Read prophecies across traditions and follow the commentaries and events connected with them.
General Christianity · Revelation 10 (complete chapters)
Revelation 10
1 And I saw another strong angel coming down out of heaven, arrayed with a cloud; and the rainbow was upon his head, and his face was as the sun, and his feet as pillars of fire;
2 and he had in his hand a little book open: and he set his right foot upon the sea, and his left upon the earth;
3 and he cried with a great voice, as a lion roareth: and when he cried, the seven thunders uttered their voices.
4 And when the seven thunders uttered their voices, I was about to write: and I heard a voice from heaven saying, Seal up the things which the seven thunders uttered, and write them not.
5 And the angel that I saw standing upon the sea and upon the earth lifted up his right hand to heaven,
6 and sware by him that liveth for ever and ever, who created the heaven and the things that are therein, and the earth and the things that are therein, and the sea and the things that are therein, that there shall be delay no longer:
7 but in the days of the voice of the seventh angel, when he is about to sound, then is finished the mystery of God, according to the good tidings which he declared to his servants the prophets.
8 And the voice which I heard from heaven, I heard it again speaking with me, and saying, Go, take the book which is open in the hand of the angel that standeth upon the sea and upon the earth.
9 And I went unto the angel, saying unto him that he should give me the little book. And he saith unto me, Take it, and eat it up; and it shall make thy belly bitter, but in thy mouth it shall be sweet as honey.
10 And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and when I had eaten it, my belly was made bitter.
11 And they say unto me, Thou must prophesy again over many peoples and nations and tongues and kings.
General Latter-day Saint · Joseph Smith—History 1:27–54
27 I continued to pursue my common vocations in life until the twenty-first of September, one thousand eight hundred and twenty-three, all the time suffering severe persecution at the hands of all classes of men, both religious and irreligious, because I continued to affirm that I had seen a vision.
28 During the space of time which intervened between the time I had the vision and the year eighteen hundred and twenty-three—having been forbidden to join any of the religious sects of the day, and being of very tender years, and persecuted by those who ought to have been my friends and to have treated me kindly, and if they supposed me to be deluded to have endeavored in a proper and affectionate manner to have reclaimed me—I was left to all kinds of temptations; and, mingling with all kinds of society, I frequently fell into many foolish errors, and displayed the weakness of youth, and the foibles of human nature; which, I am sorry to say, led me into divers temptations, offensive in the sight of God. In making this confession, no one need suppose me guilty of any great or malignant sins. A disposition to commit such was never in my nature. But I was guilty of levity, and sometimes associated with jovial company, etc., not consistent with that character which ought to be maintained by one who was called of God as I had been. But this will not seem very strange to any one who recollects my youth, and is acquainted with my native cheery temperament.
29 In consequence of these things, I often felt condemned for my weakness and imperfections; when, on the evening of the above-mentioned twenty-first of September, after I had retired to my bed for the night, I betook myself to prayer and supplication to Almighty God for forgiveness of all my sins and follies, and also for a manifestation to me, that I might know of my state and standing before him; for I had full confidence in obtaining a divine manifestation, as I previously had one.
30 While I was thus in the act of calling upon God, I discovered a light appearing in my room, which continued to increase until the room was lighter than at noonday, when immediately a personage appeared at my bedside, standing in the air, for his feet did not touch the floor.
31 He had on a loose robe of most exquisite whiteness. It was a whiteness beyond anything earthly I had ever seen; nor do I believe that any earthly thing could be made to appear so exceedingly white and brilliant. His hands were naked, and his arms also, a little above the wrist; so, also, were his feet naked, as were his legs, a little above the ankles. His head and neck were also bare. I could discover that he had no other clothing on but this robe, as it was open, so that I could see into his bosom.
32 Not only was his robe exceedingly white, but his whole person was glorious beyond description, and his countenance truly like lightning. The room was exceedingly light, but not so very bright as immediately around his person. When I first looked upon him, I was afraid; but the fear soon left me.
33 He called me by name, and said unto me that he was a messenger sent from the presence of God to me, and that his name was Moroni; that God had a work for me to do; and that my name should be had for good and evil among all nations, kindreds, and tongues, or that it should be both good and evil spoken of among all people.
34 He said there was a book deposited, written upon gold plates, giving an account of the former inhabitants of this continent, and the source from whence they sprang. He also said that the fulness of the everlasting Gospel was contained in it, as delivered by the Savior to the ancient inhabitants;
35 Also, that there were two stones in silver bows—and these stones, fastened to a breastplate, constituted what is called the Urim and Thummim—deposited with the plates; and the possession and use of these stones were what constituted “seers” in ancient or former times; and that God had prepared them for the purpose of translating the book.
36 After telling me these things, he commenced quoting the prophecies of the Old Testament. He first quoted part of the third chapter of Malachi; and he quoted also the fourth or last chapter of the same prophecy, though with a little variation from the way it reads in our Bibles. Instead of quoting the first verse as it reads in our books, he quoted it thus:
37 For behold, the day cometh that shall burn as an oven, and all the proud, yea, and all that do wickedly shall burn as stubble; for they that come shall burn them, saith the Lord of Hosts, that it shall leave them neither root nor branch.
38 And again, he quoted the fifth verse thus: Behold, I will reveal unto you the Priesthood, by the hand of Elijah the prophet, before the coming of the great and dreadful day of the Lord.
39 He also quoted the next verse differently: And he shall plant in the hearts of the children the promises made to the fathers, and the hearts of the children shall turn to their fathers. If it were not so, the whole earth would be utterly wasted at his coming.
40 In addition to these, he quoted the eleventh chapter of Isaiah, saying that it was about to be fulfilled. He quoted also the third chapter of Acts, twenty-second and twenty-third verses, precisely as they stand in our New Testament. He said that that prophet was Christ; but the day had not yet come when “they who would not hear his voice should be cut off from among the people,” but soon would come.
41 He also quoted the second chapter of Joel, from the twenty-eighth verse to the last. He also said that this was not yet fulfilled, but was soon to be. And he further stated that the fulness of the Gentiles was soon to come in. He quoted many other passages of scripture, and offered many explanations which cannot be mentioned here.
42 Again, he told me, that when I got those plates of which he had spoken—for the time that they should be obtained was not yet fulfilled—I should not show them to any person; neither the breastplate with the Urim and Thummim; only to those to whom I should be commanded to show them; if I did I should be destroyed. While he was conversing with me about the plates, the vision was opened to my mind that I could see the place where the plates were deposited, and that so clearly and distinctly that I knew the place again when I visited it.
43 After this communication, I saw the light in the room begin to gather immediately around the person of him who had been speaking to me, and it continued to do so until the room was again left dark, except just around him; when, instantly I saw, as it were, a conduit open right up into heaven, and he ascended till he entirely disappeared, and the room was left as it had been before this heavenly light had made its appearance.
44 I lay musing on the singularity of the scene, and marveling greatly at what had been told to me by this extraordinary messenger; when, in the midst of my meditation, I suddenly discovered that my room was again beginning to get lighted, and in an instant, as it were, the same heavenly messenger was again by my bedside.
45 He commenced, and again related the very same things which he had done at his first visit, without the least variation; which having done, he informed me of great judgments which were coming upon the earth, with great desolations by famine, sword, and pestilence; and that these grievous judgments would come on the earth in this generation. Having related these things, he again ascended as he had done before.
46 By this time, so deep were the impressions made on my mind, that sleep had fled from my eyes, and I lay overwhelmed in astonishment at what I had both seen and heard. But what was my surprise when again I beheld the same messenger at my bedside, and heard him rehearse or repeat over again to me the same things as before; and added a caution to me, telling me that Satan would try to tempt me (in consequence of the indigent circumstances of my father’s family), to get the plates for the purpose of getting rich. This he forbade me, saying that I must have no other object in view in getting the plates but to glorify God, and must not be influenced by any other motive than that of building his kingdom; otherwise I could not get them.
47 After this third visit, he again ascended into heaven as before, and I was again left to ponder on the strangeness of what I had just experienced; when almost immediately after the heavenly messenger had ascended from me for the third time, the cock crowed, and I found that day was approaching, so that our interviews must have occupied the whole of that night.
48 I shortly after arose from my bed, and, as usual, went to the necessary labors of the day; but, in attempting to work as at other times, I found my strength so exhausted as to render me entirely unable. My father, who was laboring along with me, discovered something to be wrong with me, and told me to go home. I started with the intention of going to the house; but, in attempting to cross the fence out of the field where we were, my strength entirely failed me, and I fell helpless on the ground, and for a time was quite unconscious of anything.
49 The first thing that I can recollect was a voice speaking unto me, calling me by name. I looked up, and beheld the same messenger standing over my head, surrounded by light as before. He then again related unto me all that he had related to me the previous night, and commanded me to go to my father and tell him of the vision and commandments which I had received.
50 I obeyed; I returned to my father in the field, and rehearsed the whole matter to him. He replied to me that it was of God, and told me to go and do as commanded by the messenger. I left the field, and went to the place where the messenger had told me the plates were deposited; and owing to the distinctness of the vision which I had had concerning it, I knew the place the instant that I arrived there.
51 Convenient to the village of Manchester, Ontario county, New York, stands a hill of considerable size, and the most elevated of any in the neighborhood. On the west side of this hill, not far from the top, under a stone of considerable size, lay the plates, deposited in a stone box. This stone was thick and rounding in the middle on the upper side, and thinner towards the edges, so that the middle part of it was visible above the ground, but the edge all around was covered with earth.
52 Having removed the earth, I obtained a lever, which I got fixed under the edge of the stone, and with a little exertion raised it up. I looked in, and there indeed did I behold the plates, the Urim and Thummim, and the breastplate, as stated by the messenger. The box in which they lay was formed by laying stones together in some kind of cement. In the bottom of the box were laid two stones crossways of the box, and on these stones lay the plates and the other things with them.
53 I made an attempt to take them out, but was forbidden by the messenger, and was again informed that the time for bringing them forth had not yet arrived, neither would it, until four years from that time; but he told me that I should come to that place precisely in one year from that time, and that he would there meet with me, and that I should continue to do so until the time should come for obtaining the plates.
54 Accordingly, as I had been commanded, I went at the end of each year, and at each time I found the same messenger there, and received instruction and intelligence from him at each of our interviews, respecting what the Lord was going to do, and how and in what manner his kingdom was to be conducted in the last days.
