‘To set forth the principle of “ Vidyimdtra ” (all things are nothing but phenomena in mind), phenomena of mind are divided into two kinds: — “ Gosshiki ” (unknowable) and “ Fumbetsujishiki ” (knowable). They are also divided into eight kinds: — I. K aksh u r-vi^wana (mental operations depending on the eye), 3..S'rotra-vy^ana (those depending on the ear), 3. Ghr&«a-vif»&na (those depending on the olfactory organs), 4. Gihva-vi^wana (those depending on the taste), 5. Kaya-vL^wana (those depending on the organs of touch), 6. Manovi^wana (thinking operations), 7. Klish/a-mano-vi^wana (subtile and ceaseless operations), 8. Alaya-vi^ana (all things come from and are contained in this operation; hence its name, meaning receptacle).
‘ According to the former division, the various pheno¬ mena which appear as subjects and objects are divided into two kinds: — the perceptible and knowable, the imper¬ ceptible and unknowable. The imperceptible and unknow¬ able phenomena are called “ Gosshiki,” while the perceptible and knowable phenomena are called “ Fumbetsujishiki.” Now what are the imperceptible and unknowable pheno¬ mena? Through the influence of habitual delusions, bound¬ less worlds, innumerable varieties of things spring up in the mind. This boundless universe and these subtile ideas are not perceptible and knowable; only Bodhisattvas believe, understand, and become perfectly convinced of these XVU1 THE VAGRAJnZ-ffEDIKA.
through the contemplation of “ Vidyamatra; ” hence they are called imperceptible and unknowable. What are the knowable and perceptible phenomena? Not knowing that these imperceptible and unknowable phenomena are the productions of their own minds, men from their habitual delusions invest them with an existence outside of mind, as perceptible mental phenomena, as things visible, audible, &c. These phenomena are called perceptible and know- able. Though there are thus two kinds, perceptible and imperceptible phenomena, they occur upon the same things, and are inseparably bound together even in the smallest particle. Their difference in appearance is caused only by differences both in mental phenomena, and in the depth of conviction. Those who know only the perceptible things without knowing the imperceptible, are called the unenlightened by Buddha. Of the eight mental operations, the eighth, Alaya-vi^^na, has reference to the imperceptible, while the first six (sic) refer to the perceptible phenomena. All these, however, are delusive mental phenomena.
‘ In contradistinction to the fallacious phenomena, there is the true essence of mind. Underlying the phenomena of mind, there is an unchanging principle which we call the essence of mind; the fire caused by fagots dies when the fagots are gone, but the essence of fire is never destroyed. The essence of mind is the entity without ideas and without phenomena, and is always the same. It pervades all things, and is pure and unchanging. It is not untrue or change¬ able, so it is also called “ Bhutatathata ” (permanent reality).
1 The essence and the phenomena of mind are inseparable; and as the former is all-pervading and ever-existing, so the phenomena occur everywhere and continually, wherever suitable conditions accompany it. Thus the perceptible and imperceptible phenomena are manifestations of the essence of mind that, according to the number and nature of conditions, develop without restraint. All things in the universe, therefore, are mind itself. By this we do not mean that all things combine into a mental unity called mind, nor that all things are emanations from it, but that without INTRODUCTION.
XIX changing their places or appearance, they are mind itself everywhere. Buddha saw this truth and said that the whole universe was his own. Hence it is clear that where the essence of mind is found, and the necessary conditions accompany it, the phenomena of mind never fail to appear. So the essence of mind is compared to water, and its phenomena to waves. The water is the essence, the waves are the phenomena; for water produces waves when a wind of sufficient strength blows over its surface. The waves, then, are the phenomena, the water is the essence; but both are one and the same in reality. Though there is a distinction between the essence and the phenomena of mind, yet they are nothing but one and the same substance, that is, mind. So we say that there exists nothing but mind. Though both the world of the pure and impure, and the generation of all things, are very wide and deep, yet they owe their existence to our mind. Men, however, do not know what their own minds are; they do not clearly see the true essence, and, adhering to their prejudices, they wander about between birth and death. They are like those who, possessing invaluable jewels, are, nevertheless, suffering from poverty. Heaven and hell are but waves in the great sea of the universe; Buddhas and demons are not different in their essence. Let us, therefore, abide in the true view and reach the true comprehension of the causality of all things.’
I hope that this will justify the view I have taken of the V a^ra/fcMedika, and that my translation, though it differs considerably from former translations, will be found to be nearest to the intentions of the author of this famous metaphysical treatise.
