THE LAND OF BLISS.
73 • NOTE BY THE REV. BUNYIU NANJIO, M.A., ON THE TWO PRAWIDHANAS, THE 18th AND 21st, MISSING IN THE TEXT.
In the Chinese translations of the Larger Sukhavatt- vyuha, made by Sanghavarman, A. D. 252, and Bodhiru^i, A. D. 693-713, there are altogether 48 Prawidhanas, not 46, as in the Sanskrit text. The 18th and the 21st in the translations are evidently wanting in the Sanskrit text, and the latter part of the 19th PramdMna in that text is the latter part of the lost 18th, according to the trans¬ lations. This 1 8th Pramdhana, however, is so important that it is called by Gen-ku, the teacher of Shin-ran, the founder of the Shin-shiu sect, ‘ the king of the PramdMnas.’
Sanghavarman’s translation of the 18th, 20th, and 21st is as follows: — 18. ‘When I have obtained Buddhahood, if those beings who are in the ten quarters should believe in me with serene thoughts, and should wish to be born in my coun¬ try, and should have say ten times thought of me (or repeated my name), — if they should not be born there, may I not obtain the perfect knowledge; — barring only those beings who have committed the five deadly sins, and who have spoken evil of the good Law.’
The 1 8th Pramdhana in the Sanskrit text agrees with the 19th in both Chinese translations; but the 20th in these translations is somewhat shorter than the 19th in the Sanskrit text. The shorter translation is as follows: — 74 DESCRIPTION OF SUKHAVATt, 20. ‘ When I have obtained Buddhahood, if those beings who are in the ten quarters, after they have heard my name, should direct their thoughts towards my country and should plant the roots of merit (or prepare their stock of merit), and should bring them to maturity with their serene thoughts, and wish to be born in my country, — if they should not accomplish (their desire), may I not obtain the perfect knowledge.
21. ‘When I have obtained Buddhahood, if gods and men in my country should not all be endowed perfectly with the thirty-two marks of the great man, may I not obtain the perfect knowledge.’
I have tried to restore the Sanskrit text for the above three PramdMnas, in accordance with the Chinese trans¬ lations.
The 1 8th may be formed chiefly out of the 19th in the text, something as follows: — rR 3^% fqri *tptrR ^ddafl KMRqfU Note. — The fulfilment of this Pramdh&na is given in the text (p. 47, 11. 1-4), as the reason of the fulfilment of In the Chinese translations, the exception of two kinds of beings is repeated at the end of this fulfilment.
THE LAND OF BLISS.
75 The aoth (i.e. 19th in the text) may then be shortened like this: — The fulfilment of this PramdMna may be the 27th chapter in the text, with the exception of some portion on the appearance of Amitdbha before a dying man, which belongs to the 19th (i. e. 18th in the text) Prawidhana.
t^Tf trfWRT fR The 2 1 st may be like this: — $i «%^rt WR^l- This Pra;/idhana is found in the Tibetan translation.
The fulfilment of this Pramdhana is to be found in INDEX OF WORDS.
Roman numerals refer to the chapters, Arabic figures with p. to the pages of the edition of the Sanskrit text in the Anecdota Oxoniensia, without p. to the verses in certain chapters. Arabic figures in parentheses give the number in the lists of names.
Akanishfia, XVII.
Akanish*i>a-bhavana, the abode of the AkanishiMs, XL, p. 64; XLVI.
akurala, sin, XVIII, p. 40.
akshanopapatti, of untimely birth, XV.
agata, not born, XVIII, p. 40.
agatismara, forgetful of former births, XXXVI (conjecture).
Agita, the Bodhisattva Agita, Ativiryaprabha = Amitabha, XII, Atulyaprabha = Amitabha, XII, aduAkhasukhavedana, perceiving what is neither pain nor plea¬ sure, XVIII, p. 40.
Anantarya, crimes (five), VIII, 19.
anabhisamskara, not made, XVIII, Anagami-(phala), the Anagamin’s (reward), reward of not being born again on earth, XLV, p. 76 (conjectural reading).
Anibandhaniyaprabha = Amitabha, animitta, unconditioned, XVIII, p. 40.
aniyata, not bent on anything (?), XXIV.
anutpattikadharmakshanti, resigna¬ tion to consequences which have not yet arisen, XVIII, p. 40; XXXII end; XLV, p. 76.
anutpada, without origin, XVIII, anulomiki kshanti, resignation to natural consequences, XXXII end.
Anekabuddha, pi. Pratyekabuddhas? XLIV, 5.
apaya, misery, XVIII, p. 40.
apra«ihita, free from desire, XVIII, Apsaras, the Apsarases, XIX, p. 42; XXIII.