General Latter-day Saint · Doctrine and Covenants 130:1–23; complete section
1 When the Savior shall appear we shall see him as he is. We shall see that he is a man like ourselves.
2 And that same sociality which exists among us here will exist among us there, only it will be coupled with eternal glory, which glory we do not now enjoy.
3 John 14:23—The appearing of the Father and the Son, in that verse, is a personal appearance; and the idea that the Father and the Son dwell in a man’s heart is an old sectarian notion, and is false.
4 In answer to the question—Is not the reckoning of God’s time, angel’s time, prophet’s time, and man’s time, according to the planet on which they reside?
5 I answer, Yes. But there are no angels who minister to this earth but those who do belong or have belonged to it.
6 The angels do not reside on a planet like this earth;
7 But they reside in the presence of God, on a globe like a sea of glass and fire, where all things for their glory are manifest, past, present, and future, and are continually before the Lord.
8 The place where God resides is a great Urim and Thummim.
9 This earth, in its sanctified and immortal state, will be made like unto crystal and will be a Urim and Thummim to the inhabitants who dwell thereon, whereby all things pertaining to an inferior kingdom, or all kingdoms of a lower order, will be manifest to those who dwell on it; and this earth will be Christ’s.
10 Then the white stone mentioned in Revelation 2:17, will become a Urim and Thummim to each individual who receives one, whereby things pertaining to a higher order of kingdoms will be made known;
11 And a white stone is given to each of those who come into the celestial kingdom, whereon is a new name written, which no man knoweth save he that receiveth it. The new name is the key word.
12 I prophesy, in the name of the Lord God, that the commencement of the difficulties which will cause much bloodshed previous to the coming of the Son of Man will be in South Carolina.
13 It may probably arise through the slave question. This a voice declared to me, while I was praying earnestly on the subject, December 25th, 1832.
14 I was once praying very earnestly to know the time of the coming of the Son of Man, when I heard a voice repeat the following:
15 Joseph, my son, if thou livest until thou art eighty-five years old, thou shalt see the face of the Son of Man; therefore let this suffice, and trouble me no more on this matter.
16 I was left thus, without being able to decide whether this coming referred to the beginning of the millennium or to some previous appearing, or whether I should die and thus see his face.
17 I believe the coming of the Son of Man will not be any sooner than that time.
18 Whatever principle of intelligence we attain unto in this life, it will rise with us in the resurrection.
19 And if a person gains more knowledge and intelligence in this life through his diligence and obedience than another, he will have so much the advantage in the world to come.
20 There is a law, irrevocably decreed in heaven before the foundations of this world, upon which all blessings are predicated—
21 And when we obtain any blessing from God, it is by obedience to that law upon which it is predicated.
22 The Father has a body of flesh and bones as tangible as man’s; the Son also; but the Holy Ghost has not a body of flesh and bones, but is a personage of Spirit. Were it not so, the Holy Ghost could not dwell in us.
23 A man may receive the Holy Ghost, and it may descend upon him and not tarry with him.
General Latter-day Saint · Minute Book 1, p. 147: “He said God had not designed” through “power from on high.”
He said God had not designed all this for nothing, but he had it in remembrance yet, and those who went to Zion, with a determination to lay down their lives, if necessary, it was the Will of God, that they should be ordained to the ministry and go forth to prune the vineyard for the last time, or the coming of the Lord, which was nigh, even fifty six years, should wind up the scene. He said many things such as the weak things, even the smallest and weakest among us shall be powerful and mighty and great things, should be accomplished by you, even from this hour. He said, you shall begin to feel the whisperings of the Spirit of God, and the works of God, shall begin to break forth from this time. you shall be endowed with power from on high.
General Latter-day Saint · Historian’s Office journal vol.1 p.[5], rainbow paragraph through congregation remark
the Rainbow is a sign for seed time and harvest when the Rainbow is not to be seen— it is a sign of the commencement of famine— & pestilence &c &c and that the coming of the Messiah is not far distant the Messiah will not come this year— upsets Millerites the Messiah will not come for 40 years— and he told the people to write it— a very large & attentive congregation—
General Hinduism · Bhāgavata Purāṇa 12.2.12–24, Anand Aadhar English translation
(12-16) When the bodies of all living entities are in decay from the contamination of Kali-yuga, when the dutifulness of the members of all status-orientations is lost, when the Vedic path for all man has changed into a predominantly atheistic sense of duty, when the kings [or governors] mainly consist of thieves, and the people in their various occupations are lying criminals of useless violence [against specially animals], when the societal classes as good as all are engaged in profit-minded labor, cows have the same value as goats, the hermitages hardly can be distinguished from materialistic households, family bonds do not reach beyond the ties of marriage, when the plants and herbs are mostly small sized and all trees are like s'amî trees, when there is always lightning in the clouds and the homes are ruled by loneliness [voidism and impersonalism, see Pranâti], when Kali-yuga is running at its end and the people behave like asses, the Supreme Lord will descend in the mode of pure goodness to defend the dharma.
(17) The spiritual master of all the moving and nonmoving living beings, Lord Vishnu, the Supreme Personality and Controller of All, takes birth for the protection of the religion and to put an end to the karma of the saintly souls.
(18) In the village of S'ambhala Lord Kalki will appear in the home of the great soul, the eminent brahmin Vishnuyas'â ['the glory of Vishnu'].
(19-20) Mounting His swift horse Devadatta, the Lord of the Universe endowed with His sword, transcendental qualities and eight mystic opulences [siddhis], will subdue the reprobates. With speed traveling the earth on His horse He, unrivaled in His splendor, will slaughter the thieves dressing as kings by the millions.
(21) When all the robbers have been killed, the minds of all the residents of the towns and cities will clear up who came in touch with the breeze carrying the most sacred fragrance of the [with sandalwood paste] decorated body of Lord Vâsudeva.
(22) When Vâsudeva, the Supreme Lord, is situated in their hearts in the transcendental form of His goodness, the production of offspring will be abundant.
(23) After the Supreme Lord Kalki, the Lord and Master of Dharma, has incarnated, Satya-yuga will begin and progeny will be created in the mode of goodness [see yuga].
(24) The moment the sun and the moon together with Jupiter [Bhrihaspatî] in the same constellation [of Karkatha or Cancer] enter the lunar mansion of Tishyâ [or Pushyâ, 3° 20´ to 16° 40´, see zodiac], Satya-yuga [Krita] will begin.
General Hinduism · Chapter XVI, complete main text, verses 1–13, printed pages 70–75
AGNI said:—I will now describe the Buddha incarnation, by reading and hearing of which one acquires great profit. Formerly in the war between gods and demons the former were defeated by the latter. Saying “Save us, Save us!” they sought refuge with Iswara. Being incarnation of illusion and infatuation he was born as the son of Suddhodana (2). He infatuated the Daityas and made them relinquish the religion of the Veda. They then became followers of Buddha and induced others to forsake Vedic religion (3). He became Arhata and afterwards made others Arhatas. Divorced from Vedic religion they became all Pāshandinas (4). They committed (sinful) deeds capable of taking one to hell and received (gifts) from degraded persons. At the end of Kali yuga there will be mixed castes (5). And there will flourish robbers having no character. The Veda of Vājasaneya, proved by its fifteen branches, will be in existence (6). Under the cover of religion they will preach irreligion. And the Mlechhas in the guise of kings will devour men (7). Armed with a coat of mail and weapons, Vishnuyasha’s son Kalki, with Jājnavalka as his priest, will extirpate the Mlechhas, establish the order and respective dignity of the four Varnas and various Ashramas and lead people to the path of pure religion (8–9). Then having renounced the form of Kalki Hari will return to heaven. Thereupon Kritayuga will come into existence as before (10). Thus in all the Kalpas and Manwantaras the various Varnas and Asramas are established in their duties (11). There are numerous incarnations past and future. The pure man, born in a good family, who hears of or reads the ten incarnations of Vishnu, having acquired all desired for objects, attains to heaven. It is Hari who makes all arrangements of virtue and vice, and it is Hari, the cause of creation &c, who incarnates himself (12–13).
General Hinduism · Kalki Purāṇa, first part, 1.30–45 and 2.1–38
1.30
प्रतिग्रहरताः शूद्राः परस्वहरणादराः
द्वयोः स्वीकारम्-उद्वाहः शठे मैत्री वदान्यता
New English translation
Shūdras will delight in receiving gifts and eagerly take the property of others. The agreement of two people will constitute marriage; friendship will be with the deceitful, and generosity
1.31
प्रतिदाने क्षमाशच्तौ विरक्तिकरणाक्षमे
वाचालत्वञ् च पाण्दित्ये यशो’र्थे धर्म-सेवनम्
New English translation
will consist in giving something in return. Inability will pass for forbearance, incapacity of the senses for detachment, and talkativeness for learning. Religion will be practised for reputation.
1.32
धनाढ्यत्वञ् च साधुत्वे दूरे नीरे च तीर्थता
सूत्रमात्रेण विप्रत्वं दण्डमात्रेण मस्करी
New English translation
Wealth will pass for goodness; water far away will be a holy place. A thread alone will make a Brahmin, and a staff alone an ascetic.
1.33
अल्पशस्या वसुमती नदीतीरे’वरोपिता
स्त्रियो वेश्यालापसुखाः स्वपुंसा त्यक्त मानसाः
New English translation
The earth will yield little grain and will be cultivated beside rivers. Women will enjoy the talk of courtesans and turn their minds away from their own husbands.
1.34
परान्नलोलुपा विप्राश् चण्दाल-गृहयाजकाः
स्त्रियो वैधव्यहीनाश् च स्वच्छन्दाचरणप्रियाः
New English translation
Brahmins will crave the food of others and perform sacrifices in the houses of Chāṇḍālas. Women will disregard widowhood and delight in conduct of their own choosing.
1.35
चित्र-वृष्टिकरा मेघा मन्दशस्या च मेदिनी
प्रजाभक्षा नृपा लोकाः करपीडाप्रपीडिताः
New English translation
Clouds will bring irregular rain and the earth will yield little grain. Kings will devour their subjects, and people will be oppressed by the burden of taxes.