XX THE PRAG^A-PArAMITA-H/?/DAYA- sOtra.
(THE LARGER AND THE SMALLER TEXT.)
As the short text and translation of these Sfttras were pub¬ lished in the Anecdota Oxoniensia, 1884, with Introduction and full notes, I did not at first intend to include them in this volume. But as I was told that this Sutra is really the most widely read Buddhist text in Japan, to be seen everywhere on shrines, temples and monasteries, more admired, it may be, than understood by the Buddhist laity, I yielded to the wishes of my Buddhist friends, and have reprinted it so as to make this volume a really complete repository of all the important sacred texts on which Buddhism takes its stand in Japan. We have heard so much of late of a Buddhist propaganda for the conversion of the East and the West to the doctrines of Buddha, that it may be useful to see what the doctrines of the historical Buddha have become in the Mahayana-school, more parti¬ cularly in the monasteries of Japan.
THE AMITAYUR-DHYANA-StJTRA.
As I did not succeed in getting possession of a MS. of the original Sanskrit text of this Siltra, I had given up all hope of being able to give in this volume a translation of all the classical texts used by the two leading sects of the Buddhists in Japan. Fortunately at the last moment a young Japanese scholar who is reading Sanskrit with me at Oxford, Mr. J. Takakusu, informed me that he possessed the Chinese translation of this Sfttra, and that he felt quite competent to translate it. It so happens that the style of this Siltra is very simple, so that there is less fear of the Chinese translator, Kalayaras, having misunderstood the Sanskrit original. But though I feel no doubt that this INTRODUCTION.
XXI translation from the Chinese gives us on the whole a true idea of the Sanskrit original, I was so much disappointed at the contents of the Sutra, that I hesitated for some time whether I ought to publish it in this volume.
What determined me at last to do so was partly the wish of my friends in Japan who expected a complete translation of their three sacred books, partly my own wish that nothing should be suppressed that might lead us to form a favour¬ able or unfavourable, if only a correct judgment of Buddhism in its Mahayana dress, as professed by millions of people in China and Japan.
What gives to these Sutras their highest interest in the eyes of Sanskrit scholars is their date, which can be deter¬ mined with considerable certainty. Those who know how few certain dates there are in the history of Sanskrit literature will welcome these Mahayana Sutras as a new sheet-anchor in the chronology of Sanskrit literature. We have as yet only three, the date of A'andragupta (Sandrokyptos) as fixed by Greek historians, and serving to determine the dates of Ajoka and his inscriptions in the third, and indirectly of Buddha in the fifth century. The second was supplied by Hiouen-thsang’s travels in India, 639-645 A. D., and the third by I-tsing’s travels in India in the years 671-690 A. D.
I was able to show in my lectures on ‘ India, what can it teach us?’ delivered at Cambridge in 1883, that Hiouen- thsang, while in India, had been the pupil of Cayasena and Mitrasena, which supplied scholars with a fixed date for the literary activity of Gu«aprabha, Vasubandhu, and their contemporaries and immediate predecessors and successors. Still more important was the date which I-tsing supplied for Bhartrfhari and the literary period in which he moved. Bhartrzhari’s death, fixed by I-tsing at 650 A. D., has served as a rallying-point for a number of literary men belonging to what I called the Renaissance of Sanskrit literature.
I pointed out at the same time that the period between the end of the Vedic literature, represented in its last efforts by the numerous Sutra-works, and the beginning of the Renaissance in the fourth century A. D., would have to be filled to a great extent by Buddhist works. I hardly XXII THE AMITAYUR-DHYANA-S^TRA.
thought then that MahayAna texts like the Sukha vati- vyuha, which seemed to be of so secondary a character, would claim a foremost place in that period. But there can be little doubt that the first Chinese translation of it by Lokaraksha was made between the years 147-186 A. D.; the second by K’ K/rien between 223-253 A. D.; and the third and best by Sanghavarman, an Indian Sramana. of Tibetan origin, in 252 A. D., whereas the first translation of a Sanskrit text into Chinese, that of the Sutra in forty- two sections by Kajyapa Matanga, is ascribed to the year 67 A.D. I need hardly say that there are no Sanskrit texts the date of which can be fixed with so much certainty as those of the Sanskrit originals of the Chinese translations.
