately the confinement is over, I will send my daughter to
her home with you.” S’uddhodana acceded to this request, had a
proper retenue marshalled, and sent the queen to her father’s house.
(Beal, p. 42.)

6. Lumbini garden, p. 120. The word here used is udydne or
garden, but the word vana a ‘ wood’ or ‘forest’ is also frequently
used, and the inference is that it was a park, or a forest partially
cleared to serve as a park. As the narrative stands in the Sans-
krit and the Tibetan versions, this garden would seem to be a park
belonging to S’uddhodana, but the quotation given above in the next
preceding note shows that it belonged to the father of the lady,
and was situated in the country of Dewah or Devadaha, also called
Koli. It was once the kingdom of Devadatta, a cousin and inveterate
enemy of Sarvarthasiddha. According to the Chinese text the garden
was called after the name of the wife of the chief minister of Supra-
buddha. See note 11 below.

7. Mridatgas, p. 121. A percussion instrument about two feet
six inches long, thickest in the middle, and tapering towards both
ends. ‘The barrel is made of baked earth, and the ends, 6 inches in

a

` ग्ना छन

ys

CHAPTER VII. 155

diameter, are mounted with goatskin, partially covered with a thick
paste to make it resonant. The instrument is very common in
Bengal and northern India.

8. Mukunda, 7. 121. I have failed to identify this instrument.
Its name does not occur in any of the several works on musical
instruments that I have consulted. I suspect my MSS. are corrupt
here, and the word is wrongly spelt. In the French translation of
the Tibetan text, the words are “ Préparez des tambours d’airain, des
luths, de flites, des harpes, des tambourins et cent mille clochettes
au son agréable.” (Foucaux, p. 84.)

9. ^ Scented waters,” p. 122. See note 1, above.

10. Mis’raka Park, p. 122. One of Indra’s gardens. It is
described to be the most luxurious that human mind can conceive.

11. Waved-leaved fig tree, p. 123. The Sanskrit word is Plaksha,
which is generally used to indicate the waved-leaved fig tree, Ficus in-
JSectoria, vernacular Pékur, and I have translated it accordingly. It is
also applied to the Hibiscus populneoides and the Ficus religiosa. The
Abhinishkramana Sitra takes it for the Jonesta Asoka. The Chinese
version gives Paldsa (Butea frondosa) for Plaksha, and the Burmese
text makes it Engyin, or the Shorea robusta, while the Siamese version
has Simwaliwana, which is obviously a corruption of Sdlmalivana or
a forest of S’almali or silk-cotton trees—Bombax heptaphyllum. IE
Mr. Carlleyle’s identifications of Kapilavastu with Bhuil&é Dih, 18
miles to the east of Fyzabad, and of Koli or Devadah with Baghnagar,
be correct, (they have been accepted to be so by General Cunning-
ham), we find a Sal forest between the two, about 8 or 9 miles away
to the east of Kapilavastu, and the Sal therefore should be the
correct version. (Arhzological Survey of India, XII.)

Nor is the name of the tree the only discordant point in the story.
The manner of coming to the tree and the birth are differently related
by the different texts. The Sanskrit and the Tibetan texts take the
lady to the tree casually as she was rambling about in the garden. The
Burmese text brings her to the park in her way to her father’s house.

‘Between the two countries an immense forest of lofty Engyin
trees extends to a great distance. As soon as the cortége reached it,
five waterlilies shot forth spontaneously from the stem and the main
branches of each tree, and innumerable birds of all kinds, by their

156 LALITA-VISTARA.

melodious tunes, filled the air with the most ravishing music. Trees,
similar in beauty to those growing in the seats of Nats, apparently
sensible of the presence of incarnated Buddha, seemed to share in
the universal joy. ;

“On beholding this wonderful appearance of all the lofty trees of
the forest, the queen felt a desire to approach nearer, and enjoy the
marvellous sight offered to her astonished regards. Her noble atten-
dants led her forthwith a short distance into the forest. Maia,
seated on her couch, along with her sister Patzapati, desired her
attendants to haveit moved closer to an Engyin tree (Shorea robusta),
which she pointed out. Her wishes were immediately complied with.
She then rose gently on her couch ; her left hand, clasped round the
neck of her sister, supported her in a standing position. With the
right hand she tried to reach and break a small branch, which she
wanted to carry away. On that very instant, as the slender rattan,
heated by fire, bends down its tender head, all the branches lowered.
their extremities, offering themselves, as it were, to the hand of the
queen, who unhesitatingly seized and broke the extremity of one of the
young boughs. By virtue of a certain power inherent in her dignity,
en a sudden all the winds blew gently through the forest. The
attendants, having desired all the people to withdraw toa distance,
disposed curtains all round the place the queen was standing on.
Whilst she was in that position, admiring the slender bough she held
in her hands, the moment of her confinement happened, and she was
delivered of a son.

५ Four chief Brahmas received the newborn infant on a golden net-
work, and placed him in the presence of the happy mother, saying,
“Give yourself up, O Queen, to joy and rejoicing; here is the
precious and wonderful fruit of your womb.” (Bigandet I, pp. 357")

The Siamese version is closely similar to this. According to it:

^ Between the cities of Kapila and Dewadaha, there was in those
days a forest of the most splendid trees, named Simwaliwana. It
was a lovely spot. Interlacing branches, richly covered with foliage,
sheltered the traveller as if he were covered with a canopy. The
sun’s scorching rays could not penetrate to the delicious shade. AI
over the trees, from their trunks to their very tops, bunches of flowers
budded, bloomed, and shed their fragrant leaves, and unceasingly:

CHAPTER VII. 157

budded and bloomed again. Attracted by their sweet pollen, flights
of shining beetles buzzed around them, filling the air with a melodi-
ous humming, like to the music of the heavens. There were pools
full of lotuses of all colours, whose sweet scent was wafted around
by gentle breezes, and whose fruit floated on the waters in all stages
of ripeness.

“ When the Queen Maia entered this forest, the trees, the inanimate
trees, bowed down their heads before her, as if they would say, ^ En-
joy yourself, O queen ; among us, ere you proceed on your journey.”
And the queen, looking on the great trees, and the forest lovely as
the gardens of the angels, ordered her litter to be stayed, that she
might descend and walk.

“Then, standing under one of the majestic trees, she desired to
pluck a sprig from the branches, and the branches bent themselves
down that she might reach the sprig that she desired; and at that
moment, while she yet held the branch, her labour came upon her.
Her attendants held curtains around her; the angels brought her
garments of the most exquisite softness ; and standing there, holding
the branch, with her face turned to the east, she brought forth her
son, without pain or any of the circumstances which attend that
event with women in general.

“Thus was he born, on Friday, the fifteenth day of the sixth month
of the year of the dog, under the astronomical sign Wisdkha.’”
(Alabaster, p. 100).

The Chinese text makes the lady reach her father’s home, and there
spend some time (rather inconsistently with the terms of the message
sent by Suprabuddha,) before the idea of going to the Lumbini garden
ismooted. It says—

“At length, in the second month of spring, on the eighth day, the
constallation Kwei being now in conjunction, the king, accompanied
by his daughter Maya, went forth towards the garden Lumbini,
anxious to see the beauties of the earth. Having arrived at the
garden, the queen May4 stepped down from her chariot, adorned as
we have before described, surrounded by dancing women, etc. ; and so
passed from spot to spot, and from tree to tree in the garden, admir-
ing and looking at all! Now, in the garden, there was one particular
tree called a Palasa, perfectly strait from top to bottom, and it.

158 LALITA-VISTARA,

branches spread out in perfect regularity, its leaves variegated as
the plumage of a peacock’s head, soft as kalinda cloth, the scent of
its flowers of most exquisite odour. Delighted at the sight, May&
rested awhile to admire it, and gradually approached under the shade
of the tree ; then that tree, by the mysterious power of Bodhisattva,
bent down its branches, and, forthwith, the queen with her right
hand took hold of one ; just as in the air, there appears a beautifully
tinted rainbow stretching athwart heaven ; so did she take hold of
that curving branch of the Palasa tree and look up into heaven’s
expanse. Thus, standing on the ground, and holding the branch as
we have described, with clasped hands an | bended knee, the heavenly
women who surrounded the queen, addressed her thus :—

‘The queen now brings forth the child,
Able to divide the wheel of life and death
In heaven and earth, no teacher
Can equal him ;

Able to deliver both Devas

And men from every kind of sorrow,
Let not the queen be distressed,

We are here to support her !’

‘At this time, Bodhisattva perceiving his mother, Mayé, standing
thus with the branch in her hand, then with conscious mind arose
from his seat and was born.” (Beal, p. 42-3.)

12. Clothes of various colours suspended from tt, p. 128. This
mode of decorating trees was at one time very common, and all
Buddhist sculptures represent the Bodhi tree decorated with clothes
hanging from its branches.

