glorious state of an archangel — Sakka, or Māra, or Brahma — or of a mighty king upon earth; thou wast fulfilling them with the hope of reaching Omniscience for the sake of the Salvation of mankind! Now has the moment come, O Blessed One, for thy Buddhahood; now has the time, O Blessed One, arrived!"
But the Great Being, as if he had not granted the prayer of the deities, reflected in succession on the following five important points, viz. the time of his advent; the continent and country where he should appear; the tribe in which he should be born; the mother who should bear him, and the time when her life should be complete.
Of these he first reflected on the Time, thinking, "Is this the time or not?" And on this point he thought, "When the duration of human existence is more than a hundred thousand years, the time has not arrived. Why not? Because in such a period men perceive not that living beings are subject to birth, decay, and death; the threefold pearl of the preaching of the Gospel of the Buddhas is unknown; and when the Buddhas speak of the impermanence of all things, of the universality of sorrow, and of the delusion of individuality, people will neither listen nor believe, saying, 'What is this they talk of?' At such a time there can be no perception of the truth, and without that the gospel will not lead to salvation. That therefore is not the time. Neither is it the right time when the term of human existence is under one hundred years. Why not? Because then sin is rife among men; and admonition addressed to the sinners finds no place for edification, but like a streak drawn on the water vanishes quickly away. That therefore is not the time. When, however, the term of human existence is under a hundred thousand and over a hundred years, that is the proper time." Now at that time the age of man was one hundred years.
