‘ I remember, O Subhhti, in the past, before in¬ numerable and more than innumerable kalpas, there were eighty-four hundred thousands of niyutas of ko/is of Buddhas following after the venerable and fully enlightened T athagata Dlpankara, who were pleased by me, and after being pleased were not dis¬ pleased. And if, O Subhhti, these blessed Buddhas were pleased by me, and after being pleased were not displeased, and if on the other hand people at the last time, at the last moment, in the last 500 years, during the time of the decay of the good Law, will learn these very Sfttras, remember them, recite them, understand them, and fully explain them to others, then, O Subhhti, in comparison with their stock of merit that former stock of merit will not come to one hundredth part, nay, not to one thou¬ sandth part, not to a hundred thousandth part, not to a ten millionth part, not to a hundred millionth part, not to a hundred thousand ten millionth part, not to a hundred thousands of niyutas ten millionth part. It will not bear number, nor fraction, nor count¬ ing, nor comparison, nor approach, nor analogy.
‘ And if, O Subhuti, I were to tell you the stock of 1 Paribhfjta is explained by despised, but the sense, or even the non-sense, is difficult to understand.
THE VAGRAJTJZ-ffEDIKA merit of those sons or daughters of good families, and how large a stock of merit those sons or daughters of good families will produce, and hold fast at that time, people would become distracted and their thoughts would become bewildered. And again, O Subhhti, as this treatise of the Law preached by the Tathagata is incomprehensible and incomparable, its rewards also must be expected (to be) incomprehensible.’ (16) XVII.
XVII.
At that time the venerable Subhuti thus spoke to the Bhagavat: ‘ How should a person, after having entered on the path of the Bodhisattvas, behave, how should he advance, and how should he restrain his thoughts?’ Bhagavat said: ‘He who has entered on the path of the Bodhisattvas should thus frame his thought: All beings must be delivered by me in the perfect world of Nirvana; and yet after I have thus delivered these beings, no being has been delivered. And why? Because, O Subhuti, if a Bodhisattva had any idea of beings, he could not be called a Bodhisattva, and so on 1 from the idea of a living being to the idea of a person; if he had any such idea, he could not be called a Bodhisattva. And why? Because, O Subhhti, there is no such thing (dharma) as one who has entered on the path of the Bodhisattvas.
‘ What do you think, O Subhuti, is there anything which the Tathagata has adopted from the Tatha¬ gata Dipankara with regard to the highest perfect knowledge? ’ After this, the venerable Subhhti OR DIAMOND-CUTTER.
OR DIAMOND-CUTTER.
spoke thus to the Bhagavat: ‘As far as I, O Bha- gavat, understand the meaning of the preaching of the Bhagavat, there is nothing which has been adopted by the Tathigata from the holy and fully enlightened Tathagata Dipankara with regard to the highest perfect knowledge.’ After this, Bha¬ gavat thus spoke to the venerable Subhuti: ‘ So it is, Subhdti, so it is. There is not, O Subhhti, any¬ thing which has been adopted by the Tathigata from the holy and fully enlightened Tathagata Di- pankara with regard to the highest perfect know¬ ledge. And if, O Subhuti, anything had been adopted by the Tathagata, the T athagata Dipankara would not have prophesied of me, saying 1: “ Thou, O boy, wilt be in the future the holy and fully enlightened Tathigata called Aakyamuni.” Because then, O Subhhti, there is nothing that has been adopted by the holy and fully enlightened Tathigata with regard to the highest perfect knowledge, there¬ fore I was prophesied by the Tathagata Dipankara, saying: “ Thou, boy, wilt be in the future the holy and fully enlightened Tathagata called Aakyamuni.”
* And why, O Subhuti, the name of Tathagata? It expresses true suchness. And why Tathagata, O Subhhti? It expresses that he had no origin. And why Tathagata, O Subhuti? It expresses the destruction of all qualities. And why Tathigata, O Subhhti? It expresses one who had no origin whatever. And why this? Because, O Subhhti, no-origin is the highest goal.
‘ And whosoever, O Subhuti, should say that, by the holy and fully enlightened Tathigata, the highest 1 This prophecy is supposed to have been addressed by Dipan- kara to.Sakyamuni, before he had become a Buddha.
