all speaking which, when spoken, serves to injure one’s self or others or both, he employed only such speech as served the pleasure and benefit of himself, others, or both. And he was so wise that, when entering into capitals, kingdoms, countries, towns, cities, and villages, he was always perfectly restrained with regard to all objects of sense. Performing 1 Sukhiloma, for sukhulima or sukhumala (i.e. sukumara).
26 DESCRIPTION OF SUKhAvAtI, § 10.
himself the duties of the Bodhisattva without inter¬ ruption, he walked himself in the highest perfec¬ tion (paramita) of liberality, and he also roused others to walk in the same. And himself walking in the highest perfections of knowledge, meditation, strength, patience, and virtue, he roused others also to walk in the same. And he has collected so large a stock of merit that, wherever he is born, there arise for him many hundreds of thousands of niyutas of korts of treasures from out the earth.
* By him, while he was thus performing the duties of a Bodhisattva, immeasurable and innumerable hundreds of thousands of niyutas of ko/is of beings were established in perfect enlightenment, of whom it is not easy to know the limit by means of speech. So many immeasurable and innumerable holy Bud¬ dhas were honoured, revered, esteemed, and wor¬ shipped, and enabled to touch whatever causes pleasure, such as cloaks, alms-bowls, couches, seats, refreshments, medicines, and other furniture. It is not easy to know the limit by pointing it out in words, as to how many beings were established by him in the noble families of Brihmawas, Ksha- triyas, ministers, householders, and merchants. In the same manner they were established in the sovereignty of (rambftdvlpa (India), and they were established in the character of Aakravartins, Loka- palas,.Sakras, Suy&mas, Sutushitas, Sunirmitas, Vasa- vartins, Devara^as, and Mahabrahmans. So many immeasurable and innumerable Buddhas were honoured, revered, esteemed, and worshipped, and requested to turn the wheel of the Law, of whom it is not easy to know the limit by means of words.
‘And he collected such virtue, that out of his THE LAND OF BLISS.
27 mouth, while performing the duties of a Bodhi- sattva, during immeasurable, innumerable, incon¬ ceivable, incomparable, immense, measureless, in¬ expressible ko/ls of kalpas, there breathed a sweet and more than heavenly smell of sandal-wood. From all the pores of his hair there arose the smell of lotus, and he was pleasing to everybody, gracious and beautiful, endowed with the fulness of the best bright colour1. As his body was adorned with all the good signs and marks, there arose from the pores (of his hair) and from the palms of his hands all sorts of precious ornaments in the shape of all kinds of cloaks and vestments, in the shape of all kinds of flowers, incense, scents, garlands, ointments, umbrellas, flags, and banners, and in the shape of all kinds of instrumental music. And there appeared also, streaming forth from the palms of his hands, all kinds of viands and drink, food, hard and soft, and sweetmeats, and all kinds of enjoyments and pleasures. Thus then that Bhikshu Dharmakara, O Ananda, had obtained the command of all necessaries, after performing the duties of a Bodhisattva.’
§11. After this, the blessed Ananda thus spoke to the Bhagavat: ‘O Bhagavat, has that Bhikshu Dharmakara, the noble-minded Bodhisattva, after having obtained the highest perfect knowledge, passed away, having entered Nirvdwa, or has he not yet been enlightened, or is he now living and enlightened, and does he dwell now, remain, support himself, and teach the Law? ’ The Bhagavat said: ‘ Not indeed, O Ananda, has 28 DESCRIPTION OF SUKHAVAt!, that Tathhgata passed away, nor has he not yet come, but the Tathigata, the holy, after having obtained the highest perfect knowledge, dwells now, remains, supports himself, and teaches the Law, in the western quarter, in the Buddha country, distant from this world by a hundred thousand niyutas of ko/is of Buddha countries, in the world which is called Sukhivati, being called Amit&bha, the Tathigata, holy and fully enlightened. He is sur¬ rounded by innumerable Bodhisattvas, and wor¬ shipped by endless.Sravakas, and in possession of the endless perfection of his Buddha country.
