The romantic legend of Sâkya Buddha : from the Chinese-Sanscrit

Front matter

CORNELL UNIVERSIXK

LIBRARIES

Charles W. Wason Collection on China and the Chinese

Chapter I

The first part of the first section, termed " Fah-sin-kung-yangpin," i. e. , " exciting a disposition to nourish and cherish (religious principles)."

Djngnakftta,* a Shaman (of the) Brahman (caste and) a native of

^ The original title is " Fu-pen-hing-tsi-king," which WassUjew (p. 114, " Buddhismus ") translates "Biography of Sakyamuni and his Companions."

* In the original the name of this disciple of Buddha is always rendered Muh-kin-Un, which should be restored to Mugalan, showing (as it would seem) that the Chinese version was made from Prakrit.

^ In the original, "the pure abodes," i. e., the Heaven known as that of the Suddhavasa kayikas, who occupy the third tier of the Bupaloka.

* I have restored the original " Tche-na-kiu-to," to Djnanakuta

I THE EOMANTIC

the country of Gaiidhara,^ of North India, reverently adores (the name of) Vair6ohana' Buddha, the infinitely wise.'

Thus have I heardj on a certain occasion, Bhagavat (the Blessed one, i. e., Buddha) was residing in the city of Kajagriha, within the Kalanda venuvana,* with a congregation of the great Bhikshus, five hundred in all. At this time Tath^gata was established in the condition of a Buddha, free for ever from the possibility of sorrow and pain, and was therefore named Djina^ — possessed of all wisdom— versed in the practice of it — perfectly acquainted with it; firmly grounded in the ways of Heaven (heavenly conduct) and in the ways of purity and holiness — possessed of independent being, 6 — like all the lords of the world (Buddhas) — ready to accommodate himself to all possible circumstances. Thus gifted, he was dwelling amongst the four orders of his disciples, Bhikshus, Bhikshunls, TJpasakas, and TJpasikis, by whom he was religiously venerated and honoured exceedingly : and besides these

(mass or heap of wisdom) from Julien's " Methode," No. 119, where there is a similar restoration of Djnanabhadra. The tiha in the Chinese original explains the name by the rendering " virtuous mind or thought " (tih-chi).

' For an account of Gandh&ra, as a most flourishing seat of Buddhism, vide Jul. iii, 307. It corresponds with Cabul and neighbouring district.

^ Vair6chana, rendered into Chinese as pien-chao, i. e., universal briUiaucy. This agrees very well with its derivation from ruch, to shine, with the preposition m, denoting dispersion (and so agreeing with Ch. pien). In vindication of a translation I have already given of this title (" Catena of Buddh. Sop.," p. 373), as equivalent to " the Omnipresent," I will add here, that the Chinese explanation in the " Fa-kai-lih-tu " (Kieuen-hia-che-hia,p. 12), is "present in every place " {pien-yih-isai-chu).

' Literally " ocean of wisdom," — compare " Dalai Lama."

■* A garden of bamboos, near Eajagriha.

' The Vanquisher.

8 In the Chinese " tseu-tsai," which is the general rendering of the Sanscrit Isvara , but Jul. "Methode," p. 79, explains the term by the Sanscrit Frabhu, i. e., master or lord. On the other hand, the term is of very frequent occurrence in later Buddhist books, as equal to Swayambhu, or the Pali Sayan bhu (not communicated by others). Mr. Hodgson seems to favour the idea that the Nepalese expression Nirlipt, is only another rendering of the same phrase. (" Collected Essays," p. 105.)

there were various kings, ministers; and nobles ; witli Brahmans. Shamans, and heretical teachers — all desirous to provide him with food and drink, clothing and bedding and necessary medicines, the four requirements (allowed to every Bfidhisatwa).

At this time, the honourable Mogalan at early dawn, having arranged his robes, and holding his begging dish in his hands, entered the city of E4jagriha, desiring to go his round to ask for food (go a-begging). Then Mogalan standing alone, thought thus : " I am somewhat early this morning for begging, let me then first visit the Suddhav^sa Devas." Having thought thus with himself, just as a champion (Malla or Litchavi) stretches out or draws in his arm or his neck, so from Kajagriha did he transport his body invisibly to the heaven of the Suddhavisa Devas, and there stand awhile in a fixed position.

At this time an innumerable number of the Devas of this Heaven having observed Mogalan thus present in their midst, were fiUed with joy, and each one addressing his neighbour, said, " we ought all of us now to go to worship the venerable Mogalan." Having spoken thus together, they repaired to the place where Mogalan was, and paid reverence to his feet, and then stood apart.i They then addressed him thus : " Venerable Mogalan ! seldom does this occur ! seldom indeed !

