m: mm 1 1 * I I ' ' I '' • < PRINCETON, N. J. BL 1010 .S3 V.49 Buddhist Mah ay ana texts THE SACRED BOOKS OF THE EAST [49] iiOnbott HENRY FROWDE Oxford University Press Warehouse Amen Corner, E.C. (Hew 2)orR MACMILUAN & CO., 66 FIFTH AVENUE THE / SACRED BOOKS OF THE EAST TRANSLATED BY VARIOUS ORIENTAL SCHOLARS AND EDITED BY F. MAX MULLER VOL. XLIX AT THE CLARENDON PRESS 1894 \_All rights reserved'] BUDDHIST MAHAYANA TEXTS PART II THE LARGER SUKHAvATI-VYOhA THE SMALLER SUKHAVATI-VYOhA THE VA6^RAA'A'/^EDIKA THE LARGER PRA6'7V'A-PARAMITA-Hi?/DAYA-SCFTRA THE SMALLER pra6^a^A-pAramitA-h^/daya-sutra TRANSLATED BY F. MAX MULLER THE amitAyur-dhyAna-sOtra TRANSLATED BV J. TAKAKUSU AT THE CLARENDON PRESS 1894 CONTENTS TO PART II. PACE Introduction v Translated by F. Max Miiller. 1. The Larger SuKHAvATf-vvOHA i Index of Words 77 Index of Subjects 85 2. The Smaller SukhavatI-vyuha Sy Index of Names and Subjects 105 Index of Sanskrit Words 107 3. The Vagraa-a'//edika 109 4. The Larger Prac.va-pAramita-h/c/daya-sOtra . . . 145 5. The Smaller Pragaa-pAramita-h^/daya-sOtra . . -151 Index of Names and Subjects 155 Index of Sanskrit Words i57 Translated by J. Takakusu. 6. The Amitayur-dhyAna-sOtra '59 Index of Names and Subjects 203 Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East ^06 a 2 INTRODUCTION. THE LARGER SUKHAVATi-VYUHA. According to the census of 189 1 Japan has about forty millions of inhabitants, of whom more than thirty miUions are Buddhists. Of these Buddhists the Shin-shiu sect claims about ten millions of followers, with 19,208 temples, and 11,958 preachers, with ten chief priests, and 3,593 students. The books on which the members of this sect chiefly found their faith are the two Sukhavati-vyuhas, the large and the small, and the A m itay u r-dhyana-sutra. They are sometimes called the Large Sutra, the Small Siitra. and the Sutra of Meditation ^. According to the Buddhists of Japan, Buddha preached the Amitayur-dhyana-sutra to queen Vaidehi in the city of R^£-agrzha.. This was during the fifth period of his life ; i. e. when he was between the age of seventy-one and seventy-nine. The outline given of this Siitra is as follows : ' Vaidehi, consort of king Bimbisara of Magadha, seeing the wicked actions of her son A^dtai-atru, began to feel weary of this world Saha (here as elsewhere explained as the patient, much-enduring earth). 5akyamuni then taught her how to be born in the Pure Land Sukhavati, instructing her in the method of being born in that world, enumerating three kinds of good actions. The first is worldly goodness, which includes good actions in general, such as filial piety, respect ' See Sukhavati-vyuha, in Anecdota Oxoniensia, p. ix. VI THE LARGER SUKHAVATl-VVUllA. for ciders, loyalty, faithfulness, &c. The second is the goodness of Sila. or morality, in which there are differences between the priesthood and the laity. In short, however, all who do not oppose the general rule of reproving wicked- ness and exhorting to the practice of virtue are included in this goodness. The third is the goodness of practice, which includes that of the four Satyas or truths, and the six Paramitas or perfections. Besides these, all other pure and good actions, such as the reading and recital of the Mahaydna-sutras, persuading others to hear the Law, and thirteen kinds of goodness to be practised by fixed thought, are comprised in this. Towards the end of the Sutra, Buddha says : " Let not one's voice cease, but ten times complete the thought, and repeat the words Namo^mi- tdbhaya Buddhaya, or adoration to Amitabha Buddha. This practice is the most excellent of all." ' At seventy-eight years of age Buddha is said ^ to have composed the Samanta-bhadra-bodhisattva-ztarya-dharma- sutra, in the city of Vaij-ali. At the age of seventy-nine he is supposed to have ascended to the Trayastriw/ja heaven in order to preach to his mother, and after descending on earth again, he only published two more SCltras, the Nirvdwa-sdtra and the Sukhavati-vyuha. Very soon after he died.' The same three books, that is, the two Sukhavati-vyuhas and the AmitAyiir-dhyAna-sutra, form also the chief authority of the Codoshiu sect, the sect of the Pure Land. The followers of this sect state" that in the }'ear 2^32 A. D. Sarighavarman, an Indian student of theTripi/aka, came to China and translated the great Amit^yu//-sutra, i.e. the Larger Sukhavati-vyuha, in two volumes. This is the first and largest of their .sacred books. In the year 400 A. I), another teacher, Kumara^iva, came from India to China, and produced a translation of the ' These arc the statements of the Buddhists in Japan as rccordcfl by Hiinyiu Nanjio in ' .Short History of the Twelve Japanese Buddhist Sects,' Tokyo, 1886, p. xviii. ' I.oc. cit. p. 104. INTRODUCTION. vii small Amitayu/^-sutra, or Smaller Sukhavati-vyuha, in one volume. This is the smallest of the three sacred books. In 424 A. D. Kalayai-as arrived in China from India, and translated the Amitayur-dhyana-sutra in one volume. Chinese translations of these texts were known to exist not only in China, but also in Japan, and there were in several cases more than one translation of the same text. But it was not known, nor even suspected, that the Sanskrit originals of some of them had been preserved in the temples and monasteries of that distant island. In the year j 880 I read a paper before the Royal Asiatic Society in London, ' On Sanskrit Texts discovered in Japan ' (Selected Essays, vol. ii, pp. 213-271), and in it and in the preface to my edition of the Sanskrit texts of the Sukhavati- vyuha in the Anecdota Oxoniensia, 1883, I explained how I discovered the existence and came into the possession of Sanskrit MSS. and copies of Sanskrit MSS. from the Buddhist monasteries in Japan. I had long suspected the existence of old Sanskrit MSS. in China, and had asked my friends there to search for them, and as it was well known from the works of Sicbold and others that there were short invocations in Sanskrit of Buddha hung up in the Buddhist temples of Japan or written on their walls. I entertained a hope that in Japan also some real and ancient MSS. might still be discovered. The alphabet in which these short invocations are written was known by the name of S h i d d a, the Sanskrit S i d d h a ' . It may be seen in Siebold's works and in an article published in 1880 in the Annales du Musee Guimet, vol. i, pp. 322-336, by MM. Ymaizoumi and Yamata. What was not known, however, was that there had been a period in ^ Siddham, lit. what is successfully achieved, seems to have been used by Buddhists like siddhi^, success, as an auspicious invocation at the beginning of literary works. Thus we see that the alphabet on the Horiuzhi palm-leaves begins with siddham, and this siddham may afterwards have become the name of the alphabet itself. In Siddhanta, meaning dogma, grammar, siddha conveys the sense of settled ; in Siddhartha, a name of Buddha, it means fulfilled, i. e. he whose desires have all been fulfilled, the perfect man, free from desires and passions. viii THE LARGER SUKHAVAtJ-VyOhA. the history of Japan when Sanskrit was studied systemati- cally by native priests, nay, that some of the MSS. which had travelled from India to China, and from China to Japan were still in existence there. Of these MSS. I gave an account in 1884 in the Anecdota Oxonicnsia, * The Ancient Palm-Leaves.' Though hitherto no new discoveries of Sanskrit MSS. have been made, it is most desirable that the search for them should not be given up in China, in Japan, and in Corea also. But even thus a new and important chapter has been added to the history of Buddhism, and the fact been established once for all that Buddhist litera- ture found a home in Japan, and was studied there for many generations not only in Chinese translations, but in the original Sanskrit also. Let us hope that through the efforts of my pupils, such as Bunyiu Nanjio,Kenjiu Kasawara (died 1H83), and others, a new school of Sanskrit students has been planted in Japan which will enable the followers of Buddha there to derive their knowledge of his doctrine from the original and undefiled source of the ancient Tripi/'aka. I thought it best for the sake of completeness, and in compliance with the wishes of my friends in Japan, to give in this volume the translation both of the Larger and the Smaller Sukhavati-vyuha. They differ from each other on several smaller points. The Larger Sukhavati-vyuha is represented as having been preached on the Gr/dhrakiVa hill near Ra^-agr^Tia, the Smaller Sukhavati-vyflha in the ^eta-grove near .S'ravasti. In the former the chief inter- locutors are the Bhagavat, i. e. the Buddha 5"akyamuni, Ananda, and A^ta ; in the latter the Bhagavat and