§ 27. ‘ Next are the beings who will be born in the lowest form of the middle grade (to Buddhahood). If there be sons or daughters of a noble family who are filial to their parents and support them, besides exercising benevolence and compassion in the world, at their departure from this life, such persons will meet a good and learned teacher who will fully describe to them the state of happiness in that Buddha country of Amitayus, and will also explain the forty-eight prayers of the Bhikshu Dharmakara2. As soon as any such person has heard these details, his life will come to an end. In a brief moment3 he s Lit. ‘ In the time in which a strong man can bend his arm or stretch his bended arm.’
§ 28. MEDITATION ON BUDDHA AMITAYUS. 195 will be born in the World of Highest Happiness in the western quarter.
‘ After seven days he will meet Aval, and M alias., from whom he will learn the Law and rejoice. After the lapse of a lesser kalpa he will attain to the fruition of an Arhat. The perception of these three sorts of beings is called the meditation of the middle class of beings, and is the Fifteenth Meditation.
§ 28. ‘ Next are the beings who will be born in the highest form of the lowest grade. If there be any one who commits many evil deeds, provided that he does not speak evil of the Mahavaipulya Sfttras, he, though himself a very stupid man, and neither ashamed nor sorry for all the evil actions that he has done, yet, while dying, may meet a good and learned teacher who will recite and laud the headings and titles of the twelve divisions of the Mahaydna scriptures. Having thus heard the names of all the Sfttras, he will be freed from the greatest sins which would involve him in births and deaths during a thousand kalpas.
‘A wise man also will teach him to stretch forth his folded hands and to say, “Adoration to Buddha Ami- t&yus” (Namo*mit£bMya Buddhaya, or, Namo*mi- tayushe Buddhaya). Having uttered the name of the Buddha, he will be freed from the sins which would otherwise involve him in births and deaths for fifty millions of kalpas. Thereupon the Buddha will send a created Buddha, and the created Bodhi- sattvas Aval, and Mahas., to approach that person with words of praise, saying: “ O son of a noble family, as thou hast uttered the name of that Buddha, all thy sins have been destroyed and expiated, and therefore we now come to meet thee.” After this speech the devotee will observe the rays of that created Buddha flooding his chamber with light, and while rejoicing at the sight he will depart this life. Seated on a lotus-flower he will follow that created Buddha and go to be born in the jewel-lake.
‘ After the lapse of seven weeks, the lotus-flower will unfold, when the great compassionate Bodhi- sattvas Aval, and Mah&s. will stand before him, flashing forth magnificent rays, and will preach to him the deepest meaning of the twelve divisions of the scriptures. Having heard this, he will under¬ stand and believe it, and cherish the thought of attaining the highest Bodhi. In a period of ten lesser kalpas he will gain entrance to the know¬ ledge of the hundred (divisions of) nature, and be able to enter upon the first (joyful) stage (of Bodhisattva). Those who have had an oppor¬ tunity of hearing the name of Buddha, the name of the Law, and the name of the Church — the names of the Three Jewels — can also be born (in that country).’
§ 29. Buddha continued: ‘ Next are the beings who will be born in the middle form of the lowest grade. If there be any one who transgresses the five and the eight prohibitive precepts, and also all the perfect moral precepts; he, being himself so stupid as to steal things that belong to the whole com¬ munity 1, or things that belong to a particular Bhikshu, and not be ashamed nor sorry for his impure preach¬ ing of the Law (in case of preacher), but magnify and glorify himself with many wicked deeds such a 1 The text has ‘sanghika things,’ which is probably sanghika l£bha, i. e. ‘gains of the whole community’ opposed to gains of a single monk, Childers’ P&li Dictionary, s. v. sanghiko, p. 449.
§30. MEDITATION ON BUDDHA AMITAYUS. 197 sinful person deserves to fall into hell in consequence of those sins. At the time of his death, when the fires of hell approach him from all sides, he will meet a good and learned teacher who will, out of great compassion, preach the power and virtue of the ten faculties of Amit&yus and fully explain the super¬ natural powers and brilliant rays of that Buddha; and will further praise moral virtue, meditation, wisdom, emancipation, and the thorough knowledge that follows emancipation. After having heard this, he will be freed from his sins, which would involve him in births and deaths during eighty millions of kalpas; thereupon those violent fires of hell will transform themselves into a pure and cool wind blowing about heavenly flowers. On each of these flowers will stand a created Buddha or Bodhisattva to meet and receive that person. In a moment he will be born in a lotus-flower growing in the lake of seven jewels. After six kalpas the lotus-flower will open, when Avalokitesvara and Mahasthama will soothe and encourage him with their Brahma-voices, and preach to him the Mahiy&na Shtras of the deepest significance.