The doctrine of Amitabha and his paradise Sukhavati seems to have acquired great popularity in China and after¬ wards in Japan. We need not wonder when we see how easy salvation was made by it, particularly according to the teaching of the Smaller Sukhavati-vyuha and the Amitayur- dhyana-sutra.
The Buddhists who, as I have pointed out on several occasions, are the debtors of the Brahmans in almost all their philosophical speculations, seem to me to have borrowed also their half-mythological conception of Sukh&- vati or the Land of Bliss from the same source. In the Vishmi and other Purawas, when the cities of the Lokapala- gods are mentioned, in the different quarters of the sky, the city of Varu«a is placed in the West, and it is called Mukhya, the chief, or Sukha, the happy, or Nimlo^ani, the city of sunset. This Sukha is, I think, the prototype of Sukhavati1. Though it would be rash to conclude that therefore the Purawas, as we now possess them, because they mention the Land of Bliss or Sukha, must be older than our text of the Sukhavati, say 100 A. D., we may say that Pauramk legends must certainly have existed at that early time, and this is a matter of some importance. I have not found any Brahmanic antecedents of Avalokitejvara, 1 See also Anandagiri on -Sankara's commentary on the AMndogya-upanishad, INTRODUCTION.
XXU1 but the occurrence of his name in the Sukhavati-vyuha shows that he was known much earlier than is commonly- supposed, that is about ioo A.D.
In Japan, where Buddhism was introduced by way of Corea in 552 A. D., we hear of the Sukhavati-vyuha for the first time in 640 A. D., when the emperor Jomei held a religious service at his palace to hear an exposition of the Sutra on Sukhavatl from the lips of Ye-yin, a Sramana invited from China. Many works were composed in Japan as well as in China on Amitabha and his Paradise, as may be seen from the Catalogue of the Chinese Tripi/aka, published by my friend and former pupil Bunyiu Nanjio in 1883 (Clarendon Press).
I have to thank Dr. Wintemitz and Mr. Takakusu for their kind help in preparing the indices and reading the proof-sheets of this volume.
F. MAX MULLER.
Oxford: The following List of Buddhist Texts, translated in the Sacred Books of the East, may be useful to students in China and Japan: Sanskrit Title. Chinese Title.
1. Buddha^arita (-kavya), ‘ Life of Buddha,’ a poem, by Arvaghosha, of India. See Anecdota Oxoniensia, Aryan Series, vol. i, part vii, 1893. Translated by E. B. Cowell, S. B. E., vol. xlix.
II. Larger SukMvati (-vyffiia), ‘ The Land of Bliss.’ See Anecdota Oxoniensia, Aryan Series, vol. i, part ii, 1883. Translation by F. Max Miiller, S. B. E., vol. xlix.
III. Smaller Sukhavati (-vyuha). See Appendix to the (Larger) Sukh&vatl, Anec¬ dota Oxoniensia, also Max Muller’s Selected Essays, pp. 348-362. Translation by F. Max Muller, S. B. E., vol. xlix.
IV. Va.fra&Medika, ‘ The Diamond-cutter.’ See Anec¬ dota Oxoniensia, Aryan Series, vol. i, part i, 1881. Trans¬ lation by F. Max Miiller, S. B. E., vol. xlix.
V. Pra^«a-paramit4-hrf- daya (two texts, shorter and fuller). See Anecdota Oxoni¬ ensia, Aryan Series, vol. i, part iii. Translation by F. Max Miiller, S. B. E., vol. xlix.
VI. Amitayur - dhyana - shtra, ‘Meditation on Buddha Amitayus.’ For this, see Anecdota Oxoniensia, Aryan Series, vol. i, part ii, Intro¬ duction, ix. Translated by J.Takakusu,S.B.E.,vol. xlix.
Translated into Chinese by Dharmaraksha, A. D. 420. From Chinese into English byS. Beal, Fo-sho-hing-tsan- king, S. B. E., vol. xix.
A ft # ii Translated into Chinese by Sahghavarman, A. D. 252. The chief of the three Sutras of the Pure Land sects in China and Japan.
W5SI®* Translated by Kumara- giv a, A. D. 402. Into French, by Imaizumi and Yamata, Annales M. G., vol. ii, 1881.
Translated by Kumihugiva, A.D. 384-417. From Chinese into English, by S. Beal, J. R. F rench, by Mons.C. de Harlez, 1 892. Translation by F. Max Miiller, S. B. E., vol. xlix.