"Oh! venerable Mogalan, how hard is it to see or to encounter in the world one who is known as Buddha, the world honoured,^ Tathagata, Arahatd samma sambhuddassa ! ' one who through countless Kalpas has been diligently practising all the necessary conduct for attaining this condition, even as the Gatha* says :

" ' Through myriads of Kalpas

Diligently seeking the way of Bodhi,

' TDi-mien, corresponding to " ekamantam " — on one side, i. e., either in front, or the right or left hand.

2 This title of Buddha, so far as I know, is not found in the southern school. It is restored by Julien to Ldhadjy^ Mha. It corresponds in a remarkable manner with the Greek phrase " Anaxandron " ( " Juveutus Muudi," chap. vi).

2 For an explanation of these words, vide Spence Hardy, M.B., p. 359.

"■ These G4thas occur throughout the work we are translating, and probably represent the old memorial verses, by which a know-

After the lapse of such a period

The Heavenly treasure appears with men !

The one difficult person to see in the world.

Is simply this Buddha — world honoured name ! ' "

At this time the venerable Mdha Mogalan hearing this G-itha from the mouth of the SuddhavAsa Devas, his entire frame trembled with awe, and the hairs on his body stood on end ; then he reflected thus : " Seldom ! seldom indeed beyond expression ! and difficult, is it to see or encounter one who is called Buddha, etc. ; difficult to meet with such an one who appears but once through countless ages ! "

At this time the venerable Miha Mogalan, for the sake of those Devas, and in their abode, delivered innumerable profound and mysterious expositions of the Law — made clear countless religious truths — set forth to their very bottom endless difficulties of the deepest meaning, so that all these Devas were filled with joy, and derived the greatest benefit from the instruction thus delivered. Having thus explained the law in its various relations, the venerable Mogalan forthwith descended again to Jambudwipa, just as a champion lets his arm drop down after exercise. So he returned to Esljagriha, and forthwith proceeded in an orderly manner to beg his food from door to door, and then returned to his own place of rest. Having finished his necessary meal, he bound up his begging dish in his garment, and having washed his feet, straightway proceeded to the place where Buddha was, and having arrived there, after religiously venerating the foot of Buddha, he took a seat on one side. After being thus seated, he turned towards Buddha and spoke as follows, with respect to the places he had visited: "World-honoured! this morning I have been to Edjagriha to perform my duty of begging alms ; and having by the way gone to the Suddhavdsa Heavens, the Devas there spoke to me thus : ' It is difficult to see, difficult to meet with Tathdgata,' honoured by the world, amongst men.'" Having said so much he

ledge and history of Buddhism was perpetuated before the discovery of the art of writing. Vide Max Miiller's " Chips," vol. i, p. 300. [The explanation given by Babu Eajendralal is fully borne out by the character of the GSthas in the present work.] 1 The expression Tathagata is so well known, that it needs no continued his address tlius : " World-honoured ! this communication, so wonderful to hear, having been finished, I felt truly in a strait how to understand what was said, viz., that only once in the midst of countless Kalpas does a Buddha appear ! "

At this time Buddha addressed Mogalan and said : " Mogalan ! the Devas of the SuddhavSsa Heavens have little knowledge and imperfect perception — they may by their limited wisdom know something of the affairs of a myriad kalpas^ or so ; but Mogalan ! I can remember the virtuous principles which were adopted by countless, infinite Buddhas as the groundwork of their future supremacy. Mogalan ! I remember when in former days I was a Chakravarti Eaja,^ that I met with thirty tens of myriads of Buddhas, all of them named by the same name, which was Sakya Tathdgata, all of whom were attended by disciples (hearers), many and honourable, who provided for their masters the four necessary requirements, that is to say, clothes, meat and drink, bed furniture, and medicinal preparations. But from none of them did I receive an intimation that I should become a Buddha, etc. Mogalan ! I remember in bygone ages when I was a Chakravarti Kaja, that I met with eighty myriads of Buddhas, aU called Dipankara, whose disciples, etc.

" Mogalan ! I remember in bygone ages, when I was a Chakravarti Baja meeting with thirty myriads of Buddhas, all called Pushya,^ etc.