Nor was the practice confined to the Buddhists only. It seems
to be extensively wide-spread and of great antiquity. The object is
not always the same. In some cases it is, and was, intended to
honour the tree itself as an old or beautiful or sacred one, as in the
case of the plane tree which Xerxes saw in Lydia in his march to
Greece and was so pleased with it that, according to Herodotus, he
caused golden robes and ornaments to be hung over it. In others it
is to honour the spirits of departed saints that clothes are put
on trees, as we find on trees overhanging the graves of Muhammadan
saints in India and Arabia. In others evil spirits, hobgoblins, and

CHAPTER VII. 159

devils are allowed peace-offerings in that way, and numerous
instances are met with all over the earth. Mungo Park noticed it
in Africa, Sir John Lubbock cites instances among the Esthoneans in
Livonea, Burton in Madagascar, Taylor in Mexico, and Sir John
Franklin among the Cree Indians. In China and central Asia
coloured or gilt paper is used more largely than cloth, but strips of
silk are not wanting. ‘They are offered to the manes, as well as to
evil spirits. At Darjeling, among the Tibetan population, paper is
used very largely, but cloth also is frequently seen. As far as I
could ascertain from the people, the offerings were all intended to
appease evil spirits; but, seeing that they hung little bits of cloth
also on their chaityas, 1 had no reason to doubt that the dead were
also honoured in the same way. In a paper, under the uncomely
name of ^ Rag-bushes in the East,’””’ Mr. Walhouse has collected a
large number of instances in all parts of the earth, (Indian Anti-
guary, 1X, pp. 1507:) and the curious reader will find the paper very
interesting as showing the wide prevalence of the custom among very
divergent and totally unconnected races. Doubtless as we see the
offerings on the trees they are nothing but rags, but when offered
they were not dirty rags, nor given as dirty rags, but as offerings the
most convenient at hand. Cloth was wanted, and cloth was given with-
out regard to its size. Similarly at Hindu S’raddhas, when a man is
too poor to afford an entire piece of cloth, small slips of cloth, or
even a few bits of thread, are offered to the manes as emblems of
entire pieces of cloth.

13. Forth from the right side of his mother he issued, p. 123.
The Siamese version 18 silent on the subject, and leaves the idea that
the birth was natural.

14. There were present Brahmdé and S'akra, p.123. The Siamese
version is silent on the subject.

15. Silk cloth, p. 123. The word in Sanskrit is divya-kaus'tka-
wastra, which in the Tibetan version, as rendered into French, is
‘‘vétement divin de Kaci (Benares)” (Foucaux, p. 87). The Chinese
make only Sakra receive the child on “a Kasika garment” (Beal, 44).
The Burmese and the Siamese make Brahma receive it on “a golden
network.” I take kausika to be a variant of Kauwsheya ^ made of
kosha” or cocoons, ४, ९.) silk. Kausika cannot be a regular derivative
of Kasi.

“ऋ

160 LALITA-VISTARA.

16. Two streams of water, one hot and the other cold, p. 124.
The Burmese text does not notice these streams. The Siamese
text brings down from heaven two streams of water, one falling “ on
the queen and one upon the Grand Being” (Alabaster, p. 102). Ac-
cording to the Chinese version the streams came from mid-air, and
washed only the child. (Beal, p. 47).

17, Transcendental light, p. 124. This portentous light is dis-
tinct from the portents subsequently noticed. Itis not referred to in
the Burmese, the Siamese and the Chinese versions of the story. It
has been, by some, alleged to be a variant of. the star which guided
the sages who went to visit Christ immediately after his birth.

18. ight objects of reflection, p. 124. The objects of medita-
tion mean the different forms of meditation. Hindu Yogis recognise
these forms.

19. Advanced seven steps towards the east, p. 124. The different
versions of the legend all recognise this miraculous occurrence, and
the words put into the mouth of the child are substantially, but not
literally, the same. The Bhagavata Purana ascribes to the infant
Krishna a miracle similar to this.

20. These and the like miracles become manifest, p. 125. The
miracles are not given in the same terms nor in the same order in the
different versions of the story as preserved among the Tibetan, the
Chinese, the Burmese, and the Siamese nations. Evidently no great
importance was attached to them.

21, All beings were horripilated with delight, p. 125. When
adverting to the miracles the present tense is used, but in detailing
them the text puts the verbin the past tense. ‘This causes a hiatus in
the narrative. I have closely followed the text.

22. Why should he again acquire the seguenceless Bodhi knowledge?
p. 127. The question is a poser, and the Bodhisattva fails to meet
it directly. In fact the idea of antiquity in regard to the religion
of S’4kya was an after-thought, and had to be worked out by resort
to subterfuges.

23. Free from the threefold destruction, p.129. Physical, mental,
and spiritual.

24, A religion which is like an army, p. 129. The word in
Sanskrit is anvka, which implies a brigade consisting of horses,
elephants, chariots and foot-soldiers.

CHAPTER VII. 161

25. Quaked like beautiful pearls, p. 181. I do not clearly
understand the appropriateness of the comparison. Perhaps it means
that the quaking of the earth was so gentle that it was as delightful
98 the sight of pendant pearls shaken by a gentle breeze.

26. The Maruts, p. 182. The word marut may mean the regent
of the wind, ora god simply. It is not clear what is meant in the
text.

27. The Apsarases said, © Devi, p. 132. The text has Deva in
the masculine gender, and this would imply the king ; but the address
is obviously intended for the queen, and I, therefore, assume the text
to be incorrect,

28. People from the great city of Kapila having come, p. 12.
The narrative shows that May4 went out of the city, whether it be
for a ramble in a garden in the suburbs, or to her father’s house,
but S’uddhodana remained at home in the city. Why should these
people then come to him from the city to announce the births and other
auspicious occurrences in the city? The answer may be that the king
was in the palace, and the people came from the city to the palace to ree
port the occurrences ; or that he had gone to the garden on hearing of ©
the birth of his son and heir, and there, immediately after the birth,
received the messengers. According to the Chinese version, Maha-
nama of the family name of Basita, who was the chief or prime-
minister of S’‘uddhodana, repaired along with his colleagues to visit
the Lumbini garden, and, standing outside the gate, noticed the
miraculous occurrences, and engaged himself in conversation with his
companions as to their cause, when a maid-servant came out of the
garden and communicated to them the news of the birth. There-
upon, Mahénama immediately returned to Kapilavastu, and reported
the birth to the king, who, along with his officers, proceeded to the
Lumbini garden to behold his son and heir.

“ Having arrived at the outer gate of the garden, they immediately
despatched a messenger to the queen to congratulate her on the
auspicious event of the birth and its attending circumstances, and to
express the king’s desire to see the child. To which the queen made
reply, ‘Go! tell the king he may enter the garden!’ Then a woman
in attendance, seeing the king in the garden, took the child in her
arms, and, approaching the king, said, ° The royal babe salutes his

21

cee ey le aa Sie at a = ^ =^ -~ eg ae I rn I ------------

162 LALITA-VISTARA.

father.’ To whom the king answered, ‘Not so! first of all send
him to the Bréhman ministers in attendance, and afterwards let him
see me!’ Then the nurse forthwith took Bodhisattva to the place
where the Brahmans were. At this time the chief minister (Kwo 586)»
and the Brahmans, having looked at the child, addressed S’uddhodana
in the following terms of congratulation, ‘ All honoured be the king,
and prosperous for evermore! Even as we see that this babe will
prosper ! even so may the king and all the S’akya race increase and
ever flourish. Maharaja! this child will certainly, and of necessity,
become a holy Chakravartin monarch !’

“At this time, queen Mayd, the mother of Bodhisattva, beholding:
S’uddhodana and the ministers, her face glowing with joy, imme=
diately inquired of the king in these words, ‘ Maharaja! recite to
me, I pray you, the distinguishing signs of one who is to become a
Chakravartin monarch! Tell me, I pray you, what these are that my
heart may also rejoice!’ Then Suddhodana Raja desired the Brahe
man ministers to explain and point out the distinctive signs of a
Chakravartin monarch.” (Beal, p. 50). The Brahmans, thereupon,
explain the signs on the babe which betokened great prosperity. In
our text the signs are expounded by Asita.

29. Naked, p. 188. I fail to perceive the appropriateness and
force of this epithet. I suspect the text is corrupt.

80. Tawny mane, p. 188. The object is to imply chestnut borses,
which were always held in greater estimation than horses of other
colours. See my ‘ Indo-Aryans,’ I, p. 333.

81. Retired in delight, p. 133. The text here is incomplete,
consisting of only balf a distich, and the accuracy of the translation
is therefore questionable. The purport, too, is not apparent.

82. Bovine calves, p. 133. Kapild means a young she-elephant,
but as the preceding word karenw implies both male and female
elephants, I take the following word to mean bovine calves. In the
vernacular of Bengal in the present day Aapild, corrupted into kaild,
18 used to indicate a cow-calf.