THE VAGRAXXffEDIKA perfect knowledge has been known, he would speak an untruth, and would slander me, O Subhfiti, with some untruth that he has learned. And why? Because there is no such thing, O Subhfiti, as has been known by the Tathigata with regard to the highest perfect knowledge. And in that, O Subhfiti, which has been known and taught by the Tathigata, there is neither truth nor falsehood. Therefore the Tathigata preaches: “ All things are Buddha- things.” And why? Because what was preached by the Tathigata, O Subhuti, as all things, that was preached as no-things; and therefore all things are called Buddha-things.
‘ Now, O Subhuti, a man might have a body and a large body.’ The venerable Subhfiti said: ‘ That man who was spoken of by the Tathigata as a man with a body, with a large body, he, O Bhagavat, was spoken of by the Tathigata as without a body, and therefore he is called a man with a body and with a large body.’
Bhagavat said: ‘ So it is, O Subhfiti; and if a Bodhisattva were to say: “ I shall deliver all beings,” he ought not to be called a Bodhisattva. And why? Is there anything, O Subhfiti, that is called a Bodhisattva?’ Subhfiti said: ‘ Not indeed, Bha¬ gavat, there is nothing which is called a Bodhisattva.’ Bhagavat said: ‘ Those who were spoken of as beings, beings indeed, O Subhfiti, they were spoken of as no-beings by the Tathigata, and therefore they are called beings. Therefore the Tathagata says: “All beings are without self, all beings are without life, without manhood without a personality.”
1 Sans croissance, Harlez; see Childers, s. v. poriso.
OR DIAMOND-CUTTER.
‘ If, O Subhftti, a Bodhisattva were to say: “ I shall create numbers of worlds,” he would say what is untrue. And why? Because, what were spoken of as numbers of worlds, numbers of worlds indeed, O Subhhti, these were spoken of as no-numbers by the Tathagata, and therefore they are called numbers of worlds.
‘A Bodhisattva, O Subhhti, who believes that all things are without self, that all things are without self, he has faith, he is called a noble-minded Bodhi¬ sattva by the holy and fully enlightened Tatha¬ XVIII.
Bhagavat said: ‘ What do you think, O Subhhti, has the Tathdgata the bodily eye? ’ Subhhti said: ‘ So it is, O Bhagavat, the Tathhgata has the bodily eye.’
Bhagavat said: ‘ What do you think, O Subhhti, has the TatMgata the heavenly eye? ’ Subhuti said: ‘ So it is, O Bhagavat, the Tathigata has the heavenly eye.’
Bhagavat said: 1 What do you think, O Subhhti, has the TatMgata the eye of knowledge? ’ Subhuti said: ‘ So it is, O Bhagavat, the Tathctgata has the eye of knowledge.’
Bhagavat said: ‘ What do you think, O Subhhti, has the T athagata the eye of the Law?’ Subhuti said: ‘ So it is, O Bhagavat, the Tathagata has the eye of the Law.’
Bhagavat said: ‘ What do you think, O Subhhti, has the TatMgata the eye of Buddha?’ Subhhti said: ‘ So it is, O Bhagavat, the Tathagata has the eye of Buddha.’
Bhagavat said: ‘ What do you think, O Subh&ti, as many grains of sand as there are in the great river Gangd — were they preached by the Tathagata THE VAGRAXXffEDIKA as grains of sand? ’ Subhfiti said: ‘So it is, O Bhagavat, so it is, O Sugata, they were preached as grains of sand by the Tathagata.’ Bhagavat said: ‘ What do you think, O Subhfiti, if there were as many Ganga rivers as there are grains of sand in the great river Ganga; and, if there were as many worlds as there are grains of sand in these, would these worlds be many? ’ Subhhti said: 1 So it is, O Bhagavat, so it is, O Sugata, these worlds would be many.’ Bhagavat said: ‘ As many beings as there are in all those worlds, I know the manifold trains of thought of them all. And why? Because what was preached as the train of thoughts, the train of thoughts indeed, O Subhuti, that was preached by the Tathagata as no-train of thoughts, and therefore it is called the train of thoughts. And why? Because, O Subhfiti, a past thought is not perceived, a future thought is not perceived, and the present thought is not perceived.’ (18) XIX.