S&r'i- putra. There is one point, however, which is of great importance in the eyes of the followers of the Shin-shiu sect, on which the two treatises differ. The Smaller Sukhdvati-vyuha lays great stress on the fact that people can be saved or can be born in the Land of Bliss, if only they remember and repeat the name of Buddha Amitdbha two, three, four, five, six or more nights before their death, and it distinctly denies that people are b(jrn in the Paradise of Amitabha as a reward or necessary result of good works performed in the present life. This INTRODUCTION. IX would seem to take away one of the fundamental doctrines of Buddhism, namely the doctrine of karman, or of the continuous working of our deeds whether good or bad. Instead of the old doctrine, As a man soweth, so he shall reap, a new and easier way of salvation is here preached, viz. As a man prayeth, so he shall be saved. It is what is known to us as salvation by faith rather than by works. The Larger Sukhavati-vyuha lays likewise great stress on prayer and faith in Amitabha, but it never neglects ' the stock of merit ' as essential for salvation. It would almost seem as if this popular and easy doctrine had secured to itself the name of Mahayana, as meaning the Broad Way, in opposition to the Narrow Way, the Hinayana. The historical relation between the Hinayana and the Mahayana schools of Buddhism is to me as great a puzzle as ever. But that the teaching of vSakyamuni as represented in the Hinayana comes first in time seems to be shown by the Mahayana-sutras themselves. Even in our Sukhavati-vyuha the teacher, the Bhagavat, is 5akyamuni, whom we know as the son of the Lord of Kapilavastu, the husband of Yaj-odhard, the father of Rahula. We begin with a dialogue between this Buddha and his famous disciple Ananda. Ananda observes that Buddha is in a state of spiritual exaltation and asks him what he is seeing or thinking. Thereupon Buddha relates how there was a line of eighty-one Tathagatas or Buddhas beginning with Dipahkara and ending with Lokexvarara^a. During the period of this Tathagata Loke.yvarara^, a Bhikshu or Buddhist mendicant of the name of Dharma- kara formed the intention of becoming a Buddha. He there- fore went to the Tathagata Lokej-varara^a, praised him in several verses, and then asked him to become his teacher and to describe to him what a Buddha and a Buddha country ought to be. After having received instruction, Dharma- kara comprehended all the best quahties of all the Buddha countries, and prayed that they should all be concentrated in his own country when he himself had become a Buddha. After long meditations Dharmakara returns to Buddha Loke.yvararara and tells him in a long prayer what he THE LARGER SUKHAVATl-VvOlIA. wishes and wills his own Buddha country to be. This prayer forms really the nucleus of the Sukhavati-vyuha ; it is in fact, under the form of a prayer, a kind of prophecy of what, according to Dharmakara's ideas, Sukhavati or the Land of Bliss ought to be. Dharmakara then became a l^odhisattva, a candidate for Buddhahood.and lastly a real Buddha (§ 9). All this is related by Buddha 5akyamuni to Ananda, as a kind of vision of what happened ten kalpas ago (§ 14, s. f,). When Ananda asks vSakyamuni what has become of this Bodhisattva Dharmakara, Buddha answers that this original mendicant is now reigning in Sukhavati as the Buddha Amitabha. He then proceeds to describe Sukhavati where Amitabha dwells, and his description of Amitabha's country is very much the fulfilment of all that Dharmakara has prayed for. Once (§ 17) Ananda is reproved by Buddha for not implicitly believing all he says about the marvels of Sukhavati, but afterwards the praises of Sukhavati and of its inhabitants are continued till nearly the end. In some verses recited by Buddha ^akyamuni, Amitabha himself, when questioned by the Buddha-son Avalokite^vara, explains that Sukhavati is what it is in fulfilment of his prayers, when he was as )'et living on earth (§§31, 13; 1 7). At last Ananda expresses a wish to see Amitabha, whereupon that Buddha sends a ray of light from the palm of his hand so that the whole world was inundated by its light, and not only Ananda, but every living being could see Amitabha and his retinue of Bodhisattvas in the Land of Bliss, while they in Sukhavati could sec 6"akyamuni and the whole world Saha. Then begins the conversation between 6"akyamuni and A^^nta (instead of Ananda). Buddha explains to him how some of the blessed spirits in Sukhavati sit cross-legged in lotus-flowers, while others dwell shut up in the calyx of these flowers, the former being the firm believers in Amitabha, the latter those who have entertained some doubt, and who have therefore to wait for five hundred years inside the calyx before they become full-blown, being debarred during all that time from seeing and hearing the Buddha. In conclusion Buddha ^Akyamuni exhorts A^ita to teach INTRODUCTION. XI this treatise, the Sukhavati-vyuha, to all beings, and promises great rewards to all who will learn it, copy it, teach and explain it. I need not repeat here what I have said in the preface to my edition of the Sanskrit text of the Sukhavati-vyuha about the difficulties of translating a text which in many places is corrupt and imperfect. But I may point out another difficulty, namely how almost impossible it is to find in English a sufficient number of nouns and adjectives to render the superabundant diction of this Description of the Land of Bliss. An exact rendering of all the words of its gushing eloquence is out of the question. Often I should have liked to shorten some turgid sentence, but I was afraid of exposing myself once more to the frivolous charge of re- presenting the Sacred Books of the East as more beautiful, as more free from blemishes, than they really are. No more unfounded charge could have been brought against these translations of the Sacred Books of the East. What- ever else they may be or not be, they are certainly faithful, as faithful as an English translation of an Oriental original can possibly be. That they are free from mistakes, I should not venture to say, and no Oriental scholar would expect it. Those who venture to translate Oriental texts that have never been translated before are few in number, and they have to do the work of pioneers. Those who follow in their track find it very easy, no doubt, to do over again what has been done before, and even to point out here and there what they consider and represent as mistakes ; nay, they evidently imagine that because they can discover a mistake, they themselves could have done the pioneer's work as well or much better. If only they would try for once to find their way through the jungle and the brushwood of an unexplored forest they would become more just to their predecessors, and more humble in judging of their own performances. Nay, they might possibly find that often when they differ from the translation of others, they themselves may be wrong, and their precursors right. This at all events I may say in my own name and in the name of my fellow-workers, that the idea of representing Xii THE SMALLER SUKHAVATi-VvOnA. the Sacred Books of the East as better, purer, and more beautiful than they arc, could never enter into the head of a scholar, and has never proved even a temptation to the translators of the Sacred Books of the East. THE SMALLER SUKHAVAT!-VY0HA. The translation of the Smaller Sukhavati-vyuha has been published by me before in my Selected Essays, vol. ii, p. 348, where a fuller account may be found of the dis- covery of Sanskrit MSS. in Japan, and of the way by which they travelled from India to China, and from China to Japan. I have made a few corrections in my translation, and have added some notes and omitted others. THE VAC^RAA-A'/ZEDHvA. In order to make this collection of Mahayana works more complete and useful to students in Japan I have added a translation of the Va^ra/'X-Z/cdika. which is much studied in Japan, and the Sanskrit text of which was published by me in an editio princeps — in the Anecdota Oxoniensia, 18S1. The Va^ra^/r//edika, or the Diamond-cutter, is one of the most widely read and most highly valued metaphysical treatises in Buddhist literature. In Japan the Va^raH7/r- dika and the Pra^i,v7iiparamita-hr/daya are read chiefly by the followers of the Shin-gon sect, founded by K6-B6, the great disciple of the famous Hiouen-thsang, in 816 A. D. The temples of this sect in Japan amount to 12,943. Written originally in Sanskrit, it has been translated into Chinese, Tibetan, Mongol, and Mandshu. Its full title is Vaj^raX'/7/e- dik^ I'r.