1.36
स्कन्धे भारं करे पुत्रं कृत्वा क्षुब्धाः प्रजाजनाः
गिरिदुर्गं वनं घोरम् आश्रयिष्यन्ति दुर्भगाः
New English translation
With a load on the shoulder and a child in the hand, the distressed and unfortunate people will seek refuge in mountain strongholds and terrible forests.
1.37
मधु-मांसैर्-मूल-फलैर्-आहारैः प्राणधारिणः
एवं तु प्रथमे पादे कलेः कृष्णविनिन्दकाः
New English translation
They will sustain their lives with honey, meat, roots and fruits. Thus, in the first quarter of Kali, people will speak against Krishna.
1.38
द्वितीये तन्-नाम-हीनास् तृतीये वर्ण-सङ्कराः
एक-वर्णाश् च तुर्थे च विस्मृत अच्युत-सत्च्रियाः
New English translation
In the second they will abandon his name; in the third the social classes will become mixed. In the fourth there will be a single class, and the good observances of Achyuta will be forgotten.
1.39
निःस्वाध्याय-स्वधा-स्वाहा-वौषड्-ओं-कार-वर्जिताः
देवाः सर्वे निराहाराः ब्रह्माणं शरणं ययुः
New English translation
Without Vedic recitation, the offerings marked by svadhā, svāhā and vauṣaṭ, or the syllable oṃ, all the gods will lack nourishment. They will go to Brahmā for refuge.
1.40
धरित्रीमग्रतः कृत्वा क्षीणां दीनां मनस्विनीम्
ददृशुर् ब्रह्मणो लोकं वेदध्वनिनिनादितम्
New English translation
Placing Earth before them, exhausted and distressed yet resolute, they saw the world of Brahmā resounding with the sound of the Vedas.
1.41
यज्ञ-धूमैः समाकीर्णं मुनि-वर्य-निषेवितम्
सुवर्ण-वेदिकामध्ये दक्षिणावर्तम्-उज्ज्वलम्
New English translation
It was filled with sacrificial smoke and attended by excellent sages. In the midst of a golden altar a bright fire turned to the right.
1.42
वह्नि यूपाङ्क्वितोद्यान-वन-पुष्प-फल अन्वितम्
सरोभिः सारसैर् हंसैर् आह्वयन्तम् इवातिथिम्
New English translation
There were sacrificial posts, gardens and woods with flowers and fruit; pools with cranes and swans seemed to invite a guest.
1.43
वायुलोललताजाल कुसुमालिकुलाकुलैः
प्रणाम् आह्वान-सत्कार-मधुरालापवीक्षणैः
New English translation
With its spreading creepers stirred by the wind and its flowers crowded with bees, it offered bows, invitations, welcome, gentle conversation and attentive looks.
1.44
तद् ब्रह्म-सदनं देवाः सेश्वराः क्लिन्न-मानसाः
विविशुस् तद् अनुज्ञाता निजकार्यं निवेदितुम्
New English translation
Having received permission, the gods together with their lord, their hearts troubled, entered that dwelling of Brahmā to make their business known.
1.45
त्रिभुवन-जकं सदासनस्थं सनक-सनन्दन-सनातनैश् च सिद्धैः)
परिसेवितपादकमलं ब्रह्माण देवता नेमुः
New English translation
The gods bowed to Brahmā, the progenitor of the three worlds, seated on his excellent seat, whose lotus feet were served by Sanaka, Sanandana, Sanātana and the perfected beings.
Chapter 2: Sūta continues
2.1
सूत उवाच)
उपविष्टास् ततो देवा ब्रह्मणो वचनात् पुरः
कलेर् दोषाद् धर्म-हानिं कथयाम् आसुर् आदरात्
New English translation
Sūta said: Then, at Brahmā’s word, the gods sat before him and respectfully described the loss of dharma through the faults of Kali.
2.2
देवानां तद् वचः श्रुत्वा ब्रह्मा तान् आह दुःखितान्
प्रसादयित्वा तं विष्णुं साधयिष्याम्य् अभीप्सितम्
New English translation
Hearing the words of the grieving gods, Brahmā told them: “I shall satisfy Vishnu and accomplish what is desired.”
2.3
इति देवैः परिवृतो गत्वा गोलोक-वासिनम्
स्तुत्वा प्राह पुरो ब्रह्मा देवानां हृदये’प्सितम्
New English translation
Surrounded by the gods, Brahmā went to the one dwelling in Goloka. After praising him, he declared before him the wish in the gods’ hearts.
2.4
तच् छ्रुत्वा पुण्डरीकाक्षो ब्रह्माणम् इदम् अब्रवीत्))
शम्भले विष्णुयशसो गृहे प्रादुर्भवाम्य् अहम्
सुमत्यां मातरि विभो! कन्यायां त्वन्निदेशतः
New English translation
Hearing this, the lotus-eyed one said to Brahmā: “I shall appear in Shambhala, in the house of Vishnuyashas, with the young woman Sumati as my mother, O lord, in accordance with your request.
2.5
चतुर्भिर् भ्रातृभिर् देव! करिष्यामि कलिक्षयम्
भवन्तो बान्धवा देवाः स्व अंशेन अवतरिष्यथ
New English translation
“With four brothers, O god, I shall bring about the destruction of Kali. You gods shall descend through portions of yourselves as my companions.
2.6
इयं मम प्रिया लक्ष्मीः सिंहले संभविष्यति
बृहद्रथस्य भूपस्य कौमुद्यां कमलेक्षणा
भार्यायां मम भार्यैषा पद्मानाम्नी जनिष्यति
New English translation
“This dear Lakshmi of mine, the lotus-eyed one, will be born in Simhala. She will be born with the name Padmā to Kaumudī, the wife of King Brihadratha, and she will be my wife.
2.7
यात यूयं भुवं देवाः स्वांशावतरणे रताः
राजानौ मरु-देवापी स्थापयिष्याम्य् अहं भुवि
New English translation
“Go to the earth, you gods, intent on descending through portions of yourselves. I shall establish the kings Maru and Devāpi upon the earth.
2.8
पुनः कृतयुगं कृत्वा धर्मान् संस्थाप्य पूर्ववत्
कलिव्यालं संनिरस्य प्रयास्ये स्वालयं विभो
New English translation
“Having brought back the Krita age, established the dharmas as before, and driven out the serpent Kali, I shall go to my own dwelling, O lord.”
2.9
इत्य् उदीरितमाकर्ण्य ब्रह्मा देवगणैर् वृतः
जगाम ब्रह्मसदनं देवाश् च त्रिदिवं ययुः
New English translation
Hearing these words, Brahmā, surrounded by the company of gods, went to his own abode, and the gods went to heaven.
2.10
महिमां स्वस्य भगवान् निज-जन्म-कृतोद्यमः
विप्रर्ष! शम्भल-ग्रामम् आविवेश परात्मकः
New English translation
O Brahmin sage, the supreme Lord, preparing for his own birth, entered the village of Shambhala in his own greatness.
2.11
सुमत्यां विष्णुयशसा गर्भम् आधत्त वैष्णवम्
ग्रह-नक्षत्र-राश्य्-आदि-सेवित-श्रीपदाम्बुजम्
New English translation
Through Vishnuyashas, he placed in Sumati the embryo of Vishnu, whose glorious lotus feet were attended by the planets, lunar mansions and signs of the zodiac.
2.12
सरित् समुद्रा गिरये लोकाः सस्थाणु जङ्गमाः
सहर्षा ऋषयो देवा जाते विष्णौ जगत्पतौ
New English translation
When Vishnu, lord of the world, was born, rivers, oceans, mountains, the worlds and their moving and unmoving inhabitants, sages and gods rejoiced.
2.13
बभूवुः सर्व-सत्त्वानाम् आनन्दा विविधाश्रयाः
नृत्यन्ति पितरो हृष्टास् तुष्टा देवा जगुर् यशः
New English translation
Joy took many forms among all beings. The delighted ancestors danced, and the satisfied gods sang his praise.
2.14
चक्रुर्वाद्यानि गन्धर्वा ननृतुश् च अप्सरो-गणाः
New English translation
The Gandharvas played their instruments and the companies of Apsarases danced.
2.15
द्वादश्यां शुक्ल-पक्षस्य माधवे मासि माधवम्
जातं ददृशतुः पुत्रं पितरौ हृष्ट-मानसौ
New English translation
On the twelfth day of the bright fortnight in the month Mādhava, his parents, their hearts delighted, saw Mādhava born as their son.
2.16
धातृ-माता महाषष्ठी नाभिच्छेत्री तद् अम्बिका
गङ्गोदक-क्लेदमोक्षा सावित्री मार्जनोद्यता
New English translation
Mahāshashthī acted as the nurse; Ambikā cut the umbilical cord. Sāvitrī, intent on cleansing, washed away the birth fluids with Ganges water.
2.17
तस्य विष्णोर् अनन्तस्य वसुधा’धात्पयख् सुधाम्
मातृका माङ्गल्यवचः कृष्ण-जन्म-दिने तथा
New English translation
Earth supplied nectar as milk for that infinite Vishnu. The mothers pronounced auspicious words, as on the day of Krishna’s birth.
2.18
ब्रह्मा तद् उपधार्याशु स्वाशुगं प्राह सेवकम्
याहीति सूतिकागारम् गत्वा विष्णुं प्रबोधय
New English translation
Brahmā, learning of this, quickly said to his swift servant: “Go to the lying-in room and inform Vishnu:
2.19
चतुर्-भुजम् इदं रूपं देवानाम् अपि दुर्-लभम्
त्यक्त्वा मानुषवद् रूपं कुरु नाथ! विचारितम्
New English translation
“‘O lord, give up this four-armed form, difficult even for gods to behold, and take the humanlike form that was intended.’”
2.20
इति ब्रह्म-वचः श्रुता पवनः सुरभिः सुखम्
सशीतः प्राह नरसा ब्रह्मणो वचनादृतः
New English translation
Hearing Brahmā’s words, the fragrant, pleasant and cool wind reverently delivered Brahmā’s message.
2.21
तच् छ्रुत्वा पुण्डरीकाक्षस् तत् क्षणाद् द्विभुजो’भवत्
तदा तत् पितरौ दृष्ट्वा विस्मयापन्न-मानसौ
New English translation
On hearing it, the lotus-eyed one immediately became two-armed. Seeing this, his parents were filled with wonder.