Abhibhfiyanarendrabhutrayendra- prabha [by conjecture]=Amiabhishekabhumipratilambha, attain¬ ment of the royal stage, XVII I, abhisambudh (samyaksambodhim), obtain the highest perfect knowledge, XI; XIV.
amanushya, not-man, XXXIX, Amitaprabha, Amitaprabhasa=Ami- Amitabha, I; XI to XV; XXVI to XXXI; XXXIX; XLV, p. 76, 78 DESCRIPTION OF SUKHAVATt Amitayus = Amitabha, XIV; XXXII; XXXVII, p. 58; arthavaja, cause and effect, XXX.
Arhat, holy, I; XI; XXVII; XXVIII; XXXII; XXXIX, Avalokitejvara, Buddha’s son, XXXI, 13; XXXIV.
AvUi, hell, IV, 10.
avaivartika, never returning (for a new birth), XXXI, 18. See also XXXII, p. 55; XLII, avaivartikatva, the state of never returning, XLIII, p. 72.
Asangataprabha = Amitabha, XII, Asamaptaprabha = Amitabha, XII, SHryopadhyaya, teachers and mas¬ Ananda, N. pr., I (34); II, &c.; XI, aramaparigraha, predial property with regard to monasteries, XXII.
Arya, XII, p. 30.
avenikabuddhadharma, freedom from attachment, XVIII, p. 40.
ajrava, fault, XLV, p. 76.
asura-kaya, the body of Asuras, UttaptavaiVuryanirbhasa, N. of a T athagata, III (30). uttariiaryi, the higher practice, VIII, 20.
Uposhaniyaprabha=Amitabha, XII, r/ddhi, miraculous power, VIII, 5. r/ddhimat, endowed with mira¬ culous power, XIII, p. 31. riddhivajita, miraculous power, VIII, S; XIII, p. 31. r/'ddhSbala, miraculous power, ekagatipratibaddha, bound to one birth only, VIII, 20; XXXIII. ekagatiya, of one birth only, XXXI, ekayanamarga, the path of one ve¬ hicle, XXXVIII, p. 59.
aupapaduka, born miraculously, karman (karmawSm vipakaA, kar- mSbhisawskaraii, the result of works, and the outcome of works), XVII, p. 37. kama, lust, X, p. 25.
Karunika, N. of a T athagata, III Kalaparvata, black mountain, XVII Kinnara, Kinnaras, XII, p. 30; XXXIX, p. 63. Kum&rakajyapa, N. pr., I (13). kujalamula, stock of merit, VIII, Kusumaprabha, N. of a Tathagata, KusumavWshfyabhiprakirua, N. of a T athagata, III (51). Kusumasambhava, N. of a Tatha¬ gata, III (43).
Kejarin, N. of a Tathagata, III (65). kshatriya, Kshatriyas, X, p. 27. kshanti, endurance, VIII, 46; pa¬ tience (paramita), X, p. 26; three kinds of resignation, XXXII, p. 55.
INDEX OF WORDS.
gandharvaraga (doubtful, text prob¬ ably corrupt), XIX, p. 41.
Garuifa and Garu^as, XII, p. 30; XXXIX, p. 63; XLVII.
gStha, verse, IV; IX; XXV; XXXI; XLIV.
Giriragaghosha, N. of a T athagata, GirirSgaghoshejvara, N. of a Tatha- gata, III (49).
ghoshanuga (kshanti, resignation), following the sound, XXXII end.
Afakravarfa (mountains), XVII; XXXIX, p. 63.
ATandana, N. of a Tathagata, III (6).
ATandanagandha, N. of a Tathagata, Afandabhibhfi, N. of a Tathagata, ATandraprabha, N. of a Tathagata, ATandrabhanu, N. of a Tathagata, ATandrasfiryagihmlkarana, N. of a Tathagata, III (29).
/faryaiara«a, practice of discipline, XXXVIII, p. 59.
Aaturmaharagakayika (gods), con¬ sisting of the companies of the four Maharagas, XVII.
ATittadharabuddhisankusumitabhyu - dgata, N. of a Tathagata, III Aintamaniratna, jewel which yields every wish, XXXII.
Gambudvipejvara, sovereign of gatismara, possessed of the recollec¬ tion of former births, VIII, 6; XXXI, 16; XXXVI.
Gambflnadasuvarwa, gold coming from the river G., II, p. 3.