1. ByKumira^iva(No. 19), A.D.400. 2.ByHiouen-thsang The most popular text, but not found in the India Office col¬ lection. Translation byF.Max Miiller, S. B. E., vol. xlix.
Translated by Kalayaras, A. D. 424, only translation that exists.
Number in the Cata¬ logue of the Tripitaka1.
No. 1351; another of the same name No. 680. To be found in the India Office and the Bodleian Library. The good separate copy.
No. 27; for comparison of the five existing texts (out of twelve) see Anecdota Oxoni¬ ensia, vol. i, part ii, Introduc¬ tion, vii seq.
No. 200; another of the same name by K'Khien, i. e.
No. io; another of the same name by Bodhiruii, i. e. No. 1 1; and many others under different names.
No. 198; another lost.
1 Published by Bunyiu Nanjio (Clarendon Press, 1883).
INTRODUCTION.
XXV Other Buddhist Texts translated in the Sacred Books of the East: Sanskrit Title.
Chinese Title.
Dhammapada, by F. Max Muller, vol. x. Sutta-Nipata, by Fausbbll, Buddhist Suttas, by Rhys Davids, vol. xi.
i. MahSparinibbana Suttanta.
3. Tevjgga Suttanta.
4. Akankeya Sutta.
5. Aetokhila Sutta.
б. MahSsudassana Suttanta.
7. Sabbasava Sutta.
Vinaya Texts, by Rhys Davids and Oldenberg, vol. xiii. r. The Pdtimokkha. a. The Mahavagga.
Vinaya Texts, by Rhys Davids and Oldenberg, vol. xvii. x. The Mahavagga. a. The Aullavagga.
VinayaTexts (Aullavagga), by Rhys Davids and Oldenberg, vol. xx.
Fo-sho-hing-tsan-king, ‘ Life of Buddha,’ by S. Beal, vol. xix.
parts of Max Muller’s translation were retranslated into Japanese by S. Kato, Nanjio’s pupil.
119, 552, though they do not agree.
4- * Ift&liff See No. 1108. Cf. also mo and * No. 1351, also 680. See above.
SaddharmapuKifarika, ‘ Lotus of the True Law,’ by Kern, vol. xxi.
Nos. 134, 136, 138, 139. It is this book which gave birth to a Japanese sect called Nichiren — the number of temples being about 5,000. It is also read by many other sects. Into French by Julien; the same from Sanskrit by Bumouf.
Milinda Prama, * Questions of King Milinda.’ From Pali, by Rhys Davids, vols. xxxv and xxxvi.
m±tk &m No. 1358. Very interesting dia¬ logue between Greek King Menander and Bhikshu Nagasena. The Pali text is far more interesting and fuller than the Chinese.
XXVI INTRODUCTION.
Sacred Books of China: Sacred Books of China, Texts of Confucianism, by James Legge, vol. iii.
Sacred Books of China, Texts of Confucianism, by James Legge, vol. xvi.
Sacred Books of China, Texts of Confucianism, by James Legge, vols. xxvii and xxviii.
Sacred Books of China, Texts of Taoism, by James Legge, vols. xxxix and xl. The doctrine of T&o, its history, its influence, and its relation to the other two religions of China are fully treated in these volumes.
mm, earn,# m =[1, Legge’s translation practically includes all the evidences of DM THE LARGER SUKHAVATt-VYUHA.
THE LARGER SUKHAVATf-VYUHA.
DESCRIPTION OF SUKHAVATt, THE LAND OF BLISS.
Om. Adoration to the Three Treasures! Om. Adoration to all the glorious Buddhas and Bodhi- sattvas! Adoration to all Buddhas, Bodhisattvas, Aryas,.SVcivakas, and Pratyekabuddhas, past, pre¬ sent, and to come, who dwell in the unlimited and endless Lokadhatus of the ten quarters! Adora¬ tion to Amit&bha! Adoration to him whose soul is endowed with incomprehensible virtues! Adoration to AmitUbha, to the Gina, to thee, O Muni!
I go to Sukhivatl through thy compassion also; To Sukhavatl, with its groves, resplendent with gold, The delightful, adorned with the sons of Sugata, — I go to it, which is full of many jewels and treasures; And the refuge of thee, the famous and wise.