2.22
भ्रम-संस्कारवत् तत्र मेनाते तस्य मायया
ततस् तु शम्भल-ग्रामे सो’त्सवा जीव-जातयः
मङ्गलाचार-बहुलाः पाप-ताप-विवर्जिताः
New English translation
Through his māyā they regarded it as a lingering impression of an illusion. Then the living beings in Shambhala celebrated, abounding in auspicious observances and free from the torment of sin.
2.23
सुमतिस् तं सुतं लब्ध्वा विष्णुं जिष्णुं जगत्-पतिम्
पूर्णकामा विप्रमुख्यान् आहूयादाद् गवां शतम्
New English translation
Having obtained as her son Vishnu, the victorious lord of the world, Sumati’s wish was fulfilled. She summoned leading Brahmins and gave a hundred cows.
2.24
हरेः कल्याणकृद् विष्णुयशाः शुद्धेन चेतसा
साम र्ग्-यजुर्-विद्भिर् अगृयैस् तन् नामकरणे रतः
New English translation
With a pure heart Vishnuyashas, seeking Hari’s welfare, attended to his naming ceremony together with foremost scholars of the Sāma, Rig and Yajur Vedas.
2.25
तदा रामः कृपो व्यासो द्रौणिर् भिक्षु-शरीरिणः
समायाता हरिं द्रष्तुं बालकत्वम् उपागतम्
New English translation
Then Rāma, Kripa, Vyāsa and the son of Drona came in the guise of mendicants to see Hari, who had become a child.
2.26
तान् आगतान् समालोक्य चतुरः सूर्य-सन्निभान्
हृष्ट-रोमा द्विज-वरः पूजयाञ् चक्र ईश्वरान्
New English translation
Seeing the four arrive, resembling suns, that excellent Brahmin, his hair bristling with joy, worshipped those lords.
2.27
पूजितास् ते स्वासनेषु संविष्ताः स्वसुखाश्रयाः
हरिं क्रोडगतं तस्य ददृशुः सर्व-मूर्तयः
New English translation
Honoured and seated in their places, resting in their own bliss, those embodiments of all forms saw Hari in his lap.
2.28
तं बालकं नराकारं विष्णुं नत्वा मुनीश्वराः
कल्किं कल्क-विनाशार्थम् आविर्भूतं विदुर्बुधाः
New English translation
The great sages bowed to that child, Vishnu in human form. Those wise ones knew him as Kalki, manifested to destroy impurity.
2.29
नामाकुर्वंस् ततस् तस्य कल्किर् इत्य् अभिविश्रुतम्
कृत्वा संस्कार-कर्माणि ययुस् ते हृष्ट-मानसाः
New English translation
They gave him the celebrated name Kalki. Having performed the rites, they departed with joyful hearts.
2.30
ततः स ववृधे तत्र सुमत्या परि-पालितः
कालेनाल्पेन कंसारिः शुक्ल-पक्षे यथा शशी
New English translation
Then he grew there, cared for by Sumati. In a short time the enemy of Kamsa grew like the moon in its bright fortnight.
2.31
कल्केर् ज्येष्थास्त्रयः शूराः कवि-प्राज्ञ-सुमन्त्रकाः
पितृ-मातृ-प्रियकरा गुरु-विप्र-प्रतिष्ठिताः
New English translation
Kalki’s three elder brothers were the heroic Kavi, Prājna and Sumantra. They pleased their father and mother and were esteemed by teachers and Brahmins.
2.32
कल्केर् अंशाः पुरो जाताः साधवो धर्म-तत्-पराः
गार्ग्य-भर्ग्य-विशालाद्या ज्ञातयस् तद् अनुब्रताः
New English translation
Born before him as portions of Kalki, the good and devoted to dharma, his kinsmen Gārgya, Bhārgya, Vishāla and others followed him.
2.33
विशाखयूप-भूपाल-पालितास् ताप-वर्जिताः
ब्राह्मणाः कल्किम् आलोक्य परां प्रीतिम् उपागताः
New English translation
Protected by King Vishākhayūpa and free from distress, the Brahmins felt great affection on seeing Kalki.
2.34
ततो विष्णुयशाः पुत्रं धीरं सर्व-गुणाकरम्
कल्किं कमल-पत्राक्षं प्रोवाच पठनादृतम्
New English translation
Then Vishnuyashas spoke to his steadfast son Kalki, the lotus-petal-eyed store of all virtues, who was eager to study:
2.35
तात! ते ब्रह्म-संस्कारम् यज्ञ-सूत्र-मनूत्तमम्
सावित्रीं वाचयिष्यामि ततो वेदान् पठिष्यसि
New English translation
“My child, I shall perform your Brahmanical initiation with the excellent sacrificial thread and have you recite the Sāvitrī. Then you will study the Vedas.”
2.36
कल्किर् उवाच
को वेदः का च सावित्री केन सूत्रेण संस्कृताः
ब्रह्मणा विदिता लोके तत् तत्त्वं वद तात माम्
New English translation
Kalki said: “What is the Veda, and what is the Sāvitrī? Through initiation with what thread are Brahmins known in the world? Tell me the truth of this, father.”
2.37
पितो’ वाच
वेदो हरेर् वाक् सावित्री वेद-माता प्रतिष्ठिता
त्रि-गुणञ् च त्रि-वृत्-सूत्रं तेन विप्राः प्रतिष्ठिताः
New English translation
His father said: “The Veda is Hari’s speech; Sāvitrī is established as the mother of the Veda. The thread is threefold, of three strands; through it Brahmins are established.
2.38
दश-यज्ञैः संस्कृता ये ब्राह्मणा ब्रह्म-वादिनः
तत्र वेदाश् च लोकानां त्रयाणाम् इह पोषकाः
New English translation
“Those purified by the ten rites are Brahmins who speak of Brahman. In them are the Vedas, which nourish the three worlds here.”
Jain — Śvetāmbara · Trishashti-shalaka-purusha-caritra X.13.74–123; printed pp. 388–392
74. Then Gautama, the leader of the disciples, bowed to the Lord and said: “Lord Rishabha appeared at the end of the third period.
75. “In the fourth period of the descending half-cycle, twenty-three Arhats appeared, beginning with Ajita and ending with you, teacher of the world.
76. “Lord, be gracious and tell us what will happen after this, in the fifth period called Duhshama.”
77. The Lord replied: “Three years and eight and a half months after my nirvana, the fifth period will begin.
78. “When nineteen hundred and fourteen years have passed after my nirvana, on the eighth day of Chaitra, in a mleccha family,
79. “during the Vishti division of the day, a king will be born in the city of Pataliputra, known by three names: Kalkin, Rudra and Chaturmukha.
80. “At that time the temple of Rama and Krishna in Mathura will suddenly collapse like an old tree struck by wind.
81. “Anger, pride, deception and greed will always be natural to that cruel-hearted man, like woodworms in timber.
82. “There will then be thieves, opposition to the king, fear of rulers, loss of fragrance and flavour, famine, calamity and failure of rain.
83. “He will be a youth for eighteen years and a rebel for as many more. After that, fierce Kalkin will become king.
84. “As he wanders in the city, he will see five stupas and ask his attendants who built them.
85. “They will tell him: ‘In the past there was a king named Nanda, renowned throughout the world and equal in wealth to the god of riches.
86. “‘He deposited much gold here in the stupas. No ruler has been able to take it.’
87. “Hearing this, King Kalkin, naturally full of greed, will have the stupas dug up and take the gold.
88. “Seeking wealth, he will have the whole city excavated and count all other kings as straw.
89. “From the ground of his city, as Kalkin has it dug up, a stone cow named Lavanadevi will rise.
90. “Standing at the crossroads, by her miraculous power she will strike monks going for alms with the tip of her horn.
91. “The elders will say: ‘She foretells an overwhelming disaster by water. Go somewhere else.’
92. “Hearing this, some great sages will depart on their wanderings. Others, coveting food and clothing, will say:
93. “‘If good or ill is to come through time or the force of karma, who can prevent it, even Jishnu himself?’
94. “Then Kalkin will demand a tax from all the pashandins. Those who possess property and undertake worldly activities will pay him.
95. “‘The other religious people paid the tax. Why do you not pay?’ Saying this, the greedy man will also oppress the monks.
96. “The monks will tell him: ‘King, we own nothing. We live on alms. What can we give you except the blessing “May you gain dharma”?
97. “‘It is said in the Puranas that a king who protects ascetics devoted to brahman obtains a sixth share of their merit.
98. “‘Ruler of the earth, stop this wrongful action. Such an undertaking brings ill to both city and kingdom.’
99. “Hearing the monks’ words, Kalkin will quickly grow angry, with raised brows and a dreadful face, terrifying as Death.
100. “Then the city’s deity will say to him: ‘Do you wish to die, lowest of mortals, that you demand money even from monks?’
101. “Frightened by the deity’s words, like an elephant by a lion’s roar, Kalkin will bow and ask the monks’ forgiveness.
102. “Every day many frightening portents will occur, indicating the destruction of King Kalkin’s city.
103. “Clouds will rain for seventeen days and nights. The Ganges will swell and flood that city.
104. “The teacher Pratipada, some members of the community, some townspeople and Kalkin will stand on high ground.
105. “The water of the Ganges, spreading on every side, will bring immediate death to many inhabitants.
106. “When the flood has ceased, King Kalkin will build a new city with that wealth of Nanda.
107. “There will be temples, monks will wander, and rain will fall in season, bringing the crops to maturity.
108. “People will not buy grain even when a whole kumbha can be had for a dramma. There will thus be fifty years of plenty under Kalkin.
109. “As his death approaches, Kalkin will again make all religious ascetics abandon their identifying marks and will oppress them greatly.
110. “He will put Pratipada and the community into a cattle enclosure. With evil intent, he will demand a sixth share of their alms.
111. “The community will perform kayotsarga to call upon Shakra. The attendant goddesses will say: ‘Kalkin, this does not lead to well-being.’
112. “The force of the community’s kayotsarga will shake Shakra’s throne. Taking an old Brahmin’s form, he will come there.
113. “Shakra will ask Kalkin, seated in the assembly on his great lion-throne: ‘Why have you confined these monks?’
114. “Kalkin will tell Shakra: ‘These men live in my city, yet they give me no tax, not even a sixth of their alms.
115. “‘All the pashandas have become taxpayers to me, but these have not. Therefore they are confined in the enclosure, to be milked by force like an unruly cow.’
