THE NIDĀNAKATHĀ OR THE THREE EPOCHS. · 7

But further considering, “These cannot be the only conditions that make a Buddha,” and beholding the eighth Perfection of Resolution, he thought thus within himself, “O wise Sumedha, do thou from this time forth fulfil the perfection of Resolution; whatsoever thou resolvest be thou unshaken in that resolution. For as a mountain, the wind beating upon it in all directions, trembles not, moves not, but stands in its place, even so thou, if unswerving in thy resolution, shalt become Buddha.” And he strenuously resolved to attain the eighth perfection of Resolution. Therefore it is said,

160. For these are not all the conditions of a Buddha, I will seek out other conditions that bring about Buddhaship.24

161. Seeking then I beheld the eighth Perfection of Resolution Practised and followed by former Buddhas.

162. Do thou resolutely take upon thyself this eighth perfection, Then thou being immovable shalt attain supreme Buddhaship.

163. And as the rocky mountain, immovable, firmly based, Is unshaken by many winds, and stands in its own place,

164. Even so do thou also remain ever immovable in resolution, Advancing to the perfection of resolution, thou shalt attain supreme Buddhaship.

But further considering, “These cannot be the only conditions that make a Buddha,” and beholding the ninth Perfection of Good-will, he thought thus within himself, “O wise Sumedha, do thou from this time forth fulfil the perfection of Good-will, mayest thou be of one mind towards friends and foes. And as water fills with its refreshing coolness good men and bad alike,141 even so, if thou art of one mind in friendly feeling towards all mortals, thou shalt become Buddha.” And he strenuously resolved to attain the ninth perfection of Good-will. Therefore it is said,

165. For these are not all the conditions of a Buddha, I will seek out other conditions that bring about Buddhaship.

166. Seeking I beheld the ninth Perfection of Good-will Practised and followed by former Buddhas.

167. Do thou, taking resolutely upon thyself this ninth perfection, Become unrivalled in kindness, if thou wilt become Buddha.

168. And as water fills with its coolness Good men and bad alike, and carries off all impurity,

169. Even so do thou look with friendship alike on the evil and the good, Advancing to the perfection of kindness, thou shalt attain supreme Buddhaship.

But further considering, “These cannot be the only conditions that make a Buddha,” and beholding the tenth Perfection of Equanimity, he thought thus within himself, “O wise Sumedha, from this time do thou fulfil the25 perfection of Equanimity, be thou of equal mind in prosperity and adversity. And as the earth is indifferent when things pure or impure are cast upon it, even so, if thou art indifferent in prosperity and adversity, thou shalt become Buddha.” And he strenuously resolved to attain the tenth perfection of Equanimity. Therefore it is said,

170. For these cannot be all the conditions of a Buddha, I will seek other conditions that bring about Buddhaship.

171. Seeking then I beheld the tenth Perfection of Equanimity Practised and followed by former Buddhas.

172. If thou take resolutely upon thyself this tenth perfection, Becoming well-balanced and firm, thou shalt attain supreme Buddhaship.

173. And as the earth is indifferent to pure and impure things cast upon her, To both alike, and is free from anger and favour,

174. Even so do thou ever be evenly-balanced in joy and grief, Advancing to the perfection of equanimity, thou shalt attain supreme Buddhaship.

Then he thought, “These are the only conditions in this world that, bringing Buddhaship to perfection and constituting a Buddha, have to be fulfilled by Bodhisattas; beside the ten Perfections there are no others. And these ten Perfections are neither in the heaven above nor in the earth below, nor are they to be found in the east or the other quarters, but reside in my heart of flesh.” Having thus realized that the Perfections were established in his heart, having strenuously resolved to keep them all, grasping them again and again, he mastered them forwards and backwards;142 taking them at the end he went backward to the beginning, taking them at the beginning he placed them at the end,143 taking them at the middle he carried them to the two ends, taking them at both ends he carried them to the middle.26 Repeating, “The Perfections are the sacrifice of limbs, the Lesser Perfections are the sacrifice of property, the Unlimited Perfections are the sacrifice of life,” he mastered them as the Perfections, the Lesser Perfections and the Unlimited Perfections,—like one who converts two kindred oils into one,144 or like one who, using Mount Meru for his churning-rod, churns the great Cakkavāla ocean. And as he grasped again and again the ten Perfections, by the power of his piety this earth, four nahutas and eight hundred thousand leagues in breadth, like a bundle of reeds trodden by an elephant, or a sugar-mill in motion, uttering a mighty roar, trembled, shook and quaked, and spun round like a potter’s wheel or the wheel of an oil-mill. Therefore it is said,

175. These are all the conditions in the world that bring Buddhaship to perfection: Beyond these are no others, therein do thou stand fast.

176. While he grasped these conditions natural and intrinsic,145 By the power of his piety the earth of ten thousand worlds quaked.

177. The earth sways and thunders like a sugar-mill at work, Like the wheel of an oil-mill so shakes the earth.

And while the earth was trembling the people of Ramma, unable to endure it, like great Sāl-trees overthrown by the wind that blows at the end of a cycle, fell swooning here and there, while water-pots and other vessels, revolving like a jar on a potter’s wheel, struck against each other and were dashed and ground to pieces. The multitudes in fear and trembling approaching the Teacher said, “Tell us, Blessed one, is this turmoil caused by dragons, or is it caused by either demons, or ogres, or by celestial beings?—for this we know not, but truly this whole multitude is grievously afflicted. Pray does27 this portend evil to the world or good?—tell us the cause of it.” The Teacher hearing their words said, “Fear not nor be troubled, there is no danger to you from this. The wise Sumedha, concerning whom I predicted this day, ‘Hereafter he will be a Buddha named Gotama,’ is now mastering the Perfections, and while he masters them and turns them about, by the power of his piety the whole ten thousand worlds with one accord quake and thunder,” Therefore it is said,

178. All the multitude that was there in attendance on the Buddha, Trembling, fell swooning there upon the ground.

179. Many thousands of water-pots and many hundred jars Were crushed and pounded there and dashed against each other.

180. Excited, trembling, terrified, confused, their sense disordered, The multitudes assembling, approached the Buddha,

181. Say, will it be good or evil to the world? The whole world is afflicted, ward off this (danger), thou Omniscient One.

182. Then the Great Sage Dīpankara enjoined upon them, Be confident, be not afraid at this earthquaking:

183. He concerning whom I predicted this day, He will be a Buddha in this world, The same is investigating the time-honoured Conditions followed by the Buddhas.

184. Therefore while he is investigating fully these Conditions, the groundwork of a Buddha, The earth of ten thousand worlds is shaken in the world of men and of angels.