THE LAND OF BLISS.
7 Aandanagandha, 55. RatnabhibMsa, 56. Nimi, 57. Mahavyuha, 58. Vyapagatakhiladosha, 59. Brahma- ghosha, 60. Saptaratnabhivrz'sh/a, 61. Maha^uwa- dhara, 62. Mahatamalapatra/§andanakardama, 63. Kusumabhi^a, 64. A^dnavidhvawsana, 65. Ke- .sarin, 66. Mukta^Matra, 67. Suvarwagarbha, 68. Vaiafaryagarbha, 69. Mahaketu, 70. Dharmaketu, 71. Ratnaketu, 72. Ratnam, 73. Lokendra, 74. Naren- dra, 75. Karuzzika, 76. Lokasundara, 77. Brahmaketu, 78. Dharmamati, 79. Siwha, 80. Siwhamati. After Siwhamati, a holy and fully enlightened Tathagata arose in the world, Lokesvarara^a by name, perfect in knowledge and conduct, a Sugata, knowing the world, without a superior, charioteer of men whose passions have to be tamed, teacher of gods and men, a Buddha, a Bhagavat. And again during the time of the preaching of this holy and fully enlightened Tathagata Lokervarara^a, O Ananda, there was a Bhikshu, Dharmakara by name, richly endowed with memory, with understanding, prudence, and wisdom, — richly endowed with vigour, and of noble character.
§ 4. ‘ Then, O Ananda, that Bhikshu Dharmakara, having risen from his seat, having put his cloak on one shoulder, and knelt on the earth with his right knee, stretching forth his folded hands to where the Bhagavat Tathagata Lokesvarari^a was, and, after worshipping the Bhagavat, he, at that very time, praised him in his presence with these Githas 1: “ O thou of immeasurable light, whose knowledge 1 As the text of these G&Ms is far from satisfactory, I have given a translation of the Chinese translation by Sanghavarman at the end of my edition, Anecdota Oxoniensia, I, part ii, p. 79.
8 DESCRIPTION OF SUKHAVATi, is endless and incomparable; not any other light can shine here (where thou art)! The rays of the moon of.Siva and of the jewel of the sun, were not bright here in the whole world, (i) “ The form also is infinite in the best of beings 1; thus also the voice of Buddha is of infinite sound; his virtue likewise, with meditation, knowledge2 *, strength; like unto thee there is no one in this world. (2) “ The Law (dharma) is deep, wide, and subtle; the best of Buddhas is incomprehensible, like the ocean; therefore there is no further exaltation of the teacher; having left all faults, he is gone to the other shore s. (3) “Then the best of Buddhas4, of endless light, lights up all regions, he the king of kings; and I, having become Buddha, and a master of the Law, may I deliver mankind from old age and death! (4) “And I, on the strength of generosity, equanimity, virtue, forbearance, power, meditation and absorp¬ tion, undertake here the first and best duties, and shall become a Buddha, the saviour of all beings. (5) “And I, seeking for the knowledge of the best of the Blessed Ones, shall always worship many hundred thousands of kods of Buddhas, endless like the sand of the Gangi, the incomparable lords. (6) 1 It would be better to read sattvasara as a vocative. See 2 I have translated as if the reading were pra^raa, which would, however, have spoiled the metre.
8 The text has *dhikalam, and *bdhiparam is suggested as a conjecture only.
4 I translate buddhavara.
THE LAND OF BLISS.