116. “Shakra will tell him: ‘They have nothing. They will never give any portion of their alms to anyone.
117. “‘Are you not ashamed to demand a share of alms from mendicants? Release them, or great misfortune will come upon you.’
118. “Angered by these words, Kalkin will say: ‘Soldiers! Seize this Brahmin by the neck and throw him out at once!’
119. “At this command, Shakra will instantly turn Kalkin, that mountain of wickedness, into a heap of ashes with a slap.
120. “Having completed a lifespan of eighty-six years, King Kalkin will become an inhabitant of a dreadful hell.
121. “Shakra will instruct Kalkin’s son Datta in the religion of the Arhats and place him on the throne. He will pay homage to the community and depart.
122. “Remembering the terrible fruit of his father’s wrongdoing and Shakra’s instruction, Datta will adorn the earth with temples of the Arhats.
123. “From then until the end of the fifth period, the practice of the religion of the Jinas will continue without interruption.”
Maya — Colonial Yucatán · Section III, pp.77–78, prophecy ending at Ichcaanzihoo
Katun 11 Ahau is set upon the mat, set upon the throne, when their ruler is set up. Yaxal Chac is its face to their ruler. The heavenly fan, the heavenly wreath and the heavenly bouquet shall descend. The drum and rattle of the lord of 11 Ahau shall resound, when flint knives are set into his mantle. At that time there shall be the green turkey; at that time there shall be Zulim Chan; at that time there shall be Chakanputun. They shall find their food among the trees; they shall find their food among the rocks, those who have lost their <usual> food in katun 11 Ahau.
11 Ahau is the beginning of the count, because this was the katun when the foreigners arrived. They came from the east when they arrived. Then Christianity also began. The fulfilment of its prophecy is <ascribed> to the east. The katun is established at Ichcaanzihoo.
General Latter-day Saint · Revelation Book 1, pp. 108–111; complete revelation
67 Revelation Kirtland Sept 11th. 1831
Directions to the Elders &c &c
Behold thus saith the Lord your God unto you O ye Elders
of my Church hearken ye & hear & receive my will concerning you for verily I say unto you I will that ye should overcome the world wherefore I will have compassion upon you there are those among you who have sinned but verily I say for this once for mine own glory & for the salvation of Souls I have forgiven you your sins I will be mercyfull unto you for I have given unto you the Kingdom & the keys of the mysteries of the kingdom shall not be taken from my Servent Joseph while he liveth in-as-much as he obeyeth mine ordinances there are those who have sought occation against him without a cause nevertheless he hath sinned but verily I say unto you I the Lord forgiveth sins unto those who confess their sins before me & ask forgiveness who have not sinned unto death my Deciples in days of old sought occasion against one an other & forgave not one an other in their hearts & for this evil they were afflicted & sorely chastened wherefore I say unto you that ye had ought to forgive one another for he that forgiveth not his brother his tresspasses standeth condemned before the Lord for there remaineth in him the greater sin I the Lord will forgive whom I will forgive but of you it is required to forgive all men & ye had ought to say in your hearts let God Judge between me & thee & reward thee according to thy deeds & he that repenteth not of his sins & confess them not then ye ⟦ye⟧ shall bring him before the church & do with him as the Scriptures ⟦direct⟧ Saith unto you either by commandment or <by> revelation & this ye shall do that God might be glorified not because ye forgive not having not compassion but that ye may be Justified in the eyes of the law that ye may not offend him who is your lawgiver verily I say for this cause ye shall do these things Behold I the Lord was angery with him who was my Servent Ezra [Booth] & also my Servent Isaac [Morley] for they kept not the Law neither the commandment they sought evil in their hearts & I the Lord withheld my spirit they condemned for evil that thing in which there was no evil nevertheless I have forgiven my Servent Isaac & also my Servent Edward [Partridge] Behold he hath sinned & Satan Seeketh to destroy his soul but when these things are made known unto them they repenteth
Of the evil & they shall be forgiven & now verily I say that it is expedient in me that my servent Sidney (Gilbert) after a few weeks should return upon his business & to his agency in the Land of Zion & that which he hath seen & heard may be made known unto my Deciples that they perish not & for this cause have I spoken these things & again I say unto you that my servent Isaac may not be tempted above that which he is able to bear & council wrongfully to your hurt I gave commandment that this farm should be sold I willeth not that my servent Frederick [G. Williams] should sell his farm for I the Lord willeth to retain a strong hold in the Land of Kirtland for the space of five years in the which I will not overthrow the wicked that thereby I may save some & after that day I the Lord will not hold any guilty that shall go with open hearts up to the Land of Zion for I the Lord requireth the hearts of the Children of men Behold now it is called to day & verily it is a day of Sacrifice & a day for the tithing of my People for he that is tithed shall not be burned for after to day cometh the burning this is speaking after the manner of the Lord for verily I say tomorrow all the proud & they that do wickedly shall be as stuble & I will burn them up saith the Lord for I am the Lord of hosts & I will not spare any that remaineth in Babylon wherefore if ye believe me ye will labour while it is called to day & it is not meet that my servent Newel [K. Whitney] & sidney [Gilbert] should sell their Store & their Possessions here for this is not wisdom untill the residue of the Church which remaineth in this place shall go up unto the Land of Zion behold it is said in my Laws or forbidden to get in debt to thine enemies but Behold it is not said at any time that the Lord should not take when he please & pay as seemeth him good wherefore as ye are agents & ye are on the Lords errand & whatever ye do according to the will of the Lord is the Lords business & it is the Lords business to provide for his saints in these last days that they may obtain an in heritance in the Land of Zion & Behold I the Lord declare unto you & my words are shure & shall not fail that they shall obtain it but all things must come
to pass in its time wherefore be not weary in well doing for ye are laying the foundation of a great work & out of small things proceedeth that which is great behold the Lord requireth the heart⟦s⟧ & a willing mind & the willing & obedient shall eat the good of the Land of Zion in these Last days & the rebelious shall be cut off out of the Land of Zion & shall be sent away & shall not inherit the Land for verily I say that the rebelious are not of the blood of Ephraim wherefore they shall be plucked out Behold I the Lord have made my Church in these last days like unto a Judge setting on a hill or in an high place to Judge the Nations for it shall come to pass that the inhabitants of Zion shall Judge all things & all liars & hypocrites shall be proved by them & they which are not Apostles shall be known & even the Judge & his councellors if they are not faithfull in their stewardship shall be condemned & ⟦an⟧ others shall be planted in their stead for behold I say unto you that Zion shall flourish & the glory of the Lord shall be upon her & she shall be an ensighn unto the People & these ⟦shall⟧ shall come unto her out of every Nation under heaven & the days shall come when the Nations of the Earth shall tremble because of her & shall fear because of her terable ones the Lord hath spoken it amen
Given at Kirtland September the 11th. 1831
General Latter-day Saint · Revelation Book 1, pp. 113–114; complete document
given in Hiram Nov. 1. 1831
70 A Revelation to Orson [Hyde] Luke [Johnson] ⟦&⟧ Lyman [Johnson] & William [E. McLellin]
The mind & will of the Lord as made known by the voice of the spirit ⟦made⟧ <⟦known⟧ to> a confrence held November first 1831 concerning certain Elders who requested of the Lord to kno◊ his will concerning them & also certain items as made known in addition to the Laws & commandments which have been given to the church firstly my servant Orson was called by his ordinance to proclaim the everlasting Gospel by the spirit of the living God from people to people & from land to land ⟦from⟧ <in the> congregtions of the wicked in their Synagogues reas[o]ning with & expounding all scriptures <un>to them & behold & lo this is an ensample unto all those who were ordained unto this priesthood whose mission is appointed unto them to go forth & this is the ensample unto them that they shall speak as they are moved upon by the Holy Ghost & whatsoever they shall speak when moved upon by the Holy Ghost shall be Scripture shall be the will of the Lord shall be the mind of the Lord shall be the voice of the Lord & shall be the power of God unto Salvation behold this is the promise of the Lord unto you o ye my servants wherefore be of good cheer & do not fear for I the Lord am with you & will stand by you & ⟦you⟧ <ye> shall bear record of me even Jesus christ that I am the Son of God that I was that I am & that I am to come this is the word of the Lord unto you my Servant Orson & also to my servant Luke & unto my servant Lyman & unto my servant William & unto all the faithful Elders of my church go ye unto all the world preach the gospel to every creature acting in the authority which I have given you baptising in the name of the Father & of the Son & ⟦of⟧ <of the> Holy Ghost & he that believeth & is baptised shall be saved & he that believeth not shall be damned & he that believeth shall be blessed with signs following even as it is written & unto you it shall be given to know the signs of the times & the signs of the coming of the Son of man & of as many as the Father shall bear record to you it shall be given to seal them up unto Eternal life Amen—
And now conc[e]rning the items in addition to the Laws & commandments they are these there rema[i]neth hereafter in the due time of the Lord other Bishops to be set apart unto the church to minister even according to the first wherefore it shall be an high priest who is worthy & he shall be appointed by a confrenc of high priests And again no Bishop or judge which shall be set apart for this ministry shall be tried or condemned for any crime save it be before a confrence of high priests & inasmuch as he is found guilty before a confrenc of high priests by testimony that cannot be impeached he shall be condemned or forgiven according to the Laws of the church And again inasmuch as parents have children in Zion that teach them not to understand the doctrine of repentance faith in Christ the Son of the living God & of baptism & the gift of the Holy Spirit by the laying <on> of the hands when eight years old the sin be upon the head of the parents for this shall be a Law unto the inhabitants of Zion & their children shall be baptised for the remission of their sins when eight years old & receive the laying on of the hands & they also shall teach their children to pray & to walk uprightly before the Lord & the inhabitants of Zion shall also observe ⟦to⟧ the Sabath day to keep it holy & the inhabitants of Zion also shall remember their labors inasmuch as they are appointed to labor in all faithfulness for the idler shall be had in remembrance before the Lord now I the Lord am not well pleased with the inhabitants of Zion for there are idlers among them & their children also are growing up in wickedness they also seek not earnestly the riches of Eternity but their eyes are full of greediness these things ought not to be & must be done away from among them wherefore let my servant Oliver [Cowdery] cary these sayings unto the land of Zion & a commandment I give unto them that he that obse[r]veth <not> his prayers before the Lord in the season thereof let them be had in remembrance before the judge of my people these sayings are true & faithful wherefore transgress them not neither take therefrom behold I am Alpha & Omega & I come quickly Amen
Given ⟦a⟧ in Hiram November first 1831 by Joseph the Seer
Jain — Śvetāmbara · Fifth chapter, first lesson; printed pp.81–82, death-and-rebirth dialogue
Then Kaṇhe said to the Saint: “And I, sir, when I come to my death in my death-month—whither shall I go from here, where shall I be reborn?”