Ginabala, Gina-power, XXXVIII, GinasutaA, sons of the Gina, Gyotishprabha, N. of a Tathagata, Gvalanadhipati, a Tathagata, XLII TathSgata, list of eighty-one T.’s, III; XI; XII; XXXVIII, tiryagyoni, brute-creation, VIII, 1, Tishya, N. of a TathSgata, III (38). Tushita, XVII.
Tfiryaghosha, N. of a Tathagata, Trayastriwjja (gods), XL, p. 65. trisahasramahasahasra, the three millions of spheres of worlds, XLVI.
traidhStukasamata, equilibrium of the three elements, XXXVIII, dana, liberality, X, p. 26 (paramita). divyaw ^akshus, the divine eye, XXXVIII, p. 59 (opp. ma»jsa- ^akshus).
divyara jrotram, the divine ear, Dipankara, N. of a Tathagata, III duAkha, pain, XVIII, p. 40. durgati, distress, XVIII, p. 40. Dushprasaha, a Tathagata, XLII (1). deva, god, XII, p. 30; XXXIX, devanSgasurayakshajravakaA, XLI V, 5- devaragatva, sovereignty of the gods, dharma, Law, XVIII, pp. 39, 40; dharmara de-tayati, XI. dharma, a thing, XXXVIII, p. 59. dharma, plur. (gambhira, profound), doctrines, XXIX. dharmakatha, the story of the Law, XXXVIII beg.
Dharmaketu, N. of a Tathagata, 8o DESCRIPTION OF SUKhAvAtL dharmaiakrapravartana, turning the wheel of the Law, X, p. 27. dharma^akshus, eye of the Law, Dharmamati, N. of a Tathagata, Dharmamativinanditaraga, N. of a Tathagata, III (39). Dharmakara, N. of a Bhikshu, III end; IV; V; VI; VII; X, dharmolka, torch of the Law, XXXVIII, p. 61. dhatu, cause, XXXVIII, p. 59. Dharanis, VIII, 33. dhyana (paramita), meditation, X, Narendra, N. of a Tathagata, III Narendraraga, a Tathagata, XLII Naga and Nagas, XII, p. 30; Nagabhibhfi, N. of a Tathagata, Narayanavagra, the diamond (or thunderbolt?) of N., VIII, 25.
Nimi, N. of a Tathagata, III (56).
niraya, hell, VIII, 1, 2; XV.
nirodha, cessation, XVIII, p. 40.
nirodha, Nirvana, XXI, p. 44.
Nirmanarati, XVII.
nirvana, XXIV.
nirvrc'ta bhfi, to attain Nirvana, XLIV, 7.
nishparidaha, free from pain, VIII, nivarana, obstacle, XVIII, p. 40.
pa0iaman<?alanamaskara, prostrate reverence, VIII, 35.
padma, lotus (men born in lotus- flowers), XL; XLI. Padmabimbyupajobhita, N. of a T athagata, III (53). para&ttagnana, knowledge of the thoughts of other people, VIII, 9- Paranirmitava^avartin (gods), XVII; paramartha, highest truth, XXV, 1.
parigrahasawgna, idea of possession, VIII, 10.
parinam, causat., to bring to matu¬ rity, VIII, 19.
parinirvana, the Nirvana, VIII, 20; XXXIII.
parinirvr/'ta, having entered Nir¬ vana, XI.
pariksha&tta (ksha?), having inquir¬ ing thoughts, I.
parshad, the Assembly, VII; IX, 8; XLVII.
paramikovida, knowing the highest wisdom, XXXI, 16.
Paramita, highest perfection, II, Parayanika, N. pr., I (29). purushadamyasarathi, III, p. 7. Pushpadhvaga, a Tathagata, XLII Pushpakara, N. of a Tathagata, III Pushpavativanaragasankusumitabhi- gna, N. of a Tathagata, III Pfirna-Maitrayaniputra, N. pr., I (9). pflrvagina, former Ginas, XXXII end; XXXVII end. purvadattadharmajravana, hearing of the Law formerly given, XXXVII end.
pfirvapranidhana, former prayers, XXXII end; XXXVII end; . XLV end.
pragma (paramita), knowledge, X, pragnaiakshus, eye of wisdom, XXXVIII, p. 59. pragnaparamita, transcendental wis¬ dom, XXXVIII, p. 59. pranidha, to pray, XXVII. pranidhana, prayer, VI; VII, p. 11; see pfirvapranidhana. pranidhanavaja, the power of prayer, XXXIII.
pranidhanasampad, perfection of prayer, X, p. 25.
pranidhi, prayer, IV, 10; IX, 9, 11; pranidhisthana, subject of prayer, Pratapavat, N. of a Tathagata, III pratibhana, understanding, II, p. 4.
