/One/ of the most remarkable differences between the Pâli and the Sanskrit, that is, between the Hînayâna and the Mahâyâna Buddhist literature, is in the manner of introducing the characters or persons who take principal parts in the narratives. In the former, sermons are delivered by the Buddha as a rule in such a natural and plain language as to make the reader feel the presence of the teacher, fatherly-hearted and philosophically serene; while in the latter generally we have a mysterious, transcendent figure, more celestial than human, surrounded and worshipped by beings of all kinds, human, celestial, and even demoniac, and this mystical central character performing some supernatural feats which might well be narrated by an intensely poetical mind. In the Pâli scriptures, the texts as a rule open with the formula, “Thus it was heard by me” (_Evam me sutam_), then relate the events, if any, which induced the Buddha to deliver them, and finally lead the reader to the main subjects which are generally written in {243} lucid style. Their opening or introductory matter is very simple, and we do not notice anything extraordinary in its further development. But with the Mahâyâna texts it is quite different. Here we have, as soon as the curtain rises with the stereotyped formula, “Evam mayâ çrutam,” a majestic prologue dramatically or rather grotesquely represented, which prepares the mind of the audience to the succeeding scenes, in which some of the boldest religio-philosophical proclamations are brought forth. The perusal of this introductory part alone will stupefy the reader by its rather monstrous grandeur, and he may without much ado declare that what follows must be extraordinary and may be even nonsensical. The following is an illustration showing the typical manner of introducing the characters in the Mahâyâna texts.[104] “Thus it was heard by me. Buddha was once staying at Râjagriha, on the Gridhrakuta mountain. He was in the Hall of Ratnachandra in the Double Tower of Chandana. Ten years passed since his attainment of Buddhahood. He was surrounded by a hundred thousand Bhikṣus and Bodhisattvas and Mahâsattvas numbering sixty times as many as the sands of the Ganges. All of them were in possession of the greatest spiritual energy; they had paid homage to thousands of hundred millions {244} of niyutas[105] of Buddhas; they were able to set rolling the never-sliding-back Wheel of Dharma; and whoever heard their names could establish themselves firmly in the Highest Perfect Knowledge. Their names were.... [Here about fifty Bodhisattvas are mentioned.] “All these Bodhisattvas numbering sixty times as many as the sands of the Ganges coming from innumerable Buddha-countries were accompanied by numberless Devas, Nâgas, Yakṣas, Gandharvas, Açuras, Garudas, Kinnaras, and Mahoragas.[106] This great assembly all joined in revering, honoring, paying homage to the Bhagavat, the World-honored One.