"Mogalan ! I remember in bygone ages meeting with nine myriads of Buddhas, aU called K^syapa, etc. [and so with sixty thousand called Dipaprabhasa,'' ete.s] At length I remember that Maitreya, for the first time, conceived the purpose of arriving at the condition of a Buddha; he was then a Chakravarti Eaja, called Vair6ohana.

explanation — it seems to correspond very closely to the phrase rendered from the Greek, " he who should come."

'■ A Kalpa, a saeculum or Simc of somewhat indefinite length.

^ A Chakravarti Eaja, i.e., a universal monarch. One who governs a Sakwala, or entire world {vide "Journal Asiatique," tome ii. No. 4).

3 Vide Jul. "Methode," 30. * Teng-ming.

5 I have not considered it worth while to enumerate these purely fictitious personages.

b THE KOMANTIC

" Mogalan ! this Vairochana preceded me by more than forty kalpas, after which I also began to aspire to the condition of a Buddha."

Buddha now proceeds to mention in detail the different names of his predecessors. This corresponds to the list found in the " Buddhawanso," as the succeeding section does to the "Eajawanso" (vide J. B. A. S. B., 1838. 926 ss.)

§ 2. At this time the world-honoured one was residing at Sravastl, in the Jetavana Tihara, possessed of the saraesupereminent qualities as we have before briefly mentioned. Then Buddha, having finished his meal, during seven days lost himself in eontemplation,^ and recalled to his memory the history of all the Buddhas of bygone ages.

At this time, Ananda,^ after the seven days had elapsed, went to the place where Buddha was, and after adoring his feet, stood on one side, and addressed Buddha thus, " World-honoured ! seldom indeed (do we meet with) Tathagata ! his body so pure, and his presence so full of dignity and beauty as now I behold, and still more beautiful and ever more so ! World-honoured one ! with such boundless faculties for perfect abstraction as you possess, tell me, what are the memories that engage you in Samadhi, and what the rules and marks of it ?"

At this time the world-honoured addressed Ananda, and said : " It is even as you say, Ananda ! Tathagata, if he enters Samadhi, remembers through bygone ages all the Buddhas who have appeared, and obtained perfect wisdom and spiritual capacities, and in this condition he can remain either a kalpa or any portion of one, reflecting on the character of hundreds of thousands

1 Samadhi, a condition of ecstacy, in which the mind or soul is freed from all restraint, and enjoys perfect communion with the " other world."

2 Ananda. the chief of Buddha's disciples, now becomes the interlocutor.

of myriads of Buddhaa ; for the wisdom of Tathagata is boundless ! And because Tathagata is possessed of all this wisdom, he has therefore arrived at that shore, i Auanda ! Tathagata havinofinished his meal, passes away for any period of time and meditates upon the affairs that have occurred in other ages, without let or hindrance. What then ! Tathagata practices with ease the Samadhi, called 'of all the Buddhas,' and passes over to that shore ; and this of all the Samadhis is the most excellent."

Buddha addressed Ananda, " Auanda ! I remember in previous ages, endless kalpas ago, there was a Buddha in the world called Indraketu Tathagata, etc., who saved countless creatures, and was strong to exercise love for their sakes, and by the power of his compassion for all flesh, gave them rest and peace. He was of great personal dignity, and was surrounded by a holy retinue of disciples. Ananda! he had five thousand myriad of followers, aU fully arrived at the condition of arhats ; the years of his life were five thousand years. This Indraketu Tathagata predicted that a certain Bodhisatwa should afterwards appear as a Buddha, and be called TTttaraketu Tathagata; he in his turn predicted the arrival of a Buddha called Grunaketu j he predicted Prttiketu ; he predicted Dasaketu."-

[This first kiouen of the Fu-pen-hing-tsi-king, contains 5235 words, and the cost of carving these words was 2.617 taels (1 tael = 6s. 8d.) Ch. Ed.]'

Chapter II

The second part of the first section "exciting a heart ready to nourish and cherish the cause of religion."

" Ananda ! Samantabhadra predicted the advent of a Buddha named Chandra Tathdgata ; he predicted Pundara ; he predicted Vimala ; and so on for twenty-six generations.

' " That shore," an expression for Nirvana — a condition of perfect release.

" And so on through sixty -four generations of Buddhas, down to Samantabhadra.

" Ananda, all these Tathd.gatas down to the last, each in his turn, received the promise of future perfection, and each of them, I, in my own person, attended and cherished."

At this time the world-honoured one proceeded to recite the following gathas :

" All these various Tathagatas,

Sakya the great Teacher

Using the pure and holy eyes of Buddha'

Beholds, without any exception.