-i^w.'i-paramit.'i, i.e. the Diamond-cutter, the perfection of wisdom, or, as it has .sometimes been rendered, ' the INTRODUCTION. XIU Transcendent Wisdom.' Mr. Bunyiu Nanjio in his Cata- logue of the Tripi/aka, p. i, has shown that it forms the ninth section of the Mahapra^«a-paramit4-sutra, and that it agrees with the Tibetan translation of the text in 300 jlokas. An account of the Tibetan translation was given as far back as 1836 by Csoma Korosi in his Analysis of the Sher- chiu, the second division of the Kanjur, published in the Asiatic Researches, vol. xx, p. 393 seq. Our text is there described as the Diamond-cutter or the Sutra of wonderful effects, in which vSakya in a colloquial manner instructs Subhuti, one of his principal disciples, in the true meaning of the Pra^;7a-paramita. The Tibetans, we are told, pay great respect to this Sutra, and copies of it are found in consequence in great abundance ^. The first Chinese translation- is ascribed to Kuma- ra^iva of the latter Tsin dynasty (a. D. 384-417). An English translation of this Chinese translation was published by the Rev. S. Beal in the Journal of the Royal Asiatic Society, 1864-5. There are several more Chinese translations, one by Bodhiru/^i (a. D. 509), one by Paramartha (a. d. 562), one by Hiouen-thsang (a. D. 648), one by I-tsing (a. D. 703), one by Dharmagupta of the Sui dynasty (a. d. 589-618). The text and German translation of the Tibetan transla- tion were published in 1837 by M. Schmidt in the Memoires de FAcademie de St. Petersbourg, tom. iv, p. 186. The Mongolian translation was presented by the Baron Schiling de Canstadt to the Library of the Institut de France. The Mandshu translation is in the possession of M. de Harlez, who with the help of the Tibetan, Mandshu, and Chinese versions has published a valuable French transla- tion of the Sanskrit text of the Va^aHV/edika in the Journal Asiatique, 1892. ' See also L. Feer in Annales du Musee Guimet, vol. ii, p. 201. ^ See preface to my edition of the Va^ra^Medika. Anecd. Oxon., i88i. XIV THE VAGUAX'^TT/EDTKA. At first sight it may seem as if this metaphysical treatise hardly deserved the world-wide reputation which it has attained. Translated literally into English it must often strike the Western reader as sheer nonsense, and hollow repetition. Nor can anything be said in defence of the form or style adopted in this treatise by the Buddhist philosophers who wished to convince their hearers of the truth of their philosoph}'. This philosophy, or, at least, its underlying doctrine, is not unknown to us in the history of Western philosophy. It is simply the denial of the reality of the phenomenal world. Considering how firmly a belief in phenomenal objects is established in the ordinary mind, it might well have seemed that such a belief could not be eradicated except by determined repetition. But that the theory had been fully reasoned out before it was stated in this practical, but by no means attractive form, may be gathered from the technical terminology which pei^vades our treatise. There arc two words, in particular, which are of great importance for a right apprehension of its teach- ing, dharma and SAmgnk. Dharma, in the ordinary Buddhist phraseology, may be correctly rendered by law. Thus the whole teaching of Buddha is called the Good Law, Sad- dharma. But in our treatise dharma is generally used in a different sense. It means form (ei5os), and likewise what is possessed of form, what is therefore different from other things, what is individual, in fact, what we mean by a thing or an object. This meaning has escaped most of the trans- lators, both Eastern and Western, but if we were always to translate dharma by law, it seems to me that the whole drift of our treatise would become unintelligible. What our treatise wishes to teach is that all objects, differing one from the other by their dharmas. are illusive, or, as we should say, phenomenal and subjective, that they are in fact of our own making, the products of our own mind. When we say that something is large or small, sweet or bitter, these dharmas or qualities are subjective, and cannot be further defined. What is large to me, may be small to another. A mile may seem short or long, according to the state of our muscles, and no one can determine the point where INTRODUCTION. XV smallness ends and length begins. This applies to all things which we are supposed to know, that is, which we are able to name. And hence the Buddhist metaphysician tells us that all things are but names, saw^/zas^, and that being names they are neither what they seem to be nor what they do not seem to be. This extreme Pyrrhonism is afterwards applied to everything. Dust is not dust, because we cannot draw a line between the smallest molecules, the smallest granules, the smallest dust, and the smallest gravel. There are no signs (no re/c/xj/pta or o/pteta) by which we can know or distinguish these objects. There are in fact no objects, independent of us ; hence whoever speaks of things, of beings, of living beings, of persons, &c., uses names only, and the fact that they are names implies that the normal things are not what they seem to be. This, I believe, is the meaning of the constantly recurring phrase : What is spoken of as ' beings, beings indeed ' that was preached or called by Buddha as no-beings ; that is, every name and every concept is only a makeshift, if it is not altogether a failure ; it is certainly not true. We may speak of a dog, but there is no such thing as a dog. It is always either a greyhound or a spaniel, this or that dog, but dog is only an abstraction, a name, a concept of our mind. The same applies to quadruped, animal, living being, and being ; they are all names with nothing corresponding to them. This is what is meant by the highest perfect knowledge, in which nothing, not even the smallest thing, is known, or known to be known (par. 22). In that knowledge there is no difference, it is always the same and therefore perfect (par. 23). He who has attained this knowledge believes neither in the idea, i. e, the name of a thing, nor in the idea of a no-thing, and Buddha by using the expression, the idea, or name (sa;//^;7a) of a thing, implies thereby that it is not the idea of a thing (par. 31). This metaphysical Agnosticism is represented as perfectly familiar even to children and ignorant persons (par. 30), ' SaMo/la. and d harm a correspond in many respects to the Vedantic n a m a r u p e. XVI THE VAGRAA'A'WEDIKA. and if it was meant to be so, the endless repetition of the same process of reasonini^ may find its explanation. That this extreme scepticism or Pyrrhonism is really the popular view of the present followers of the Mahayana Bud- dhism, was clearly stated at the Congress of Religions, held in Chicago, in September, 1893. A Deputy sent by the leading sects in Japan, submitted to the Congress an outline of the doctrines of the Mahayana Buddhists drawn up by Mr. S. Kuroda. This outline had been carefully examined and approved by scholars belonging to six of the Buddhist sects in Japan, and was published with authority at Tokyo in 1 893. This is what he writes of the Mahaj-ana metaphysics : ' The distinction between pure and impure is made by the mind ; so are also all the changes in all things around us. All things that are produced by causes and conditions, are inevitably destined to extinction. There is nothing that has any reality ; when conditions come things begin to appear, when conditions cease these things likewise cease to exist. Like the foam of the water, like the lightning flash, and like the floating, swiftly vanishing clouds they are only of momentary duration ^ As all things have no constant nature of their own, so there is no actuality in pure and impure, rough and fine, large and small, far and near, knowablc and unknowable, &c. On this account it is sometimes said that all things arc nothing. The apparent phenomena around us are, however, produced by mental operations within us, and thus distinctions are established. ' These distinctions produced by mental operations are, however, caused by fallacious reasoning nurtured by the habits of making distinctions between ego and non-ego, good and bad, and by ignorance of the fact that things have no constant nature of their own and are without distinctions (when things thought of have no corresponding reality, such thinking is called fallacious. It may be compared to the action of the ignorant monkey that tries to catch the image of the moon upon water). Owing to this fallacious reasoning, a variety of phenomena constantly ' Cf. Vn^ra*AAcdika, par. 32. INTRODUCTION. XVll appear and disappear, good and bad actions are done, and the wanderings through the six ways or states of Hfe are thus caused and maintained. 