And the Saint said to him: “Verily, Kaṇhe, thou shalt be sent forth by thy mother and father’s behest from the city of Bāravaī when it shall be consumed by reason of strong waters, fire, and the wrath of Dīvāyaṇe; together with Rāme and Baladeve thou shalt set forth toward the southern ocean unto Paṇḍu-mahurā, unto the five Paṇḍaves, sons of King Paṇḍu, whose chief is Juhiṭṭhile; and in the Kosamba forest, underneath a goodly nyagrodha-tree, upon a dais of earthen blocks, thy body covered with a yellow robe, thou shalt be wounded in the left foot by a sharp arrow shot by Jarākumāre from his bow. So shalt thou come to death in thy death-month, and be reborn as a hell-dweller in a flaming hell in the third earth, Vāluyappabhā.”
As he heard and listened to this matter from the Saint Ariṭṭhanemī, Kaṇhe Vāsudeve grew downcast . . . and brooded.
“O Kaṇhe,” said the Saint to him, “be not downcast . . . nor brood, Beloved of the Gods. Verily thou shalt issue thereafter from the flaming hell in the third earth, Beloved of the Gods, and here in the continent of Jambuddīve, in Bhārahe-vāse, in the coming Ussappiṇī age, among the Puṇḍa folk, in the city of Sayaduvāre, thou shalt become the twelfth Saint, Amame. There, when thou shalt have in many years fulfilled the period of a Kevalī, thou shalt be beatified.”
General Christianity · Luke 12:35–40
35 Let your loins be girded about, and your lamps burning;
36 and be ye yourselves like unto men looking for their lord, when he shall return from the marriage feast; that, when he cometh and knocketh, they may straightway open unto him.
37 Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them sit down to meat, and shall come and serve them.
38 And if he shall come in the second watch, and if in the third, and find them so, blessed are those servants.
39 But know this, that if the master of the house had known in what hour the thief was coming, he would have watched, and not have left his house to be broken through.
40 Be ye also ready: for in an hour that ye think not the Son of man cometh.
General Judaism · Sections XV–XVI, from “The precise date” through “God knows best what is true”
The precise date of the messianic advent cannot be known. But I am in possession of an extraordinary tradition which I received from my father, who in turn received it from his father, going back to our early ancestors who were exiled from Jerusalem, and who were mentioned by the prophet in the verse, "And the exiles of Jerusalem that are in Spain" (Obadiah 20). According to this tradition there is a covert indication in the prediction of Balaam to the future restoration of prophecy in Israel. Incidentally it may be stated that there are other verses in the Torah which contain cryptic allusions in addition to their simple meaning. For example, the word "r'du" in the remark of Jacob to his sons, "r'du Shamah," "Get you down thither" (Genesis 42:2), has the numerical value of 210, and contains a hint to the length of Israel's stay in Egypt. Likewise, the statement of Moses our Teacher, "When thou shalt beget children, and children's children and ye shall have been long in the land," (Deuteronomy 4:25), embodies a reference to the duration of Israel's stay in Palestine, from the date of their arrival to the exile in the time of Jehoiakim, which was eight hundred and forty years, corresponding to the numerical value of the word WeNoSHaNTeM. Similarly, many other verses could be cited.
To come back to Balaam's prophecy, the verse "After the lapse of time, one will tell Jacob and Israel what God hath wrought," (Numbers 23:23), contains a veiled allusion to the date of the restoration of prophecy to Israel. The statement means that after the lapse of an interval equal to the time that passed from the Six Days of Creation to Balaam's day, seers will again tell Israel what God hath wrought. Now Balaam uttered his prediction in the thirty-eighth year after the Exodus which corresponds to the year 2485 after the Creation of the World, for the Exodus took place in the beginning of the year 2448. According to the interpretation of this chronology, prophecy would be restored to Israel in the year 4970 after the creation of the world. It is doubtless true that the reappearance of prophecy in Israel is one of the signs betokening the approach of the Messianic era as is intimated in Scripture "And your sons and your daughters shall prophecy ... And I will show wonders in the heavens and in the earth ... Before the great and terrible day of the Lord come" (Joel 3:1, 3, 4). This is the most genuine tradition concerning the Messianic advent. We were admonished against, and strictly prohibited form blazening it abroad, lest some folk deem it unduly postponed. We have already apprised you concerning it, but God knows best what is true.
Buddhist — Mahāyāna · Toh 67, paragraphs 1.38–1.56
1.38 Then the elder Mahākāśyapa said to the Blessed One, “Blessed One, in the future, in the final five-hundred-year period, the bogus ascetics who want saffron robes and who will cause the disappearance of the unsurpassed, perfect awakening that the tathāgatas have accomplished for countless millions of eons —what will they be like?” The Blessed One replied to Venerable Mahākāśyapa, “Kāśyapa, what is the point of you asking the Tathāgata for an account of this? Let it go, Kāśyapa, because if the Tathāgata actually described and explained all the faults of those foolish peoples’ sinful desires, false conceptions, deceits, frauds, errors, malign flaws, and malign forces, after you heard of the sinful behavior of those unholy individuals, even though it is incorrect, it would not appear so to you.”
1.39 Then the elder Mahākāśyapa said to the Blessed One, “Blessed One, I beg the Blessed One, the Tathāgata, to give his blessing so that this Dharma and Vinaya may remain for a long time, come what may.” Then the Blessed One replied to Venerable Mahākāśyapa, “Kāśyapa, before long the Tathāgata will pass into parinirvāṇa.”
1.40 Kāśyapa said, “Blessed One, in order to protect the authentic Dharma, I beg the Blessed One, the Tathāgata, to remain for an eon or longer.” The Blessed One replied to Venerable Mahākāśyapa, “Kāśyapa, even if, say, a thousand buddhas had taught the Dharma, with miracles, to those foolish people, those unholy individuals would not let go of or turn away from their sinful desires and sinful conceptions. Besides, Kāśyapa, in the future, in the final five-hundred-year period, you will be inspired to preserve the authentic Dharma, and beings with virtuous minds who will listen respectfully to your explanations will be born.”
1.41 Then the elder Mahākāśyapa said to the Blessed One, “Blessed One, I, along with the four-continent universe with its hamlets, towns, and villages, its crags and mountain peaks, and its oceans, rivers, and woods, would gladly plead for this on my knees for an eon or longer. But, Blessed One, I would not be glad to hear about the acts of propounding falsehood of those unholy individuals. Blessed One, I would be happy to live on a single juniper berry or sesame seed or grain of rice for an eon or longer. But, Blessed One, I would not be glad to hear about the acts of propounding falsehood of those unholy individuals. Blessed One, I would be glad to live for as long as ten million years in the four postures in a great billionfold universe burning, blazing, and raging throughout with an eon-ending fire. But, Blessed One, I would not be glad to hear about the acts of propounding falsehood of those unholy individuals. Blessed One, I would be glad to patiently accept anger, insults, denigration, degradation, intimidation, and beatings from all beings. But, Blessed One, I would not be glad to hear about the acts of propounding falsehood of those thieves and swindlers of the Dharma, those who speak nonsense about the Dharma, and teachers of counterfeit Dharma. Because my practice and knowledge are limited, I am not capable of bearing such a responsibility. But, Blessed One, a bodhisattva is capable of bearing such a responsibility.
1.42 “Furthermore, Blessed One, I venture to draw this analogy: I would compare it, Blessed One, to a certain man, old and infirm, about one hundred and twenty years of age. Afflicted with an illness, the man takes to his bed to lie down after experiencing chest pain. At that point, a certain confused man who is rich, with ample wealth and possessions, arrives and says to the bed-ridden man, ‘Fellow, I entrust you with this treasure of mine, but when I return in ten or twenty years’ time from another region, return this treasure to me.’ He hands over the treasure, and after entrusting it in this way, he goes off to another region.
1.43 “The bed-ridden man has neither sons nor daughters nor attendants, and before long, after the man has gone off to another region, the bed-ridden man dies. After that whole mass of wealth has been lost, when the man returns, no matter what the man says to anyone, there is nothing to be done.
1.44 “In the same way, Blessed One, if the treasure of the authentic Dharma is entrusted to a śrāvaka, whose practice and knowledge are limited, who is without a companion, and who will not remain for long, it will also not remain for long.” The Blessed One replied, “Yes, indeed, Kāśyapa. I, too, am aware of this. However, I knowingly asked this of you because if they hear your eloquent analogy, those unholy individuals will develop remorse.”
1.45 Then the elder Mahākāśyapa said to the Blessed One, “Blessed One, I venture to draw a second analogy here. I would compare it, Blessed One, to this: there is a certain person whose constitution is healthy and free of illness, who will live for many hundreds of thousands of years, and who is youthful, a young man. He has plenty of attendants and plenty of resources, an excellent lineage and family, and a virtuous disposition. He is loving and greatly compassionate, cheerful, and equanimous towards the faults of beings and the faults of the defilements. He acts for the benefit of many beings, for the happiness of many beings, out of love for the world, and for the welfare, benefit, and happiness of the great mass of beings, gods and humans. He is steadfast in his endeavors. A certain man comes into the presence of that holy individual and says, ‘Fellow, I entrust you with this treasure of mine, so hide and protect it well. When I return in ten- or twenty-years’ time from another region, return this treasure to me.’ When he hands the treasure over, the man accepts it and hides and protects it well, and when the other man returns, he gives it back to him.
1.46 “In the same way, Blessed One, if someone entrusts the treasure of the authentic Dharma to a bodhisattva, it will not be lost for many billions of eons but will be beneficial to many beings, and the lineage of the Buddha, of the Dharma, and of the Saṅgha will remain unbroken.
1.47 “Blessed One, I am not capable of the actions that a bodhisattva accomplishes or of the goals that they accomplish. But, since the bodhisattva great being Maitreya is present in this very retinue, Blessed One, please command him. In the future, in the final five-hundred-year period when the authentic Dharma disappears, he will uphold and spread widely the unsurpassed, perfect awakening that the tathāgatas have accomplished for countless millions of eons.