Thus the wisdom of Tathagata

Is inconceivable ; the way of Buddha

Neither Devas, nor men.

Are able to understand.

If there be a wise man

Who desires to seek after true wisdom.

Let him read over the names of these Buddhas,

And not long hence he will attain it."

At this time, Ananda addressed Buddha, and said, "World-honoured ! that which I have now heard proceed from the golden lips of Buddha, I will hold fast in my memory and not let slip, viz., that which relates to the incomparable and infinite wisdom of all the Buddhas, which has no bounds or limits. World-honoured ! TathSgata truly knows the character of this wisdom ; is it not so ? "

At this time, the world-honoured addressed Ananda, and said, " the wisdom of Tath^ata is perfectly and thoroughly possessed (by me). BIy knowledge is that which has no limits or impediment; TathS.gata, as he desires to make the boundaries (of his wisdom) large or narrow, or as he wishes to reflect on the wisdom of all the Buddhas in large or small proportions, is perfectly able to do so according to his wish."

At this time, Ananda addressed Buddha, "World-honoured! like as the Honourable Aniruddha,^ with his pure and heavenly

' Buddha acknowledges no teacher, or inspiration of a God • he is " samanta chakkhu," i. e., his eye surveys all the boundaries of knowledge, and he clearly perceives at a glance all truth. (Gogerley).

^ Aniruddha, one of the Sakya princes and a disciple of Buddha. Super-eminent for his power of " Divine Sight."

eyes, exceeding the power of men's sight, is able to see a chiliocosm of worlds — (so is the sight of Buddha) — but Tath^gata says, my power of perception is boundless, — ^pray explain to me the meaning of this."

Buddha, on this, remained silent : and so he continued after the question had been thrice uttered, but then he opened his mouth and answered thus ! " Never, Ananda, never should you attempt to compare the wisdom of Tath^gata with that of one of his followers. For let me teU you, at this moment, I, with my pure and heavenly eyes, exceeding the power of human sight, can behold all the Bodhisatwas of all the Buddhakshetras,^ numerous as the sands of the Ganges, belonging to the Eastern regions of space, and trace the virtuous principles which actuated them first of all to aim at the attainment of Supreme AVisdom. I can see all those Bodhisatwas who have received the prediction of their future perfection, and those who are now advancing in the way to this end. I can see countless others who, having pursued a consistent course of pure conduct in the presence of all the Buddhas, are now incarnated from the Tusita- Heavens in their mothers' wombs. I can see others who are born (tan-yuh) from their mothers' sides ; others I can see growing up as youths ; others, living within their palace walls, indulging themselves in sensual pleasures ; others finally rejecting the thought of becoming Chatravarti Eajas, and quitting their homes as hermits, to practice the attainment of wisdom; others I can see conquering the four sorts of Satanic attacks they are subjected to; others, under the Bodhitree, aiming at Anuttara Samyak Sambddhi; others emancipated and filled with joy ! others, I can see, seated in a becoming manner, considering the distinction of two ways (of proceeding)'; others, I can see, turning the wheel of the law*'; others, I can see, for the sake of all creatures, giving up their life, and preparing to enter the perfect condition of Nirvana. Again, I can see others who, after they have entered Nirvana, have left the true law to abide, and the law of Images,* for longer or shorter

' I. e., the innumerable worlds of space.

^ The joyous heavens in which all the Bfidhisatwas (beings about to become Buddhas) are born, prior to their last incarnation.

' I. e., whether to preach the law or refrain from doing so.

* This expression will be considered under a future section.

* For a full explanation of these periods, vide " Lotus," p. 365.

periods. Thus, Ananda, can I see the countless Bodhisatwas of the Eastern region of space, and the various stages and histories of the 3uddhas. And as with the Eastern, so with the Southern; Western, and other quarters of space.

[The second kiouen contains 6481 words, and cost 3.24 taels.]

CHAPTER III. Exciting to religious sentiment

At this time, Ananda arose from his seat, and, baring his right shoulder, &c., addressed Buddha thus : — "World-honoured ! Tathllgata in ages past, by religions service to the various Buddhas, sought to attain perfection; by whose aid and instrumentality was it, that Buddha, sowing the seeds of virtue for the sake of future ages, thus aimed at Bodhi ? "

Buddha replied, "Ananda ! listen and examine my words ! For your sake, I will recount the names of those Buddhas, and the places where those seeds of virtue were sown. Ananda ! I remember in ages gone by, there was a Buddha born in the world, called Dipankara Tathagata, &c., and by his side I laid the foundation of a virtuous life for the future perfection of Buddha.