'All things are included under subject and object. The subject is an entity in which mental operations are awakened whenever there are objects, while the object consists of all things, visible and invisible, knowable and unknowable, &c. The subject is not something that occupies some space in the body alone, nor does the object exist outside of the subject. The innumerable phenomena of subject and object, of ego and non-ego, are originated by the influence of fallacious thinking, and consequently various principles, sciences, and theories are produced. ' To set forth the principle of " Vidyamatra " (all things are nothing but phenomena in mind), phenomena of mind are divided into two kinds : — " Gosshiki " (unknowable) and " Fumbetsujishiki " (knowable). They are also divided into eight kinds: — i. i^akshur-vi^;7ana (mental operations depending on the eye), 2. 6"rotra-vi^77ana (those depending on the ear), 3. Ghra;/a-vi^;7ana (those depending on the olfactory organs), 4. 6^ihva-vi^;?ana (those depending on the taste), 5. Kaya-vi^«ana (those depending on the organs of touch), 6. Manovi^;7ana (thinking operations), 7. Klish/a-mano-vi^/zana (subtile and ceaseless operations), 8. Alaya-vi^«ana (all things come from and are contained in this operation ; hence its name, meaning receptacle). ' According to the former division, the various pheno- mena which appear as subjects and objects are divided into two kinds : — the perceptible and knowable, the imper- ceptible and unknowable. The imperceptible and unknow- able phenomena are called " Gosshiki," while the perceptible and knowable phenomena are called "Fumbetsujishiki." Now what are the imperceptible and unknowable pheno- mena? Through the influence of habitual delusions, bound- less worlds, innumerable varieties of things spring up in the mind. This boundless universe and these subtile ideas are not perceptible and knowable ; only Bodhisattvas believe, understand, and become perfectly convinced of these [49] '"'b XVlll THE VAGRAKKHEDIKA. through the contemplation of " Vidyamatra ; " hence they are called imperceptible and unknowable. What are the knowable and perceptible phenomena ? Not knowing that these imperceptible and unknow^able phenomena are the productions of their own minds, men from their habitual delusions invest them with an existence outside of mind, as perceptible mental phenomena, as things visible, audible, &c. These phenomena are called perceptible and know- able. Though there are thus two kinds, perceptible and imperceptible phenomena, they occur upon the same things, and are inseparably bound together even in the smallest particle. Their difference in appearance is caused only by differences both in mental phenomena, and in the depth of conviction. Those who know only the perceptible things without knowing the imperceptible, are called the unenlightened by Buddha. Of the eight mental operations, the eighth, Alaya-vi^«ana, has reference to the imperceptible, while the first six (sic) refer to the perceptible phenomena. All these, however, are delusive mental phenomena. ' In contradistinction to the fallacious phenomena, there IS the true essence of mind. Underlying the phenomena of mind, there is an unchanging principle which we call the essence of mind ; the fire caused by fagots dies when the fagots are gone, but the essence of fire is never destroyed. The essence of mind is the entity without ideas and without phenomena, and is alwaj-s the same. It pervades all things, and is pure and unchanging. It is not untrue or change- able, so it is also called " Bhutatathata " (permanent reality). ' The essence and the phenomena of mind are inseparable; and as the former is all-pervading and ever-existing, so the phenomena occur everywhere and continually, wherever suitable conditions accompany it. Thus the perceptible and imperceptible phenomena arc manifestations of the essence of mind that, according to the number and nature of conditions, develop without restraint. All things in the universe, therefore, are mind itself. By this we do not mean that all things combine into a mental unity called mind, nor that all things arc emanations from it, but that without INTRODUCTION, XIX changing their places or appearance, they are mind itself everywhere. Buddha saw this truth and said that the whole universe was his own. Hence it is clear that where the essence of mind is found, and the necessary conditions accompany it, the phenomena of mind never fail to appear. So the essence of mind is compared to water, and its phenomena to waves. The water is the essence, the waves are the phenomena ; for water produces waves when a wind of sufficient strength blows over its surface. The waves, then, are the phenomena, the water is the essence ; but both are one and the same in reality. Though there is a distinction between the essence and the phenomena of mind, yet they are nothing but one and the same substance, that is, mind. So we say that there exists nothing but mind. Though both the world of the pure and impure, and the generation of all things, are very wide and deep, yet they owe their existence to our mind. Men, however, do not know what their own minds are ; they do not clearly see the true essence, and, adhering to their prejudices, they wander about between birth and death. They are like those who, possessing invaluable jewels, are, nevertheless, suffering from poverty. Heaven and hell are but waves in the great sea of the universe ; Buddhas and demons are not different in their essence. Let us, therefore, abide in the true view and reach the true comprehension of the causality of all things.' I hope that this will justify the view I have taken of the Ya^rakk/iediksL, and that my translation, though it differs considerably from former translations, will be found to be nearest to the intentions of the author of this famous metaphysical treatise. -'■ b 2 XX THE pragaa-paramita-ii/?/dava-sCtra. THE PRA6^7VA-PARAMITA-H7?/DAYA- SUTRA. (THE LARGER AND THE SMALLER TEXT.) As the short text and translation of these Sutras were pub- h'shed in the Anecdota Oxoniensia, 1884, with Introduction and full notes, I did not at first intend to include them in this volume. But as I was told that this Sutra is really the most widely read Buddhist text in Japan, to be seen everywhere on shrines, temples and monasteries, more admired, it may be, than understood by the Buddhist laity, I yielded to the wishes of my Buddhist friends, and have reprinted it so as to make this volume a really complete repository of all the important sacred texts on which Buddhism takes its stand in Japan. We have heard so much of late of a Buddhist propaganda for the conversion of the East and the West to the doctrines of Buddha, that it may be useful to see what the doctrines of the historical Buddha have become in the Mahayana-school, more parti- cularly in the monasteries of Japan. THE amitAyur-dhyAna-sOtra. As I did not succeed in getting possession of a MS. of the original Sanskrit text of this SCltra, I had given up all hope of being able to give in this volume a translation of all the classical texts used by the two leading sects of the Buddhists in Japan. Fortunately at the last moment a young Japanese scholar who is reading Sanskrit with me at Oxford, Mr. J. Takakusu, informed me that he possessed the Chinese translation of this Sutra, and that he felt quite competent to translate it. It so happens that the style of this Sutra is very simple, so that there is less fear of the Chinese translator, Kiilayajas, having misunderstood the Sanskrit original. But though I feel no doubt that this INTRODUCTION. XXI translation from the Chinese gives us on the whole a true idea of the Sanskrit original, I was so much disappointed at the contents of the Sutra, that I hesitated for some time whether I ought to publish it in this volume. What determined me at last to do so was partly the wish of my friends in Japan who expected a complete translation of their three sacred books, partly my own wish that nothing should be suppressed that might lead us to form a favour- able or unfavourable, if only a correct judgment of Buddhism in its Mahayana dress, as professed by millions of people in China and Japan. What gives to these Sutras their highest interest in the eyes of Sanskrit scholars is their date, which can be deter- mined with considerable certainty. Those who know how few certain dates there are in the history of Sanskrit literature will welcome these Mahayana Sutras as a new sheet-anchor in the chronology of Sanskrit literature. We have as yet only three, the date of /iTandragupta (Sandrokyptos) as fixed by Greek historians, and serving to determine the dates of Aj-oka and his inscriptions in the third, and indirectly of Buddha in the fifth century. The second was supplied