30. ‘If a man only knew that such was the consequence of selfishness, he would always give to others even pieces of his own body like Sibi.
31. ‘Rushing up filled with hope but held back by their former deeds, they try in vain to eat anything large, however impure.
32. ‘Others, having found a hell in an impure lake called the womb, are born amongst men and there suffer anguish.
33. ‘Others, ascetics, who have performed meritorious actions go to heaven; others, having attained widely extended empire, wander about on the earth;
34. ‘Others as Nâgas in the subterranean regions become the guardians of treasures, — they wander in the ocean of existence, receiving the fruits of their deeds.’
35. Having pondered all this, in the last watch he thus reflected, ‘Alas for this whole world of living beings doomed to misery, all alike wandering astray!
36. ‘They know not that all this universe, destitute of any real refuge, is born and decays through that existence which is the site of the skandhas and pain;
37. ‘It dies and passes into a new state and then is born anew.’ Then he reflected, ‘What is that which is the necessary condition for old age and death?’
38. He saw that when there is birth, there is old age and death, then he pondered, ‘What is that which is the necessary condition for a new birth?’
40. He perceived that where there has been the attachment to existence there arises a (previous) existence; then he pondered, ‘What is that which is the necessary condition for the attachment to existence?’
41. Having ascertained this to be desire, he again meditated, and he next pondered, ‘What is that which is the necessary condition for desire?’
42. He saw that desire arises where there is sensation, and he next pondered, ‘What is that which is the necessary condition for sensation?’
43. He saw that sensation arises where there is contact, and he next pondered, ‘What is that which is the necessary condition for contact?’
44. He saw that contact arises through the six organs of sense; he then pondered, ‘Where do the six organs of sense arise?’
45. He reflected that these arise in the organism, he then pondered, ‘Where does the organism arise?’ there is a new birth; then he pondered, “What is that which is the necessary condition for a previous existence arising?”’ (Cf. Burnouf, Introd. p-506; Childers in Colbrooke’s Essays, vol. i, 1873.)
2. Upâdânam.
3. Sc. between the senses and their objects.
4. Nâmarûpa, sc. ‘name and form,’ i.e. the individual consisting of mind and body, as the embryo in the womb.]
46. He saw that the organism arises where there is incipient consciousness; he then pondered, ‘Where does incipient consciousness arise?’
47. He reflected that incipient consciousness arises where there are the latent impressions left by former actions; and he next pondered, ‘Where do the latent impressions arise?’
48. He reflected exhaustively that they arise in ignorance; thus did the great seer, the Bodhisattva, the lord of saints,
49. After reflecting, pondering, and meditating, finally determine, ‘The latent impressions start into activity after they are once developed from ignorance.
50. ‘Produced from the activity of the latent impressions incipient consciousness starts into action; (the activity) of the organism starts into action on having an experience of incipient consciousness;
51. ‘The six organs of sense become active when produced in the organism; sensation is produced from the contact of the six organs (with their objects);
52. ‘Desire starts into activity when produced from sensation; the attachment to existence springs from desire; from this attachment arises a (continued) existence;
53. ‘Birth is produced where there has been a (continued) existence; and from birth arise old age, disease, and the rest; and scorched by the flame of old age and disease the world is devoured by death;
54. ‘When it is thus scorched by the fire of death’s anguish great pain arises; such verily is the origin of this great trunk of pain.’
55. Thus having ascertained it all, the great Being was perfectly illuminated; and having again meditated and pondered, he thus reflected,
56. ‘When old age and disease are stopped, death also is stopped; and when birth is stopped, old age and disease are stopped;
57. ‘When the action of existence is stopped, birth also is stopped; when the attachment to existence is stopped, the action of existence is stopped;
58. ‘So too when desire is stopped, the attachment to existence is stopped; and with the stopping of sensation desire is no longer produced;
59. ‘And when the contact of the six organs is stopped, sensation is no longer produced; and with the stopping of the six organs their contact (with their objects) is stopped;
60. ‘And with the stopping of the organism the six organs are stopped; and with the stopping of incipient consciousness the organism is stopped;
61. ‘And with the stopping of the latent impressions incipient consciousness is stopped; and with the stopping of ignorance the latent impressions have no longer any power.