32. <As'vattha saplings were produced, p. 184. The Sanskrit
words are chaturnam cha dvipakotisatasahasréndm madhye prithivt-
pradese asvatthayash{ih prddurabhit. They may be rendered into
“On the land in the middle of the four times many hundreds of

CHAPTER VII. 168

thousands of tens of millions of islands an agvattha staff was
produced.”” A staff pure and simple is, however, no part of any
Buddhist paraphernalia ; it is held in no estimation, and in the vast
volume of Buddhist literature extant, in which the mantle, the alms-
bow] and other articles are so frequently mentioned, a staff is never
adverted to. This rendering, therefore, cannot be accepted as correct.
The Tibetan version of the text, as rendered into French, has s’éleva
de la terre la tige d’un Agvattha, (Foucaux, p. 97) and this is
‘obviously the right meaning. The object of the text is to show
that along with the sage, were born Yagodhara, his wife; Chhandaka,
his charioteer ; Kantaka, his favourite horse, and most of those who
subsequently became his foremost disciples. And as the agvattha
tree also formed an integral part of his faith, it is but natural to
suppose that his biographers should include it among the productions
of the time of his birth. The merit of dedicating the asvattha
tree is highly extolled, and even Hindus try to avail themselves of it
by such dedication, and in the Bhagavadgité Krishna describes
himself as the asvattha among trees. In the Sui Behar inscription
reference is made to a dedication of it by a Buddhist, Dr. Hoernle,
however, thinks differently. Misled by the word yathi, he says :—

“What the yath: is, I do not know; perhaps others who are
better acquainted with the practices of Buddhism may be able to
explain it. The word, in the modern form /ath, is applied to monu-
mental pillars, like the well-known stone pillars of Allahabad, Dehli,
Banaras and other places; but that can hardly be the meaning of the
word here. ‘The word is also applied to a monk’s staff. This, at
first sight, would seem to be a much more likely meaning. The
éropana ‘setting up’ or ‘assuming’ of a staff might be a ceremony
indicating the assumption of a high clerical office (as in the case of
a Bishop’s staff or crook). Or ‘putting up (putting aside) the
staff? might be a euphemism for ‘death ;’ the monk having died,
his yatht may have been enshrined by the two pious ladies. It is
impossible to avoid connecting in one’s thoughts the curious shaft
which pierces the tower, and the mouth of which was closed with
the copperplate that bears the inscription, with the yathe mentioned
in that inscription as having been enshrined. Can it be possible that
the shaft was the receptacle of the yatht 7? The dimensions of the

ee ye ont crn Sle चक EE em a a ne ~ ee SR nce ema

164 LALITA-VISTARA.

shaft, no doubt, are large; but the yafhi need not have been a real
mendicant’s staff, or at least only sucha one pro forma; in reality
it might have been an object more like the famous /dfh or irom
pillar of Dehli; perhaps ornamented with jewels and precious stones,’”
(‘Indian Antiquary,’ Vol. X, Nov. 1881, p. 327.)

Doubtless the ordinary meaning of yash{i, is a staff; but
according to Wilson it also means “a creeper.’? (Dictionary, sub
voce). Taking a staff to be the radical meaning it would by
metonymy stand for the trunk of a tree, and the staff may then welk
stand for the whole tree. The word dropana, rendered into “setting
up” or “ assuming,’ comes from the root ruh “ to grow from 8666,»
“to grow as a tree,” “ tosow seed.” The only word used for planting
all over northern India, is rohnd, whence rod, &c. It is used in contra-
distinction to vap or vond, “to sow broadcast.” The conjecture about
५८ # ceremony indicating the assumption of a high clerical office (as
in the case of a Bishop’s staff or crook)” is due solely to the famie
liarity of the learned gentleman with the European idea of the
staff of office, but it is not common in India. It is true that among
one sect of the Hindus, the Dandis, the assumption of the danda
or staff is synonymous with retirement from worldly life to ascetic
mendicancy, and the Dandis do always carry about a thin bamboo
switch as the emblem of their mode of life; but there 18 lite-
rally nothing to show, (and we have enough in the literary re-
mains of the Buddhists to show all the details of their monastic
lives,) that the ceremony of assuming a staff formed any part of it.
The idea of the crook has come from the Biblical metaphor of the
shepherd and his flock, the shepherd holding the crook over his lambs
to lead them to the right path. There is no such metaphor current
among the Buddhists, and to the best of our information never was,
and it would be futile, therefore, to identify the yathi with the crook.
To Europeans the idea of the crook may not, at first sight, strike as
inconsistent, but there is nothing but a fancied similitude to support it.

The word is in the singular number in the original, but I have
changed it into the plural to make it consonant with the innumerable
islands referred to. Asin the case of Kantaka a single horse was
wanted, and yet twenty thousand colts were produced, so for a single
tree required for the sage to sit under during his meditation a great

CHAPTER VII. 165

many were produced. Besides, we are dealing not with facts but
fancies, and therefore there is nothing to stand in the way.

34. As it was before so it became after, p. 184. The incident is
not noticed by the southern Buddhists. Is it possible to suppose that
the case was one of difficult parturition, and an operation, something
like the Cesarean operation, had to be performed and that led to the
mother’s death? ‘The idea of the operation was not unknown in
India. In the case of Eve the absence of a mother suggested the
unnatural expedient.

35. With scented oil, p. 184. The use in India of oils richly
perfumed was, it would seem, as common before as itis now. It isa
pity we have nothing left to show the process followed in preparing
such oils.

36. Foreign rishis versed in the five means, p. 184. Who the
foreigners were, there is nothing to show. Their knowledge of the
five means is indicated by the word, panchdbhijnadh. According to the
Pentaglot Vocabulary the five sciences are, lst, ‘“‘ La science pareille
aun miroir; 2nd, la science de l’égalité (des substances) ; 3rd, la
science de l’observation ; 4th, la science de l’achévement de ce qu'il
faut faire; Sth, la science des régions de la Loi (Dharma)." Apud
Foucaux, p. 98.

87. The music of the clarion and the tadava, p. 185. I can find
no account of the ¢ddava in any Indian work on music. If the word
could be taken to be skadava it would mean aninstrument with six
strings arranged in a hexatonic style, but it occurs as tadava in
several Buddhist works.

38. The great lotus may sprout, p.135. It 18 not clear whether
this refers to the great lotus which shot forth from the bottom of
the earth and yielded the essence for the nourishment of the sage
during his foetal state, (p. 102), or merely a poetical imagery to imply
his birth. Probably it means the former.

89. Pieces of chintz, p. 136. The Sanskrit term is vichstra-
patolaka, lit. “many coloured cloth.” This is not included in the
Tibetan version.

40. The S’dkyas including the elders, men and women, p. 188.
The Sanskrit words are mahallaka-mahallakddyah S’akydh. Wilson,
in his Dictionary, explains mahallaka to mean, “ an eunuch employed

166 LALITA-VISTARA.

in a harem,” and adds “mahalla said to mean the inner apart-
ments probably the Arabic word (== and kan added.” In his
S‘abdakalpadruma, Sir Raj&é Raédhaékaénta assigns this meaning
to mahallika, but for mahallaka gives ‘warder of the inner
apartments’ (antahpura-rakshake) without adding that the warder
should be a eunuch. He quotes Jatédhara and the S’abdaratnd-
vali for its synonyms, of which the former gives samidalla,
kanchuki, sthdpatya, Sauvidalla and Veddéika, and the latter,
Sauvidallaka, and antarvans’ika. None of these imply a eunuch
necessarily. But whether a eunuch or not, it is certain that
the meaning is not applicable here, for it is to be presumed that those
who sat in consultation to decide upon appointing a foster-mother
for the prince were men of higher rank than warders, whether male
or female. Moreover, in a subsequent passage the warder of the
palace announces to the king that a sage (rishz) old (vriddha) ema-
ciated (jérna) and mahallaka had appeared at the gate. Itcannot be
assumed that he meant the sage to be a warder or a eunuch, Again,
the sage describes himself as “ old, emaciated, and mahallaka,” and did
not mean that he was a warder or a eunuch. It is evident then that
the word has another meaning, and this occurs in P&éli. In Childer’s
Pali Dictionary the equivalents given are “ old, aged ; spacious, large,
broad, big,” (p. 228), and Bohtlingk has given the meaning of old,
derived from Buddhist works. As my text has old (vriddha) coupled
with mahallaka, I infer that the latter means “ very old,” 4. ९.) not only
old but ^^ very old,” an octogenarian or so, and these being the seniors
or elders of the race, I take it that the idiomatic meaning is seniors or
elders, who are in the preceding sentence described as vriddha-vriddhd,

41. All these..are inexperienced, p. 188. The Sanskrit word is
Vadhukd, which means a young wife but not a matron, ४, ९) a
married woman but not experienced in the duties of a mother.

42. But hereis the good matron Gautami, p. 188. The Sanskrit
word which I render into matron is prajdvati, from prajé “ offspring,’’
and vats “ possessing,” and it’appears to be the most appropriate in
contrast with the young wives (vadhukds) who tendered their services,
but were rejected on the grounds of their youth and inexperience.
It should be noticed, however, that the reading in the Tibetan, the
Chinese, the Ceylonese, the Pali, the Burmese and the Siamese texts is

ब ` = "0 4 -- + = 9.0 ~ ay

CHAPTER VII. 167

Prajépati, which means Brahmé himself, or his ten divine sons or a
king, a father, a sonein-law, or the sun. The word is of the mascu-
line gender, and not applicable toa woman. Translators have all taken
the term to be the proper personal name of the lady, making Gautami
her tribal name. It is doubtful, however, if in India in former times
a masculine term was used for a female, and I suspect, therefore, that
the difficulty of managing the liquid letter ० has led to the conversion
of Prajdvatié into Prajdpati. Women seldom received a tribal or
gotra name in India. They lost their father’s gotra on marriage, and
their husband’s gotra would not be distinctive enough for use; every
woman in the family having the same gotra. In the case of Gautami,
her father’s gotra, was Vasishtha, not Gautama. To European
translators, who are 80 familiar with double names the two names
appeared to be the most appropriate, but I have no reason to doubt
that we have in the text an epithet and a proper name to deal with,
and not a personal and arace name. It is possible, however, for an
epithet to crystalise into a nickname.