by Hiouen-thsang's travels in India, 629-645 A. D., and the third by I-tsing's travels in India in the years 671-690 A. D. I was able to show in my lectures on ' India, what can it teach us?' delivered at Cambridge in 1882, that Hiouen- thsang, while in India, had been the pupil of G^ayasena and Mitrasena, which supplied scholars with a fixed date for the literary activity of Gu/^aprabha, Vasubandhu, and their contemporaries and immediate predecessors and successors. Still more important was the date which I-tsing supplied for BhartrAari and the literary period in which he moved. Bhartr/hari's death, fixed by I-tsing at 650 A. D., has served as a rally ing-point for a number of literary men belonging to what I called the Renaissance of Sanskrit literature. I pointed out at the same time that the period between the end of the Vedic literature, represented in its last efforts by the numerous Sutra- works, and the beginning of the Renaissance in the fourth century A. D., would have to be filled to a great extent by Buddhist works. I hardly *b3 Xxii THE AMITAYUK-DHVANA-S^^TRA. thought then that MahayAna texts like the Sukhavati- vyuha, which seemed to be of so secondary a character, would claim a foremost place in that period. But there can be little doubt that the first Chinese translation of it by Lokaraksha was made between the years 147-186 A. D. ; the second by K' K/iien between 223-253 A. D. ; and the third and best by Saiighavarman, an Indian 6'rama;/a of Tibetan origin, in 252 A. D., whereas the first translation of a Sanskrit text into Chinese, that of the Sutra in forty- two sections by Kajyapa Matanga, is ascribed to the year 67 A.D. I need hardly say that there are no Sanskrit texts the date of which can be fixed with so much certainty as those of the Sanskrit originals of the Chinese translations. The doctrine of Amitabha and his paradise Sukhavati seems to have acquired great popularity in China and after- wards in Japan. We need not wonder when we see how easy salvation was made by it, particularly according to the teaching of the Smaller Sukhavati-vyuha and the Amitayur- dh>-ana-sutra. The Buddhists who, as I have pointed out on several occasions, are the debtors of the Brahmans in almost all their philosophical speculations, seem to me to have borrowed also their half-mythological conception of Sukhd- vati or the Land of Bliss from the same source. In the Vishwu and other Pura;/as, when the cities of the Lokapala- gods are mentioned, in the different quarters of the sky, the city of Varu;/a is placed in the West, and it is called Mukhya, the cliief, or Sukha, the happy, or NimloX'ani, the city of sunset. This Sukha is, I think, the prototype of Sukhavati ^ Though it would be rash to conclude that therefore the Puraz/as, as we now possess them, because they mention the Land of Bliss or Sukhd, must be older than our text of the Sukhavati, say 100 A. D., we may say that Paura;/ik legends must certainly have existed at that early time, and this is a matter of some importance. I have not found any I^rahnianic antecedents of Avalokitejvara, ' See .ilso Anandngiri on .9ankara'b commentary on the A7iandog)'a-upanish.id, III, 10, 4, ctarita (-kavya), ' Life of Buddha,' a poem, by An-aghosha, of India. See Anccdota Oxonicnsia, Aryan Series, vol. i, part vii, 1S93. Translated by E. B. CowcU, S. B. E., vol. xlix. I I . Larger Sukhavat 1 (-vyiiha), ' The Land of Bliss.' Sec Anccdota Oxoniensia, Aryan Series, vol. i, part ii, I^S3. Translation by F. Max .MiiUer, S.B.E., vol. xlix. III. Smaller Sukhavati (-vyuha). See Appendix to the (Larger) Sukhavati, Ancc- dota Oxoniensia, also Max Miilier's Selected Essays, pp. 34S-36J. Translation by F. .Max .MUller, S. B. E., vol. xlix. IV. \\.5,Ta/t-(7;edika, ' The Diamond-cutter.' See Ancc- dota Oxoniensia, Ar)aii Series, vol. i, part i, 1881. Trans- lation by F. Max MiiUer, S. B. E., vol. xlix. V. Pra^/la - piiramita - hri- daya (two texts, shorter and fuller). Sec Anccdota Oxoni- ensia, Aryan Series, vol. i, part iii. Translation by F. Max -Muller, S. B. E., vol. xlix. VI. Amitayur-dhyana- sfitrn, ' Metlitation on Buddha .\mitayus.' For this, sec .\nccdota Oxoniensia, Aryan .Scries, vol. i, part ii, Intro- duction, ix. Translated by I lA-ikuM, S 1! E., vol. xlix. :kM Translated into Chinese by Sanghavarman, A. D. 252. The chief of the three Sutras of the Pure Land sects in China and Japan. Translated by Kumara- ^va, A. D. 402. Into French, by Imaizumi and Yamata, Annates M. G., vol. ii, 1881. m %' m lis Translated by Kumara^va, A.D. 384-41 7. From Chinese into English, by S. Beal, J. R. A. S., 1864-65, Art. I. Into French, by Mons.C.dellarlez, 1892. Translation by F.Max Miiller, S. B. E,, vol. xlix. m. ^ 't^ m 1. By Kumara^'iva(No. 19), A. 11.400. 2.By Hiouen-thsang l^No. 20), A.U.649. 3. BySh'- hu, A.I). 980-1000 (No. 936). 4. By V\iig>ia., A. u. 785-810. The most popular text , but not found in the India Oflice col- lection. Translation by F.Max Miiller, S. B. E , vol. xlix. t/3i U ill; ^ m 'i'r.inslated by Kalayajas. A. n. 424,only translation that exists. Number in the Cata- logue OFTHETRIPirAKA'. No. 1351 ; another of the same name No. 680. To be found in the India Office and the Bodleian Librar)'. The Nishi-HongAvanji \y^ ^^ l)fr ) Library possesses a very good separate copy. No. 27; for comparison of the five existing texts ,out of twelve) see Anccdota Oxoni- ensia, vol. i, part ii, Introduc- tion, vii seq. No. 200 ; another of the same name by A"A'^ien, i. e. No. 26. No. 10; another of the same name by Bodhiru/ti, i. e. No. 1 1 ; and many others under different names. No. 1 98 ; another lost. I'ublished by Bunyiu Nanjio (Clarendon Press, 1883). INTRODUCTION. XXV Other Buddhist Texts translated in the Sacred Books of the East: Sanskrit Title. Dhammapada, by F. Max Miiller, vol. X. Sutta-Nipata, by Fausboll. Buddhist Suttas, by Rhys Davids, vol. xi. 1. Mahaparinibbana Suttanta. 2. Dhamma-yfcakka-ppavattana. 3. Tevi^a Suttanta, 4. Akahkeya Sutta. 5. Aetokhila Sutta. 6. Mahasudassana Suttanta. 7. Sabbasava Sutta. Vinaya Texts, by Rhys Davids and Oldenberg, vol. xiii. 1. The Patimokkha. 2. The Mahavagga. Vinaya Texts, by Rhys Davids and Oldenberg, vol. xvii. 1. The Mahavagga. 2. The AuUavagga. VinayaTexts ( Aullavagga), by Rhys Davids and Oldenberg, vol. xx. Fo-sho-hing-tsan-king, ' Life of Buddha,' by S. Beal, vol. xix. Saddharmapuw^arika, ' Lotus of the True Law,' by Kern, vol. xxi. Milinda Prajna, ' Questions of King Milinda.' From Pali, by Rhys Davids, vols. XXXV and xxxvi. Chinese Title. Nos. 1321, 1353, 1365, 1439. Some parts of Max M tiller's translation Vfere retranslated into Japanese by S. Kato, Nanjio's pupil. ■■ :kmmmm Nos. 113, 114, 115, 120, 123, 118, 119, 552, though they do not agree. Nos. 657, 65S. 3- H m ii 5. ;\!> .§, m. ^- mmmm - « aft * * « See No. 1108. Cf. also mo and 1160. - A # gP - ^h % gP A- 1- gf 1^ m n m m No. 135 1, also 680. See above. Nos. 134, 136, 1 38, 139. It is this book which gave birth to a Japanese sect called Nichiren — the number of temples being about 5,000. It is also read by many other sects. Into French by Julien ; the same from Sanskrit by Bumouf. No. 1358. Very interesting dia- logue between Greek King Menander and Bhikshu Nagasena. The Pali text is far more interesting and fuller than the Chinese. XXVI INTRODUCTION. Sacked Books of China : Sacred Books of China, Texts of -^r tf7?r ^i. ^ttT y- ^tt Confucianism, by James Legge, vol. iii. IS 'PjC' P^ 'viC.' "f^ 'Fjc Sacred Books of China, Texts of EI ^ttt Confucianism, by James Legge, vol. '^^ 'r:C. xvi. Sacred Books of China, Texts of iri;^ =p Confucianism, by James Legge, vols. ' ^ '^'^ xxvii and xxviii. Sacred Books of China, Texts of ^ JZ. r^ ^ffe jg^ ^ Taoism, by [ames Legge, vols, xxxix ''^^ "' ^ — ''^^ '^ ^'•'^ and xl. 