9 “ Whatever worlds there are, similar (in number) to the sand of the Ganga, and the endless coun¬ tries which exist besides, there everywhere I shall send out light, because I have attained such “ My land is (to be) noble, the first and the best; the Bodhi-tree excellent in this world 1 2. There is incomparable happiness arising from Nirv£»a, and this also I shall explain as vain. (8) “Beings3 come hither from the ten quarters; having arrived there they quickly show my happiness. May Buddha there teach me the truth, — I form a desire full of true strength and vigour. (9) “ I, knowing the worlds of the ten quarters, pos¬ sessed of absolute knowledge — they also always proclaim my thought! May I, gone to Aviii hell, always abide there, but I shall never cease to prac¬ tise the power of prayer! [i. e. May I remain in hell, if I cease to pray.]” (10) § 5. ‘ Then, O Ananda, that Bhikshu Dharmakara, having praised the Bhagavat, the T athagata Loke- .rvarara^a, in his presence, with those Gathas, spoke thus: “ O Bhagavat, I wish to know the highest perfect knowledge. Again and again I raise and incline my thoughts towards the highest perfect knowledge. May therefore the Bhagavat, as a teacher, thus teach me the Law, that I may quickly know the highest perfect knowledge. May I become in the world a T athagata, equal to the 1 The text is obscure, Sanghavarman translates: ‘ My light will shine over all these countries, thus my strength and power will be immeasurable.’
2 According to the Chinese translation.
s Should it be sattva?
IO DESCRIPTION OF SUKHAVATi, unequalled. And may the Bhagavat proclaim those signs by which I may comprehend the perfection of all good qualities of a Buddha country.”
‘ After this, O Ananda, the Bhagavat Lokesvara- ra^a, the Tathcigata, thus spoke to that Bhikshu: “ Do you by yourself, O Bhikshu, know the perfec¬ tion of all excellences and good qualities of a Buddha country? ” ‘ He said: “ O Bhagavat, I could not do this, but the Bhagavat alone. Explain the perfection of the excellences and all the good qualities of Buddha countries of the other Tathagatas, after hearing which we may fulfil every one of their signs.”
‘ Then, O Ananda, the T athagata Lokewarara^a, holy and fully enlightened, knowing the good dis¬ position of that Bhikshu, taught for a full ko ti of years the perfection of all the excellences and good qualities of Buddha countries belonging to eighty-one hundred thousand niyutas of ko/is of Buddhas, together with the signs, indication, and description, desiring welfare, wishing for benefits, compassionate, full of compassion, so that there might never be an end of Buddha countries, having conceived great pity for all beings. The measure of life of that T athagata was full forty kalpas.
§ 6. ‘ Then, O Ananda, that Bhikshu Dharmakara, taking the perfections of all the excellences and good qualities of those Buddha countries, of those eighty-one hundred thousand niyutas of ko/ls of Buddhas, and concentrating them all on one Buddha country, worshipped with his head the feet of the Bhagavat Loke^varar^a, the T athagata, turned respectfully round him to the right, and walked away from the presence of this Bhagavat. And THE LAND OF BLISS.
II afterwards, for the space of five kalpas, he thus concentrated the perfection of all the excellences and good qualities of the Buddha countries, such as had never been known before in the ten quarters of the whole world, more excellent, and more perfect than any, and composed the most excellent prayer.
§ 7. ‘ Thus, O Ananda, that Bhikshu concentrated in his mind a perfection of a Buddha country eighty-one times more immeasurable, noble, and excellent than the perfection of the eighty-one hun¬ dred thousand niyutas of ko/is of Buddha countries that had been told him by the Bhagavat Loke- sv arari^a, the Tathagata. And then, proceeding to where the TatMgata was, he worshipped the feet of the Bhagavat with his head, and said: “ O Bhagavat, the perfection of all the excellences and good qualities of the Buddha countries has been concentrated by me.”
‘After this, O Ananda, the TatMgata Loke- svarara^a thus spoke to the Bhikshu: “ Preach then, O Bhikshu; — the TatMgata allows it. Now is the proper time, O Bhikshu. Delight the assembly, produce joy, let the lion’s voice be heard, so that now and hereafter, noble-minded Bodhisattvas, hearing it, may comprehend the different subjects (or occasions) of the prayers for the perfection of the good qualities of a Buddha country.”
‘ Then, O Ananda, that Bhikshu DharnMkara thus spoke at that time to the Bhagavat: “ May the Bhagavat thus listen to me, to what my own prayers are, and how, after I shall have obtained the highest perfect knowledge, my own Buddha country will then be endowed with all inconceivable excellences and good qualities.