43. Then king S’uddhodana invited the S'akyas to a meeting,
p. 138. This meeting to consider whether the prince would remain
at home or become a hermit is quite unnatural and out of place here.
In the Chinese text, the meeting is appropriately held for astro-
logers to expound the horoscope of the child. In the Sanskrit text
no mention is made of casting a horoscope.

` 44. A great sage (maharshi) named Astta, p. 1388. In Hindu
works sages are classed into Brahmarshis, or sages of the region of
Brahma ; Maharshis or those of the region called Mahar; Devarshis
or those of the region of the Devas; Rdjarshis or those of the caste
of Kshatriyas, and simply Rzshis, the last two being of the region of
the mortals. The author of the Lalita-Vistara evidently does not
bear in mind this classification, for he has called the sage in some
places a Maharshi and in others Devarshi: his idea of a Maharshi was
that of a great (mah4) rishi, nor is it peculiar to him.

The name of Asita has been changed in the southern texts (Pali,
Burmese and the Siamese) into’ Kaladewila. This is, however,
merely the result of a translation ; Asita means black, and kdla is its
synonym, the affix dewila being a corruption of devala a priest
whose vocation is to worship idols in private houses.

The story of Asita, though substantially the same, is varied very

168 LALITA-VISTARA.

mnch in detail in the southern and the Chinese texts. It is not
worth while, however, to notice the differences at length. The
following account is given of the sage in the Siamese text: “In
those times lived a holy man named Kaladewila, who was a member
of a religious body whose doctrine differed from those of Buddha; and
he was the teacher of the king Suddhodana. He was the master of
the five supernatural arts, and of the eight perfections of meditative
abstraction, and had the power of flying through the air, &., &e.
This day he had transported himself to the Davadungsa heavens, and,
sitting there, heard the rejoicings of the angels, and was told by them
of the birth of king Suddhodana’s son.” (Alsbaster, p. 107.)

45. He addressed his pupil Naradatta, p. 139. As in the case
of Prajavati Gautami so here, European translators have converted
an epithet into a proper name. The Sanskrit text has Naradattam
ménavakam, and mdnavaka means a pupil, and is not a proper name.
In the Chinese and the southern versions the name is changed into
Narada.

46. There the divine sage (Devarshi,) p. 139. See note 48.

47. The king, taking up with his two hands the Prince, p. 180.
According to the Chinese version Asita and Narada went to the
nursery where the child lay. ^ Then Maya, taking the child in her
arms with her hands, gently raised, attempted to make him bow his
head in reverence towards the feet of Asita. But the child by his
spiritual power turned himself round his mother’s arms, and present-
ed his feet towards the Rishi. On which the king, taking the babe,
made the same attempt three successive times, with the same result.

¢ Now, when Asitacame to look at the child, a brightness like that
of the sun shone from his body, and illuminated the great earth,
and his perfectly beautiful and graceful body sparkled like gold,
his head like a precious covering, his nose straight, his shoulders
round, his limbs perfectly proportioned.

“Then Asita rose from his seat and addressed the king: ‘O king!
make not the child bow his head to me! but 16४ me rather worship
his feet!’ And again he recited this hymn of praise: ‘O rare
event! Oh! seldom seen! A great being has been born! a very great
being has been born! The tidings I heard in heaven are indeed true,
respecting this beautiful! babe !’

“Then Asita, unbaring his right shoulder and bending his right

CHAPTER VII. 169

knee to the ground, took the child in his arms, and, returning to his
seat, rested on his knees.

“Then the queen said, ‘ Venerable one! surely you will let the
babe reverence you by saluting your feet!’ To whom the Rishi
replied, ‘Say not 80, 0 queen; for, on the contrary, both I and Devas
and men should rather worship him!”’’ (Beal, pp. 57-58.)

48. Even as the fig blossoms rarely, p. 142. The species of fig
here referred to is the Ficus glomerata. The belief is universal among
the Hindus that the fig never blossoms, except on very rare occasions,
and that whoever is fortunate enough to behold the blossom becomes
a king. The fact 18, the floral envelopes of the fig keep the sexual
organs completely enclosed, and those envelopes along with the organs
gradually become the fruit without the envelopes ever opening.
They are, besides, of a green colour, and, therefore, the inference is
easily drawn that the fig does not blossom. The junction of the
envelopes are well indicated on the top, and it is possible, in abnormal
cases, for the junction to remain unclosed for a time, and then the
flowering is visible ; but whether such an abnormal case ever happens
or not, I do not know. It is very common among Bengalis, when
they a meet a friend whom they had not seen for a long time, to say
“you are become a fig flower :” tumi dumur phul haiyachha, The
saying stands for the English ^ angel’s visits.”

49. Ooil of curly hair, p. 142. The word in Sanskrit is
ushnishasirsha, literally ‘turban-headed ;' Ushntsha, however, is
also used for the curly matted hair coiled round the head of a
Buddha, and that is what is here referred to. See note 26, page 17.
The Chinese version has “an excresence of (? on) the top of the
head ;” the French version of the Tibetan text has “ Une excroissance

॥

qui couronne sa téte.”’

50. His shoulders are raised like the saptachhada flower, p. 142.
This is the literal meaning; but in Foucaux’s translation of the
Tibetan text we have, “il a sept protuberances,” (p. 107), and the
Chinese make “the seven places full and round” (Beal, p.55). The
confusion has arisen from the attempt to translate saptachhada,
०८ seven-folded.” It is, however, also the name of the <A/lstonia
scholaris, and I take the comparison to be with the flower of that
plant, which is rounded, and the shoulders are made like it. A

22

4

170 LALITA-VISTARA.

synonym of saptachadda 18 saptaparna “ or seven-leaved,” which shows
the flower to have seven leaves or petals and not folds.

51. His radiance is delicate, p. 143. The Sanskrit phrase is
sukshma-suvarna-varnachhavt. In French we have “la peau fine et
de la couleur d’or,” and in the Chinese version “the body pure, and
of a golden yellow colour.”

52. The body of Sarvarthasiddha is as long as his fathom, p. 148.
The Sanskrit nyagrodha, which means both a fathom and a banyan
tree, has been taken in the latter sense by the Chinese translator.
A perfect human figure measures as long as the fathom, and in the
SAmudrika this is reckoned to be an auspicious sign. The Tibe-
tans take it to imply the simious peculiarity of the hands reaching
below the knee. |

58. His fingers and toes are joined with webs, p. 143. The web
is noticed only at the root of the toes and the fingers, the skin
between them rising slightly in a thin web.

64. By these thirty-two signs, p. 143. Following the punctua-
tion in my text I can count only 30. The Chinese text has 32, and
the Tibetan 87, The Mab4vastu Avadana gives quite a different
series of signs. See my ‘Sanskrit Buddhist Literature of Nepal,’
p. 125.

55. Like a needle, p. 144. I can make nothing of this com-
parison : the word in Sanskrit 18 suchydcharah.

57. Your gratification will be long protracted, p. 145. The
conversation between the sage and his pupil is differently given in
the southern texts, but it is not worth while to take any note of
it.

58. The mighty Narayana born, p. 146. The comparison with
Ndrdyana here and elsewhere is worthy of note. The divinity and
greatness of Narayana were so well established at the time, that the
poet thought they afforded the highest comparisons that was available
to, him.

59. Charioteer, quickly inform the king, p. 146. The prose more
appropriately names the warder. It was never the duty of a cha-
rioteer to carry messages from the gate to the audience chamber of
aking. I cannot make out how the charioteer is named here.

60. Wilderness, p. 148, The Sanskrit prose text brings the

CHAPTER VII. 171

sage from the side of the Himavat mountain, but the Chinese version
makes him the dweller of Tsang=chang grove, the locale of which is not
mentioned. The Burmese version places him in the neighbourhood of
Kapilavastu, for he is described to have been “ in the habit of resorting
daily to the Prince’s palace for his food.” (Bigandet, I, p. 40.)
The Siamese version, in common with the preceding two, makes him
present in the Trayastringa heaven, (Davadungsa, Siamese; Tuwa-
deintha, Burmese) on a visit, at the time of the birth, and thence to
descend on earth, to appear before S’uddhodana (Alabaster, p. 107).
The Mahdvastu Avadina makes him a Bréhman of Ujjaini, in
Dakshindpatha, who was well versed in the Vedas, and, having renoun-
ced the world, had practised austerities as a hermit on the Vindhyan
mountain, whence he retired to the Himalaya. All the different versions
make him the beau-ideal of a Hindu saint of profound erudition.

61. Who has acquired the neutral knowledge, p. 148. The
Sanskrit term is upekshd-samudgata-buddhi, which implies that
knowledge which, having rejected every thing as unreal, remains con-
fined in itself. It is the same with the samadhi of the Yogis. M.
Foucaux renders it into “‘ qui est en progression d’une grande joie et
d’une intelligence élevée par l’indifference (mystique).”? (p. 111.)

62. The royal dynasty of Ikshaku, p.149. According to the Kugae
jataka Iksh4ku was so named because he was born in asugarcane. Cf.
my ‘Sanskrit Buddhist Literature of Nepal,” p. 142.