INDEX OF WORDS.
8l pratisa»?vit, perfect knowledge, VIII, 28; consciousness, XVIII, Pratyekabuddha, VIII, 12. pradakshinikr/, to walk round re¬ spectfully, XXXI, 5. Prabhakara, N. of a Tathagata, Pramodaniyaprabha = Amitabha, praranta, peace, XVIII, p. 40. pratiharya, miracle, XL VI. Praptasena, N. of a Tathagata, III pretavishaya, the realm of the de¬ parted spirits, VIII, 1, 2; XV. Prema»iyaprabha= Amitabha, XII, bala, the Balas or powers, XVIII, Balabhigwa, a Tathagata, XL 1 1 Buddha, 1 1, &c., sing, and plur.; buddhakshetra, a Buddha country, V; VI; VII; XI; XII, &c.
buddha&tkshus, eye of Buddha, XXXVIII, p. 59.
buddhagwana, knowledge of Buddha, XXXVIII, p. 59.
buddhadharmasahgha/6, Buddha, the Law, and the Church, VIII, 46; buddhajastri, Buddha teacher, VIII, buddhasa>»giti, music of Buddha, XXXVIII, p.59.
bodhi, knowledge, VIII, 15 seqq.; XXVII; XXXII, p. 55; XXXVI; XLI, p. 69. bodhiparinishpatti, perfect know¬ ledge, XVIII, p.40. bodhivriksha, a Bodhi tree, VIII, 27; XXXII.
Bodhisattva, I; X, p. 25, sing, and plur.; XXX; XXXI; XXXIX, bodhyangasa»»g}ti, music of the Bodhyangas, XXXVIII, p. 59. Brahmakayika, XVII.
Brahmaketu, N. of a Tathagata, Brahmaghosha, N. of a Tathagata, Brahmapurohita, XVII. Brahmasvaranadabhinandita, N. of a Tathagata, III (42). brahmana, Brahmana, X, pp. 25, 27.
Bhagavat, I; II, &c.
bhikshunt, nun, XXXIX, p. 63. bhumi, the Bhiimis or stages, XVIII, maharddhika, endowed with great supernatural powers, XL, p. 65. Mahakaphila, N. pr., I (18). mahlkaru»S, highest compassion, II, Mahakajyapa, N. pr., I (14). Mahaketu, N. of a Tathagata, III M ahagan dh aragan i rbh asa, N. of a Tathagata, III (24). Mahagusadhara, N. of a Tathagata, Mahagu«adharabuddhipraptabhig»a, N. of a Tathagata, III (28). mahaiakrava^a, Great ATakrava^a mountains, XVII; XXXIX, Mahaiunda, N. pr., I (19). Mahatamalapatraiandanakardama, N. of a Tathagata, III (62). mahadharmadundubhi, the great drum of the Law, XXXVIII, mahadharmadhvaga, the great banner of the Law, XXXVIII, p. 61. mahadharmabheri, the great kettle¬ drum of the Law, XXXVIII, mahadharmarankha, the great trum¬ pet-shell of the La w, X X XVI 1 1, 82 DESCRIPTION OF SUKHAvatL mahaparinirvana, VIII, n.
mahapurushalaksh a«a, the (thirty- two) marks of a great man, XVI, p. }6; XXXV.
mahapranidhana, the great prayer, Mahabrahman, the great Brahman, XVII; XXXVIII, p. 60.
MahamuHinda, XXXIX, p. 63.
mahamudit&, great rejoicing, XVIII, mahamaitn, great love, XVIII, Maharajas (four), XVII, p. 37.
Mahavyuha, N. of a Tathagata, III Mahajravaka, great disciple, I, p. 2 (bis).
mahasa»maha, the whole armour (of the Law), VIII, 20.
Mahasthamaprapta,name ofaBodhi- sattva, XXXIV.
Maher vara, XII, p. 29 end.
Mahopeksha, great forgiveness, XVIII, p. 40.
mahoraga, XII, p. 30; XXXIX, manusha, men, XLVII.
mithyatvaniyata, bent on falsehood, XXIV.
mimawsa, philosophy, II, p. 4.
mimaOTsaywana, philosophical know¬ ledge, II, p. 3- MuktakusumapratimaWitaprabha, N. of a Tathagata, III (20).
MuMinda, XXXIX, p.63.
Meru, XXXVIII, p. 59; XXXIX, Merukuta, N. of a Tathagata, III Maitrayaniputra, see Purna-Maitra- yaniputra.
Maitreya, N. of a Bodhisattva, I end.