12 12 DESCRIPTION OF SUKHAVAtI, §8. i. “ O Bhagavat, if in that Buddha country of mine there should be either hell, brute-creation \ the realm of departed spirits, or the body of Asuras, then may I not obtain the highest perfect knowledge.
2. “ O Bhagavat, if in that Buddha country of mine the beings who are born there should fall away (die), and fall into hell, the brute-creation, the realm of departed spirits, or into the body of Asuras, then may I not obtain the highest perfect knowledge.
3. “ O Bhagavat, if in that Buddha country of mine the beings who are born there should not all be of one colour, viz. a golden colour, then may I not obtain the highest perfect knowledge.
4. “ O Bhagavat, if in that Buddha country of mine there should be perceived any difference between gods and men, except when people count and tell, saying: ‘ These are gods and men, but only in ordinary and imperfect parlance,’ then may I not obtain the highest perfect knowledge.
5. “ O Bhagavat, if in that Buddha country of mine the beings who are born there should not be possessed of the highest Paramitas of miraculous power and self-control, so that they could at least in the shortest moment of one thought step over a hundred thousand niyutas of ko/is of Buddha countries, then may I not obtain the highest perfect knowledge.
6. “O Bhagavat, if in that Buddha country of mine the beings who are born there should not all be possessed of the recollection of their former births, so as at least to remember a hundred thousand 1 Birth as an animal.
THE LAND OF BLISS.
13 niyutas of ko/ls of kalpas, then may I not obtain the highest perfect knowledge.
7. “ O Bhagavat, if in that Buddha country of mine the beings who are born there should not all acquire the divine eye, so as at least to be able to see a hundred thousand niyutas of ko/is of worlds, then may I not obtain the highest perfect knowledge.
8. “ O Bhagavat, if in that Buddha country of mine the beings who are born there should not all acquire the divine ear, so as at least to be able to hear at the same time the good Law from a hundred thousand niyutas of ko/is of Buddha countries, then may I not obtain the highest perfect knowledge.
9. “ O Bhagavat, if in that Buddha country of mine the beings who are born there should not all be skilled in the knowledge of the thoughts of other people, so as at least to be able to know the deeds and thoughts of beings belonging to a hundred thousand niyutas of ko/is of Buddha countries, then may I not obtain the highest perfect know¬ ledge.
10. “O Bhagavat, if in that Buddha country of mine the beings who are born there should form any idea of property, even with regard to their own body, then may I not obtain the highest per¬ fect knowledge.
11. “O Bhagavat, if in that Buddha country of mine the beings who are born there should not all be firmly established, viz. in absolute truth, till they have reached Mahaparinirvawa, then may I not obtain the highest perfect knowledge.
12. “O Bhagavat, if any being should be able to count the pupils belonging to me after I have M DESCRIPTION OF SUKHAVATf, obtained the highest perfect knowledge in that Buddha country of mine, even if all beings who are contained in those three millions of spheres of worlds \ after having become Pratyekabuddhas1 2, should be counting for a hundred thousand niyutas of kods of kalpas, then may I not obtain the highest perfect knowledge.
13. “ O Bhagavat, if, after I have obtained the highest perfect knowledge, my light should be liable to be measured in this Buddha country of mine, even by the measure of a hundred thousand niyutas of kods of Buddha countries, then may I not obtain the highest perfect knowledge.
14. “ O Bhagavat, if the measure of the life of the beings in that Buddha country of mine, after I have obtained the highest perfect knowledge, should be liable to be measured, excepting always by their own power of prayer, then may I not obtain the highest perfect knowledge.
15. “ O Bhagavat, if the measure of my life after I have obtained Bodhi (Buddha knowledge) should be limited, even by numbering a hundred thousand niyutas of kods of kalpas, then may I not obtain the highest perfect knowledge.
16. “ O Bhagavat, if, for the beings in this Buddha country of mine, after I have obtained Bodhi, even the name of sin should exist, then may I not obtain the highest perfect knowledge.
17. “ O Bhagavat, if immeasurable and innumer¬ able blessed Buddhas in immeasurable Buddha 2 Men ready for Buddhaship, but who decline to preach or communicate their knowledge.