63. Zhe shadow of these beings cannot any where possibly be seen,
p- 150. The belief 18 universal among the Hindus that the body of a
Deva never casts its shadow on earth, nor in motion produces any
sound, and celestial beings when on earth appearing before men may
be easily made out by these tests. S’ri Harsha, in his Naishadha,
makes use of this belief with great effect. When Damayanti, at her
second Svayamvara, appeared before the assembled princes to select
her lord, Indra, Agni, Yama, and Varuna*® stood before her along

* इन्द्राभिदकिशदिगी ्रपाभिभिस्तां
ard नले तरख्िताथ समां प्रमाघ।
खा सिन्ध्वेशिरिव बाङ्ववीतिहां
लावश्छभूः कमपि भीमद्ुताप तापे ॥ ख cel ei

172 - LALITA-VISTARA.

with Nala, and all the five appeared exactly alike. This puzzled the
lady much, and she was at a loss whom to select. She felt certain
that some gods or aerial spirits had come forward to delude her and
cause mischief, but she knew not how to make them out. At last
it struck her that no god or spirit could have a shadow, and seeing
that four out of the five of her suitors cast no shadow on the ground,
she selected the one who had cast a shadow, and thereby got back
her long-lost consort.*

94. Silken vestments, p. 151. The Sanskrit word is patta-damam,
which, literally translated, would mean jute cords, from patta ‘jute’
or ‘ flax’, and ddman,a cord or rope. -Patta, however, is also used
to imply silk, and the translation may be silk cords; but neither jute
cords nor silk cords are fit objects of offering, and I take ddman to
mean by metonymy cloth. 10 the Hindi language it means the skirt
of a coat, which must have proceeded from déman having once meant
cloth. I cannot, however, just: now appeal to any ancient authority
on the subject.

* fay भजन्तां कियदस्य रेवा.
TRIN नरस्याल्ि तथापि नेषाम्‌ |
इतीरयन्तीव तया fac fa
सा मेषे न farts तेषु ॥ अ° १४ | een

en fee ee

CHAPTER VIII. 178

CHAPTER VIII.
VISIT TO THE TEMPLE.

Presents of maidens for the service of the Bodhisattva. Proposal to visit the
family temple. Preparations for the visit. Prince’s remarks to his aunt.
Procession. Effect of the Prince’s entrance into the Temple. The salutation
of the gods.

Now, Bhikshus, on that very night! on which the Bodhisattva
took his birth, there were born twenty thousand girls in the houses
of merchants, Kshatriyas, Brahmanas and householders of the
great S’akya race. They were all presented by their parents to
the Bodhisattva for his service and attendance on him. Twenty
thousand girls were given by king S’uddhodana for service and
attendance on the Bodhisattva. Twenty thousand girls were given
for the same purposes by friends, counsellers, relatives, cognates,
brothers-in-law and wellwishers.? A like number of girls were
given for the same purposes by ministers and courtiers.

Now, Bhikshus, the S’akyas with their elders, both male and
female, came together to king S’uddhodana, and thus addressed
him: ^“ May it please your majesty, the Prince should be taken
to the house of the Devas.”

The king said, ^ That is proper. Take the Prince to see it.
Let the city be duly embellished along with all the roads, squares,
crossings, market-places and highways. Remove therefrom
all inauspicious objects, such as monocules, hunchbacks, deaf,
blind, dead and deformed persons. Drive away all persons
with imperfect organs. Let pleasant sounds be raised. Let
auspicious trumpets be blown. Let propitious bells be rung
everywhere. Decorate the gates of the city. Let there be sweet
music of clarions and ६६0४९४8. Let all commanders of castles
and forts assemble together. Let all bankers, householders,
officials, warders and courtiers come together. Harness horses x

174 LALITA-VISTARA.

to chariots for females. Set in array pitchers full of water.
Bring together all learned Bréhmans. Decorate all temples.”

Bhikshus, all these arrangements were completed as ordered.

Then king S’uddhodana entered his chamber, sent for the great
matron Gautami, and said to her, “ Dress the Prince so that he
may be taken to the temple.”

‘Please your majesty,” said the great matron Gautami, and
dressed the Prince. When the Prince was properly dressed, he
innocently and with a smiling face and sweet accent thus
addressed his aunt,® ““ Mamma, where will you take me to ?”

“To the temple, my son,” said she. Then the Prince, with a
pleasant face and an arch smile, addressed these verses to his
aunt :

“On my birth all these three thousand regions trembled ;
and S’‘akra, Brahmé4, Suras, Mahoragas, Chandra, Strya, Vais’-
ravana, and Kumara saluted me by lowering their heads to the
ground. (1)

‘Which are the gods then which are so much greater and
nobler than me to whom you wish, mamma, to send me? Iam
the god of gods, nobler than all gods. There is no god equal
to me; how can there be one greater than me? (2)

“ For the gratification of the people, mamma, I shall go. By
beholding me the crowd will be greatly exhilarated ; even those
who can exhibit wonders will respect me highly, and men and
gods will know that I am the greatest god.” (3)

Then, Bhikshus, king S’uddhodana, surrounded and attended by
Brahmans, merchants, bankers, householders, ministers, provincial
chiefs, warders, courtiers, friends, and cognates, took the Prince in
a chariot well-embellished in the inner apartments, and proceeded
along most sumptuously decorated roads, squares, crossings,
and markets, redolent with the aroma of burning pastiles, and
bestrewed with buds and flowers, amidst joyous greetings and
auspicious music, followed by a grand retinue of elephants, horses,
chariots and foot soldiers, carrying umbrellas, flags, pennons and
‘standards. Hundreds of thousands of Devas bore the chariot of

CHAPTER VIII. 175

the Bodhisattva. Many hundreds of thousands of millions of
tens of millions of Devaputras and Apsarases came under the
sky, and showered flowers, and played divine music,

Thus did king S’uddhodana, amidst a mighty host of kings,
with royal magnificence and kingly majesty, take the Prince to
the temple, and enter it. Now, when the Bodhisattva set his
right foot on the floor of that temple, all the inert images of
the Devas, such as 811९8, Skanda, Naérdyana, Kuvera, Chandra,
Sarya, Vais’ravana, S’akra, Brahma, and the guardians of the
quarters, rose from their respective places, and fell at the feet of
the Bodhisattva. Thereupon, men and gods by hundreds of
thousands burst into derisive laughter, and covered their faces
with their clothes. The whole of Kapilavastu shook in six
different ways. Celestial flowers fell in showers. Thousands
of clarions resounded without a cause. And the gods whose
images were in the temple made manifest their respective shapes,
and recited these 6७६1088 :

५९ Never does the great mountain Meru, the king of mountains,
salute a mustard seed ; nor does the great ocean, the abode of
the king of Nagas, salute the footprint of a cow. The sun, the
moon and other luminaries, never salute fireflies. How can then
the great master of merit, one born in the race of knowledge
and virtue, salute the Devas ? (1)

“Even as the mustard seed, or water in the footprint of a
cow, or fireflies, so are the gods (compared to him). Men and
gods of the three thousand regions, all those on the earth who
claim greatness, like the Meru, the ocean, the sun, or the moon,
obtain every desirable object and salvation by praying to him
who is self-born and the noblest.” (2)

Now, Bhikshus, on the entrance of the Bodhisattva into the
temple thirty-two hundreds of thousands of Devaputras had
their mind directed to the sequenceless perfect Sambodhi. This,
Bhikshus, is the reason, this the result of the indifferent Bodhi-
sattva entering the temple.* ।

176 LALITA-VISTARA. |

NOTES.

1. On the very night, p.173. The word in the Sanskrit text, is
rdtrim, night, but the description at the beginning of chapter VII
clearly implies that Maya Devi went to the garden of Lumbini during
the day time, and the delivery took place during the day and not at
night. The word rdtri, however, was often used very much in the
same way in which ‘a day’ is used in English, meaning a day and
anight. There is a parallel of this in the English ‘se’nnight,’ which
means seven nights and seven days. This form of expression suggests
the idea that the Hindus, at one time, had, like the Greeks, Babyloni-
ans, Persians, Syrians, and Jews, the custom of beginning the day at
sunset. In Genesis i. the evening always precedes the morning.

2. Brothers-in-law and wellwishers, p. 173. The Sanskrit text has
Sydlahita. M. Foucaux renders the corresponding Tibetan words into
“ Les parents du cdté du pére, ceux du cété de la mére,’(p. 113).

8. Addressed his aunt, p.174. The lady was both aunt (mother’s
sister) as well as stepmother, (father’s second wife), of the prince.
Subhuti or Suprabuddha, king of Devadaha, had seven daughters,
namely, May&, Mahdmayé, Atimayd, Anantamayaé, Chitlimaya,
ए 61188708, and Mahaprajavati, of whom the eldest and the youngest
were married to Siaddhodana, and the others to his brothers. The
lady had two children, a son named Nanda, and a daughter named
Ganapadakalyani.