§ i. Thus it was heard by me. At one time the Bhagavat 1 dwelt in Ra/agrz'ha, on the mountain Grzclhrakftfe, with a large assembly of Bhikshus, 2 DESCRIPTION OF SUKHAVAtI, with thirty-two thousands of Bhikshus, all holy (arhat), free from frailties and cares, who had per¬ formed their religious duties, whose thoughts had been thoroughly freed through perfect knowledge, with inquiring thoughts, who had broken the fetters of existence, who had obtained their desires, who had conquered, who had achieved the highest self- restraint, whose thoughts and whose knowledge were unfettered, Mahanagas (great heroes), possessed of the six kinds of knowledge, self-controlled, medi¬ tating on the eight kinds of salvation, possessed of the powers, wise in wisdom, elders, great disciples, viz. i. Af^atakau^afinya, 2. Aiva^it, 3. Vashpa, 4. Maha- naman, 5. Bhadra^-it, 6. Ya.sodeva, 7. Vimala, 8. Subd- hu, 9. Phma Maitraya#lputra h 10. U ruvilva-kisyapa, 11. Nadl-klsyapa, 12. Gaya-kasyapa, 13. Kumara-ka- syapa, 14. Maha-kd-syapa, 15. Aariputra1 2, 16. Maha- maudgalyayana, 17. Mahakaush/^ilya, 18. Mahaka- phila, 19. Mahi^unda, 20. Aniruddha 3, 21. Nandika, 22. Kampila4, 23. Subhhti, 24. Revata, 25. Khadira- va»ika 5, 26. Vakula, 27. Sv&gata, 28. Amoghara^a, 29. Parayamka, 30. Patka, 31. A'ullapatka, 32. Nanda, 33. Rahula, and 34. the blessed Ananda, — with these and with other elders, and great disciples, who were wise in wisdom, with the exception of one person who had still to be advanced on the path of the disciples, viz. the blessed Ananda; — and with many noble-minded Bodhisattvas, led by Maitreya.
1 These two names refer to one and the same person.
2 Nos. 1 g and 16 are taken as one in the MSS. AB.
5 Frequently called Anuruddha.
4 Kimbila is mentioned with Anuruddha and Nandiya in the Mahavagga X, 4, 2.
THE LAND OF BLISS.
3 § 2. Then the blessed Ananda, having risen from his seat, having put his cloak on one shoulder, and knelt on the earth with his right knee, making obeis¬ ance with folded hands in the direction of the Bha¬ gavat, spoke thus to the Bhagavat: ‘ Thy organs of sense, O Bhagavat, are serene, the colour of thy skin is clear, the colour of thy face bright and yellowish. As an autumn cloud is pale, clear, bright and yel¬ lowish, thus the organs of sense of the Bhagavat are serene, the colour of his face is clear, the colour of his skin bright and yellowish. And as, O Bha¬ gavat, a piece of gold coming from the <7cimM river, having been thrown into a furnace by a clever smith or by his apprentice, and well fashioned, when thrown on a pale cloth, looks extremely clear, bright and yellowish, thus the organs of sense of the Bhagavat are serene, the colour of his face is clear, and the colour of his skin bright and yellowish. Moreover, I do not know, O Bhagavat, that I have ever seen the organs of sense of the T athagata so serene, the colour of his face so clear, and the colour of his skin so bright and yellowish before now. This thought occurs to me, O Bhagavat: probably, the Tathagata1 dwells to-day in the state of a Buddha, probably the T athagata dwells to-day in the state of a (Pina, in the state of omniscience, in the state of a Mahanaga; and he contemplates the holy and fully enlightened Tathagatas of the past, future, and present.’
After these words, the Bhagavat thus spoke to the blessed Ananda: ‘Well said! well said! Ananda. Did the gods suggest this matter to you? or the 1 That is, Buddha.Sakyamuni.
4 DESCRIPTION OF SUKHAVATl, § 2.
blessed Buddhas? Or do you know this through the philosophical knowledge which you possess? ’ After these words the blessed Ananda spoke thus to the Bhagavat: ‘ The gods, O Bhagavat, do not suggest this matter to me, nor the blessed Buddhas, but this thought occurs to me by my own philosophy alone, viz. that probably the Tathagata dwells to-day in the state of a Buddha, probably the Tathagata dwells to-day in the state of a Gina, in the state of omniscience, [in the state of a Mahandga] 1; or he contemplates [the venerable Buddhas] of the past, future, and present.’