THE LAND OF BLISS.
15 countries do not glorify my name, after I have obtained the Bodhi (knowledge); if they do not preach my fame and proclaim my praise, and utter it together, then may I not obtain the highest perfect knowledge.
181. “O Bhagavat, if those beings who have directed their thought towards the highest perfect knowledge in other worlds, and who, after having heard my name, when I have obtained the Bodhi (knowledge), have meditated on me with serene thoughts; if at the moment of their death, after having approached them, surrounded by an assembly of Bhikshus, I should not stand before them, wor¬ shipped by them, that is, so that their thoughts should not be troubled, then may I not obtain the highest perfect knowledge.
19. “ O Bhagavat, if those beings who in im¬ measurable and innumerable Buddha countries, after they have heard my name, when I shall have obtained Bodhi, should direct their thought to be born in that Buddha country of mine, and should for that purpose bring their stock of merit to maturity, if these should not be born in that Buddha country, even those who have only ten times repeated the thought (of that Buddha country), barring always those beings who have committed the (five) Anan- tarya sins 2, and who have caused an obstruction and abuse of the good Law, then may I not obtain the highest perfect knowledge.
20. “ O Bhagavat, if those beings who have been 1 On Prawidhanas 18 to 21, see note at the end.
2 The five sins which bring immediate retribution. Cf. Childers, 1 6 DESCRIPTION OF SUKHAVAT?, §8.
born in that Buddha country of mine, after I have obtained Bodhi, should not all be bound to one birth only, before reaching the highest perfect know¬ ledge, barring always the special prayers of those very noble-minded Bodhisattvas who have put on the whole armour (of the Law), who understand the welfare of all beings, who are devoted to all beings, who work for the attainment of Nirvana of all beings, who wish to perform the duty of a Bodhi- sattva in all worlds, who wish to serve all Buddhas, and to bring beings, in number like grains of sand of the river Ganga, to the highest perfect know¬ ledge, and who besides are turned towards the higher practice1, and perfect in the practice of the Samantabhadra 2 discipline, then may I not obtain the highest perfect knowledge.
21. “O Bhagavat, if the Bodhisattvas who are born in that Buddha country of mine, after I have obtained Bodhi, should not all be able, after having gone to other Buddha countries, after their one morning-meal, to worship many hundreds of Bud¬ dhas, many thousands of Buddhas, many hundred thousands of Buddhas, many ko/is of Buddhas, &c., till up to many hundred thousand niyutas of ko/is of Buddhas, with objects which give every kind of pleasure, and this through the grace of the Buddha, then may I not obtain the highest perfect knowledge.
22. “ O Bhagavat, if those Bodhisattvas in that Buddha country of mine, after I have obtained Bodhi, should wish their stock of merit to grow 1 Possibly the same as the uttarimagga, Arhatship.
2 See note at the end.
THE LAND OF BLISS.
*7 in the following shapes, viz. either in gold, in silver, in jewels, in pearls, in beryls, in shells, in stones, in corals, in crystal, in amber, in red pearls, in diamond, &c., or in any one of the other jewels; or in all kinds of perfumes, in flowers, in garlands, in ointment, in incense-powder, in cloaks, in um¬ brellas, in flags, in banners, or in lamps; or in all kinds of dancing, singing, and music; — and if such gifts should not appear for them, from being pro¬ duced as soon as thought of, then may I not obtain the highest perfect knowledge.
23. “ O Bhagavat, if those beings who are born in that Buddha country of mine, after I have obtained Bodhi, should not all recite the story of the Law which is accompanied by omniscience, then may I not obtain the highest perfect knowledge.
24. “ O Bhagavat, if the Bodhisattvas in that Buddha country of mine, after I have obtained Bodhi, should think thus: May we, remaining in this world, honour, revere, esteem, and worship the blessed Buddhas in immeasurable and innumerable Buddha countries, viz. with cloaks, alms-bowls, beds, stools, refreshments, medicines, utensils, with flowers, in¬ cense, lamps, perfumes, garlands, ointment, powder, cloaks, umbrellas, flags, banners, with different kinds of dancing, singing, and music, and with showers of jewels, — and if the blessed Buddhas should not accept them, when they are produced as soon as thought of, viz. from compassion, then may I not obtain the highest perfect knowledge.