Maudgalyayana, XIII, p. 31.
Yaksha, Yakshas, XII, p. 30; XXXIX, p.63; XLIV, 5.
yathabhutapra%«a, the true pro¬ Yama devaA, the Yamadevas, XVII, Ra«a%aha, N. of a Tathagata, III Ratnaketu, N. of a Tathagata, III Ratna^andra, N. of a Tathagata, III ratnaparvata, jewel-mountain, XVII; XXXIX, p.63.
ratnavriksha, gem-tree, XVI, p. 33. Ratnajri, N. of a Tathagata, III Ratnakara, a Tathagata, XLII (2). Ratnabhibhasa, N. of a Tathagata, Rakshasa, XXXIX, p. 63. ragadveshamoh ah, illusion, hatred, and passion, XXXVIII, p. 61. Rag-agriha, the city, I. Raganiyaprabha = Amitabha, XII, rati, division (two divisions of beings), XXIV.
rupajabdagandharasasprash/avya- dharmaA, all qualified objects of senses, X, p. 26.
rfipajabdagandharasasprashtavya- samgna, the idea of form, sound, smell, taste, and touch, X, p. 25.
lokadhatu, world, VIII, 7, 18, &c. lokanatha, protector of the world, Lokapradipa, a Tathagata, XLII Lokasundara, N. of a Tathagata, III Lokendra, N. of a Tathagata, III Lokejvararaga, N. of a Tathagata, Varaprabha, N. of a Tathagata, III INDEX OF WORDS.
S3 vas, to perform one’s religious duties, vinipata, destruction, XVIII, p. 40. vibhtiti (punya), (holy) miraculous power (of Buddhas), XVII.
Vimalanetra, N. of a Tathagata, III Vimalaprabha, III (9).
Vimalanana, N. of a Tathagata, III ViraaaAprabha, a Tathagata, XLII viraga, passionlessness, XVIII, p. 40. viveka, retirement, XVIII, p. 40. vihiwsa, cruelty, X, p. 25. virya, strength, X, p. 26 (paramita). V aWQry agarbha, N. of a Tathagata, VaWuryanirbhasa, N. of a Tatha¬ gata, III (16).
vabaradya, experience, fearlessness, XVIII, p.40.
V auaradyaprapta, a T athagata, XLII Vyapagatakhiladosha, N. of a Tatha¬ gata, III (58).
Vyapagatakhilamalapratighosha, N.
of a Tathagata, III (25). vyapada, malevolence, X, p. 25.
Sakra, king of Devas, XII, p. 29; Sakratva, X, p. 27.
SHkyamuni, XXXIX, p, 64. janta(prajantopajantam), peace, XVIII, p.40; jantasahagatam, ibid.
Sastri (sarngna., the name of) Master, XLIII, p. 72.
/unyatl, emptiness, X,p.26; XVIII, Sfirakfita, N. of a Tathagata, III rraddha, faith, XXV, 5. iSrama«a, X, p. 25. Srantasa»£ayendus(jrya,g-ihmikara«a- prabha= Amitabha, XII, p. 29. rravaka, pupil, VIII, 12; XI; XXXIV; XXXIX, p. 63 seq.; * Srikfba, N. of a Tathagata, III (21); jruta, sacred knowledge, XXXVIII, Sangamaniyaprabha = Amitabha, safigha, the Church, XVIII, p. 39.
sadevaka, together with the gods, saddharma, the good Law, VIII, 8.
sabrahmaka, together with Brahman, samantabhadra^ary a, Samantabhadra discipline, VIII, 20.
Samantanugata, N. of a Samadhi, VIII, 43- Samadhi, ecstacy, II, p. 4; VIII, 40,43; XXVIII.
samaraka, together with Mara, X, samyaktva, absolute truth, VI II, r 1.
samyaksambuddha, fully enlightened, II, p. 4; V; XXVII; XXVIII; XXXII beg.; XXXJX.
samyaksambodhi (anuttara), highest perfect knowledge, V; VII; XXVI; XXVII; XXIX; XXXII, p. 55; XXXIII; samyaga^wa, perfect knowledge, I.
sarvakujalamQlaparamita, perfection of all stocks of merit, XLIII, sarva.g-tfaj'jJana, the knowledge of omniscience, XLIII, p. 72.
sarva^Mata, omniscience, II, p. 3; VIII, 23; XXXVIII beg.
sarrama»abrahma»ika, together with Sramawas and Brahmans, X, Sahalokadhatu, the world Saha, XXXIX, p. 64.