XIX.
‘What do you think, O Subhfiti, if a son or a daughter of a good family should fill this sphere of a million millions of worlds with the seven treasures, and give it as a gift to holy and fully enlightened Buddhas, would that son or daughter of a good family produce on the strength of this a large stock of merit? ’ Subhfiti said: ‘ Yes, a large one.’ Bhagavat said: ‘ So it is, Subhftti, so it is; that son or daughter of a good family would produce on the strength of this a large stock of merit, immeasurable and innumerable. And why? Because what was preached as a stock of merit, a stock of merit indeed, O Subhuti, that was preached as no-stock OR DIAMOND-CUTTER.
of merit by the T athagata, and therefore it is called a stock of merit. If, O Subhuti, there existed a stock of merit, the T athagata would not have preached: “A stock of merit, a stock of merit in¬ XX.
‘ What do you think then, O Subhhti, is a Tathi- gata to be seen (known) by the shape of his visible body?’ Subhuti said: ‘Not indeed, O Bhagavat, a Tathagata is not to be seen (known) by the shape of his visible body. And why? Because, what was preached, O Bhagavat, as the shape of the visible body, the shape of the visible body indeed, that was preached by the T athagata as no-shape of the visible body, and therefore it is called the shape of the visible body.’
Bhagavat said: ‘ What do you think, O Subhuti, should a T athagata be seen (known) by the pos¬ session of signs? ’ Subhhti said: ‘ Not indeed, O Bhagavat, a Tathagata is not to be seen (known) by the possession of signs. And why? Because, what was preached by the Tathagata as the possession of signs, that was preached as no-possession of signs by the Tathagata, and therefore it is called the possession of signs.’ (20) XXI.
XXI.
Bhagavat said: ‘ What do you think, O Subhuti, does the Tathagata think in this wise: The Law has been taught by me? ’ Subhhti said: ‘ Not indeed, O Bhagavat, does the Tathagata think in this wise: The Law has been taught by me.’ Bhagavat said: ‘ If a man should say that the Law has been taught by the Tathagata, he would say what is not true; he I 38 THE VAGRAinOTEDIKA would slander me with untruth which he has learned. And why? Because, O Subhftti, it is said the teaching of the Law, the teaching of the Law indeed. O Subhflti, there is nothing that can be perceived by the name of the teaching of the Law.’
After this, the venerable Subhhti spoke thus to the Bhagavat: ‘ Forsooth, O Bhagavat, will there be any beings in the future, in the last time, in the last moment, in the last 500 years, during the time of the decay of the good Law, who, when they have heard these very Laws, will believe? ’ Bhagavat said: ‘ These, O Subhhti, are neither beings nor no¬ beings. And why? Because, O Subh&ti, those who were preached as beings, beings indeed, they were preached as no-beings by the T athagata, and therefore they are called beings.’ (21) XXII.
XXII.
‘ What do you think then, O Subhhti, is there any¬ thing which has been known by the TatMgata in the form of the highest perfect knowledge? ’ The venerable Subhftti said: ‘Not indeed, O Bhagavat, there is nothing, O Bhagavat, that has been known by the Tathagata in the form of the highest perfect knowledge.’ Bhagavat said: * So it is, Subhuti, so it is. Even the smallest thing is not known or perceived there, therefore it is called the highest perfect knowledge.’ (22) XXIII.
‘ Also, Subhftti, all is the same there, there is no difference there, and therefore it is called the highest perfect knowledge. Free from self, free from being, free from life, free from personality, that highest perfect knowledge is always the same, and thus known with all good things. And why? Be¬ cause, what were preached as good things, good things indeed, O Subhtiti, they were preached as no-things by the Tathagata, and therefore they are called good things.’ (23) XXIV.
XXIV.
1 And if, O Subhuti, a woman or man, putting together as many heaps of the seven treasures as there are Sumerus, kings of mountains, in the sphere of a million millions of worlds, should give them as a gift to holy and fully enlightened Tathagatas; and, if a son or a daughter of a good family, after taking from this treatise of the Law, this Pra^apara- mitci, one Gith4 of four lines only, should teach it to others, then, O Subhftti, compared with his stock of merit, the former stock of merit would not come to the one hundredth part,’ &c. 1, till ‘ it will not bear an approach.’ (24) XXV.