62. ‘Thus ignorance is declared to be the root of this great trunk of pain by all the wise; therefore it is to be stopped by those who seek liberation.
63. ‘Therefore by the stopping of ignorance all the pains also of all existing beings are at once stopped and cease to act.’
64. The all-knowing Bodhisattva, the illuminated one, having thus determined, after again pondering and meditating thus came to his conclusion:
65. ‘This is pain, this also is the origin of pain in the world of living beings; this also is the stopping of pain; this is that course which leads to its stopping.’ So having determined he knew all as it really was.
66. Thus he, the holy one, sitting there on his seat of grass at the root of the tree, pondering by his own efforts attained at last perfect knowledge.
67. Then bursting the shell of ignorance, having gained all the various kinds of perfect intuition, he attained all the partial knowledge of alternatives which is included in perfect knowledge.
68. He became the perfectly wise, the Bhagavat, the Arhat, the king of the Law, the Tathâgata, He who has attained the knowledge of all forms, the Lord of all science.
69. Having beheld all this, the spirits standing in heaven spoke one to another, ‘Strew flowers on this All-wise Monarch of Saints.’
70. While other immortals exclaimed, who knew the course of action of the greatest among the former saints, ‘Do not now strew flowers — no reason for it has been shown.’
71. Then the Buddha, mounted on a throne, up in the air to the height of seven palm-trees, addressed all those Nirmithâ Bodhisattvâh, illumining their minds,
72. ‘Ho! ho! listen ye to the words of me who have now attained perfect knowledge; everything is achieved by meritorious works, therefore as long as existence lasts acquire merit.
73. ‘Since I ever acted as liberal, pure-hearted, patient, skilful, devoted to meditation and wisdom, — by these meritorious works I became a Bodhisattva.
74. ‘After accomplishing in due order the entire round of the preliminaries of perfect wisdom, — I have now attained that highest wisdom and I am become the All-wise Arhat and Gina.
75. ‘My aspiration is thus fulfilled; this birth of mine has borne its fruit; the blessed and immortal knowledge which was attained by former Buddhas, is now mine.
76. ‘As they through the good Law achieved the welfare of all beings, so also have I; all my sins are abolished, I am the destroyer of all pains.
77. ‘Possessing a soul now of perfect purity, I urge all living beings to seek the abolition of worldly existence through the lamps of the Law.’ Having worshipped him as he thus addressed them, those sons of the Ginas disappeared.
78. The gods then with exultation paid him worship and adoration with divine flowers; and all the world, when the great saint had become all-wise, was full of bri
ghtness.
79. Then the holy one descended and stood on his throne under the tree; there he passed seven days filled with the thought, ‘I have here attained perfect wisdom.’
80. When the Bodhisattva had thus attained perfect knowledge, all beings became full of great happiness; and all the different universes were illumined by a great light.
81. The happy earth shook in six different ways like an overjoyed woman, and the Bodhisattvas, each dwelling in his own special abode, assembled and praised him.
82. ‘There has arisen the greatest of all beings, the Omniscient All-wise Arhat — a lotus, unsoiled by the dust of passion, sprung up from the lake of knowledge;
83. ‘A cloud bearing the water of patience, pouring forth the ambrosia of the good Law, fostering all the seeds of merit, and causing all the shoots of healing to grow;
84. ‘A thunderbolt with a hundred edges, the vanquisher of Mâra, armed only with the weapon of patience; a gem fulfilling all desires, a tree of paradise, a jar of true good fortune, a cow that yields all that heart can wish;
85. ‘A sun that destroys the darkness of delusion, a moon that takes away the scorching heat of the inherent sins of existence, — glory to thee, glory to thee, glory to thee, O Tathâgata;
86. ‘Glory to thee, O Lord of the whole world, glory to thee, who hast gone through the ten (Balas); glory to thee, O true hero amongst men, O Lord of righteousness, glory to thee!’