$12. ‘ And his light is immeasurable, so that it is not easy to know the limit of its measure, saying, he stands illuminating so many hundreds of Buddha countries, so many thousands of Buddha countries, so many hundred thousands of Buddha countries, so many ko/is of Buddha countries, so many hun¬ dred ko/is of Buddha countries, so many thousand ko/is of Buddha countries, so many hundred thou¬ sands of ko/is of Buddha countries, so many hundred thousands of niyutas of ko/is of Buddha countries. But indeed, O Ananda, to put it briefly, a hundred thousand niyutas of ko/is of Buddha countries, equal to the sands of the river Gahga, are always lighted up in the eastern quarter, by the light of that Bhagavat Amitdbha. Thus on every side in the southern, western, northern quarter, in the zenith and nadir, in every one of these quarters, there are a hundred thousand niyutas of ko/is of Buddha countries, like the sands of the river Ganga, always lighted up by the light of that Bhagavat Amitabha, excepting the Buddhas, the Bhagavats, who, through the practice of their former THE LAND OF BLISS.
29 prayers, have lighted up the world by their own light, which is a fathom in length, or by their light which is one, two, three, four, five, ten, twenty, thirty, forty, or fifty yo/anas in length, or a hundred or thousand or hundred thousand yotyanas in length, until their brightness reaches many hundred thou¬ sand niyutas of ko/is of yo^anas in length. There is not, O Ananda, any case of likeness, by which the extent of the light of that T athagata Ami- tabha could be understood. Hence, O Ananda, for that reason that T athagata is called Amitabha (possessed of infinite light), and he is called Amita- prabha (possessed of infinite splendour), Amita- prabhasa (possessed of infinite brilliancy), Asama- ptaprabha (whose light is never finished), Asangata- prabha (whose light is not conditioned), PrabM- .fikhotsrz’sh/'aprabha (whose light proceeds from flames of light), Sadivyamamprabha (whose light is that of heavenly jewels), Apratihatara^miraga- prabha (whose light has the colour of unimpeded rays), Rdjmnlyaprabha (possessed of beautiful light), Premamyaprabha (possessed of lovely light), Pramo- danlyaprabha (possessed of delightful light), Sanga- maniyaprabha (possessed of attractive light), Upo- shazziyaprabha (possessed of pleasant light), Ani- bandhanlyaprabha 1 (possessed of light that cannot be stopped), Ativtryaprabha (possessed of extremely powerful light), Atulyaprabha (possessed of incom¬ parable light), Abhibhuyanarendrabhutrayendra- prabha2 (possessed of light greater than that of 1 This seems better than nibandhaniy aprabha, as printed in the text.
2 This reading is conjectural and the translation doubtful. Perhaps the text was anabhibhuyanarendrdbhhtrayendra-prabhaA.
30 DESCRIPTION OF SUKhAvATJ, § 12.
the lords of men, nay, the lords of the three worlds), 6’rintasaMayendushrya^'ihmikarawaprabha (possessed of light which bends the full moon and the sun), Abhibhftyalokapalajrakrabrahma.mddhava- samahe^varasarvadeva^ihmikara^aprabha (possessed of light which bends all the conquered gods, Mahe- .svara, the 6uddh&v&sas, Brahman, 6akra, and the LokapAlas).
‘ This splendour of the Arya (noble) is pure, great, producing bodily pleasure, happiness of mind, pro¬ ducing happiness, delight, and joy for men and not- men, Kinnaras, Mahoragas, Garut/as, Gandharvas, Yakshas, N agas, Asuras, and Devas; and producing the pleasure of beings of good disposition k ‘ And in this manner, O Ananda, the Tathagata 1 2 might speak for a whole kalpa on the work of the T athagata Amitabha, beginning with his light, and yet he would not be able to reach the end of the virtues of that light of that TatMgata, neither would there be any failure of the self-confidence in the Tathhgata himself. And why? Because, O Ananda, both these things are immeasurable, innumerable, inconceivable, and endless, viz. first, the greatness of the excellence of the light of that Tath&gata Amit&bha, the Bhagavat, and secondly, the unsur¬ passed light of the knowledge possessed by the T athagata (by myself).
1 Here the text adds (p. 30, 1. 4), kalyakuralamimiweva- dviprdmodyakararai. The whole sentence is unintelligible.
2 This refers to the Bhagavat.S'akyarouni himself, who speaks of himself as the TatMgata. What he means to say is that the light of Amitabha is infinite and that therefore even the Tathagata could not finish the description of it. Yet this would not detract from the infinite power of the Tathagata or diminish his vairaradya because that power too is infinite.
THE LAND OF BLISS.