‘What do you think then, O Subhuti, does a Tathagata think in this wise: Beings have been de¬ livered by me? You should not think so, O Subhuti. And why? Because there is no being, O Subhhti, that has been delivered by the Tathagata. And, if there were a being, O Subhuti, that has been delivered by the Tathagata, then the Tathagata would believe in self, believe in a being, believe in a living being, and believe in a person. And what is called a belief in self, O Subhhti, that is preached 1 As before, in chap. xvi.
THE VAGRAjOTflEDIKA as no-belief by the Tathagata. And this is learned by children and ignorant persons; and they who were preached as children and ignorant persons, O SubhAti, were preached as no-persons by the Tathagata, and therefore they are called children and ignorant persons.’ (25) XXVI.
‘ What do you think then, O SubhAti, is the Tathagata to be seen (known) by the possession of signs?’ SubhAti said: ‘Not indeed, O Bhagavat. So far as I know the meaning of the preaching of the Bhagavat, the Tathagata is not to be seen (known) by the possession of signs.’ Bhagavat said: ' Good, good, SubhAti, so it is, SubhAti; so it is, as you say; a Tathagata is not to be seen (known) by the possession of signs. And why? Because, O SubhAti, if the Tathagata were to be seen (known) by the possession of signs, a wheel-turning king also would be a Tathagata1; therefore a Tathagata is not to be seen (known) by the possession of signs.’ The venerable SubhAti spoke thus to the Bha¬ gavat: ‘ As I understand the meaning of the preaching of the Bhagavat, a Tathagata is not to be seen (known) by the possession of signs.’ Then the Bhagavat at that moment preached these two Gathas: They who saw me by form, and they who heard me by sound, They engaged in false endeavours, will not see me.
1 This probably refers to the auspicious signs discovered in .Sakyamuni at his birth, which left it open whether he should become a king or a Buddha.
OR DIAMOND-CUTTER.
A Buddha is to be seen (known) from the Law; for the Lords (Buddhas) have the Law-body; And the nature of the Law cannot be understood, nor can it be made to be understood. (26) XXVII.
‘ What do you think then, O Subhftti, has the highest perfect knowledge been known by the Tathagata through the possession of signs? You should not think so, O Subhftti. And why? Be¬ cause, O Subhfiti, the highest perfect knowledge would not be known by the Tathigata through the possession of signs. Nor should anybody, O Su- bhftti, say to you that the destruction or annihila¬ tion of any thing is proclaimed by those who have entered on the path of the Bodhisattvas.’ (27) XXVIII.
XXVIII.
* And if, O Subhfiti, a son or a daughter of a good family were to fill worlds equal to the number of grains of sand of the river Gaiiga with the seven treasures, and give them as a gift to holy and fully enlightened T athagatas; and if a Bodhisattva acquired endurance in selfless and uncreated things, then the latter will on the strength of this produce a larger stock of merit, immeasurable and innume¬ rable.
‘ But, O Subhftti, a stock of merit should not be appropriated by a noble-minded Bodhisattva/ The venerable Subhuti said: ‘ Should a stock of merit, O Bhagavat, not be appropriated by a Bodhisattva?’ Bhagavat said:- ‘ It should be appropriated, O Su¬ bhuti; it should not be appropriated; and therefore it is said: It should be appropriated/ (28) THE VAGRAXX/7EDIKA XXIX.
‘ And again, O Subhuti, if anybody were to say that the Tathigata goes, or comes, or stands, or sits, or lies down, he, O Subhuti, does not understand the meaning of my preaching. And why? Because the word Tathagata means one who does not go to anywhere, and does not come from anywhere; and therefore he is called the Tathagata (truly come), holy and fully enlightened.’ (29) XXX.
XXX.
