34. 'As the Lord .S£kyamuni,the Lion of the .SSkya race, after he had occupied his seat on the terrace of enlightenment, raised his lion's roar ; . ' So may I in future be sitting on the terrace of enlightenment, honoured by all mortals, to teach so long a life 1 !' . Those who are possessed of firmness of inten- tion 2 and have learnt the principles, will understand the mystery 3 and feel no uncertainty 4 .
Again, A^ita, he who after hearing this Dharma- paryiya, which contains an exposition of the duration of the Tathigata s life, apprehends it, penetrates and understands it, will produce a yet more immeasur- able accumulation of merit conducive to Buddha- knowledge ; unnecessary to add that he who hears such a Dharmapary&ya as this or makes others hear it ; who keeps it in memory, reads, comprehends or makes others comprehend it ; who writes or has it written, collects or has it collected into a volume, honours, respects, worships it with flowers, incense, perfumed garlands, ointments, powder, cloth, um- brellas, flags, streamers, (lighted) oil lamps, ghee lamps or lamps filled with scented oil, will produce a far greater accumulation of merit conducive to Buddha-knowledge.
And, A^ita, as a test whether that young man or young lady of good family who hears this exposition
It is difficult to say what difference there is between becoming
Buddha or becoming Brahma, except in sound.
Or strong application, the word used in the text being adhyos&ya (Sansk. adhyavas&ya).
Sandh&bhashya.
The tenor of this stanza, and even the words, remind one of the Sindy-ddyi in A'Mndogya-upanishad III, 14, 4.