87. Thus having praised, honoured, and adored him, they each returned to their several homes, after making repeated reverential circumambulations, and recounting his eulogy.
88. Then the beings of the Kâmâvakara worlds, and the brilliant inhabitants of the Pure Abodes, the Brahmakâyika gods, and those sons of Mâra who favoured the side of truth,
89. The Paranirmitavasavarti beings, and the Nirmânaratayah; the Tushita beings, the Yâmas, the Trayastrimsad Devas, and the other rulers of worlds,
90. The deities who roam in the sky, those who roam on the earth or in forests, accompanying each their own king, came to the pavilion of the Bodhi tree,
91. And having worshipped the Gina with forms of homage suitable to their respective positions, and having praised him with hymns adapted to their respective degrees of knowledge, they returned to their own homes.
BOOK XV.
1. DAILY PRAISED by all the various heavenly beings, the perfectly Wise One thus passed that period of seven days which is designated ‘the aliment of joy.’
2. He then passed the second week, while he was bathed with jars full of water by the heavenly beings, the Bodhisattvas and the rest.
3. Then having bathed in the four oceans and being seated on his throne, he passed the third week restraining his eyes from seeing.
4. In the fourth week, assuming many forms, he stood triumphant on his throne, having delivered a being who was ready to be converted.
5. A god named Samamtakusuma, bearing an offering of flowers, thus addressed with folded hands the great Buddha who was seated there:
6. ‘What is the name, O holy one, of this meditation, engaged in which thou hast thus passed four whole weeks with joy, deeply pondering?’
7. ‘This is designated, O divine being, “the array of the aliment of great joy,” like an inaugurated king, who has overcome his enemies and enjoys prosperity.’
8. Having said this, the saint possessing the ten pre-eminent powers, full of joy, continued, ‘The former perfect Buddhas also did not leave the Bodhi tree.
9. ‘Here the Klesas and the Mâras together with ignorance and the sravas have been conquered by me; and perfect wisdom has been attained able to deliver the world.
10. ‘I too, resolved to follow the teaching of the former Buddhas, remained four whole weeks in the fulfilment of my inauguration.’
11. Then Mâra, utterly despondent in soul, thus addressed the Tathâgata, ‘O holy one, be pleased to enter Nirvâna, thy desires are accomplished.’
12. ‘I will first establish in perfect wisdom worlds as numerous as the sand, and then I will enter Nirvâna,’ thus did the Buddha reply, and with a shriek Mâra went to his home.
13. Then the three daughters of Mâra, Lust, Thirst, and Delight, beholding their father with defeated face, approached the Tathâgata.
14. Lust, with a face like the moon and versed in all the arts of enchantment, tried to infatuate him by her descriptions of the pleasures of a householder’s life.
15. ‘Think, “If I abandon an emperor’s happiness, with what paltry happiness shall I have to content myself? When success is lost, what shall I have to enjoy?” — and come and take refuge with us.
16. ‘Else, in bitter repentance, thou wilt remember me hereafter, when thou art fallen.’ — But he listened not to her words, closing his eyes in deep meditation like one who is sleepy.
17. Then Thirst, shameless like one distressed with thirst, thus addressed him who was free from all thirst: ‘Fie, fie, thou hast abandoned thy family duties, thou hast fallen from all social obligations;
18. ‘Without power no asceticism, sacrifice, or vow can be accomplished, — those great Rishis Brahman and the rest, because they were endowed with power, enjoy their present triumph.
19. ‘Know me to be the power called Thirst, and worship thirst accordingly; else I will clasp thee with all my might and fling away thy life.’
20. Motionless as one almost dead, he continued in meditation, remembering the former Buddhas; then Delight next tried to win him who was indeed hard to be won by evil deeds.
21. ‘O holy one, I am Delight by name, fostering all practicable delights, — therefore making me the female mendicant’s tutelary power, bring delight within thy reach.’