'Tlic doctrine of Tao, its -^ ^ -fr h lafe Rli ^H^ ence, and its relation J^ "El ' V'V -L ^SV ^i^- Jmi » history, its influence, to the other two religions of China y^ yaft ^T?? IJ^ ^JjC J^^ "TT are fully treated in these volumes. i™ •"'^ ^^' '^^ 'T^ T^^' -I^ ti If, 13 ji II, # m # if ife ^ ^ « m ;•" SI ^ ai "F-, iij ^ gp. I-egge's translation practically includes all the evidenc<.s of ^j B& M. ?lJ ^, II IP ^, "'- THE LARGER SUKHAVATI-VYUHA. THE LARGER SUKHAVATI-VYUHA. DESCRIPTION OF SUKHAVATI, THE LAND OF BLISS. Cm. Adoration to the Three Treasures! Cm. Adoration to all the glorious Buddhas and Bodhi- sattvas ! Adoration to all Buddhas, Bodhisattvas, A Aryas, ^'ravakas, and Pratyekabuddhas, past, pre- sent, and to come, who dwell in the unlimited and endless Lokadhatus of the ten quarters ! Adora- tion to Amitabha ! Adoration to him whose soul is endowed with incomprehensible virtues ! Adoration to Amitabha, to the 6^ina, to thee, O Muni ! I go to Sukhavati through thy compassion also ; To Sukhavati, with its groves, resplendent with gold, The delightful, adorned with the sons of Sugata, — I go to it, which is full of many jewels and treasures ; And the refuge of thee, the famous and wise. } I. Thus it was heard by me. At one time the Bhagavat^ dwelt in Ra^agr/ha, on the mountain Gr/dhraku/a, with a large assembly of Bhikshus, * The Blessed, i. e. Buddha .Sakyamuni. [49] *Ii 2 DESCRIPTION OF SUKHAVAtI, § r. with thirty-two thousands of Bhikshus, all holy (arhat), free from frailties and cares, who had per- formed their religious duties, whose thoughts had been thoroughly freed through perfect knowledge, with inquiring thoughts, who had broken the fetters of existence, who had obtained their desires, who had conquered, who had achieved the highest self- restraint, whose thoughts and whose knowledge were unfettered, Mahanagas (great heroes), possessed of the six kinds of knowledge, self-controlled, medi- tating on the eight kinds of salvation, possessed of the powers, wise in wisdom, elders, great disciples, viz. I. A^;7atakau;/rt^inya, 2. An^a^t, 3. Vashpa, 4. Maha- naman, 5. Bhadra^it, 6. Ya.]%. Dharmamati, 79. Si;/2ha, 80. Si;;2hamati. After Siwhamati, a holy and fully enlightened Tathagata arose in the world, Loke^vararafa by name, perfect in knowledge and conduct, a Sugata, knowing the world, without a superior, charioteer of men whose passions have to be tamed, teacher of gods and men, a Buddha, a Bhagavat. And again during the time of the preaching of this holy and fully enlightened Tathagata Loke^varara^a, O Ananda, there was a Bhikshu, Dharmakara by name, richly endowed with memory, with understanding, prudence, and wisdom, — richly endowed with vigour, and of noble character. f 4. ' Then, O Ananda, that Bhikshu Dharmakara, having risen from his seat, having put his cloak on one shoulder, and knelt on the earth with his right knee, stretching forth his folded hands to where the Bhagavat Tathagata Loke^varara^a was, and, after worshipping the Bhagavat, he, at that very time, praised him in his presence with these G^thas 1 : " O thou of immeasurable light, whose knowledge ^ As the text of these Gathas is far from satisfactory, I have given a translation of the Chinese translation by Sahghavarman at the end of my edition, Anecdota Oxoniensia, I, part ii, p. 79. 8 DESCRIPTION OF SUKHAVATi, § 4. is endless and incomparable ; not any other light can shine here (where thou art) ! The rays of the moon of vSlva and of the jewel of the sun, were not bright here in the whole world, (i) " The form also is infinite in the best of beings ^ ; thus also the voice of Buddha is of infinite sound ; his virtue likewise, with meditation, knowledge 2, strength ; like unto thee there is no one in this world. (2) " The Law (dharma) is deep, wide, and subtle ; the best of Buddhas is incomprehensible, like the ocean ; therefore there is no further exaltation of the teacher ; having left all faults, he is gone to the other shore ^ (3) " Then the best of Buddhas *, of endless light, lights up all regions, he the king of kings ; and I, having become Buddha, and a master of the Law, may I deliver mankind from old age and death ! (4) "And I, on the strength of generosity, equanimity, virtue, forbearance, power, meditation and absorp- tion, undertake here the first and best duties, and shall become a Buddha, the saviour of all beings. (5) "And I, seeking for the knowledge of the best of the Blessed Ones, shall always worship many hundred thousands of ko/is of Buddhas, endless like the sand of the Gahga, the incomparable lords. (6) ' It would be better to read sattvasSra as a vocative. See p. 22, 1. 5. ' 1 have translated as if the reading were pra^^'wa, which would, however, have spoiled the metre. ' The text has »dhikdlam, and ^bdhiparam is suggested as a conjecture only. * I translate buddhavara. § 5. THE LAND OF BLISS. 9 " Whatever worlds there are, similar (in number) to the sand of the Ganga, and the endless coun- tries which exist besides, there everywhere I shall send out light, because I have attained such power \ (7) " My land is (to be) noble, the first and the best ; the Bodhi-tree excellent in this world -. There is incomparable happiness arising from Nirva;^a, and this also I shall explain as vain. (8) " Beings^ come hither from the ten quarters ; having arrived there they quickly show my happiness. May Buddha there teach me the truth, — I form a desire full of true strength and vigour. (9) " I, knowing the worlds of the ten quarters, pos- sessed of absolute knowledge — they also always proclaim my thought! May I, gone to Avi/^'i hell, always abide there, but I shall never cease to prac- tise the power of prayer ! [i. e. May I remain in hell, if I cease to pray.]" (10) § 5. ' Then, O Ananda, that Bhikshu Dharmakara, having praised the Bhagavat, the Tathagata Loke- ^vararafa, in his presence, with those Gathas, spoke thus : " O Bhagavat, I wish to know the highest perfect knowledge. Again and again I raise and incline my thoughts towards the highest perfect knowledge. May therefore the Bhagavat, as a teacher, thus teach me the Law, that I may quickly know the highest perfect knowledge. May I become in the world a Tathagata, equal to the 1 The text is obscure, Sahghavarman translates : ' My light will shine over all these countries, thus my strength and power will be immeasurable.' ^ According to the Chinese translation. ' Should it be sattva? lO DESCRIPTION OF SUKHAVAXi, §6. unequalled. And may the Bhagavat proclaim those signs by which I may comprehend the perfection of all good qualities of a Buddha country." ' After this, O Ananda, the Bhagavat Lokejvara- rd^a, the Tathagata, thus spoke to that Bhikshu : " Do you by yourself, O Bhikshu, know the perfec- tion of all excellences and good qualities of a Buddha country ? " ' He said : " O Bhagavat, I could not do this, but the Bhagavat alone. Explain the perfection of the excellences and all the good qualities of Buddha countries of the other Tathagatas, after hearing which we may fulfil every one of their signs." ' Then, O Ananda, the Tathagata Lokei^varara^a, holy and fully enlightened, knowing the good dis- position of that Bhikshu, taught for a full ko/i of years the perfection of all the excellences and good qualities of Buddha countries belonging to eighty-one hundred thousand niyutas of ko/is of Buddhas, together with the signs, indication, and description, desiring welfare, wishing for benefits, compassionate, full of compassion, so that there might never be an end of Buddha countries, having conceived great pity for all beings. The measure of life of that Tathagata was full forty kalpas. § 6. ' Then, O Ananda, that Bhikshu Dharmakara, taking the perfections of all the excellences and good qualities of those Buddha countries, of those eighty-one hundred thousand niyutas of ko/is of Buddhas, and concentrating them all on one Buddha country, worshipped with his head the feet of the Bhagavat Lokc.Tvarara^'-a, the Tathagata, turned respectfully round him to the right, and walked away from the presence of this Bhagavat. And § 7. TFIE LAND OF BLISS. I I afterwards, for the space of five kalpas, he thus concentrated the perfection of all the excellences and good qualities of the Buddha countries, such as had never been known before in the ten quarters of the whole world, more excellent, and more perfect than any, and composed the most excellent prayer. § 7. ' Thus, O Ananda, that Bhikshu concentrated in his mind a perfection of a Buddha country eighty-one times more immeasurable, noble, and excellent than the perfection of the eighty-one hun- dred thousand niyutas of ko/is of Buddha countries that had been told him by the Bhagavat Loke- ^varara^a, the Tathagata. And then, proceeding to where the Tathagata was, he worshipped the feet of the Bhagavat with his head, and said : " O Bhagavat, the perfection of all the excellences and good qualities of the Buddha countries has been concentrated by me." 'After this, O Ananda, the Tathagata Loke- 5varara^a thus spoke to the Bhikshu : " Preach then, O Bhikshu ; — the Tathagata allows it. Now is the proper time, O Bhikshu. Delight the assembly, produce joy, let the lion's voice be heard, so that now and hereafter, noble-minded Bodhisattvas, hearing it, may comprehend the different subjects (or occasions) of the prayers for the perfection of the good qualities of a Buddha country." 'Then, O Ananda, that Bhikshu Dharmakara thus spoke at that time to the Bhagavat : " May the Bhagavat thus listen to me, to what my own prayers are, and how, after I shall have obtained the highest perfect knowledge, my own Buddha country will then be endowed with all inconceivable excellences and good qualities. 