Again, there was a Buddha who appeared in the world, called Anuttara; after him, Padmottara; after him, Atyushagami [and so on for five generations] ; after him, Vipasyi ; after him, Sikhi and Vishaman; after these, Kakutsanda and Kanakamuni, and Kasyapa. Moreover, I have practiced every virtuous principle by the side of Maitreya Bfidhisatwa, for the benefit of future ages. And so the Gatha says,

' This eminently virtuous Buddha, Sikya muni Tathigata, Eemoving lust, arriving at Rest ; Has sedulously prepared himself for coming.' "

At this time, Ananda asked Buddha this question — "In all these cases what means did Tathagata employ for the purposes aforesaid ?" On this, Buddha addressed Ananda, and said, "Ananda ! I remember when Dipankara Buddha was born into the world.that countless multitudes of people were spreading their priceless garments in the way for him to walk upon ; they covered the earth with them completely. Seeing this, and having on me only a deer-skin doublet, I took this off to spread on the ground. Then all the people, in anger, took my poor garment from the place where it lay, and dragged it away, and flung it on one side ; whilst I, in grief, thought, ' Alas for me ! Will not the world-honoured Dipankara pity my case and think of me in my distress ?' No sooner had I thought thus, than Buddha, knowing my heart, took pity on me. Accordingly, by his Divine power, he caused a portion of the road to appear as if it were covered with mud,^ on which those men, in astonishment looked at one another, but not one of them entered the muddy place to help Dipankara across. Then I, after some thought, spread out my skin garment on the muddy spot, and undoing my hair, covered the garment with my hair, so that Buddha might cross over in perfect comfort, as on a bridge. And then I prayed that I might in future ages become a Buddha, even as Dipankara, possessed of the same miraculous power, and worshipped alike by gods and men ; and then I vowed that if Dipankara did not give me a prediction of becoming Buddha, I would not rise from out the mud. Then the earth quaked six times, and Dipankara predicted that I should be born as Sakya Muni".

" Ananda ! observe well my words, they are not equivocal words ! for as Dipankara Buddha gave me this distinct assurance and instructed me, so, relying on the merit of my long preparation for this dignity I have now arrived at the condition of Anutara Samyak Samb6dhi."

At this time the world-honoured one uttered this Gatha, and said,

" Though the heavens were to faU to earth.

And the great world be swallowed up and pass away :

Tho' Mount Sumeru were to crack to pieces.

And the great ocean be dried up,

Tet, Ananda ! be assured

The words of the Buddha are true."

The world-honoured having pronounced this G3,tha, he again

^ This fable is aUuded to in JuHen, ii, 97, and also by Bigandet, "Legend of the Burmese Buddha," p. 400. 2 Vide this fable fully translated, J. K. A. S., Feb. 1873.

addressed Ananda and said "Ananda! I remember in years gone by there was a Tathagata born, whose name was Sarv4bhibu (Tsing-yeh-tsai) ; on one occasion I scattered some golden flowers before this Buddha, and uttered this vow; 'may I in years to come obtain a body endowed with all the distinguishing marks and properties of this world-honoured Tathdgata.' Then that Buddha knowing the thoughts of my heart immediately smiled gently,' on which his disciples respectfully inquired the reason of his doing so, whereupon that Buddha addressed them thus : ' Bhikshus ! do you see this man scattering upon me (or before me) these golden flowers? To which they replied in the affirmative, on which he continued, this man, after a Kalpa has gone by, shall become a Buddha, and his name shall be Sakya-muni Tathagata. On that occasion, Ananda, although I received this positive assurance, I ceased not in my earnest endeavours to obtain the requisite merit for arriving thus at perfection, and so I was born in countless worlds in the Brahma heavens, and as a Chakravarttin monarch, and on one occasion I was born as a king called Sadarsana. The very streets, and gates, and towers of my capital city were all ornamented with the purest gold, and so the gardens, fountains, tanks, etc., were all ornamented, and this in consequence of my merit in giving the golden flowers, and shortly afterwards I attained the perfection of a Buddha, and turned the pure and incomparable wheel of the law.