4. Bodhisattva entering the temple, p. 175. The story of the
visit to the temple does not occur in the Burmese and the Siamese
versions of the life of the saint. In the Chinese version, the proces-
sion from the Lumbini garden to Kapilavastu passes by the temple,
and the opportunity is seized to present the infant before the gods.
The story runs thus :—

५९ At this time, not far from Kapilavastu, there was a Deva temple,
the Deva’s name being ^^ Tsan Chang” (Dirghavardana?) at whose
shrine the S’Akyas paid unwonted honours ; then S’uddhédana forthwith
took the infant in his arms to this temple and addressed his ministers
in these words, ‘Now my child may pay worship to this Deva.’
Then his mother (or, nurse), took the child to pay the customary

as

CHAPTER VIII. 177

honours, at which time a certain Deva, called ‘Abhaya’ (wou wee),
took the image of the Deva in the temple, and made it come down
and bow before Bodhisatwa with closed hands and prostrate head, and
addressed the nurse thus, ‘This Prince of mortals is not called on
to worship, but is deserving of all worship; let me adore him, for to
whom he bows down, instant destruction would follow.’” (Beal’s
Romantic History of Buddha, p. 52.)

23

178 LALITA-VISTARA.

CHAPTER IX.
ORNAMENTATION.

Request of Sékyas to present ornaments. Ornaments prepared. Effect of
ornaments put on the Prince, Address of a sylvan goddess on the worthless-
ness of ornaments for the Prince.

Now, Bhikshus, Udayana, a Braéhman, father of Ud4yi,! and
the family-priest of the king, came along with five hundred
Bréhmanas when the Chitra constellation? had risen just after the
Hasté constellation, and thus addressed him: ^^ May it please
your majesty that the Prince may have some ornaments made
for him.”

The king said, “ Be itso. Let a good number of ornaments
be prepared.”

Thereupon five hundred ornaments were prepared under orders
of king S’uddhodana, by five hundred S’ékyas, They included
ornaments for the hands, ornaments for the feet, ornaments for
the head, ornaments for the neck, seal rings, earrings, armlets,
` waist-chains, golden threads, nets mounted with bells, nets
mounted with jewels, jewel-mounted shoes, necklaces of various
kinds of jewels, bracelets, and delightful crowns. Having pre-
pared these, the S’4kyas brought them to the S’Akya king when
the Pushya constellation was on the ascendant, and thus addressed
him: ‘ May your majesty decorate the Prince with these orna-
ments.”

The king said, ‘ Let the Prince be ornamented and honoured
by you. I, too, have got all ornaments prepared for him.”

They replied: “It would do us great honour, if the Prince
would wear our ornaments for seven days and seven nights.”
Now, the night having expired’ and the sun having risen, the
Prince had been taken for an airing in the garden named Vimala-

CHAPTER IX. 179

vytha. There the prince was in the lap of the great matron
Gautami. Eighty thousand ladies went there and beheld the face
of the Prince. ‘Ten thousand maidens went there and beheld his

` face. Five thousand Bréhmanas did the same. Then the orna-

ments which had been prepared by the noble S’A4kya king were
tied on the person of the Prince ; but they were all eclipsed by the
splendour of the Prince’s body,—they did not sparkle, nor glow,
nor look bright. Even as a lump of ink brought near a piece
of gold from the Jémbunada,‘* does not sparkle, nor glow, nor
look bright, so were the ornaments deprived of their lustre by
the splendour of the Prince’s person. Thus were other orna-
ments that were tied on his person put to disgrace like a lump
of ink. Thereupon Vimalé, a sylvan goddess, impelled by her
liberal nature, came forward, and addressed the following Gathas
to king S’uddhodana and the S’akyas :

“« Were these three thousand regions along with all their
towns and highways fully covered with showy stainless gold, and
were then the gold from Jambu brought near, the lustre of the
other gold would cease to glow, overpowered by the light of Jambu
gold, and the whole of these regions would be lustreless. (1)

९८ ^ Even that (Jambu) gold placed beside the light issuing from
the pores of the leader,—full of light, modesty and beauty—would
cease to glow, to sparkle, and to radiate. By the light of Su-
gata’s body it would become lustreless likeink. He is ornamented
fully by a hundred merits; no ornament can appear lustrous on
him. The splendour of that stainless body burns out the light
of the sun, the moon and the celestial luminaries. (2)

«<¢The glory of Sakra and Brahma pales before him of con-
solidated beauty, whose auspicious body is decorated with the
fruit of noble works. Of what avail are to him common ornaments
made by man? Remove those ornaments, O ye inconsiderate
people; insult not the intelligent one by these. He desires no
artificial ornaments—this being of noble object. Giveaway these

nice looking ornaments to slaves.’ (3)

180 LALITA-VISTARA,

“The well-adorned S‘Akyas of the noble family of the king
were pleased and wonder-struck by this speech. They were
gratified to know that the prince of the S’akya race would thrive
60 auspiciously.” (4)

Having said this, the goddess sprinkled excellent flowers on
the Bodhisattva, and then vanished from view.®

NOTES.

1. Uddyana, father of Uddayt, p. 178. In the Chinese version
the names are Udayana, father of the Bhikshu Udayi. Grammati-
cally both versions are wrong. Udayi should be the father, and its
regular derivative Auddyana the son.

2. Chitra constellation, p. 178, The Chinese version fixes the time
at the junction of the asterisms Chin and Koh.

3. Now the night having expired, p. 178. The asterism is said to
have been Pushya which is an auspicious constellation for putting
on ornaments.

4. Gold from the Jémbunada, p.179. A river flowing from the
mount Sumeru reputed to produce gold of a superior quality. I
fancy it refers to some imaginary object which had attained fame
from some mythical story. In current Sanskrit Jambunada is used
as asynonym for gold.

5. Vanished from view, p. 180. The Chinese version makes the

goddess recite the verses from the sky where she was not visible.
(Beal, p. 66.)

CHAPTER इ, 18}

CHAPTER 2.
EDUCATION.

Procession to the school-room. The school-master falls overpowered by the
sight of the Prince. He is helped to rise from the ground by a Devaputra,
who recites Gathés in praise of the Prince. The Bodhisattva enquires what
he 18 to be taught, and names 64 kinds of writing. The recitation of the
alphabet.

Then, Bhikshus, when the Prince had duly grown up,! he was
taken to the writing school under a hundred thousand auspicious
arrangements. He was accompanied and followed by ten thou-
sand boys. He was followed by ten thousand cars loaded with
food of all kinds, and with gold in the forms of ingots and coins.?
Whenever on the roads, squares, highways and market roads of
the town of Kapilavastu, the procession stopped, or people de-
scended from their cars, then eight hundred thousand clarions
resounded in harmony. Great showers of flowers were rained
everywhere. Hundreds of thousands of maidens stood by
courtyards, doors, gateways, balconies, houses, towers, and
palaces with dishevelled ornaments and dresses; or carrying
vases of gold set with jewels to purify the roads, they proceeded
towards the Bodhisattva. Eight thousand celestial maidens were
strewing flowers to behold the Bodhisattva. Devas, Nagas,
Yakshas, Gandharvas, Asuras, Garudas, Kinnaras and Mahoragas,
in semiform shapes, held forth flowers, garlands and clothes from
under the sky. All the S’kyas, led by king S’uddhodana, pro-
ceeded in front of the Bodhisattva. With such a retinue did
the Bodhisattva proceed to the school. Then he entered the
school. Now Vis’udmitra, the school master, feeling the beauty
and glory of the Bodhisattva to be insufferable, fell prostrate
on the ground. Subhafiga,3 a Devaputra of the class Tushi-
takéyika, seeing him thus prostrate, held him by the right

182 LALITA-VISTARA.

hand and raised him, and, having raised him, from under the sky
addressed the following GAthas to him, to king S’uddhodana, and
to the large assembly :

“ Whatever S’astras are current in the regions of the Devas,
all figures and writings and calculations, all roots, all arts‘ in their
immensity current on earth, were learnt by him many millions
of ages (kalpas) ago. (1)

¢ But to follow the usual practice of the world, to practice
well what he has already learnt, to train numerous children in
the foremost path, to bring other millions to the path of truth,
he has come to the school. (2)

“ What avails him the mere knowledge of writing who is
thoroughly versed in the fourfold path of the future, who is
proficient in the knowledge of the cause and the effect of creation,
who knows how the circle of creation is stopped, and who has
had his memory well polished? (3)

“There is ncne in the three regions who can be greater than
him in conduct; he is the greatest among all gods and men.
You know not even the names of the writings which he learnt
many millions of ages ago. (4)

“This pure being, the receptacle of wonders, knows at once
all the numerous wonders of the world. He knows, too, the
movements of all invisible formless objects. What are visible
forms of written letters to him ?” (5)

Having said this, the Devaputra worshipped the Bodhisattva
with celestial flowers, and then disappeared.

Then the nurses and maids sat around him, and the S‘akyas
headed by S’uddhodana retired.