Sbwha, N. of a Tathagata, III (79); 2 84 DESCRIPTION OF SUKHAVAT?.
simhanada, the lion’s voice, VII; Siwzhamati, N. of a Tathagata, III Siwzhasagarakfhavmanditaraya, N. of a Tathagata, III (40). Sukhavat!, I; XI; XV; XVIII; XXXIX; XL, &c.
Sumeru, XVII, p. 37; XXXVIII, Sumerukalpa, N. of a Tathagata, sulikhita, a good copy, XLIII, p. 72.
Suvaraagarbha, N. of a Tathagata, Suvarnaprabha, N. of a Tathagata, Suvibhaktavati, name of a Samadhi, VIII, 40.
Suryodana, N. of a Tathagata, III stryagara, room for women (Frauen- zimmer), XLI, p. 67.
Sthavira, elder, I, p. 2 (bis).
svadhyaya, learning, VIII, 28.
hetubalika, strong in argument, XXXVIII, p. 61.
INDEX OF SUBJECTS.
Bodhisattvas, II; VII; VIII, 20. Bodhi-tree, IV, 8; VIII, 27. Brahmawas, X, p. 25.
Buddha country, V; VI; VII, &c.; Buddha, the Law and the Church, VIII, 46.
— possessed of thirty-two marks, — proceeding from the rays of light that proceed from gem-lotuses, — XVII.
— praise Amitabha, XXVI. Buddha’s death, XXVII; XXVIII.
Endurance, degrees of, VIII, 46.
— Buddhas, II.
- no difference between them, XX.
Knowledge, six kinds of (shaa'a- bhig»a), I.
— highest perfect (samyaksambo- — perfect (pratisamvit), VIII, 28.
- — three kinds of, IX, 10.
Lion voice (si»zhanada), IX, 8. Lotus, men living in lotus-flowers, Meditation, the third, VIII, 37. Music-clouds, VIII, 31.
Nirva«a, IV, 8; VIII, 20; XI; XXI; XXIV; XLIV, 7.
Offerings, IX, 1, 10.
Powers (ten), IX, 1.
Prayer, IV, 10; VI; VIII, 14, 20.
Salvation, eight kinds of (ashfavi- moksha), I.
Shower of flowers, IX, ri.
Women, VIII, 34.
THE SMALLER THE SMALLER Adoration to the Omniscient!
§ i. Thus it was heard by me: At one time the Blessed (Bhagavat, i.e. Buddha) dwelt at Aravastl *, in the Aeta-grove, in the garden of Anathapiwa'aka, together with a large company of Bhikshus (mendi¬ cant friars), viz. with twelve hundred and fifty Bhikshus, all of them acquainted with the five kinds of knowledge 2, elders, great disciples 8, and Arhats 4, 1 Aravasti, capital of the Northern -Roralas, residence of king Prasena^it. It was in ruins when visited by Fa-hian (init.V. Saec.); not far from the modern Fizabad. Cf. Burnouf, Introduction, p. 22.
2 Abhi^-Mnabhi^MtaiA The Japanese text reads abhi- ^Mtdbhfi^Mtai/i, i-e. abhig'Mtabhi^-watai/fc. If this were known to be the correct reading, we should translate it by ‘ known by known people,’ notus a viris notis, i. e. well known, famous. Abhig’wata in the sense of known, famous, occurs in Lalita- vistara, p. 25, and the Chinese translators adopted the same meaning here. Again, if we preferred the reading abhi^wanabhi^watai^, this, too, would admit of an intelligible rendering, viz. known or distinguished by the marks or characteristics, i. e. the good quali¬ ties which belong to a Bhikshu. But the technical meaning is ‘possessed of a knowledge of the five abhi^was.’ It would be better in that case to write abhi^dtabhig'Mnai^, but no MSS. seem to support that reading. The five abhi^was or abhi^Mnas which an Arhat ought to possess are the divine sight, the divine hearing, the knowledge of the thoughts of others, the remembrance of former existences, and magic power. See Burnouf, Lotus, Appendice, No. xiv. The larger text of the Sukhavati-vyuha has 3 4 See next page.