25. “ O Bhagavat, if the Bodhisattvas who are born in that Buddha country of mine, after I have obtained Bodhi, should not all be in possession of strength of body as strong as the diamond (or thunderbolt?) of 1 8 DESCRIPTION OF SUKIIAVATi, §8.
N4raya«a, then may I not obtain the highest perfect knowledge.
2 6. “ O Bhagavat, if any being in that Buddha country of mine, after I have obtained Bodhi, should learn the limit of the beauty of (its) ornament, even if he be possessed of the divine eye, and should know (its) various beauty, saying: ‘ That Buddha country possesses so much beauty and so much magnificence,’ then may I not obtain the highest perfect knowledge.
27. “O Bhagavat, if in that Buddha country of mine, after I have obtained Bodhi, a Bodhisattva possessed even of a very small stock of merit, should not perceive the Bodhi-tree of noble beauty, at least a hundred yofanas in height, then may I not obtain the highest perfect knowledge.
28. “ O Bhagavat, if in that Buddha country of mine, after I have obtained Bodhi, either teaching or learning should have to be made by any being, and they should not all be in possession of the per¬ fect knowledge, then may I not obtain the highest perfect knowledge.
29. “ O Bhagavat, if that Buddha country of mine, after I have obtained Bodhi, should not be so bril¬ liant, that in it could be seen on all sides immeasur¬ able, innumerable, inconceivable, incomparable, im¬ mense Buddha countries, as a round face is seen in a highly burnished round mirror, then may I not obtain the highest perfect knowledge.
30. “ O Bhagavat, if in that Buddha country of mine, after I have obtained Bodhi, there should not be a hundred thousand of vases full of different sweet perfumes, made of all kinds of jewels, always smoking with incense, fit for the worship of Bodhi- THE LAND OF BLISS.
19 sattvas and Tathagatas, rising into the sky beyond gods, men, and all things, then may I not obtain the highest perfect knowledge.
31. “O Bhagavat, if in that Buddha country of mine, after I have obtained Bodhi, there should not be showers of sweet jewel-flowers, always pouring down, and if there should not be sweet-sounding music-clouds, always playing, then may I not obtain the highest perfect knowledge.
32. “ O Bhagavat, if the beings belonging to me, after I have obtained Bodhi, who are visible by their splendour, in immeasurable, innumerable, inconceiv¬ able, incomparable worlds, should not all be filled with pleasure, far beyond gods and men, then may I not obtain the highest perfect knowledge.
33. “ O Bhagavat, if, after I have obtained Bodhi, the noble-minded Bodhisattvas in immeasurable, inconceivable, incomparable, immense Buddha coun¬ tries on all sides, after having heard my name, should not be delivered from birth, through the merit arising from that hearing, and should not be strong in the knowledge of Dh&rawis, until they have obtained the very throne of Bodhi, then may I not obtain the highest perfect knowledge.
34. “ O Bhagavat, if, after I have obtained Bodhi, women in immeasurable, innumerable, inconceivable, incomparable, immense Buddha countries on all sides, after having heard my name, should allow carelessness to arise, should not turn their thoughts towards Bodhi, should, when they are free from birth, not despise their female nature; and if they, being born again, should assume a second female nature, then may I not obtain the highest perfect knowledge.
20 DESCRIPTION OF SUKHAVAT?, 35. “ O Bhagavat, if, after I have obtained Bodhi, the Bodhisattvas who in immeasurable, innumer¬ able, inconceivable, incomparable, immense Buddha countries round about in the ten quarters having heard my name, and having fallen down, shall worship me with prostrate reverence, should not, when performing the duty of Bodhisattvas, be honoured by the world and by the gods, then may I not obtain the highest perfect knowledge.