1.48 “The reason, Blessed One, is that the bodhisattva great being Maitreya will fully awaken to unsurpassed, perfect buddhahood after the Tathāgata. Blessed One, I would compare it to the son and heir who receives the royal anointment of a king. Because he will be bestowed with sovereignty after the king, even while he receives the royal anointment, he takes delight in it and also becomes righteous. He thinks to himself, ‘After I have received this royal anointment, I shall act as king.’ He is encouraged by this thought and so becomes deeply involved in all royal activities. In the same way, when the Blessed One, the Tathāgata, passes away, this bodhisattva great being Maitreya will be bestowed with the great sovereignty of the kingdom of the authentic Dharma; therefore I beg him to deeply involve himself in protecting the authentic Dharma.” The Blessed One replied to the elder Mahākāśyapa, “Good, good, Kāśyapa! What you say is right.”
1.49 Then the Blessed One extended his golden-colored right hand, his gentle, supremely supple hand acquired through virtuous roots over countless millions of eons, its touch pleasing like the finest silk, and poured liquid the color of red lac dye onto the head of the bodhisattva great being Maitreya, anointing him.
1.50 He then said, “Maitreya, in the future, in the final five-hundred-year period, when the time has arrived for the authentic Dharma to disappear, take delight in protecting the authentic Dharma, causing it to last for a long while, upholding it, and causing the lineage of the Buddha, the Dharma, and the Saṅgha to remain unbroken.”
1.51 As soon as the Blessed One laid his gold-colored right hand on the crown of the bodhisattva great being Maitreya’s head, at that very moment this whole great billionfold universe shook violently three times. It shook, shook violently, and shook all over; it trembled, trembled violently, and trembled all over; it quaked, quaked violently, and quaked all over. A great radiance appeared in the world.
1.52 The gods of the earth and those who live in space, up to those of Akaniṣṭha, joined their palms together and said to the bodhisattva great being Maitreya, “Noble Maitreya, please take delight in protecting the authentic Dharma, causing it to last for a long while and upholding it for the benefit of many beings, for the happiness of many beings, out of love for the world, and for the welfare, benefit, and happiness of the great mass of beings, gods and humans.”
1.53 Then the bodhisattva great being Maitreya rose from his seat, draped his upper shawl over one shoulder, set his right knee on the ground, and with palms joined paid homage to the Blessed One. Then he said to the Blessed One, “Blessed One, if I am happy to remain in saṃsāra until the end of time for the sake of even a single being, there is no need to say that I shall do so in order to uphold the authentic Dharma. Blessed One, I shall protect and spread widely the unsurpassed, perfect awakening that the tathāgatas have accomplished for countless millions of eons.”
1.54 As soon as the bodhisattva great being Maitreya set his right knee on the ground, this whole great billionfold universe shook violently in six ways.
1.55 Then the bodhisattva great being Maitreya said to the Blessed One, “Blessed One, I am no one’s rival, and I am arrogant toward no one. Why is that? Blessed One, it is because these upholders of the authentic Dharma do the work of holy individuals. The burden that bodhisattvas carry, Blessed One, is a burden the likes of which śrāvakas and pratyekabuddhas are incapable of carrying.”
1.56 Then the Blessed One commended the bodhisattva great being Maitreya, “Good, good, Maitreya! Just as you have uttered such a lion’s roar in my presence in order to uphold the authentic Dharma, in the same way, bodhisattvas also utter lions’ roars in the presence of all the blessed buddhas of the ten directions, as many as the grains of sand in the Ganges, and act to uphold the authentic Dharma.”
General Buddhism · Complete sutra, corresponding to T14.454.423c8–425c21; new English translation
The wise Śāriputra, who could follow the Buddha in turning the wheel of the Dharma and was a great general of the Buddha’s teaching, felt compassion for living beings and said to the Buddha: “World-honored One, earlier and later sutras say that Maitreya will descend and become a buddha. I wish to hear fully about Maitreya’s virtues, spiritual powers, and the adornments of his land. Through what giving, what moral discipline, and what wisdom can living beings come to see Maitreya?”
The Buddha then told Śāriputra: “I will now explain this fully to you. Listen with undivided attention. Śāriputra, the waters of the four great seas will gradually diminish by three thousand yojanas. At that time the land of Jambudvīpa will be ten thousand yojanas long and eight thousand wide, level as a mirror, with splendid flowers and soft grasses covering the ground. Trees of many kinds will flourish with flowers and fruit, all thirty li tall. Cities and towns will stand so close together that a chicken can fly from one to the next. People will live eighty-four thousand years, possessing wisdom, dignity, beauty, and strength, and will be secure and happy. They will have only three afflictions: first, the need to relieve themselves; second, the need for food and drink; and third, old age. Women will marry only when they reach five hundred years of age.
“At that time there will be a great city called Ketumatī, twelve yojanas long and seven wide, exceptionally beautiful, splendidly adorned and clean. It will be filled with people of merit, whose merit brings prosperity and security. The city will be made of the seven precious substances. Its towers, doors, openings, and windows will all be of precious materials, and nets of pearls will spread over them. The streets and lanes will be twelve li wide, swept and sprinkled clean. A powerful nāga king named Duoluoshiqi (多羅尸棄) will have his palace in a pond near the city. Each midnight he will send down a fine rain to settle the dust. The ground will be moist, as though coated with oil, and travelers will raise no dust. Through the merit of the people of that age, columns of luminous pearls, each ten li high, will stand throughout the streets. Their brilliance will make day and night alike, so lamps and candles will no longer be needed. In cities, houses, and lanes there will not be even the smallest clod of earth: pure golden sand will cover the ground, with heaps of gold and silver everywhere. A great yakṣa spirit named Batuoboluoshesaijia (跋陀波羅賒塞迦), meaning ‘Good Teaching’ in the language of Qin, will continually guard this city and sweep it clean. If there is any bodily waste, the earth will open to receive it and then close again. When people are about to die, they will naturally go to the burial ground and die there. The age will be peaceful, without enemies, robbers, or thieves. No one in cities or villages will shut their doors. There will be no distress or calamities of flood, fire, weapons, famine, or poisoning. People will always be kind, respectful, harmonious, and gentle, restraining their senses and speaking humbly.
“Śāriputra, I am now giving you a brief account of the wealth and happiness of that land and its cities. In its parks, ponds, and springs, water possessing the eight excellent qualities will arise naturally. Blue, pink, red, and white lotuses of many colors will cover it. Steps made from four precious substances will surround the ponds. Birds will gather harmoniously: geese, ducks, mandarin ducks, peacocks, kingfishers, parrots, śāri birds, kuṇālas, jīvaṃjīvakas, and other sweet-voiced birds will always be there. There will also be countless other kinds of birds with beautiful calls. Fruit trees and fragrant trees will fill the land. Jambudvīpa will always smell sweet, like a fragrant mountain. Its flowing water will be excellent, sweet to taste and relieving ailments. Rain will fall in season, crops will flourish, and weeds will not grow. One sowing will yield seven harvests: very little labor will bring an abundant crop. The food will be fragrant and delicious, filling people with strength.
“At that time the land will have a wheel-turning king named Śaṅkha, with an army of four divisions. He will govern the four continents without military force. His thousand sons will be brave and strong, able to defeat enemies. The king will possess seven treasures: a golden wheel, an elephant, a horse, a jewel, a woman, a treasurer, and a military commander. In his land there will also be a terrace of the seven precious substances, a thousand zhang high, with a thousand summits and a thousand wheels, sixty zhang wide. There will be four great treasure stores, each surrounded by four yi smaller stores: the Yilebo (伊勒鉢) store in Gandhāra, the Banzhoujia (般軸迦) store in Mithilā, the Piṅgala store in Suraṣṭra, and the Śaṅkha store in Vārāṇasī. These four great stores will each measure a thousand yojanas in length and breadth, be filled with precious things, and have four yi smaller stores attached to them. Four great nāga kings will guard them, one each. The four great stores and their smaller stores will rise of themselves from the ground in the shape of lotus flowers, and innumerable people will go together to see them. At that time the precious things will have no guards. People who see them will feel no greed or attachment, discarding them on the ground like broken tiles, stones, grass, wood, or clods of earth. Those who see them will feel disenchanted and think: ‘In the past, living beings harmed and killed one another for these treasures, stealing, robbing, deceiving, and lying, causing the sinful conditions of birth and death to increase continually.’ Nets of precious substances will spread over Ketumatī. They will be adorned with jeweled bells, which a gentle breeze will stir to produce harmonious sounds, like struck bells and chimes.
“In that city there will be a chief brahmin named Miaofan (妙梵, ‘Wondrous Brahmā’) and a brahmin woman named Brahmāvatī. Maitreya will take birth with them as his parents. His body will be purple-gold, bearing the thirty-two marks. Living beings will never tire of looking at him. His bodily strength will be immeasurable and inconceivable. His radiance will shine without obstruction; the light of sun, moon, fire, and jewels will no longer be apparent. His body will be a thousand chi tall, his chest thirty zhang wide, and his face twelve zhang and four chi long. His body will be complete and incomparably handsome, perfect in its marks and excellences, like an image cast in gold. His clear physical eyes will see ten yojanas. His constant radiance will shine in all four directions, a hundred yojanas on each side. The light of sun, moon, fire, and jewels will no longer be apparent: only the Buddha’s supremely subtle and wonderful radiance will remain.
“Maitreya Bodhisattva will contemplate how the world’s five objects of sensual desire bring many troubles, and how living beings sink into the great cycle of birth and death and deserve compassion. Through this right reflection, he will take no pleasure in household life. King Śaṅkha and his ministers will present the jeweled terrace to Maitreya. After receiving it, Maitreya will give it to the brahmins. They will immediately dismantle it and divide it among themselves. Seeing this splendid terrace perish in a moment, Maitreya Bodhisattva will know that all phenomena likewise pass away. Cultivating the perception of impermanence, he will leave home to practice the path and sit beneath the dragon-flower bodhi tree, whose trunk, branches, and leaves reach fifty li high. On the very day he leaves home, he will attain unsurpassed, complete awakening. Then the gods, nāgas, and spirit kings, without showing themselves, will rain down flowers and incense as offerings to the Buddha. The entire three-thousandfold great-thousand world system will shake greatly. Light from the Buddha’s body will illuminate immeasurable lands, and all who are ready to be liberated will see him.