12 DESCRIPTION OF SUKHAVAXi, §8. § S. I. "O Bhagavat, if in that Buddha country of mine there should be either hell, brute-creation \ the realm of departed spirits, or the body of Asuras, then may I not obtain the highest perfect knowledore. 2. " O Bhagavat, if in that Buddha country of mine the beings who are born there should fall away (die), and fall into hell, the brute-creation, the realm of departed spirits, or into the body of Asuras, then may I not obtain the highest perfect knowledge. 3. " O Bhagavat, if in that Buddha country of mine the beings who are born there should not all be of one colour, viz. a golden colour, then may I not obtain the highest perfect knowledge. 4. " O Bhagavat, if in that Buddha country of mine there should be perceived any difference between gods and men, except when people count and tell, saying : ' These are gods and men, but only in ordinary and imperfect parlance,' then may I not obtain the highest perfect knowledge. 5. " O Bhagavat, if in that Buddha country of mine the beings who are born there should not be possessed of the highest Paramitas of miraculous power and self-control, so that they could at least in the shortest moment of one thought step over a hundred thousand niyutas of ko/is of Buddha countries, then may I not obtain the highest perfect knowledge. 6. " O Bhagavat, if in that Buddha country of mine the beings who arc born there should not all be possessed of the recollection of their former births, so as at least to remember a hundred thousand ' Birlli as an animal. §8. THE LAND OF BLISS. 1 3 niyutas of ko/is of kalpas, then may I not obtain the highest perfect knowledge. 7. " O Bhagavat, if in that Buddha country of mine the beings who are born there should not all acquire the divine eye, so as at least to be able to see a hundred thousand niyutas of ko/is of worlds, then may I not obtain the highest perfect knowledge. 8. " O Bhagavat, if in that Buddha country of mine the beings who are born there should not all acquire the divine ear, so as at least to be able to hear at the same time the good Law from a hundred thousand niyutas of ko/is of Buddha countries, then may I not obtain the highest perfect knowledge. 9. " O Bhagavat, if in that Buddha country of mine the beings who are born there should not all be skilled in the knowledge of the thoughts of other people, so as at least to be able to know the deeds and thoughts of beings belonging to a hundred thousand niyutas of ko/is of Buddha countries, then may I not obtain the highest perfect know- ledge. 10. "O Bhagavat, if in that Buddha country of mine the beings who are born there should form any idea of property, even with regard to their own body, then may I not obtain the highest per- fect knowledge. 11. " O Bhagavat, if in that Buddha country of mine the beinofs who are born there should not all be firmly established, viz. in absolute truth, till they have reached Mahaparinirva;^a, then may I not obtain the highest perfect knowledge. 12. "O Bhagavat, if any being should be able to count the pupils belonging to me after I have 14 DESCRIPTION OF SUKHAVAtJ, §8. obtained the highest perfect knowledge in that Buddha country of mine, even if all beings who are contained in those three millions of spheres of worlds \ after having become Pratyckabuddhas ^ should be counting for a hundred thousand niyutas of ko/is of kalpas, then may I not obtain the highest perfect knowledge. 13. "O Bhagavat, if, after I have obtained the highest perfect knowledge, my light should be liable to be measured in this Buddha country of mine, even by the measure of a hundred thousand niyutas of ko/is of Buddha countries, then may I not obtain the highest perfect knowledge. 14. " O Bhagavat, if the measure of the life of the beings in that Buddha country of mine, after I have obtained the highest perfect knowledge, should be liable to be measured, excepting always by their own power of prayer, then may I not obtain the highest perfect knowledge. 15. " O Bhagavat, if the measure of my life after I have obtained Bodhi (Buddha knowledge) should be limited, even by numbering a hundred thousand niyutas of ko/is of kalpas, then may I not obtain the highest perfect knowledge, 16. " O Bhagavat, if, for the beings in this Buddha country of mine, after I have obtained Bodhi, even the name of sin should exist, then may I not obtain the highest perfect knowledge. 17. "O P>hagavat, if immeasurable and innumer- able blessed Buddhas in immeasurable Buddha ' Trisfihasra mahliRahasra. Men ready for Ikiddhaslup, but wlio decline to preach or communicate their knowledge. §8. THE LAND OF BLISS. 1 5 countries do not glorify my name, after I have obtained the Bodhi (knowledge); if they do not preach my fame and proclaim my praise, and utter it together, then may I not obtain the highest perfect knowledge. i8^ "O Bhagavat, if those beings who have directed their thought towards the highest perfect knowledge in other worlds, and who, after having heard my name, when I have obtained the Bodhi (knowledge), have meditated on me with serene thoughts ; if at the moment of their death, after having approached them, surrounded by an assembly of Bhikshus, I should not stand before them, wor- shipped by them, that is, so that their thoughts should not be troubled, then may I not obtain the highest perfect knowledge. 19. " O Bhagavat, if those beings who in im- measurable and innumerable Buddha countries, after they have heard my name, when I shall have obtained Bodhi, should direct their thouo^ht to be born in that Buddha country of mine, and should for that purpose bring their stock of merit to maturity, if these should not be born in that Buddha country, even those who have only ten times repeated the thought (of that Buddha country), barring always those beings who have committed the (five) Anan- tarya sins -, and who have caused an obstruction and abuse of the good Law, then may I not obtain the highest perfect knowledge. 20. " O Bhagavat, if those beings who have been ^ On Pramdhanas 18 to 21, see note at the end. "^ The five sins which bring immediate retribution. Cf. Childers, s. V. l6 DESCKIPTION OF SUKHAVATi, § 8. born in that Buddha country of mine, after I have obtained Bodhi, should not all be bound to one birth only, before reaching the highest perfect know- ledge, barring always the special prayers of those very noble-minded Bodhisattvas who have put on the whole armour (of the Law), who understand the welfare of all beings, who are devoted to all beings, who work for the attainment of Nirva^^a of all beings, who wish to perform the duty of a Bodhi- sattva in all worlds, who wish to serve all Buddhas, and to bring beings, in number like grains of sand of the river Gahga, to the highest perfect know- ledge, and who besides are turned towards the higher practice \ and perfect in the practice of the Samantabhadra - discipline, then may I not obtain the highest perfect knowledge. 2 1. "O Bhagavat, if the Bodhisattvas who are born in that Buddha country of mine, after I have obtained Bodhi, should not all be able, after having gone to other Buddha countries, after their one morning-meal, to worship many hundreds of Bud- dhas, many thousands of Buddhas, many hundred thousands of Buddhas, many ko/is of Buddhas, tarati. ' The Tibetan translation suggests the reading svarwa^ala. 42 DESCRIPTION OF SUKHAVAtJ, §20. jewels, covered with different heavenly flowers \ full of couches strewn with beautiful cushions, then exactly such a palace appears before them. And in these delightful palaces they dw^ell, play, sport, walk about, being honoured, and surrounded by seven times seven thousands of Apsarases. § 20. ' And in that world, there is no difference between gods and men, except when they are spoken of in ordinary and imperfect parlance as gods and men. And, O Ananda, as a low man and impo- tent man, before the face of the mighty king, is neither bright, nor warm, nor brilliant, nor is he self-confident and radiant, — thus ^'akra, king of the Devas, if before the face of the Paranirmitava^a- vartin gods, is neither bright, nor warm, nor brilliant, namely, with regard to his gardens, palaces, dresses, ornaments, his dominion, his perfection, his miracu- lous power, or his supremacy, his comprehension of the Law, and his full enjoyment of the Law. And, O Ananda, as the Paranirmitava^avartin gods are there, thus men must be considered in the world Sukhavati. § 21. * And again, O Ananda, in that world Sukha- vati, when the time of forenoon has come, the wunds are greatly agitated and blowing everywhere in the four quarters. And they shake and drive many beautiful, graceful, and many-coloured stalks of the gem trees, which are perfumed with sweet heavenly scents, so that many hundred beautiful flowers of delightful scent fall down on the great earth, which is all full of jewels. And with these flowers that * Instead of pushpa the Til^etan translator seems to have read dOshya, 'garment.' §23* THE LAND OF BLISS. 