After these words the Bhagavat spoke thus to the blessed Ananda: ‘Well said! well said! Ananda; excellent indeed is your question 2, good your philo¬ sophy, and beautiful your understanding! You, O Ananda, have arrived for the benefit and happi¬ ness of many people, out of compassion for the world, for the sake of the great body of men, for the benefit and happiness of gods and men, as you think it right to ask the Tathagata this matter3: Thus, indeed, Ananda might pile up4 intellectual know¬ ledge under immeasurable and innumerable blessed, holy, and fully enlightened Tathagatas, and yet the knowledge of the Tathagata would not be exceeded thereby. And why? Because, O Ananda, one who possesses the knowledge of a Tathagata possesses an intellectual knowledge of causes that cannot be 1 This is left out here. Mahanaga, technical term for greatness.
2 Unmi/r^a, all the Chinese translators translate as ‘question.’
3 One expects tathSgatam etam artham.
* I have adopted the reading of B, in order to have a subject for upasazwharet, but ACP read dnanda.
THE LAND OF BLISS.
5 exceeded1. If2 the Tathagata wished, O Ananda, he could live for a whole kalpa (age) on one alms-gift, or for a hundred kalpas, or for a thousand kalpas, or for a hundred thousand kalpas, to a hundred thousand niyutas of kotfs of kalpas3, nay, he could live beyond, and yet the organs of nature of the Tathagata would not perish, the colour of his face would not be altered, nor would the colour of his skin be injured. And why? Because, O Ananda, the Tathagata has so fully obtained the Paramitas 4 which arise from Samadhi 5. The appearance of fully enlightened Buddhas is very difficult to be obtained in this world, O Ananda. As the appear¬ ance of Audumbara-flowers is very difficult to be obtained in this world; thus, O Ananda, the appear¬ ance of Tathagatas who desire welfare, wish for what is beneficial, are compassionate, and have arrived at the highest compassion, is very difficult to be obtained. But, O Ananda, it is (owing to) the grace of the Tathagata himself that you think that the Tathagata should be asked this question, so that there may arise in this world beings who can be teachers of all the world, for the sake of noble-minded Bodhisattvas. Therefore, O Ananda, listen, and take it well and rightly to heart! I shall tell you.’
1 I am not satisfied with this translation, but I do not think that gnana, even in Buddhist Sanskrit, could ever be used as a mascu¬ line, and I therefore take tathfigata^winaA as a Bahuvnhi.
8 Large numbers, constantly recurring in the text. Niyuta is explained as a million, koA as ten millions.
4 The highest perfection.
8 Deep meditation.
6 DESCRIPTION OF SUKHAVAT!, ‘Yes, O Bhagavat,’ so did the blessed Ananda answer the Bhagavat.
§ 3. The Bhagavat then spoke to Ananda: ‘ At the time, O Ananda, which was long ago in the past, in an innumerable and more than innumerable, enor¬ mous, immeasurable, and incomprehensible kalpa before now, — at that time, and at that moment, there arose in the world a holy and fully enlightened TatMgata called 1. Dlpankara. Following after Dipankara, O Ananda, there was a TatMgata 2. Pratapavat, and after him, 3. PrabMkara, 4. ATan- danagandha, 5. Sumerukalpa, 6. A’andana, 7. Vima- lanana, 8. Anupalipta, 9. Vimalaprabha, 10. N aga- bhibhft, 11. Suryodana, 12. Girirafaghosha, 13. Meruku/a, 14. Suvamaprabha, 15. Cyotishprabha, 16. Vai^hryanirbhisa, 17. Brahmaghosha, 18. Aanda- bhibhft, 19. Tftryaghosha, 20. Muktakusumapratima«- Ataprabha, 21. Yriku/a, 22. Sagaravarabuddhivikri- Aitabhi^wa, 23. Varaprabha, 24. Mahagandhara^anir- bhasa, 25. Vyapagatakhilamalapratighosha, 26. Yura- kh/a, 27. Ra«a»/aha, 28. Mahagu/zadharabuddhi- prapt4bhi^»a, 29. Afandrasurya^ihmikarawa, 30. Ut- taptavaiAftryanirbMsa, 31. ATittadharabuddhisahku- sumitabhyudgata, 32. Pushpavativanarafasankusu- mitabhi^wa, 33. Pushpakara, 34. UdakaAandra, 35. Avidyandhakaravidhvawsanakara, 36. Lokendra, 37. MuktaA^atrapravatasadWsa, 38. Tishya, 39. Dhar- mamativinanditara^a, 40. Simhasagarakh/avinandi- tara^a, 41. SagarameruAandra, 42. Brahmasvara-