31 § 13. * And, O Ananda, the assembly of the hearers of that Tathagata Amit&bha is immeasurable, so that it is not easy to learn its measure, so as to be able to say, there are so many ko/is of the hearers, so many hundreds, thousands, hundred-thousands, kankaras, vimbaras, nayutas (niyutas?), ayutas, aksho- bhyas, vivahas (masc.), srotas (?), o^as1, so many periods, called immeasurable, innumerable, countless, incomparable, inconceivable. Now, for instance, O Ananda, the Bhikshu Maudgaly&yana having obtained miraculous power, might, if he wished, count 2 in one day and night, how many kinds of stars there are in the universal world. Then, let there be a hundred thousand niyutas of ko/is of such men, endowed with miraculous powers, and let them do nothing else but count the first company (only) of the hearers of the T athagata Amithbha, during a hundred thousand niyutas of ko/is of years, and yet by them thus counting even the hundredth part would not be counted, even the thousandth, even the hundred thousandth; nay, not even so far as the minutest part, or likeness, or approach3 towards it would have been counted.
‘ Thus, for instance, O Ananda, a man might throw out from the great ocean, which is not to be measured across by less than eighty-four thousand y o^anas, one single drop of water by the sharp end of hair, which is divided a hundred times. What do you think then, Ananda, — which would be greater, one drop of water which has been thrown up by the 1 All these are names of fanciful measures.
32 DESCRIPTION OF SUKHAVATi, § 14.
sharp pointed hair divided a hundred times, or the mass of water left in the great ocean?’
Ananda said: ‘ Even a thousand yo^anas, O Bha- gavat, would be a small portion of the great ocean, how much more then one drop of water thrown out by the sharp pointed hair divided a hundred times! ’ Bhagavat said: ‘ As that one drop of water, exactly so large (so small in proportion) was the first company of the hearers. And let there be reckoning made by those Bhikshus, who are like Maudgalyayana, counting for a hundred thousand niyutas of koAs of years, and yet, as to the mass of water left in the great ocean, it would even then have to be con¬ sidered as not counted. How much more with regard to the second, third, and the rest of the companies of the hearers! Therefore the mass of hearers of the Bhagavat is endless and boundless, and receives the name of “ immeasurable and innumerable.”
(} 14. ‘ And, O Ananda, the length of the life of that Bhagavat Amitabha, the Tathdgata, is immeasur¬ able, so that it is not easy to know its length, so as to be able to say (that it comprises) so many hundreds of kalpas, so many thousands of kalpas, so many hundred thousands of kalpas, so many koAs of kalpas, so many hundreds of koAs of kalpas, so many thou¬ sands of koAs of kalpas, so many hundred thousands of koAs of kalpas, so many hundred thousands of niyutas of koAs of kalpas. Therefore, O Ananda, the limit of the measure of the life of that Bhagavat is immeasurable indeed. Therefore that Tathagata is called Amitayus.
‘ And as, O Ananda, the rule of making known the reckoning of kalpas exists here in this world, ten kalpas have passed now since Bhagavat Amitayus, THE LAND OF BLISS.
33 the T athagata, arose and awoke to the highest perfect knowledge.
§ 15. 1 And, O Ananda, the world called Sukhavati belonging to that Bhagavat Amit&bha is prosperous, rich, good to live in, fertile, lovely, and filled with many gods and men. Then, O Ananda, in that world there are neither hells, nor the brute creation, nor the realm of departed spirits, nor bodies of Asuras, nor untimely births1. And there do not appear in this world such gems as are known in the world Sukhavati.
§16. ‘ Now, O Ananda, that world Sukhavati is fragrant with several sweet-smelling scents, rich in manifold flowers and fruits, adorned with gem trees, and frequented by tribes of manifold sweet-voiced birds, which have been made by the Tathagata (on purpose 2). And, O Ananda, those gem trees are of several colours, of many colours, and of many hun¬ dred thousand colours. There are gem trees there of golden-colour, and made of gold. There are those of silver-colour, and made of silver. There are those of beryl-colour, and made of beryl. There are those of crystal-colour, and made of crystal. There are those of coral-colour, and made of coral. There are those of red pearl-colour, and made of red pearls. There are those of diamond-colour, and made of diamonds.
