tutatvahetoh. A later hand has added a marginal reading sarvasatva, obviously intended to give a Buddhistic tinge to the tale.
46. That king meanwhile, strenuously and without engaging in other pursuits, roamed in every direction during thousands of kotis of complete Æons without being able to obtain the Sûtra called Dharma[1].
Now, monks, what is your opinion? that it was another who at that time, at that juncture was the king? No, you must certainly not hold that view. For it was myself, who at that time, at that juncture was the king. What then, monks, is your opinion? that it was another who at that time, at that juncture was the Seer? No, you must certainly not hold that view. For it was this Devadatta himself, the monk 2 , who at that time, at that juncture was the Seer. Indeed, monks, Devadatta was my good friend. By the aid of Devadatta* have I accomplished the six perfect virtues (PHramit&s). Noble kindness, noble compassion, noble sympathy, noble indifference, the thirty-two signs of a great man, the eighty lesser marks 4 , the gold-coloured tinge, the ten powers, the fourfold absence of hesitation 5 , the four articles of sociability, the eighteen uncommon
Ayam-eva sa Devadatto bhikshus tena klena tena samayena r/shir abhfit. Hence it follows that Devadatta is present at the gathering. His name not being mentioned before, he must be concealed under another name; I take him to be identical with Prabhfttaratna.
Devadattamagamya, properly, having come to or reached D.
Anuvyara^ana; they have been thoroughly treated of by Burnouf in an Appendix to the Lotus, p. 583 seq.; cf. Hodgson's Essays, p. 90, and S. Hardy'9 Manual, p. 369.
Vaisradya; Burnouf, Lotus, p. 396; S. Hardy, Eastern Monachism, p. 291.
- ↑ The traces of alteration are so clearly visible that it is not necessary to point them out.