“Then the people will each think: ‘Even if we enjoy the five sensual pleasures for vast numbers of years, we cannot escape the suffering of the three bad destinies. Wives, children, and possessions cannot save us. The world is impermanent, and life is difficult to preserve for long. We should now practice the holy life in the Buddha’s teaching.’ Thinking this, they will leave home to practice the path. King Śaṅkha, respectfully surrounded by eighty-four thousand ministers, will also leave home to practice. Eighty-four thousand intelligent and wise brahmins will likewise leave home within the Buddha’s teaching. An elder named Sudāna, who is the present elder Sudatta, will leave home together with eighty-four thousand people. The brothers Lishidada (梨師達多) and Pūrṇa will also leave home with eighty-four thousand people. Two ministers loved and honored by the king, Candana and Sumana, will leave home within the Buddha’s teaching with eighty-four thousand people. King Śaṅkha’s jewel-woman, Shemipodi (舍彌婆帝), who is the present Viśākhā, will leave home with eighty-four thousand attendants. The king’s crown prince, named Tianse (天色, ‘Heavenly Color’), who is the present Tiposuona (提婆娑那), will leave home with eighty-four thousand people. A brahmin youth related to Maitreya Buddha, named Sumati, sharp in faculties and wisdom, who is the present Uttara, will leave home within the Buddha’s teaching with eighty-four thousand people. In this way, innumerable multitudes, seeing the world’s suffering, will leave home in Maitreya Buddha’s teaching.
“Seeing the assembled multitudes, Maitreya Buddha will think: ‘These people have come to me neither for heavenly pleasures nor for the pleasures of this present life, but for the conditions that lead to the constant happiness of nirvāṇa. They have all planted roots of goodness in the Buddha’s teaching. Śākyamuni Buddha has sent them and entrusted them to me. That is why they have now come to me, and I now receive them. Some have come through the merit of reciting, analyzing, and determining the meaning of the collections of Sutra, Vinaya, and Abhidharma. Some have come through giving people clothing and food and cultivating moral discipline and wisdom. Some have come through offering banners, canopies, flowers, and incense to the Buddha. Some have come through giving, observing the fast, and cultivating loving-kindness. Some have come through bringing happiness to suffering beings. Some have come through moral discipline, patient endurance, and pure kindness. Some have come through providing regular meals to the monastic community and supplying food at fasting, teaching, and offering gatherings. Some have come through moral discipline, extensive learning, meditation, and wisdom free from the outflows. Some have come through building stupas and making offerings to relics. Excellent, Śākyamuni Buddha! He has skillfully taught such vast multitudes of living beings and brought them to me.’
“After praising Śākyamuni Buddha three times in this way, Maitreya Buddha will teach the Dharma, saying: ‘You living beings have accomplished something difficult. In that evil age, among short-lived people filled with desire, anger, ignorance, and confusion, you were able to observe moral discipline and perform meritorious deeds. This is exceedingly rare. In that age people did not recognize their parents; ascetics and brahmins did not know the teaching of the path. They troubled and harmed one another as the age of weapons approached, deeply attached to sensual desires, jealous, deceitful, flattering, corrupt, perverse, and false, without compassion, killing one another, eating flesh, and drinking blood. That you could practice goodness among them is rare. Excellent, Śākyamuni Buddha! With great compassion he spoke truthful words among suffering beings, declaring that I would come and liberate you. Such a teacher is extremely difficult to encounter. With profound compassion for the beings of that evil age, he rescued them from suffering and brought them security. For your sake, Śākyamuni Buddha gave away his head, cut off his ears, nose, hands, feet, and limbs, and endured suffering to benefit you.’
“In this way Maitreya Buddha will guide and console immeasurable living beings, making them joyful, and then teach the Dharma. People of merit will fill the gathering, respectfully accepting his words with faith, longing for the great teacher, each wishing to hear the Dharma. They will all think: ‘The five sensual desires are impure, the root of every suffering. We can also put away grief and distress, knowing that the conditions of both suffering and pleasure are impermanent.’ Seeing that the assembled people’s minds are pure, gentle, and receptive, Maitreya Buddha will teach them the four truths. Those who hear will attain the path to nirvāṇa together.
“Maitreya Buddha will then be in the Flower Grove garden, a hundred yojanas in length and breadth, filled with the assembly. At his first teaching assembly, ninety-six yi people will attain arhatship; at the second, ninety-four yi; and at the third, ninety-two yi. Having turned the Dharma wheel and liberated gods and humans, Maitreya Buddha will take his disciples into the city to seek alms. Immeasurable hosts of Pure Abode gods will respectfully follow him into Ketumatī. As he enters, he will manifest many spiritual powers and immeasurable transformations. Śakra with the gods of the desire realm, and the Brahmā king with the gods of the form realm, will perform countless kinds of music, sing the Buddha’s virtues, and rain down heavenly flowers and powdered sandalwood as offerings. Banners and canopies will stand throughout the streets and lanes. Fine incense will burn, its smoke like clouds. As the World-honored One enters the city, the great Brahmā king and Śakra will respectfully join their palms and praise him in verse:
“‘The perfectly awakened one, honored among the two-footed,
Has no equal in the worlds of gods and humans.
The World-honored One with ten powers is exceedingly rare,
The unsurpassed, supreme and excellent field of merit.
Those who make offerings to him are born in heaven.
We bow our heads to his incomparable great diligence.’
“Then gods, humans, rākṣasas, and others will see the Buddha subdue the powerful Māra. Immeasurable multitudes of living beings will rejoice greatly, join their palms, and cry: ‘How rare! How rare! The Tathāgata’s spiritual powers and perfect virtues are inconceivable.’ Gods and humans will scatter multicolored lotuses and māndārava flowers on the ground before the Buddha, piling them knee-high. In the sky the gods will perform countless kinds of music and sing his virtues. Then, during the first and last watches of the night, Māra the king will awaken the people and say: ‘You have obtained human birth and encountered a favorable time. You should not let sleep cover your minds throughout the night. Whether standing or sitting, always be diligent and mindful. Examine closely how the five aggregates are impermanent, suffering, empty, and without a self. Do not be heedless and fail to follow the Buddha’s teaching. If you commit evil deeds, you will certainly regret them later.’ The men and women in the streets will repeat these words: ‘Do not be heedless and fail to follow the Buddha’s teaching. If you commit evil deeds, you will regret them later. Diligently apply yourselves and strive for the path. Do not lose the benefit of the Dharma and merely live and die in vain. Such a great teacher, who removes suffering, is extremely difficult to encounter. With firm diligence, you will attain nirvāṇa’s lasting happiness.’
“Then Maitreya Buddha’s disciples will all be handsome and accomplished in dignified conduct. Disenchanted with birth, aging, illness, and death, they will be widely learned, guard the treasury of the Dharma, practice meditation, and escape desires like birds emerging from their shells. Maitreya Buddha will wish to visit the elder Mahākāśyapa. With the fourfold assembly he will go to Mount Gṛdhrakūṭa and see Mahākāśyapa on its summit. The assembled men and women will be astonished. Maitreya Buddha will praise him: ‘The monk Mahākāśyapa was a great disciple of Śākyamuni Buddha. Before the assembly, Śākyamuni Buddha always praised him as foremost in ascetic practices. He mastered meditation, liberation, and samādhi. Although possessing great spiritual powers, he was not proud. He brought great joy to living beings and always had compassion for the lowly, poor, and distressed, rescuing them from suffering and bringing them security.’ Maitreya Buddha will praise Mahākāśyapa’s skeletal remains: ‘Excellent, one of great spiritual virtue! Mahākāśyapa, great disciple of the Śākya Lion, you cultivated your mind in that evil age.’ Seeing Mahākāśyapa praised by Maitreya Buddha, vast multitudes will become disenchanted with the world and attain the path. They will remember how Śākyamuni Buddha, in an evil age, taught immeasurable beings and enabled them to possess the six spiritual powers and become arhats. The place of teaching will be eighty yojanas wide and a hundred long. Everyone there, sitting or standing, near or far, will see the Buddha before them, teaching them alone.
“Maitreya Buddha will remain in the world for sixty thousand years, compassionately enabling living beings to gain the Dharma eye. After he passes into final nirvāṇa, the teaching will also remain in the world for sixty thousand years. You should strive, develop pure minds, and perform good deeds. Then you will see Maitreya Buddha, the light of the world, without a doubt.”
When the Buddha had spoken this sutra, Śāriputra and the others joyfully accepted and upheld it.
Buddhist — Tibetan · Toh 890, complete translation 1.1–1.6; PDF pages 12–13
Homage to the Three Jewels.
Homage to Maitreya the Victorious One.
namo ratna trayāya | namo bhagavate | śākyamunaye | tathāgatāya | arhate samyaksaṃbuddhāya | tadyathā | oṃ ajite ajite | aparājite | ajitaṃ jaya | hara hara | maitri avalokite | kara kara | mahāsamayasiddhe | bhara bhara | mahābodhimaṇḍabīje | smara smara | asmakaṃ samaya bodhi bodhi | mahābodhi svāhā ||
This was the root mantra.
oṃ mohi mohi | mahāmohi svāhā ||
This was the heart mantra.
oṃ muni muni smara svāhā ||
This was the auxiliary heart mantra.
“Once I have fully awakened to unsurpassed and perfectly complete enlightenment, I will be certain to search out any being who simply hears, recites, chants, correctly contemplates, or meditates on this dhāraṇī and offer them a prophecy for unsurpassed and perfectly complete enlightenment. Even if this dhāraṇī is recited into the ear of a deer or bird from the animal realm, they will also receive a prophecy for unsurpassed and perfectly complete enlightenment. Whoever merely hears this will never go to the lower realms, nor will they be stained by the dirt of the lower realms. They will not be reborn in a mother’s womb. They will become a universal monarch for a thousand divine eons. They will inhabit the path of the ten virtuous actions. Whichever material enjoyments they wish for and seek will appear for them. I, a blessed one, will never forget that being. Having reached the seat of awakening, I will absolutely provide them, no matter who they are, a prophecy for unsurpassed and perfectly complete enlightenment.”
This completes The Noble Dhāraṇī “Maitreya’s Pledge.”