* Having heard this Law, he will instantaneously direct his thought toward the attainment of the highest Bodhi.
§ 30. ‘ Lastly, the beings who will be born in the lowest form of the lowest grade. If there be any one who commits evil deeds, and even completes the ten wicked actions, the five deadly sins1 and the like; that 1 The five deadly sins, according to Mahavyutpatti, § 118, are M£trz'gh&ta, Pitr/ghata, ArhatgMta, Sanghabheda, TatMgatasyan- tike dush/a^ittarudhirotpadana, which are unpardonable in the Larger Sukhavati; vide Nanjio’s note and Pramdhana 19 (§ 8), the iqB man, being himself stupid and guilty of many crimes, deserves to fall into a miserable path of existence and suffer endless pains during many kalpas. On the eve of death he will meet a good and learned teacher who will, soothing and encouraging him in various ways, preach to him the excellent Law and teach him the remembrance of Buddha, but, being harassed by pains, he will have no time to think of Buddha. Some good friend will then say to him: “Even if thou canst not exercise the remembrance of Buddha, thou mayst, at least, utter the name, ‘ Buddha Amitayus1.’ ” Let him do so serenely with his voice uninterrupted; let him be (continually) thinking of Buddha until he has completed ten times the thought, repeating (the for¬ mula), “Adoration to Buddha Amitayus” (Namo*mi- tayushe Buddhaya). On the strength of (his merit of) uttering Buddha’s name he will, during every repetition, expiate the sins which involve him in births and deaths during eighty millions of kalpas. He will, while dying, see a golden lotus-flower like the disk of the sun appearing before his eyes; in a moment he will be born in the World of Highest Happiness. After twelve greater kalpas the lotus- flower will unfold; thereupon the Bodhisattvas Aval, and Mahas., raising their voices in great compassion, will preach to him in detail the real state of all the elements of nature and the law of the expiation of sins.
Anantarya sins. Cf. the six crimes enumerated in Childers’ Pali Dictionary, p. 7 b, Abhi/Mnam; vide supra, p. 192, § 25.
1 The Corean text and the two other editions of the Tang and Sung dynasties have ‘ Namo*mitayushe Buddhaya ’ instead of ‘ Buddha Amitayus,’ which is the reading of the Japanese text and the edition of the Ming dynasty.
MEDITATION ON BUDDHA AMITAYUS.
‘ On hearing them he will rejoice and will immedi¬ ately direct his thought toward the attainment of the Bodhi; — such are the beings who are to be born in the lowest form of the lowest grade (to Buddhahood). The perception of the above three is called the meditation of the inferior class of beings, and is the Sixteenth Meditation.’
Part IV.
Part IV.
§31. When Buddha had finished this speech, Vaidehi, together with her five hundred female atten¬ dants, could see, as guided by the Buddha’s words, the scene of the far-stretching World of the Highest Happiness, and could also see the body of Buddha and the bodies of the two Bodhisattvas. With her mind filled with joy she praised them, saying: ‘ Never have I seen such a wonder!’ Instantaneously she became wholly and fully enlightened, and attained a spirit of resignation, prepared to endure whatever consequences might yet arise1. Her five hundred female attendants too cherished the thought of obtaining the highest perfect knowledge, and sought to be born in that Buddha country.
§ 32. The World-Honoured One predicted that they would all be born in that Buddha country, and be able to obtain the Samadhi (the supernatural calm) of the presence of many Buddhas. All the innumerable Devas (gods) also directed their thought toward the attainment of the highest Bodhi.
Thereupon Ananda rose from his seat, approached Buddha, and spoke thus: ‘ O World-Honoured One, what should we call this Sutra? And how should we receive and remember it (in the future)? ’ Buddha said in his reply to Ananda: ‘ O Ananda, this Sfttra should be called the meditation on the Land of Sukhavati, on Buddha Amitayus, Bodhi- sattva Avalokitei'vara, Bodhisattva Mahasthama, or otherwise be called “ (the Sutra on) the entire removal of the obstacle of Karma \ (the means of) being born in the realm of the Buddhas.” Thou shouldst take and hold it, not forgetting nor losing it. Those who practise the Sam&dhi (the supernatural calm) in accordance with this Sutra will be able to see, in the present life, Buddha Amitayus and the two great Bodhisattvas.
‘ In case of a son or a daughter of a noble family, the mere hearing of the names of the Buddha and the two Bodhisattvas will expiate the sins which would involve them in births and deaths during innumerable kalpas. How much more will the re¬ membrance (of Buddha and the Bodhisattvas)!