22. But whether flattered or threatened, whether she uttered curses or blessings, he remained absorbed in meditation, perfectly tranquil like one who has entered Nirvâna.
23. Then the three, with despondent faces, having retired together on one side, consulted with one another and came forward wearing the appearance of youthful beauty.
24. Folding their hands in reverence they thus addressed the Tathâgata, ‘O holy one, receive us as religious mendicants, we are come to thy one refuge.
25. ‘Having heard the fame of thy achievements, we, the daughters of Namuki, have come from the golden city, abandoning the life of a household.
26. ‘We are desirous of repressing the teaching of our five hundred brothers, — we would be freed from a master, as thou thyself art freed from all passions.’
27. Having his mind continually guided by the conduct which leads to Nirvâna, and setting himself to remember the (former) Buddhas, he kept his eyes closed, absorbed in meditation.
28. Then again, having resolved on their new plan in concert, these enchantresses, assuming an older aspect, approached once more to delude him.
29. ‘We have come here after wandering under the dismal avatâra of slaves, — thou art the avatâra of Buddha, — do thou establish us, mature, in the true Buddha doctrine.
30. ‘We are women of older age, much to be pitied, bewildered by the fear of death, — we are therefore worthy to be established in that doctrine of Nirvâna which puts an end to all future births.’
31. These words of the enchantresses were heard by him, yet he felt no anger; but they all became the victims of old age, through the manifestation of his divine power.
32. Having beheld him plunged in meditation, immovable like the mountain Meru, — they turned away their faces and they could not retain their beauty.
33. Bending their feet, with decrepit limbs, they thus addressed their father: ‘O father, do thou, the lord of the world of Desire, restore us to our own forms.’
34. His daughters were dear, but he had no power to alter the effect of the will of Buddha; then their father said to them, ‘Go to the refuge which he gives.’
35. Then they in various guises, bent humbly at his feet, implored the perfect Buddha, ‘Pardon our transgression, whose minds were intoxicated with youth.’
&n
bsp; 36. The teacher, that mine of Forgiveness, in silence restored them by his will; and having repeatedly worshipped and praised him they went joyfully to their home.
37. Then again Mâra, the lord of the world of Desire, lost to shame, taking the form of the head of a family, thus addressed him from the sky:
38. ‘I worshipped thee long ago, foretelling that thou wouldest become a Buddha; and by my blessings thou hast to-day become Buddha Tathâgata.
39. ‘As thou didst come from thine own kingdom, so now having returned as Tathâgata, with a name corresponding to the reality be a king Tathâgata.
40. ‘Having gone to that royal station, do thou meditate on the three jewels, and cherish thy father and mother, and delight Yasodharâ, —
41. ‘Possessed of a thousand sons, and able to deliver the world, be successively the supreme lord of every world from the Yâma heaven onwards.
42. ‘Having become also the supreme lord of all Bodhisattvas, thou shalt attain Nirvâna; O wise seer, repair to the hermitage of Kapila in order to beget those sons.
43. ‘As thou art the king of the Law, so shall thy sons also be all Tathâgatas, and all the activity and cessation of existence shall depend upon thee, O Gina.’
44. To him thus speaking the All-wise replied, Hear, O shameless one; thou art Mâra, — not the head of a clan, the upholder of the race of the Sâkyas.
45. ‘A host like thee, though they came in myriads, could not harm me, — I will go to my kingdom gradually, I will bring the world to perfect happiness.
46. ‘Thou art utterly vanquished, O Namuki, go back to thy own home; I will go hence to turn the wheel of the Law in Vârânasî.’
47. He, on hearing this command, saying with a deep sigh, ‘Alas! I am crushed,’ left him and went despondent and companionless through the sky to his home.
48. Then he, the conqueror of Mâra, rising from that throne, set forth to journey alone to the holy Vârânasî.
49. The heavens became covered with clouds when they saw the chief of saints, and the king of the Nâgas Mukilinda made a petition in reverential faith:
The Sanskrit Epics Page 934