‘ There are some trees of two gems, viz. gold and silver. There are some of three gems, viz. gold, silver, and beryl. There are some of four gems, 1 These untimely births, i. e. being born out of time, when there are no Buddhas to listen to, are not mentioned in the first Pra«i- dMna; nor the jewels.
2 Cf. the eighth paragraph in the Smaller Sukhavati-vyuha.
34 DESCRIPTION OF SUKHivATf, viz. gold, silver, beryl, and crystal. There are some of five gems, viz. gold, silver, beryl, crystal, and coral. There are some of six gems, viz. gold, silver, beryl, crystal, coral, and red pearls. There are some of seven gems, viz. gold, silver, beryl, crystal, coral, red pearls, and diamonds as the seventh.
* And there, O Ananda, of the trees made of gold, the flowers, leaves, small branches, branches, trunks, and roots are made of gold, and the fruits are made of silver. Of trees made of silver, the flowers, leaves, small branches, branches, trunks, and roots are made of silver only, and the fruits are made of beryl. Of trees made of beryl, the flowers, leaves, small branches, branches, trunks, and roots are made of beryl, and the fruits are made of crystal. Of trees made of crystal, the flowers, leaves, small branches, branches, trunks, and roots are made of crystal only, and the fruits are made of coral. Of trees made of coral, the flowers, leaves, small branches, branches, trunks, and roots are made of coral only, and the fruits are made of red pearls. Of trees made of red pearls, the flowers, leaves, small branches, branches, trunks, and roots are made of red pearls only, and the fruits are made of diamonds. Of trees made of diamonds, the flowers, leaves, small branches, branches, trunks, and roots are made of diamonds only, and the fruits are made of gold.
‘ Of some trees, O Ananda, the roots are made of gold, the trunks of silver, the branches of beryl, the small branches of crystal, the leaves of coral, the flowers of red pearls, and the fruits of diamonds. Of some trees, O Ananda, the roots are made of THE LAND OF BLISS.
35 silver, the trunks of beryl, the branches of crystal, the small branches of coral, the leaves of red pearls, the flowers of diamonds, and the fruits of gold. Of some trees, O Ananda, the roots are made of beryl, the trunks of crystal, the branches of coral, the small branches of red pearls, the leaves of diamonds, the flowers of gold, and the fruits of silver. Of some trees, O Ananda, the roots are made of crystal, the trunks of coral, the branches of red pearls, the small branches of diamonds, the leaves of gold, the flowers of silver, and the fruits of beryl. Of some trees, O Ananda, the roots are made of coral, the trunks of red pearls, the branches of diamonds, the small branches of gold, the leaves of silver, the flowers of beryl, and the fruits of crystal. Of some trees, O Ananda, the roots are made of red pearls, the trunks of diamonds, the branches of gold, the small branches of silver, the leaves of beryl, the flowers of crystal, and the fruits of coral. Of some trees, O Ananda, the roots are made of diamonds, the trunks of gold, the branches of silver, the small branches of beryl, the leaves of crystal, the flowers of coral, and the fruits of red pearls. Of some trees, O Ananda, the roots are made of the seven gems, the trunks of the seven gems, the branches of the seven gems, the small branches of the seven gems, the leaves of the seven gems, the flowers of the seven gems, and the fruits of the seven gems.
‘ And, O Ananda, the roots, trunks, branches, small branches, leaves, flowers, and fruits of all those trees are pleasant to touch, and fragrant. And, when those (trees) are moved by the wind, a sweet and delightful sound proceeds from them, never 36 DESCRIPTION OF SUKhAvatI, § 17.
tiring, and never disagreeable to hear. That Bud¬ dha country, O Ananda, is always on every side surrounded by such trees made of the seven gems, by masses of Kadall (banana) trees, and rows of palm-trees made of the seven gems, and entirely surrounded with golden nets, and wholly covered with lotus flowers, made of all kinds of gems.
‘ There are lotus flowers there, half a yo^ana in circumference. There are others, one yo^ana in circumference; and others, two, three, four, or five yo^anas in circumference; nay, there are some, as much as ten yo^anas in circumference. And from each gem-lotus there proceed thirty-six hun¬ dred thousand kotfs of rays of light. And from each ray of light there proceed thirty-six hundred thousand ko/is of Buddhas, with bodies of golden- colour, possessed of the thirty-two marks of great men, who go and teach the Law to beings in the immeasurable and innumerable worlds in the eastern quarter. Thus also in the southern, western, and northern quarters, above and below, in the cardinal and intermediate points, they go their way to the immeasurable and innumerable worlds and teach the Law to beings in the whole world.