‘ Know that he who remembers that Buddha is the white lotus (pu^arika) among men, it is he whom the Bodhisattvas Avalokitei'vara and Mahasthama consider an excellent friend. He will, sitting in the Bodhi-ma«dala1 2, be born in the abode of Buddhas.’
2 Bodhi-ma»(fala=Bodhi-ma«(fa, i. e. the Circle of Bodhi; ‘the round terrace of enlightenment,’ see Kern, Saddharmapu»</arika, p. 1 55 note. This circle is the ground on which stood the Arvattha tree near which Aakyamuni defeated the assaults of Mara, and finally obtained Bodhi or enlightenment. The tree is called Bodhidruma, the ground round its stem the bodhima«</ala. In the Sad- dharmapu«(ferika VII, 7, it is called Bodhima»<?avara, which MEDITATION ON BUDDHA AMIT&YUS.
Buddha further spoke to Ananda: ‘ Thou shouldst carefully remember these words. To remember these words is to remember the name of Buddha Amitayus.’
When Buddha concluded these words, the worthy disciples Mahamaudgalyayana, and Ananda, V aidehi, and the others were all enraptured with excessive j°y- § 33. Thereupon the World-Honoured One came back, walking through the open sky, to the Mount Grzdhrakh/a. Ananda soon after spoke before a great assembly of all the occurrences as stated above. On hearing this, all the innumerable Devas (gods),Nagas (snakes), and Yakshas (demi-gods)were inspired with great joy; and having worshipped the Buddha they went their way.
Here ends the Sfttra of the Meditation on Buddha AmitAyus, spoken by Buddha (Yakyamuni).
Dr. Kern translates by the terrace of enlightenment, vara meaning circuit. A different idea is expressed by bodhimaWapa in the Buddha-^arita XIV, 90, which would mean a hall or pavilion, unless we ought to read here also bodhimaWala.
INDEX OF NAMES AND SUBJECTS IN THE AMITAYUR-DHYANA-StJTRA.
Abhi/ianam, page 192 note; 198 note.
AmitSbha (or AmitSyus), 166; 195. Amitayus (or Amitabha), 166; 167; Anagamin, 167.
passim.
Anantarya sins, p. 198 note. Anutpatikadharmakshanti, 169 note. Anuttarasawzyaksawzbodhi, 19 1.
Arhatghata, 197 note.
Asankhya kalpas, 185.
Avaivartya, 19 1.
Avalokitejvara, 176, et passim.
Bhagavat, see World-Honoured One.
the circle of, 200 note. Bodhi-maWala, 200.
Bodhisattvas, 161, et passim. Brahma-mani, 176.
Brute creation, 165; 182 note; 184. Buddha, spiritual body of, 178; the height of Buddha Sakyamuni, 187; the charity of, 188.
Depravities (five), 163 note.
Dhara»i, 190.
Enlightenment, the round terrace of, Existence, the five paths of, 182; Five deadly sins, 192; 197 note.
Gambudvipa, 165.
Ganga, 180.
Garlands, 162; 163, et passim.
Hardy (Spence), 187 note.
Hungry spirits (Pretas), 165; 182 note.
■KTandraprabha, minister of king Bimbisara, 163.
Kiwajuka, 176.
Klntilmam, 174 note.
Kshatriyas (the kingly race), 163. Kumarabhuta, 16 1 note.
Lapis lazuli, 169, et passim.
Law, prince of the, 16 1; remem¬ brance of the, 174; eternal Law, 169 note.
Mahamaudgalyayana (mokuren), Mahasthama, 176; named Unlimited Light, 184, et passim. Mahavyutpatti, 197 note.
Mahe.t vara Deva, 166.
Mawyujri, 161.
Marks (minor), 174.
MatWghata, 197 note.
Meditation, 167, et passim.
Noble Truths (the four), 193.
Padma (lotus), 184.
Paramita, 174.
Prayer, of Dharmakara, 177; mystic form of, 190; the forty-eight, Precepts, the eight prohibitive, 162; 192; the ten prohibitive, 167 note; the five prohibitive, 192.
PuWarika, 200.
Puraa (Furuna), 162.
Rayagriha, 161.
Remembrance (sixfold), 188; of the Buddha, 174, et passim. Resignation (spirit of), 169; 181; Saddharmapu»</arika, 16 1; 200 note. Sakrabhilagnamaniratna, 173 note. Sakyamuni, 165; 182; the height of, Safighabheda, 197 note.
Sanghika labha, 196. SatadharmavidyadvSra, 192; 196 (where the Sanskrit is omitted). Scriptures, the twelve divisions of, Signs of perfection, 174; 178.
Spells, 163.
Sramanas, 163.