3 4 See next page.
such as.Sariputra, the elder, Mahamaudgalyayana, Mahika-syapa, Mahakapphma, Mahakatyayana, Ma- hikaush^ila, Revata,.Suddhipanthaka, Nanda, Ananda, Rahula, Gavampati, Bharadva^a, Kalo- dayin, Vakkula, and Aniruddha. He dwelt together with these and many other great disciples, and to¬ gether with many noble-minded Bodhisattvas, such as Mangnsri, the prince, the Bodhisattva Ajdta, the Bodhisattva Gandhahastin, the Bodhisattva Nityo- dyukta, the Bodhisattva Anikshiptadhura. He dwelt together with them and many other noble-minded Bodhisattvas, and with 6akra, the Indra or King5 abhigraanfibhi^raai^, and afterwards abhig'Mtabhi^waiA The position of the participle as the uttara-pada in such compounds as abhi^raanabhi^raatai^ is common in Buddhist Sanskrit. Mr. Bendall has called my attention to the Pali abhi»»ata-abhi«»ata (Vinaya-pi/aka, ed. Oldenberg, vol. i, p. 43), which favours the Chinese acceptation of the term.
3 Mahajravaka, the great disciples; sometimes the eighty principal disciples.
4 Arhadbhi^. I have left the correct Sanskrit form, because the Japanese text gives the termination adbhi^. Hogo’s text has the more usual form arhantai^. The change of the old classical arhat into the Pali arahan, and then back into Sanskrit arhanta, arahanta, and at last arihanta, with the meaning of ‘destroyer of the enemies,’ i e. the passions, shows very clearly the different stages through which Sanskrit words passed in the different phases of Buddhist literature. In Tibet, in Mongolia, and in China, Arhat is translated by ‘destroyer of the enemy,’ i. e. ari-hanta. See Burnouf, Lotus, p. 287, Introduction, p. 295. Arhat is really the title of the Bhikshu on reaching the fourth degree of perfection. Cf. Sutra of the 42 Sections, cap. 2. Clemens of Alexandria (d. 220) speaks of the Sf/im who worshipped a pyramid erected over the relics of a god. This may be a translation of Arhat, as Lassen (‘De nom. Ind. philosoph.’ in Rhein. Museum, vol. i, p. 187) and Burnouf (Introduction, p. 295) supposed, or a transliteration of Samana. Clemens also speaks of Sf/nW (Stromat. p. 539, Potter).
6 Indra, the old Vedic god, has come to mean simply lord, and of the Devas, and with Brahman Sahampati. With these and many other hundred thousand nayutas 1 of sons of the gods, Bhagavat dwelt at ArAvastL § 2. Then Bhagavat addressed the honoured AAri- putra and said, ‘ O AAriputra, after you have passed from here over a hundred thousand ko/is of Buddha countries there is in the Western part a Buddha country, a world called SukhAvati (the happy coun¬ try). And there a Tathagata, called Amitayus, an Arhat, fully enlightened, dwells now, and remains, and supports himself, and teaches the Law 2.
‘ Now what do you think, AAriputra, for what reason is that world called Sukhavati (the happy)? In that world SukhAvati, O AAriputra, there is neither bodily nor mental pain for living beings. The sources of happiness are innumerable there. For that reason is that world called SukhAvatl (the happy).
§3. ‘And again, O AAriputra, that world SukhAvati is adorned with seven terraces, with seven rows of in the Aanda Paritta (Journal Asiatique, 1871, p. 220) we actually find Asurinda, the Indra or Lord of the Asuras.
1 The numbers in Buddhist literature, if they once exceed a ko/i or ko/i, i. e. ten millions, become very vague, nor is their value always the same. Ayuta, i. e. a hundred ko/is; niyuta, i. e. a hundred ayutas; and nayuta, i. e. 1 with 2 2 zeros, are often con¬ founded; nor does it matter much so far as any definite idea is concerned which such numerals convey to our mind. See Prof. H. Schubert, ‘On large numbers,’ in Open Court, Dec. 14, 1893.
2 Tish/Xati dhriyate yapayati dharmaw ka. derayati. This is an idiomatic phrase, which occurs again and again in the Nepalese text of the Sukhavati-vyfiha (MS. 26 b, 11. 1, 2; 55 a, 1. 2, &c.). It seems to mean, he stands there, holds himself, supports himself, and teaches the law. Bumouf translates the same phrase by, ‘ ils se trouvent, vivent, existent ' (Lotus, p. 354). On yapeti in Pali, see Fausboll, Dasaratha-^-ataka, pp. 26, 28; and yapana in Sanskrit.
