And when the Bodhisattva had thus fixed the family for his human birth, it was the great palace called ITccadhvaja in the Tusita-heaven spreading over sixty-four yojana's, wherein seated the Bodhisattva was explaining the Law to the Tusita-gods.... All the Tusita-gods sons and the hosts of apsaras were gathered together in that palace.... There the Bodhisattva seated himself on the lion-throne adorned by the stream of his ripened merits.

Thereupon the Bodhisattva again addressed that great company of gods and spake thus: "Give ear, most worthy ones, as sign of the descent and to the joy of the gods, to the Introduction to the perception of the Law which the Bodhisattva's teach to these gods sons. One hundred and eightfold, o reverend ones, is this Introduction to the perception of the Law, which of necessity, at the time of his descent, must be proclaimed by a BodITisattva to the congregation of gods."(29:13; 30:1,7;31:8).

The Bodhisattva is here too in a separate pavilion, seated with his right hand (knocked off) raised, teaching. On the front of his throne there are two rosettes. Right and left sit the divine auditors, a few trees appear in the background; the first on the right holds an incenSeburner with a fan, the left one a flowerbud, several of them are making a sembah. The lion-throne of the text is here also missing; as well as the apsaras mentioned, for the company consists of men only; a fact that might be used to identify this relief as the above mentioned discussion about the family to be selected, but seeing the latitude taken in so many details, I think it not convincing. Notice further that the persons sitting on the left, like the Bodhisattva himself' for all we can distinguish wear a wide sash, not those on the right; as this attribute is found elsewhere especially on Bodhisattva,.s, it is possibly meant for a distinction between the Bodhisattva's and the gods who make up the audience. In that case it is noticeal-Jle that on No. 2 where the text clearly mentions the two sorts, this distinction is not given and on No. 5, where only gods are mentioned, it is put in.

The teaching in the Tusita-heaven is also the subject of a relief at AmaravatT I). There, the Bodhisattva also sits on a throne in the middle and the gods are gathered round him; not in the same two, long seated rows as on Barabudur, but, most likely because of the shape of the relief, in a group kneeling, sitting and standing in front, at the sides and behind the throne. The vitarka-mjadra of the Bodhisattva and the reverent manner of the listeners, plainly indicate here that he is preaching. Different is a Gandhara-relief showing a meditation in the Tus,ita-heaven a): the Bodhisattva is represented in dhyana-mudra while on each side of him four gods, in adoring attitude, are standing. This scene also occurs at Ajanta.