36. “ O Bhagavat, if, after I have obtained Bodhi, the work of dyeing, sewing, drying, washing of his cloaks should have to be performed by any Bodhi- sattva, and they should not perceive themselves, as quick as thought, covered by newly-produced excellent cloaks, granted to them by the Tatha- gata, then may I not obtain the highest perfect knowledge.
37. “ O Bhagavat, if the beings who are born at the same time in that Buddha country, after I have obtained Bodhi, should not obtain such happiness as that of the holy Bhikshu who is free from pain and has obtained the third meditation, then may I not obtain the highest perfect knowledge.
38. “ O Bhagavat, if those Bodhisattvas who are born in that Buddha country of mine, after I have obtained Bodhi, should not produce from different jewel-trees such a mass of excellent ornaments in that Buddha country, as they should wish for, then may I not obtain the highest perfect knowledge.
39. “ O Bhagavat, if the Bodhisattvas who are born in other Buddha countries, when they have heard my name, after I shall have obtained Bodhi, should suffer any diminution in the strength of their senses, then may I not obtain the highest perfect knowledge.
THE LAND OF BLISS.
21 40. “ O Bhagavat, if, after I have obtained Bodhi, the Bodhisattvas, from hearing my name in a place of a different Buddha country, should not obtain the Samadhi (ecstacy) called Suvibhaktavati, in which Sam&dhi the Bodhisattvas will see immeasurable, innumerable, inconceivable, incomparable, immense, blessed Buddhas one moment after another; and if that Samadhi of theirs should come to an end mean¬ while, then may I not obtain the highest perfect knowledge.
41. “ O Bhagavat, if, after I have obtained Bodhi, beings, having heard my name in Buddha countries different from this, should not, through the stock of merit which follows on that hearing, obtain birth in a noble family, till they arrive at Bodhi, then may I not obtain the highest perfect knowledge.
42. “ O Bhagavat, if, after I have obtained Bodhi, the Bodhisattvas who live in other Buddha countries, after hearing my name, till they have reached Bodhi by the stock of merit which follows on that hearing, should not all obtain a combination of their stock of merit with the joy and gladness of their Bodhi- sattva life, then may I not obtain the highest per¬ fect knowledge.
43. “ O Bhagavat, if, after I have obtained Bodhi, the Bodhisattvas, as soon as they have heard my name, in other worlds, should not obtain the Samddhi called Samant&nugata, in which Bodhi¬ sattvas honour one moment after another im¬ measurable, innumerable, inconceivable, incompar¬ able, immense, blessed Buddhas, and if that Samadhi of theirs should come to an end before they have reached the throne of Bodhi, then may I not obtain the highest perfect knowledge.
22 DESCRIPTION OF SUKHAVATI, 44. “ O Bhagavat, if the beings who are born in that Buddha country of mine, after I have obtained Bodhi, should not hear, as quick as thought, such a teaching of the Law as they wish to hear, then may I not obtain the highest perfect knowledge.
45. “ O Bhagavat, if, after I have obtained Bodhi, the Bodhisattvas in this and other Buddha coun¬ tries, as soon as they have heard my name, should ever turn back from the highest perfect know¬ ledge, then may I not obtain the highest perfect knowledge.
46. “ O Bhagavat, if, after I have obtained Bodhi, and have become a Buddha-teacher, the Bodhi¬ sattvas who hear my name in Buddha countries, and obtain the first, the second, and the third degrees of endurance, as soon as they have heard my name, should turn away again from Buddha, the Law, and the Church, then may I not obtain the highest perfect knowledge.”
§ 9. ‘ And again, O Ananda, when he had spoken such prayers, that Bhikshu Dharmakara, at that time, through the grace of Buddha spoke these verses 1: 1. “ If, when I have obtained Bodhi, there should not be for me an excellent Prawidhana of such a character, then, O Prince, O Best of beings, may I not be endowed with the ten powers, incomparable, worthy of offerings 2.
2. “ If there should not be for me such a country, endowed with many and various mighty and divine 1 The translation of these verses, owing to the imperfect state of the text, is in many places tentative only. s See verse 10.
THE LAND OF BLISS.