92 THE SMALLER SUKHAVATi-VY<;HA.
palm-trees, and with strings of bells1. It is enclosed on every side 2, beautiful, brilliant with the four gems, viz. gold, silver, beryl, and crystal 3. With 1 Kinkiwi^-ala. The texts read kankana^-alaif ka and kankarctg-alais ka, and again later kankawi^alunam (also lfi) and kahkawt^alSnam. Mr. Beal translates from Chinese 1 seven rows of exquisite curtains,’ and again ‘ gemmous curtains.’ First of all, it seems clear that we must read.gfila, net, web, instead of jg'ala. Secondly, kankarca, bracelet, gives no sense, for what could be the meaning of nets or strings of bracelets? I prefer to read kinkiwi^ala, nets or strings or rows of bells. Such rows of bells served for ornamenting a garden, and it may be said of them that, if moved by the wind, they give forth certain sounds. In the commentary on Dhammapada 30, p. 19 1, we meet with kinkinika^ala, from which likewise the music proceeds; see Childers, s.v. ^-Sla. In the MSS. of the Nepalese Sukhavati-vyfiha (R.A.S.), p. 39 a, 1. 4, I likewise find svarwaratnakinkiwlg&lfini, which settles the matter, and shows how little confidence we can place in the Japanese texts.
2 Anuparikshipta, enclosed; see parikkhepo in Childers’ Dictionary, and compare pairi d aeza, paradise.
3 The four and seven precious things in Pdli are (according to Childers): — 1. suvamam, gold.
2. ra^ataw, silver.
3. rnutta, pearls.
4. mawi, gems (as sapphire, ruby).
5. ve/uriya m.
cat’s eye.
7. pava/am, coral.
Here Childers translates cat’s eye; but s.v. ve/uriyam precious stone, perhaps lapis lazuli.
In Sanskrit (Burnouf, Lotus, 1. suvama, gold.
2. rupya, silver.
3. vai</urya, lapis lazuli.
5. lohitamukti, red pearls.
6. afmagarbha, diamond.
7 musaragalva, coral.
THE SMALLER SUKHAVATI-VYtjHA.
93 such arrays of excellences peculiar to a Buddha country is that Buddha country adorned.
§ 4. ‘ And again, 0 6hriputra, in that world Sukha- vati there are lotus lakes, adorned with the seven gems, viz. gold, silver, beryl, crystal, red pearls, dia¬ monds, and corals as the seventh. They are full of water which possesses the eight good qualities1, their waters rise as high as the fords and bathing-places, so that even crows 2 may drink there; they are Julien (Phlerins Buddhistes, vol. ii, p. 482) gives the following list: — 1. spha/ika, rock crystal.
2. vaidftrya, lapis lazuli.
3. afmagarbha, cornaline.
4. musaragalva, amber.
5. padmaraga, ruby.
Vai<fhrya (or Vaidflrya) is mentioned in the Tathagatagu«a- ^Mna/1'intyavishayavataranirde.ra (Wassilief, p. 161) as a precious stone which, if placed on green cloth, looks green, if placed on red cloth, red. The fact that vair/urya is often compared with the colour of the eyes of a cat would seem to point to the cat’s eye (see Borooah’s Engl.-Sanskrit Dictionary, vol. ii, preface, p. ix), certainly not to lapis lazuli. Cat’s eye is a kind of chalcedony. I see, how¬ ever, that vaidurya has been recognised as the original of the Greek firjpvXkos, a very ingenious conjecture, either of Weber’s or of Pott’s, considering that lingual d has a sound akin to r, and ry may be changed to ly and 11 (Weber, Omina, p. 326). The Persian billaur or ballur, which Skeat gives as the etymon of ftripvWos, is of Arabic origin, means crystal, and could hardly have found its way into Greek at so early a time. See ‘India, what can it 1 The eight good qualities of water are limpidity and purity, refreshing coolness, sweetness, softness, fertilising qualities, calm¬ ness, power of preventing famine, productiveness. See Beal, Catena, p. 379.
2 KSk&peya. One text reads k&kapeya, the other kakfi- peya. It is difficult to choose. The more usual word is kakapeya, which is explained by Pawini, II, 1, 33. It is uncer¬ tain, however, whether kakapeya is meant as a laudatory or as 94 THE SMALLER SUKHAVATt-VYtjHA.
strewn with golden sand. And in these lotus-lakes there are all around on the four sides four stairs, beautiful and brilliant with the four gems, viz. gold, silver, beryl, crystal. And on every side of these lotus-lakes gem- trees are growing, beautiful and brilliant with the seven gems, viz. gold, silver, beryl, crystal, red pearls, diamonds, and corals as the seventh. And in those lotus-lakes lotus-flowers are growing, blue, blue-coloured, of blue splendour, blue to behold; yellow, yellow-coloured, of yellow splen¬ dour, yellow to behold; red, red-coloured, of red splendour, red to behold; white, white-coloured, of white splendour, white to behold; beautiful, beau¬ tifully-coloured, of beautiful splendour, beautiful to behold, and in circumference as large as the wheel of a chariot.