‘ And again, O Subhhti, if a son or a daughter of a good family were to take as many worlds as there are grains of earth-dust in this sphere of a million millions of worlds, and reduce them to such fine dust as can be made with immeasurable strength, like what is called a mass of the smallest atoms, do you think, O Subhhti, would that be a mass of many atoms? ’ Subhhti said: ‘Yes, Bhagavat, yes, Sugata, that would be a mass of many atoms. And why? Because, O Bhagavat, if it were a mass of many atoms, Bhagavat would not call it a mass of many atoms. And why? Because, what was preached as a mass of many atoms by the Tathagata, that was preached as no-mass of atoms by the Tathigata; and therefore it is called a mass of many atoms. And what was preached by the Tathigata as the sphere of a million millions of worlds, that was preached by the Tathigata as no-sphere of worlds; and therefore it is called the sphere of a million millions of worlds. And why? Because, O Bha¬ gavat, if there were a sphere of worlds, there would exist a belief in matter; and what was preached as a belief in matter by the Tathigata, that was OR DIAMOND-CUTTER.
OR DIAMOND-CUTTER.
preached as no-belief by the TatMgata; and there¬ fore it is called a belief in matter.’ Bhagavat said: ‘ And a belief in matter itself, O Subh&ti, is un¬ mentionable and inexpressible; it is neither a thing nor no-thing, and this is known by children and ignorant persons.’ (30) XXXI.
‘ And why? Because, O Subhhti, if a man were to say that belief in self, belief in a being, belief in life, belief in personality had been preached by the Tathagata, would he be speaking truly?’ Subhuti said: ‘Not indeed, Bhagavat, not indeed, Sugata; he would not be speaking truly. And why? Because, O Bhagavat, what was preached by the Tathagata as a belief in self, that was preached by the Tatha¬ gata as no-belief; therefore it is called belief in self.’
Bhagavat said: ‘ Thus then, O Subhhti, are all things to be perceived, to be looked upon, and to be believed by one who has entered on the path of the Bodhisattvas. And in this wise are they to be perceived, to be looked upon, and to be believed, that a man should believe neither in the idea of a thing nor in the idea of a no-thing. And why? Because, by saying: The idea of a thing, the idea of a thing indeed, it has been preached by the Tathagata as no-idea of a thing.’ (31) XXXII.
XXXII.
‘ And, O Subhhti, if a noble-minded Bodhisattva were to fill immeasurable and innumerable spheres of worlds with the seven treasures, and give them as a gift to holy and fully enlightened Tathagatas; THE VAGRA-OTffEDIKA.
and if a son or a daughter of a good family, after taking from this treatise of the Law, this Pra gn&- p&ramita, one Gatha of four lines only, should learn it, repeat it, understand it, and fully explain it to others, then the latter would on the strength of this produce a larger stock of merit, immeasurable and innumerable. And how should he explain it? As in the sky: Stars, darkness, a lamp, a phantom, dew, a bubble.
A dream, a flash of lightning, and a cloud — thus we should look upon the world (all that was made).
Thus he should explain; therefore it is said: He should explain.’
Thus spoke the Bhagavat enraptured. The elder Subhftti, and the friars, nuns, the faithful lay¬ men and women, and the Bodhisattvas also, and the whole world of gods, men, evil spirits and fairies, praised the preaching of the Bhagavat. (32) Thus is finished the Diamond-cutter, the blessed Pra^Mparami La.
THE LARGER pragAA-pAramitAh^/daya-sOtra.
Adoration to the Omniscient!
This I heard: At one time the Bhagavat dwelt at Ra^agrzha, on the hill Grfdhrakft/a, together with a large number of Bhikshus and a large number of Bodhisattvas.
At that time the Bhagavat was absorbed in a meditation, called Gambhlravasambodha. And at the same time the great Bodhisattva Aryavalokite- .rvara, performing his study in the deep Pragna- paramita, thought thus: ‘ There are the five Skan- dhas, and those he (the Buddha?) considered as something by nature empty.’