§ 17. ‘ And again, O Ananda, there are no black mountains anywhere in that Buddha country, nor anywhere jewel mountains, nor anywhere Sumerus, kings of mountains, nor anywhere A'akrava^/as, great A’akravaa'as, kings of mountains. And that Buddha country is level on every side, lovely, like the palm of the hand, with districts full of jewels and treasures of every kind.’
After this, the blessed Ananda spoke thus to the Bhagavat: ‘ But in that case, O Bhagavat, where THE LAND OF BLISS.
37 do the gods consisting of the companies of the four MaMr&gas who dwell on the side of the Sumeru, and where do the Triyastrima gods who dwell on the top of the Sumeru, find their place? ’ Bhagavat said: ‘ What do you think, O Ananda, where do these other beings find their place, who in this world dwell above the king of mountains, Sumeru, namely, the Yhmadevas, Tushitas, Nir- mawaratis, Paranirmitavasavartins, Brahmakayikas, Brahmapurohitas, Mahabrahmans, as far as the Akanish^ias? ’ Ananda replied: ‘ O Bhagavat, the result of works and the outcome of works are inconceivable ’ (i.e. I do not understand it).
Bhagavat said: ‘ Here, you see, the result of works and the outcome of works are inconceivable. But to the blessed Buddhas the position of Buddhas is not inconceivable, while to thee the holy and miraculous power of virtuous beings, whose stock of merit has become ripened, seems inconceivable.’
Ananda said: ‘ I had no doubt on this, no difference of opinion, or hesitation; on the contrary, I ask only the Tathagata about this matter in order to destroy the doubts, the differences of opinion, and the hesita¬ tions of future beings.’
Bhagavat said: ‘ All right, Ananda, this is what you ought to do.
§ 1 8. ‘In that world Sukhavati, O Ananda, there flow different kinds of rivers; there are great rivers there, one yogana in breadth; there are rivers up to twenty, thirty, forty, fifty yog-anas in breadth, and up to twelve yog-anas in depth. All these rivers are delightful, carrying water of different sweet odour, carrying bunches of flowers adorned with various 38 DESCRIPTION OF SUKHAVAxi, § 18.
gems, resounding with sweet voices. 1 And, O Ananda, there proceeds from an instrument which consists of hundred thousand kods of parts, which embodies heavenly music and is played by clever people, the same delightful sound which proceeds from those great rivers, the sound which is deep, unknown, incomprehensible, clear, pleasant to the ear, touching the heart, beloved, sweet, delightful, never tiring, never disagreeable, pleasant to hear, as if it always said, “ Non-eternal, peaceful, unreal.’’ Such a sound comes to be heard by these beings.
‘ And again, O Ananda, the borders of those great rivers on both sides are filled with jewel trees of various scents, from which bunches of flowers, leaves, and branches of all kinds hang down. And if the beings, who are on the borders of those rivers, wish to enjoy sport full of heavenly delights, the water rises to the ankle only after they have stepped into the rivers, if they wish it to be so; or if they wish it, the water rises to their knees, to their hips, to their sides, and to their ears. And heavenly pleasures arise. Again, if the beings then wish the water to be cold, it is cold; if they wish it to be hot, it is hot; if they wish it to be hot and cold, it is hot and cold, according to their pleasure.
‘ And those great rivers flow along, full of water scented with the best perfumes of the Uragasara sandal-wood, of Tagaras, Kalanusirin (dark, fragrant sandal-wood) trees, Agarus, and heavenly Tamala- pattras; covered with flowers of the white water- lilies, and heavenly Utpalas, Padmas, Kumudas, and Puffc/arlkas; full of delightful sounds of peacocks, 1 Instead of tSsam, it is better to read tatha.
THE LAND OF BLISS.
39 sparrows, kuw&las, cuckoos, Marikas, parrots, ducks, geese, herons, cranes, swans 1 and others; with small islands inhabited by flocks of birds, created by the Tathagata; adorned with fields, full of metals; with fords on which it is easy to drink, free from mud, and covered with gold dust. And when these beings there desire, thinking what kind of wishes should be fulfilled for them, then exactly such wishes are fulfilled for them according to the Law 2.