" Ananda, I remember in ages gone by, there was a Tathagata called Padmottara, and in whose honour I scattered silver flowers and made a similar vow, and from whom I received a similar prediction, in consequence of which, among other births I was born as a king called Mahdsadarsana, in a city called Kusina, all of silver (as before). Ananda ! from the remotest period till now it has always been the case, that at the time of the birth of B6dhisatwa, he should without assistance walk seven paces to the East, the West, the North, and South. Ananda ! at the time of the birth of Pad-

1 This notice of the smile of Buddha, illustrates the reference to the same token in many mediaeval legends, such as, e. g., that of Edward the Confessor when he saw the Seven Sleepers of Ephesus ; also when he smiled during the celebration of the Holy Sacrament' seeing the King of Denmark drowning as he fell from his boat, etc! {Vide Carter's " Specimens of Ancient Sculpture," p. 17.)

mottara Buddha, when his feet touched the ground in each place as he walked to the North, South, East, and West there sprang up a Lotus for his feet to rest on, and hence his name, for it came to pass that countless thousands and myriads of Deras, Nagas, Yakshas, Gandharvas, Asuras, Mahoragas, men and not men, (Kinuaras), at one time cried out with a loud voice in every place ' this great B6dhuatwa's name shall be Padmottara,' and because of this he was so named by men.

"Ananda! I remember in years gone by there was a Buddha born called Atyushagami, etc., in whose honour I offered a handful of golden millet, and in consequence he predicted that after a thousand Kalpas I should become a Buddha called SSkya Muni (as before). Ananda ! Atyushagami TathS,gata, when he wished to go to a town or village to beg his food, would proceed with footsteps six cubits from the ground, and so with a loud voice the supernatural beings, before named, cried out 'his name is Atyushagami (going very high),' etc. Ananda ! I remember in years gone by there was another Buddha, on whom I conferred a house as a charitable offering, and invited the priests and Bhikshus to come to it. In consequence of this I received a prediction that I should be born after five hundred Kalpas as Sakya Muni (as before J ; in one of my subsequent births I was born as a Chakravarti Baja called Sudarsana, on which occasion Sakra sent Visvakarman to build me a house,' after which I obtained perfection (as before).

"Ananda ! I remember in years gone by there was a Buddha bom called S4kya Muni, etc., his name the same as mine, and his father and mother in name and life the same as mine. I offered to this Tathagata a Kusumana flower (The Kdsyapiya school says he offered ' a handful of gold,') on which I received a prediction that after one hundred Kalpas, etc. And so finally by fully keeping the B6dlii pakokika Dharma,^ I obtained perfection. Ananda! I remember in years gone by there was a Buddha born called Tishya Tathagata, etc., before whom I scattered a handful of powdered

' Literally a hole or sty dug out of the earth, ornamented with different precious things.

^ That is, the thirty-seven conditions necessary for those to possess who are to become Buddhas. {Tide "'Eite\ Handbool^"

sub DOC.)

sandal wood, and so received the prediction that after ninety-five Kalpas, etc. Ananda ! I remember in years gone by there was a Buddha born called Pushya Tath4gata, etc., and whilst this Buddha was residing in a Pansal,' I was so overjoyed by beholding him that for seven days and seven nights with raised palms interlaced together, and standing on one foot, I repeated this G-atha of praise, ' Above heaven, below heaven, there is no one like Buddha. In every region of the universe there is none to be compared with him. I have seen an end of all perfection in the world, but no such being as Buddha have I seen !' Ananda ! after thus applauding that Buddha, and having vowed as before, then that Buddha predicted that after ninety-four Kalpas I should attain perfection and be called Sdkya Muni. Ananda ! after this prediction I relaxed no effort, but after various births as a Chakravarti Baja, and as Brahma, etc., having attained incomparable skill in dialectical discussions, and the interpretation of the Sacred Books I obtained perfection.

"Ananda! I remember in ages gone by there was a Buddha born, called Chun-li (true reason. ) [The K&syapiyas call him Kin-yih-tsai-li (Satyadarsi) .] I offered aU sorts of flowers to him, and obtained a positive prediction to the same effect (after ninety -three Kalpas).

" Ananda ! I remember in years gone by there was a Buddha born called Tipasyi, to whom I offered a handful of pulse, and obtained a positive prediction (ninety -one Kalpas), after which I was born as a Chakravarti called Agrajanman (teng-singj, possessed of the four quarters of the world, and afterwards obtained the half seat of Sakra and occupied it, and then reached perfection." Ananda ! I remember in ages gone by that there was a Buddha born called Sikhi, to him I offered a priceless robe, as weU as to his followers, praying as before, from whom I received a positive prediction that after thirty-one Kalpas I should attain perfection, after which passing through every kind of birth I was possessed of the most beautiful garments of Kasi wool, etc., and then reached perfection.