Sramanera (a novice), 193.
Sravakas, 189.
Srota-apanna, 194.
Sufferings, the five worldly, 169; Tathagatasyantike dush/a^ittaru- dhirotpadana, 197 note.
Three Jewels (Ratna-traya), 167; Vaidehi, consort of Bimbisara, 16 1; 164, et passim.
World-Honoured One, 162; 164, et passim, being a translation of Bhagavat, the Blessed One.
Yaksha, 201.
Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East.
transliteration of oriental alphabets.
FOR THE SACRED BOOKS OF THE EAST.
58 Anusvara 59 Visarga.
Sanskrit. Zend. Pehlevi. Persian. Arabic. Hebrew. Chinese.
208 TRANSLITERATION OF ORIENTAL ALPHABETS.
Sacred Books of the East TRANSLATED BY VARIOUS ORIENTAL SCHOLARS AND EDITED BY F. MAX MULLER %* This Series is published with the sanction and co-operation of the Secretary of State for India in Council.
REPORT presented to the ACADEMIE DBS INSCRIPTIONS, Map II, 1883, bp M. ERNEST RENAN.
‘ M. Renan presente trois nouveaux volumes de la grande collection des “Livres sacres de l’Orient” (Sacred Books of the East), que dirige 4 Oxford, aveC vine si vaste Erudition et une critique si sure, le savant associe de l’Academie des Inscriptions, M. Max Muller...La premiere serie de ce beau recueil, com¬ pose de 24 volumes, est presque achevee. M. Max Muller se propose d’en publier une seconde, dont 1’interet historique et religieux ne sera pas moindre. M. Max Muller a su se procurer la collaboration des savans les plus eminens d’Europe et d’Asie. L’Universite d’Oxford, que cette grande publication honore au plus haut degre, doit tenir 4 continuer dans les plus larges proportions une oeuvre aussi philo- sophiquement con^ue que savamment exdcutee.’
EXTRACT from the QUARTERLY REVIEW.
‘ We rejoice to notice that a second great edition of the Rig-Veda, can cornseries of these translations has been an- pare in importance or in usefulness with nounced and has actually begun to appear, this English translation of the Sacred The stones, at least, out of which a stately Books of the East, which has been devised edifice may hereafter arise, are here being by his foresight, successfully brought so brought together. Prof. Max Muller has far by his persuasive and organising deserved well of scientific history. Not power, and will, we trust, by the assista few minds owe to his enticing words ance of the distinguished scholars he has their first attraction to this branch of gathered round him, be carried in due study. But no work of his, not even the time to a happy completion.’
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vol. XLVII. The Contents of the Nasks. Part II. [In preparation.]
Vol. XLVIII. Vedic Hymns. Part II. [In preparation^] 8 RECENT ORIENTAL WORKS.
ARYAN SERIES.
Buddhist Texts from Japan. I. V a^ra/C’^edika; The Diamond-Cutter.
One of the most famous metaphysical treatises of the Mahay ana Buddhists.
Buddhist Texts from Japan. II. Sukhavati-V y uha: Description of Sukhdvati, the Land of Bliss.
Edited by F. Max Muller, M.A., and Bunyiu Nanjio. With two Appendices: (1) Text and Translation of Sanghavarman’s Chinese Version of the Poetical Portions of the Sukhavali- Vyflha; (2) Sanskrit Text of the Smaller Sukhavati-Vyfiha. Small 4to, 7r. 6d.
The editio princeps of the Sacred Book of one of the largest and most influential sects of Buddhism, numbering more than ten millions of followers in Japan alone.
Buddhist Texts from J apan. III. The Ancient Palm- Leaves containing the Pra^wa-Piramiti- H rz'daya- Sutra and the U shwisha- V i^aya-Dharam\ Edited by F. Max Muller, M.A., and Bunyiu Nanjio, M.A. With an Appendix by G. Buhler, C.I.E. With many Plates. Small 4to, 10s.
Contains facsimiles of the oldest Sanskrit MS. at present known.
Dharma-Sawgraha, an A ncient Collection of Buddhist Technical Terms.
Prepared for publication by Kenjiu Kasawara, a Buddhist Priest from Japan, and, after his death, edited by F. Max Muller and H. Wenzel. Small 4to, 'js. 6d.
Katfiyana’s Sarvanukramaw! of the A/gveda.
With Extracts from Shao'gunmshya’s Commentary entitled Vedarthadipika. Edited by A. A. Macdonell, M.A., Ph.D. i6r.
Ojefori AT THE CLARENDON PRESS LONDON: HENRY FROWDE OXFORD UNIVERSITY PRESS WAREHOUSE, AMEN CORNER, E.C.