Now Bodhisattva, taking up a tablet made of Uragasfra
sandal-wood and excellent ink with a golden pen mounted with
jewels, thus addressed the tutor Vis’vamitra: “Which is the
writing, sir, which you wish to teach me? (1) Is it the Brahmi
writing ; (2) or the Kharoshti; (3) or the Pushkarasari; (4) or
the writing of Anga; (5) or that of Bafiga; (6) or that of
Magadha; (7) or Mafigalya writing ; (8) or Manushya writing ;

CHAPTER X. 183

(9) or finger writing (afgudz) ; (10) or that of S’akéri; (11) or
that of Brahmavalli; (12) or that of Dravida; (18) or that of
Kinéri; (14) or that of Dakshina; (15) or that of Ugra; (16)
or figure writing ; (17) or cursive (anuloma) writing ; (18) or the
half-bow-shaped writing (ardhadhanus) ; (19) or that of Darada ;
(20) or that of Khésya; (21) or that of China; (22) or that of
Hina; (23) or that in which the letters are most in the middle,
(madhyakshara-vistara) ; (24) or flowery writing, (pushpa) ; (25)
or the writing of the Devas; (26) or that of the Nagas; (27) or
that of the Yakshas; (28) or that of the Gandharvas; (29)
` 0४ that of the Kinnaras; (30) or that of the Mahoragas; (31)
or that of the Asuras; (32) or that of the Garudas; (33) or
that of Mrigachakra; (84) or circular (chakra) writing ; (35)
or that of the Vayumaruts; (386) or that of the Bhauma-
devas; (87) or that of the Antarikshadevas; (38) or that of
Uttarakuru ; (39) or that of Purvavideha; (40) or the per-
pendicular writing (utkshepa) ; (41) or the pendulous writing
(nikshepa) ; (42) or the scattered writing (vikshepa) ; (48) or
the disordered writing (prakshepa) ; (44) or the ocean writing
(sdgara) ; (45) or the thunderbolt writing (vajra) ; (46) or the
cross-writing (lekha-pratilekha) ; (47) or the slow writing (anu-
druta) ; (48) or the S‘astravarta writing ; (49) or the Gananavarta
writing; (50) or the Utkshepdvarta writing; (51) or the
Nikshepavarta writing ; (52) or the P&dalikhita writing; (53)
or the Dviruttarapadasandhi writing ; (54) or the Yavaddasottara-
padasandhi writing ; (55) or the Adhy4hérini writing : (56) or the
Sarvarutasafigrahani writing ; (57) or the Vidyanuloma writing ;
(58) or the Vimisrita writing; (59) or the Rishitapastaptaa
writing ; (60) or rochamandndharanf-prekshana writing ; (61) or
the Gaganaprekshani writing ; (62) or the Sarvaushadhinisyandan
writing; (63) or the Sarvasérasafigrahani writing ; (64) or the
Sarvabhitarutagrahani writing? Out of these sixty-four kinds®
which is it, sir, that you wish to teach me ?”

The schoolmaster Vis’vAmitra, wonderstruck and deprived
of all vanity and self-importance, recited these Gathas with a
cheerful face :

184 LALITA-VISTARA.

‘‘ Wonderful this is of the Bodhisattva, the leader of men,
that he should have learnt every 8६48079 immediately on coming
to the school! (1)

“On coming to the school he has learned writings of which
I do not know even the names. (2)

% [ cannot see his face, nor even his head; how can I teach
him who has already acquired every style of writing. (3)

“He is the god of gods, the great god, the noblest of all
gods, the omnipresent. He is unrivalled, the chief, the unequalled
soul of all in these regions. (4)

“Through his grace I shall thoroughly teach the means of
that knowledge which is worthy of all to even those who have
already been taught.” (5)

Then, Bhikshus, the ten thousand boys along with the Bodhi-
sattva began to learn writing. In the presence of the Bodhi-
sattva the teacher began to teach the boys the alphabet. When
they pronounced the letter ५, then resounded the words—all sacra-
ments are impermanent.6 On 4 being pronounced there resounded
the welfare of one’s own and of others. By the letter 2, the ful-
ness of the organs. By the letter 7, the earth 18 full of calamities.
By the letter ४» the world is full of accidents. By the letter u,
the lessening of vigour in the world. By the letter ९, the sound
of the evil of raising probes. By the letter az, the propriety
of the mundane course. By the letter ०, the ultimatum of advice.
By the letter au, the sound of peregrination. By the letter am,
the origin of infallibility. By the letter ak, the sound of
transition. By the letter k, the redemption of deserts. By
the letter 4h, the likeness of all religions to the sky. By
the letter g, faith in the sound of religion. By the letter
gh, the destruction of the darkness of dense ignorance and delu-
sion. By the letter #, the purification of the body. By the
letter ch, the truthfulness of the four Arya paths. By the letter
chh, the destruction of fancies and passions. By the letter 7, the
conquest of decay and death. By the letter 74, the overthrow
of the fish-bannered chief. By the letter 2, knowledge. By the

CHAPTER X. 185

letter ¢, the destruction of all screens, By the letter ¢/, the question
of thapaniya. By the letter ¢, the overthrow of the unriotous
Mara. By the letter 4, sexual matter. By the letter n, the
affliction from dust. By the letter ¢, the distinction of sameness.
By the letter ¢4, the fulness of vigour, power and ardour. By
the letter क, the aroma of charity, self-controul and application.
By the letter dh, the seven kinds of wealth of A’ryas. By the
letter x, the knowledge of names and forms of things. By the
letter p, the great object, or the summum bonum. By the letter
ph, the visible attainment of fruition. By the letter 5, the १९.
struction of bonds. By the letter 44, the world exists. By the
letter m, the suppression of pride and haughtiness. By the letter
y, the suppression of ritual religion. By the letter 7, abjurance
of amour and love for the swmmum bonum. By the letter 7, the
removal of bonds. By the letter v, the noble path or the great
translation (varaydna). By the letter 5, the acquisition of
tranquillity. By the letter 5९, the suppression of the sixfold form
and the attainment of the six understandings. By the letter $, the
understanding of the knowledge of the omniscient. By the
letter 4, disaffection for afflictions destroyed. By the letter ks,
longing for the great religion by the overthrow of pride.

Thus, Bhikshus, in making the boys learn the alphabet
innumerable thousands of initial words of religion were pronounced
through the grace of the Bodhisattva. Thus, while the Bodhi-
sattva was in the schoolroom, the minds of thirty-two thousand
boys were imbued with the sequenceless perfect knowledge.

This was the reason this the cause why the Bodhisattva,
though already thoroughly taught, came to the school room,’

NOTES.

1. When the Prince had duly grown up, p. 18. The Chinese ver.
sion opens with a consultation held by the king when the Prince was

23

186 LALITA-VISTARA.

eight years old, to select a proper tutor. Visvamitra is recommended
as one “most perfectly acquainted with the S4stras, and in every
respect the most suited to become teacher of the prince, in all and
every kind of scholar-like erudition.” (Beal, p. 67). The southern
versions do not refer to the subject.
2. Ten thousand carts loaded with all kinds of food 4८. p. 181.
The food was given away in alms, according to some.
8. ७९04744, p.181. Suddhavara according to the Chinese text.
4, All arts, p.182. The arts are called kalé in Hindu works, and
usually reckoned at 64. I donot, however, know the names of all of
them. In V&tsy4yana’s K4ma 80078, we have the following list of
64 Arts which are appropriate for young ladies. They are called
Yogas, and young ladies are recommended to practice them alone,
or in the company of their tutors, fellow students, friends of the
same age, &e. (Ohdtuhehashthikdn yogdn kanyd rahasyekdkinya-
bhyaset, Sc.)
1. Vocal music. (Géfa.)
2. Instrumental music. (Vddya.)
3. Dancing. (\ritya.)
4, Acting, or the union of the above three for public exhi-
bitions. (Ndjtya.)
5. Drawing. (Alekhya.)
6. Tattooing. (Viseshaka-chchhedya.)
7. Making ornamental designs on the flour with rice-meal and
flowers. (Tandula-kusumdvali-vikéra.)
8. Making beds of flowers. (Pushpdstarana.)
| 9. Staining, dyeing, and colouring of the teeth, cloth and the
body. (Dasana-vasandigardga.)
10. Setting jewels. (Manibhumikd-karma.)
11. Bed-making. (Sayana-rachana.)
12. Musical glasses, or playing on China cups containing varying
quantities of water to regulate the tone. (Udaka-vddya.)
18. Making fountains. (Udaka-ghdta.)
14, Pictorial art. (Ohitra-yoga.)
15. Making of necklaces, garlands, wreaths, rosaries &c. (Mdlya-
granthana.)

16. Making of ornaments of flowers for the head. (Kes‘a-Sekha-
rdpida-yoga.)

aK

CHAPTER X. 187

17. Scenic representations. (Wepathya-sanyoga.)

18. Marking the cheeks before the ears with sandal and other
pastes. (Karnapatra-bharga.)

19. Perfumery. (Gandha-yukis.)

20. Display of jewellery on the person. (Bhishana-yojana.)

21. Jugglery. (Aindrajdlika.)

22. Prestidigitation. (Hasta-laghava.)

23. Ornamental cookery. (Ohitra-sdkaepipa-bhakshaevikdra.)

24. Preparation, of beverages (Pdnaka-rasa-ragdsava-yojana.)

25. Tailoring or sewing. (S’uchikarma.)

26. Making artificial flowers, &c., with thread. (Sutrakridd.)

27. Solution of riddles, charades, &c. (Praheltkd.)

28. Modelling, or making images. (Pratimdld.)

29. Mimicry. (Durvachka-yoga.)

30. Reading or elocution. (Pustaka-vachanc )

31. Solution of verbal puzzles, (Kdvya-samasyd-puranz,)

32. Making bows, sticks, canes, &c., with thread, (Paffikdyetra-
vdna-vikalpa.)

83. Making twist with a spindle or a distaff. (Zurks.)

84. Wood-carving. (Zakshana.)

35. Decoration of houses. (Vdstu-vidyd.)

86. Testing of silver and jewels. (Rupya-ratna-partkshd.)

37. Knowledge of metals. (Dhdtu-vdda.)

38. Colouring of gems and beads, (Manirdégaka-ranjanq.)

89. Accertaining the existence of mines from external appearances,
(Akarajndéna.)

40. Gardening. (Vrikehayurveda.)

41. Cock-fighting quail-fighting, ram-fighting, &९. (Mesha-
khukkuta-sdvaka-yuddha-vidhi.)

42, Teaching of parrots, &., tospeak. (Suka-sdrikd-pralépana.)