Then the venerable.Sariputra, through Buddha’s power, thus spoke to the Bodhisattva Aryavalokite- .rvara: ‘ If the son or daughter of a family wishes to perform the study in the deep Pra^waparamiti, how is he to be taught? ’ On this the great Bodhisattva Aryivalokitesvara thus spoke to the venerable.Sariputra: ‘ If the son or daughter of a family wishes to perform the study in the deep Pra^apdramita, he must think thus: ‘ There are five Skandhas, and these he considered as by their nature empty. Form is emptiness, and emptiness indeed is form. Emptiness is not different from form, form is not different from emptiness. What is form that is emptiness, what is emptiness that is form. Thus perception, name, conception, and knowledge also are emptiness. Thus, O.Sari- putra, all things have the character of emptiness, they have no beginning, no end, they are faultless and not faultless, they are not imperfect and not perfect. Therefore, O.Sariputra, here in this empti¬ ness there is no form, no perception, no name, no concept, no knowledge. No eye, ear, nose, tongue, body, and mind. No form, sound, smell, taste, touch, and objects. There is no eye,’ &c., till we come to ‘ there is no mind, no objects, no mind- knowledge. There is no knowledge, no ignorance, no destruction (of ignorance),’ till we come to ‘ there is no decay and death, no destruction of decay and death; there are not (the Four Truths, viz.) that there is pain, origin of pain, stoppage of pain, and the path to it. There is no knowledge, no obtain¬ ing, no not-obtaining of Nirvana. Therefore, O iSSriputra, as there is no obtaining (of Nirvana), a man who has approached the Praf?1aparamita of the Bodhisattvas, dwells (for a time) enveloped in consciousness. But when the envelopment of con¬ sciousness has been annihilated, then he becomes free of all fear, beyond the reach of change, enjoy¬ ing final Nirvana.
‘All Buddhas of the past, present, and future, after approaching the Pra^aparamitd, have awoke to the highest perfect knowledge.
‘ Therefore we ought to know the great verse of the Pra^laparamita, the verse of the great wisdom, the unsurpassed verse, the verse which appeases all pain — it is truth, because it is not false 1 — the verse proclaimed in the Pra^zzaparamita 2: “ O wisdom, gone, gone, gone to the other shore, landed at the other shore, Svaha! ” ‘ Thus, O iSiriputra, should a Bodhisattva teach in the study of the deep Pra^waparamita.’
Then when the Bhagavat had risen from that meditation, he gave his approval to the venerable Bodhisattva Avalokite.svara, saying: ‘Well done, well done, noble son! So it is, noble son. So in¬ deed must this study of the deep Praf»ap&ramit& be performed. As it has been described by thee, it is applauded by Arhat Tathagatas/ Thus spoke Bhagavat with joyful mind. And the venerable 6ariputra, and the honourable Bodhisattva Avalo- kitesvara, and the whole assembly, and the world of gods, men, demons, and fairies praised the speech of the Bhagavat.
Here ends the Pra^waparamitahrz'dayasutra.
1 It is truth, not falsehood, W text.
2 Fit for obtaining Pra^waparamita, W text.
THE SMALLER THE SMALLER pragM-paramita- HA7DAYA-SUTRA.
Adoration to the Omniscient!
The venerable Bodhisattva Avalokitejrvara, per¬ forming his study in the deep Pra^&pdramita (perfection of wisdom), thought thus: ‘ There are the five Skandhas, and these he considered as by their nature empty (phenomenal).’
‘ O.Sariputra,’ he said, ‘ form here is emptiness, and emptiness indeed is form. Emptiness is not different from form, form is not different from emptiness. What is form that is emptiness, what is emptiness that is form.’
‘ The same applies to perception, name, concep¬ tion, and knowledge.’
‘ Here, O.Shriputra, all things have the character of emptiness, they have no beginning, no end, they are faultless and not faultless, they are not imperfect and not perfect. Therefore, O.Shriputra, in this emptiness there is no form, no perception, no name, no concepts, no knowledge. No eye, ear, nose, tongue, body, mind. No form, sound, smell, taste, touch, objects.’
‘ There is no eye,’ &c., till we come to ‘ there is no mind.’
(What is left out here are the eighteen Dhatus or aggregates, viz. eye, form, vision; ear, sound, hearing; nose, odour, smelling; tongue, flavour, tasting; body, touch, feeling; mind, objects, thought.)
‘ There is no knowledge, no ignorance, no destruc¬ tion of knowledge, no destruction of ignorance,’ &c., till we come to ‘ there is no decay and death, no destruction of decay and death; there are not (the four truths, viz. that there) is pain, origin of pain, stoppage of pain, and the path to it. There is no knowledge, no obtaining (of Nirvana).’
‘ A man who has approached the Pra^aparamita of the Bodhisattva dwells enveloped in conscious¬ ness b But when the envelopment of consciousness has been annihilated, then he becomes free of all fear, beyond the reach of change, enjoying final Nirv&#a.’