23 endowments, I should gladly go to hell, suffering pain, and not be a King of treasures1.
3. “ If, when I have approached the Bodhi throne, my name should not quickly reach the ten quarters, the broad and many endless Buddha countries, may I not be a lord of the world, endowed with power.
4. “ If indeed I should delight in the enjoyments of love, being deprived of zeal, understanding and pru¬ dence, even after having reached the incomparable and blessed Bodhi, may I not be a teacher in the world, endowed with power.
5. “ The lord of vast light, incomparable and in¬ finite, has illuminated all Buddha countries in all the quarters, he has quieted passions, all sins and errors, he has quieted the fire in the walk of hell.
6. “ After making his broad eye lustrous, after driving away the darkness from all men, after re¬ moving all untimely misfortunes, he led hither those who dwell in Svarga (heaven) and who shine with endless light.
7. “ The splendour of sun and moon does not shine in heaven, nor the fiery splendour of the maze of jewels of the gods; the Lord overcomes all splendour, he, the bright one, who has performed his former discipline.
8. “He is the best of men, the treasure of all who suffer; there is no one like him in all the quarters. Having completed a hundred thousand of good works, he, in his assembly, raised the lion-voice of Buddha.
9. “ After having worshipped former self-existing (finas, after having performed immeasurable ko/is 1 A Naga king?
24 DESCRIPTION OF SUKHAVATI, § io.
of vows and penances, he became in this, his best of spiritual existences, the best of beings, possessed of the full power of prayers.
10. “As the Bhagavat, the Lord, who is pos¬ sessed of unlimited light of knowledge, knows the three kinds of knowledge in the world, may I also be worthy of equal offerings \ the best of sages, the leader of men.
11. “If, O Lord, this my prayer succeeds, after I have obtained Bodhi, may this sphere of a thousand worlds tremble, and may a shower of flowers descend on the hosts of gods.”
1 2. ‘ Then the earth trembled, flowers were showered down, hundreds of instruments resounded in the sky, powder of heavenly sweet sandal-wood was scattered, and there was a voice saying: “ Thou wilt be a Buddha in the world.”
§ i o. ‘ That Bhikshu Dharmakara, the noble- minded Bodhisattva, O Ananda, was possessed of this perfection of prayers. And a few Bodhi- sattvas only, O Ananda, are possessed of such a perfection of prayers. There is on this earth an appearance of a few only of such prayers. Of a few, however, existence cannot be denied.
‘ Then again, O Ananda, this Bhikshu DharmA- kara having recited these peculiar prayers before the Bhagavat Loke^vararafa, the TathAgata, and before the world including gods, MAra, and Brah¬ man, and before people consisting of.Srama/zas and BrAhma»as with gods, men, and Asuras, was estab¬ lished in the attainment of the true promise. And proclaiming this purity of the Buddha country, this See verse i.
THE LAND OF BLISS.
25 greatness and excellency of the Buddha country, and performing the duty of a Bodhisattva, he never conceived the remotest thoughts of lust, malevolence, and cruelty, during a hundred thousand niyutas of ko/is of years, immeasurable, innumerable, incon¬ ceivable, incomparable, measureless, immense, inex¬ pressible; and he never conceived the idea of lust, malevolence, and cruelty, nay, he never conceived the idea of form, sound, smell, taste, and touch. He was gentle, charming indeed, and compassionate; pleasant to live with, agreeable, amiable, content, of few wishes, satisfied, retired, not evil, not foolish, not suspicious, not crooked, not wicked, not deceit¬ ful, tender \ kindly speaking, always zealous, docile in the searching after the pure Law. And for the good of all beings, he recited the great prayer, showing respect to friends, teachers, masters, the Church, the Law, and Buddha, always girded for the performance of the duties of the Bodhisattva, right¬ eous, gentle, not deceitful, not flattering, virtuous, a leader for the sake of rousing others to perform all good laws, producing by his activity the ideas of emptiness, causelessness, and purposelessness, and he was well guarded in his speech. Then, performing the duties of a Bodhisattva, after having given up