43. Making use of unguents, pomades, &., or shampooing.
(Utsddana kauéala.)

44. Guessing unseen letters and things held in a closed fist.
(Akshara-mushtikd-kathana,)

46. Use of secret language—or modifying ordinary language so
as to make it not ordinarily intelligible. (Mlechchhitaka-vikalpa.)

46. Knowledge of languages. (Desabhdshd-vijndna.)

188 LALITA-VISTARA.

47. Making of flower carriages. (Pushpa-sakatikea.)

48. Making of monograms, logographs and diagrams. (Yantra-
matrikd.) |

49. Exercises in enigmatic poetry. (Dhdrana-mdatrikd.)

50. Lapidary art. (Safpdtya.) |

51. lLexicography and versification. (Abhidhana-kosha-chhandah-
jnana.)

52. Devising different expedients for making the same thing
(Kriyd-vikalpa.)

68. Tricks. (Chhalitaka-yoga.)

54. Dice-playing. (Dyuta-viseshd.)

55. Incantation to attract persons and things. (A’hkarsana-krida.)

56. Exhibiting Tableaux vivants, or assuming various forms.
(Natikakhyaka-yoga.) |

57. Tricks as taught by Kuchumara. (Kuchumdra-yoga.)

58. Coiffure. (Kesa-marjana-kauésala.)

59. Filling up of stanzas of which a portion is told, (Mdnasa-
kavya-kriyd.) |

60. Changing the appearance of fabrics, such as making cotton
cloth appear like silk. (Vastra-gopandni.)

61, Juvenile sports. (Bdla-kridakani.)

62. Etiquette. (Vaindyiki.)

63. Art of warfare? (Vaijayski.)

64. Physical exercise. (Vydydmaki )

The list as given by S’ridhara Svamf in his commentary on the
Bhagavata Purana is somewhat different from what I find in my MS.
(a corrupt one) of Vatsyayana, and some of the terms are doubtful.
81011218 makes Baladeva and Krishna learn these accomplishments
from their tutor Sandipani, but many of the accomplishments, sewing
and cookery for instance, are obviously feminine, and would ill suit
a man even in his youth. Vatsydyana is therefore right in assigning
them to young ladies. It might be said that these are the 64 arts,
and some of them are for men, and others for women; but I do not
think so.

5. Of these sixty-four kinds, p. 183. The 64 names may be classed
under four heads; vzz., 187 referring to particular countries; 2nd, to
particular tribes or classes ; 3rd, implying peculiarities in the configu-

CHAPTER X. 189

ration of the letters; 4th, cryptic or imaginative forms. Under the
first head may be reckoned the writings of Aiiga, Banga, Kalinga, &c.,
and these probably imply certain then existing and current forms of
writing. The second includes the Devas, Khasiyas, Hinas, Kinnaras,
Daradas, &c., but there is nothing to show that some of the tribes
named, such as the Khasiyas, the Daradas, and the Nagas, ever had
any writing current among them, The Garudas and Mahoragas or
mythical beings. No information is available to show the character of
the other two heads; a good many of them are probably fanciful.

6. All sacraments are impermanent, p. 184. The attempt here is
to indicate important specific dogmas by their initial letters. All the
dogmas referred to are not known to me, and it is not worth while to
attempt theirexplanation. We have here the archetype of the politi-
cal alphabets which are now-a-days so often published as squibs.
In the Chinese version a practical turn is given to the dogmatic
terms, by making them illustrations of the sounds of the letters.
Thus “by sounding the letter ‘A’ pronounce it as in the word
‘anitya’.”” The Tibetan version, in common with the southern ones,
omits this part of the text.

7. Came to the school-room, p. 185. The Chinese version adds
to the instruction in writing and letters an account of the appoint-
ment of a separate teacher for instruction in martial accomplish.
ments, (Beal, p 70.)

190 LALITA-VISTARA.

CHAPTER XI.
VISIT TO AN AGRICULTURAL VILLAGE.

Visit to an agricultural village. Repose under a tree, Four meditations.
Adoration by five Rishis. Search for the Prince. Discovered under the tree.
The miracle of the shadow of the tree. Corroborative Gaéthés.

Thus, Bhikshus, did the Prince thrive in his youth. On one
occasion he went, along with other boys, sons of ministers, to visit
an agricultural village! After seeing the agricultural works
he entered a garden. There, rambling about, alone without a
second, he beheld a pleasant, nice-looking Jambu tree. He sat
under its shadow.* When he was seated his mind was absorbed
into one point. Thus absorbed, he engaged himself with care
and circumspection in a contemplation devoid of desires, sins, and
inauspecious works. This was the first contemplation, the fruit
of discrimination, and full of affectionate joy. Then came the
second contemplation, which results from the purity of mind
engendered by the argumentative and the deliberative states, and
in which from the unalterability of the mind there results
perfect non-argumutative and non-deliberative conditions. In
that state, from indifference to affection, he was indifferent, and,
knowing that he was full of memory, he felt felicity in his body.
When the proficient knew that the indifferent one, full of
memory, and joyous, realised the objectless third contemplation.
Then from the destruction of both pleasure and pain and from
the isolation from lowness and exhileration of mind he realized
the fourth contemplation, in which the memory, rejecting all
ideas of pleasure and pain, is purified. At that time five foreign
Rishis, who knew well the five (conditions of things) and were
full of miraculous powers, were travelling in the air from the
south towards the north. When they came over the noble grove
they felt: obstructed, and could not proceed. Feeling doubtful
and horripilated, they recited the following Gathas :

CHAPTER XI. 191

(

“ We have travelled over this Meru mountain, hard as adamant ,
which has piercied up high through the atmosphere, and spread
wide in the air like a herd of elephants rending asunder lines of
many-branched trees of magnificent size. (1)

We are able to go without fail, to the abodes of the gods,
and high in the sky into the homes of Yakshas and Gandharvas,
and yet, coming over this big forest, how and by whose miraculous
power is it that we are restrained ?” (2)

Then the forest god that was there thus addressed a Gatha to
the sages.

Know that the son of the S’4kya king, born of the race of
kings of kings, resplendent as the morning sun, of complexion
bright as the new-blown lotus, of face beautiful as the moon,
the noblest of men, the adored of Devas, Gandharvas, Nagendras,
and Yakshas, greater than ten hundred thousands of worlds, has
taken possession of this grove, and is engaged in meditation, and
his majesty counteracts the power of miraculous force.”

Then the Rishis looked downwards, and beheld the Prince
radiant in his beauty and glory. The idea struck them thus;
‘Who can be the seated one? Is he Vais’ravana, the lord of
wealth? or Méra, the lord of desires? or the king of greut
serpents? or Indra, the wielder of the thunderbolt ? or Rudra,
the lord of Kumbhandas?* or Krishna, the valiant? or the
moon, son of a god? or the sun, the thousand-rayed? or a
universal emperor ?” Then they broke forth in verse :

“His beauty is greater than that of Vais‘ravana ; is he verily,
Kuvera manifest? or is he the image of the wielder of the
thunderbolt? or is he the moon? or the sun? or Kéma, god of
love? or the image of Rudra? orof Krishna? or is the beautiful
one, endowed with all auspicious signs, the pure Buddha ?”

The forest god replied to the sages in verse.

८८ Whatever beauty there may be in Vaisravana, or in the
thousand-eyed ; whatever beauty there may be in the four
guardians of regions, or in Brahma, the lord of creation; what-
ever resplendence there may be in the planets,—were they all

192 LALITA-VISTARA.

to acquire this S’akya youth they would not in the least add
to their radiance.”

The Rishis, after hearing this verse from the god, descended on
the earth, and beheld the Bodhisattva engaged in contemplation,
and resplendent with an immensity of light around his body.
They approached the Bodhisattva, and bepraised him in verses.
Among them one said :

“In this world burning with afflictions he is born as a
lake. He will acquire that religion wherewith he will quench
the world.”

Another said :

“In this world, immersed in the darkness of ignorance, he
is born as a lamp. He will acquire that religion wherewith
he will enlighten the world.”

Another said

On the highway of the ocean of grief, he is evidently the
noblest vehicle. He will acquire that religion wherewith he
will ferry mankind over the creation.

Another said :

‘‘The redeemer of those who are enthralled by affliction is
born. He will acquire that religion wherewith he will dis-
enthral all creation.”

Another said :

There is born the great physician for those who are afflicted
with disease and decay. He will acquire that religion wheres
with he will wipe off birth and death.”

The Rishis, having gratified the Bodhisattva with these verses,
circumambulated his person by the right side, and passed away
through the sky.

King S’uddhodana, who was never at ease in the absence of,
and without seeing, the Bodhisattva, enquired ^ where is the
Prince gone ? I do not see him here.”

Then a large party went forth in search of the Prince. A
minister saw the Prince seated on a couch under the Jambu tree,
and engaged in contemplation. At that time the shadow of

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