‘All Buddhas of the past, present, and future, after approaching the Pra^'waparamita, have awoke to the highest perfect knowledge.’
‘ Therefore one ought to know the great verse of the Pra^laparamita, the verse of the great wisdom, the unsurpassed verse, the peerless verse, which appeases all pain — it is truth, because it is not false — the verse proclaimed in the Pra^apara- miti: “ O wisdom, gone, gone, gone to the other shore, landed at the other shore, Svahi! ” ’ Thus ends the heart of the Pra^»4piramiti.
INDEX OF NAMES AND SUBJECTS IN THE VAGRA.OY7EDIKA AND THE PRAGWA- PARAMITA-Hi?/DAYA-SUTRA.
Anagamin, one who does not return AnathapiWada, hi.
Arya-prag/za-paramita, perfection of wisdom, in.
Ary avalokitei vara, N. of a Bodhi- Atoms, 142.
Avalokiteivara, see Aryavalokitei- vara.
Being, term of, 1 1 3 seq.; belief in, Bhagavat (Buddha), in, &c. &c.; Bodhi, highest knowledge, 111,11.4; Bodhisattvas, in, &c.; 126; 128; knowledge of B., 130; path of Brahman world, 120, n. 2.
Cause, idea of, 114 seq.
Demons, see Spirits.
Dhatus, eighteen aggregates, 154.
Dipankara, the Tathagata, 122; Emptiness, 147 seq.; 153.
Eye (bodily, heavenly, &c.), 135.
Gambhiravasambodha, a kind of meditation, 147.
Gatha of four lines, 119; 124; 126; seip Geta, the grove of, in.
Hero, signs of a, 125.
Holy persons (aryapudgala), 118.
idea of a thing, and no-idea, JsTaitya, holy shrine, 124; 130. Kalinga, king of, 127.
Kaliraganor "nr/pa, 127, n. 1. Knowledge, highest perfect, 118; there is no k., 148. Kshantivadin, Rishi, 128.
Law, decay of the good L., 116; L., 118; 138; treatise of the L., of the L., 133; Law taught by 156 vagrajothedikA and pragAa-paramitas.
the Tathagata, 137; Buddha seen from the L., 141.
Law-body, 14 1.
Laymen and women, 144.
Matter, belief in, 142 seq.
Men, gods, and evil spirits, 130; Merit, stock of, 114, &c. &c.
Nirvana, 116 note; 148; 154; world No-origin the highest goal, 133.
Paramita, 127.
Preceptor, the wise, 124.
Quality (dharma), idea of, 1 1 7; quali¬ ties of Buddha, 1 20.
R%-agWha, 147.
Sakr/dagamin, a man who returns once, 120 seq.
Self, idea of and belief in a, 1 1 7; 120 139; 143; all things are with¬ out self, 134.
Skandhas, five, 147; 153.
Sravasti, 111 seq.
Srota-apanna, a man who has ob¬ tained the first grade of sancti¬ fication, 1 16 note; 120.
Srota-apatti, 120.
Sumeru, king of mountains, 123; Thoughts, train of, 136.
Worlds, sphere of a million millions numbers of worlds, 122; 134 INDEX OF SANSKRIT WORDS, CHIEFLY THOSE EXPLAINED IN THE NOTES.
aranaviharin, dwelling in virtue, page i a i, note i.
atmabhava, selfhood, life, 125, n. 1.
aranya-viharin, living in the forest, Aryapudgala, one who has entered on the path leading to Nirvana, kshanti, endurance, 127.
/tittaprasada, faith in Buddha, 117, dharma, quality, 117; thing, 118; state, 120; an individual being, paribhuta, overcome, despised (?), rana, strife, sin, 121, n. 1.
AM ITAYU R-D H YAN A- SUTRA, THE STjTRA OF THE MEDITATION ON AMITAYUS.
MEDITATION ON BUDDHA AMITAYUS1.
Part I.
§ x. Thus it was heard by me: At one time the Buddha dwelt in Ra^agrzha, on the mountain Grfdhrakft/a, with a large assembly of Bhikshus and with thirty-two thousands of Bodhisattvas; with Ma^uyrl, Prince of the Law2, at the head of the assembly.