£ And, O Ananda, the sound which rises from that water is delightful, and the whole Buddha country is aroused by it. And if beings, who stand on the borders of the river, wish that the sound should not come within their ear-shot, then it does not come within their ear-shot, even if they are possessed of the heavenly ear. And whatever sound a man wishes to hear, exactly that delightful sound he hears, as for instance, the sound “ Buddha, Dharma (the Law), Sangha (the Church), the Paramitas (highest perfections), the Bhfimis (stages), the Balas (powers), Vabaradya (perfections), Avemkabuddhadharma (freedom from attachment), Pratisawvit (consciousness); 6unyata (emptiness), Animitta (unconditioned), Apra^ihita (free from desire), Anabhisawskara (not made), A^ata (not born), Anutpada (without origin), Abhava (not being), and N irodha (cessation);.Santa, prasanta, and upasanta (peace); Mahamaitri (great love), Mahakaruwa (great pity), Mahamudita (great rejoicing), and Mahopek- shd (great forgiveness); Anutpattikadharmakshanti 1 The Tibetan translation puts these birds as follows: geese, swans, cranes, ducks, kara«</avas, parrots, grouse (kokilas), ku«alas, kalavinkas, and peacocks.
2 Instead of DharmO, the Tibetan translator seems to have read Dharmavat.
40 DESCRIPTION OF SUKHAVATI, (resignation to consequences which have not yet arisen), and A bhishekabhftmipratilambha (attainment of the royal stage).”
* And having heard these sounds, everybody feels the highest delight and pleasure accompanied by retirement, passionlessness, quiet, cessation, law, and a stock of merit leading to the perfect knowledge.
e And, O Ananda, there is nowhere in that Sukha- vatl world any sound of sin, obstacle, misfortune, distress, and destruction; there is nowhere any sound of pain, even the sound of perceiving what is neither pain nor pleasure is not there, O Ananda, how much less the sound of pain. For that reason, O Ananda, that world is called SukhAvatl, shortly, but not in full. For, O Ananda, the whole kalpa would come to an end, while the different causes of the pleasure of the world Sukhavati are being praised, and even then the end of those causes of happiness could not be reached.
§ 19. c And again, O Ananda, the beings, who have been and will be born in that world Sukhavati, will be endowed with such colour, strength, vigour, height and breadth, dominion, accumulation of virtue 1; with such enjoyments of dress, ornaments, gardens, palaces, and pavilions; and such enjoyments of touch, taste, smell, and sound; in fact with all enjoyments and pleasures, exactly like the Paranir- mitava-ravartin gods.
‘ And again, O Ananda, in that world Sukhavati, beings do not take food consisting of gross materials of gravy or molasses; but whatever food they desire, such food they perceive, as if it were taken, 1 Here the text seems corrupt.
THE LAND OF BLISS.
41 and become delighted in body and mind. Yet they need not put it into their mouth.
‘ And if, after they are satisfied, they wish different kinds of perfumes, then with these very heavenly kinds of perfumes the whole Buddha country is scented. And whosoever wishes to perceive there such perfume, every perfume of every scent of the Gandharvarafa does always reach his nose \ ‘ And in the same manner, if they desire musical instruments, banners, flags, umbrellas, cloaks, pow¬ ders, ointments, garlands, and scents, then the whole Buddha country shines with such things. If they desire cloaks of different colours and many hundred thousand colours, then with these very best cloaks the whole Buddha country shines. And the people feel themselves covered with them.
‘And if they desire such ornaments, as for in¬ stance, head-ornaments, ear-ornaments, neck-orna¬ ments, hand and foot ornaments, namely, diadems, earrings, bracelets, armlets, necklaces, chains, ear- jewels, seals, gold strings, girdles, gold nets 2, pearl nets, jewel nets, nets of bells made of gold and jewels, then they see that Buddha country shining with such ornaments adorned with many hundred thousand jewels, that are fastened to ornament- trees. And they perceive themselves to be adorned with these ornaments.
‘And if they desire a palace, with colours and emblems of such and such height and width, adorned with hundred thousand gates made with different 1 The Tibetan translator seems to have read: tatra yas ta m gandham aghratukamo na bhavati, tasya sarvaro gandhasa%«a vdsanS kz. na samuda^arati.
* The Tibetan translation suggests the reading svarwa^ala.
42 DESCRIPTION OF SUKHAVAtI,