43 Buddha country is adorned on every side seven fadioms deep. As a clever man might spread out a flower-bed on the earth and make it even with both his hands, beautiful and charming, even thus with those flowers of various scents and colours that Buddha country is shining on every side seven fathoms deep. And these many flowers are soft, pleasant to touch, if one may use a comparison, like Ka/§ilindika (some kind of soft substance). If one puts one's foot on them, they sink down four inches ; if one raises one's foot, they rise again four inches. When the time of the forenoon has gone again, those flowers vanish without leaving anything behind. Then that Buddha country is again clean, pleasant, beautiful, and without fading flowers. The winds blow again everywhere in the four quarters, and scatter down fresh flowers as before. And as it is in the fore- noon, so it is at noon, at twilight, in the first, middle, and last watch of the night. And the beings, if touched by those winds which blow per- fume with various scents, are as full of happiness as a Bhikshu (mendicant) who has obtained Nirvawa. §2 2. 'And in that Buddha country, O Ananda, no mention is ever made of the names of fire, sun, moon, planets, Nakshatras (constellations), and stars, or of blinding darkness. There is no men- tion even of day and night, except in the conver- sation of the Tathagata. Nor is there any idea of predial property belonging to monasteries. J 23. ' And again, O Ananda, in that world Sukha- vati at the proper time clouds full of heavenly per- fumed water pour down heavenly flowers of all colours ; heavenly seven jewels, heavenly sandal- wood-powder, and heavenly umbrellas, flags, and 44 DESCRIPTION OF SUKHAVATI, §24. banners are poured down. And in the sky, the heavenly flowers of all colours, and heavenly cano- pies are held, likewise heavenly excellent umbrellas and all kinds of ornaments, heavenly musical instru- ments are played, and heavenly Apsarases dance, § 24. ' And again, O Ananda, in that Buddha country whatever beings have been born, and are being born, and will be born, are always constant in absolute truth, till they have reached Nirvdwa. And why is that ? Because there is no room or mention there of the other two divisions (rd^is), such as beings not constant or constant in falsehood. ' On this wise, O Ananda, that world is briefly called Sukhavati, not at full length. Even a kalpa, O Ananda, would come to an end, while the causes of happiness which exist in that world Sukhavati are being praised, and yet it would be impossible to reach the end of them.' f 25. Then the Bhagavat at that time spoke the following verses ^ : ' Thus, O Ananda, the world Sukhavati is endowed with immeasurable good qualities and excellences. § 26. 'And again, O Ananda, in the ten quarters, and in each of them, in all the Buddha countries equal in number to the sand of the Gaiiga, the ' The text of these verses is so corrupt that I thought it best to follow the example of the five Chinese translators, all of whom leave them out. They only repeat what was said before, that people might go on for ever praising the excellences of Sukhavati, yet they would never reach the end of them, and that the merit of hearing even the name of Sukhavati is greater than all other blessings on earth. The best thing, however, is to have faith in Gina, and to drive away all doubt. The Tibetan translator gives a translation of seven verses, but his translation also seems as obscure as the original. § 28. THE LAND OF BLISS. 45 blessed Buddhas equal in number to the sand of the Gahga, glorify the name of the blessed Amitabha, the Tathagata, they preach his fame, they proclaim his glory, they extol his virtue. And why ? Because all beings who hear the name of the blessed Amitabha, and having heard it, raise their thought with joyful longing, even for once only, will not turn away again from the highest perfect knowledge. J 27. 'And before the eyes of those beings, O Ananda, who again and again think of the Tathagata reverently, and who make the great and unmeasured stock of good works grow, turning their thought towards Bodhi (knowledge), and who pray to be born in that world, Amitabha, the Tathagata, holy and fully enlightened, when the time of their death has approached, will appear, surrounded by many companies of Bhikshus and honoured by them. And then these beings, having seen the Bhagavat, their thoughts filled with joy, will, when they have died, be born in that world of Sukhavati. And if, O Ananda, any son or daughter of a good family should wish — What ? — How then may I see that Tathagata Amitabha visibly, then he must raise his thought on to the highest perfect knowledge, he must direct his thought with perseverance and excessive desire towards that Buddha country, and direct the stock of his good works towards being born there. § 28. ' But before the eyes of those who do not care much about the Tathagata Amitabha, and who do not vigorously increase the great and unmeasured stock of their good works, the Tathagata Amitabha, holy and fully enlightened, will appear, at the time of death, with the company of Bhikshus, in breadth 46 DESCRIPTION OF SUKHAVATJ, § 29. and height and form and beauty, very like (the former), and very like (the real Tathagata), but only created by thought. And they, through their nietlitation that dwells on perceiving the sight of the Tathagata, and with unfailing memory, will, when they have died, be born in the same Buddha country. § 29. ' And again, O Ananda, those beings who meditate on the Tathagata by giving him the ten thoughts, and who will direct their desire towards that Buddha country, and who will feci satisfaction when the profound doctrines are being preached, and who will not fall off, nor despair, nor fail, but will meditate on that Tathagata, if it were by one thouMit only, and will direct their desire toward that Buddha country, they also will see the Tatha- gata Amitabha, while they are in a dream, they will be born in the world Sukhavati, and will never turn away from the highest perfect knowledge. § 30. 'And, O Ananda, after thus seeing the cause and effect, the Tathdgatas of the ten quarters, in im- measurable and innumerable worlds, glorify the name of the Tathagata Amitabha, preach his fame, and proclaim his praise. And again, O Ananda, in that Buddha country, Bodhisattvas equal in number to the sand of the Gang4 approach, from the ten quarters, and in each quarter towards that Tathagata Amitabha, in order to see him, to bow before him, to worship him, to consult him, and likewise in order to see that company of Bodhisattvas, and the dif- ferent kinds of perfection in the multitude of orna- ments and excellences belon^TnF^ fT"^ 1^%^ % ^'Wi: 3T(inwrcn T^rTTt ^n^T^^tf^WfJT^'^^ II This Prawidhana is found in the Tibetan translation. The fulfilment of this Pra/ndhana is to be found in chap. ^^ (p. 56) as follows : — B. N. 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. Akanish//ja, XVII. Akanish//ja-bhavana, the abode of the Akanish//6as, XL, p. 64 ; XLVI. akujala, sin, XVIII, p. 40, akshawopapatti, of untimely birth, XV. a^ata, not born, XVIII, p. 40. a^atismara, forgetful of former births, XXXVI (conjecture). A^ita, the Bodhisattva A^ita, XL, p. 64. A^«anavidhvawsana, N. of a Tatha- gata. III (64). Ativiryaprabha = Amitabha, XII, p. 29. Atulyaprabha = Amitabha, XII, p. 29. aduMhasukhavedana, perceiving \\hat is neither pain nor plea- sure, XVIII, p. 40. Anantarya, crimes (five), VIII, 19. anabhisawskara, not made, XVIII, P- 40. Anagami-(phala), the Anagamin's (reward), reward of not being born again on earth, XLV, p. 76 (conjectural reading). Anibandhaniyaprabha = Amitabha, XII, p. 29. animitta, causelessness, X, p. 26. animitta,unconditioned,XVIII,p. 40. aniyata, not bent on anything (?), XXIV. Aniruddha, N. pr., I (20). anutpattikadharmakshanti, resigna- tion to consequences which have not yet arisen, XVIII, p. 40; XXXII end; XLV, p. 76. anutpada, without origin, XVIII, p. 40. Anupalipta, N. of a Tathagata, 1 1 1 (8). anulomiki kshanti, resignation to natural consequences, XX XII end. Anekabuddha, pi. Pratyekabuddhas ? XLIV, 5. apaya, misery, XVIII, p. 40. aprawihita, purposelessness, X, p. 26. aprawihita, free from desire, XVIII, p. 40. Apratihatarajmiragaprabha = Ami- tabha, XII, p. 29. Apsaras, the Apsarases, XIX, p. 42 ; XXIII. abhava, not-being, XVIII, p. 40. Abhibhuyanarendrabhutrayendra- prabha [by conjecture] = Ami- tabha, XII, p. 29. Abhibhuyalokapalajakrabrahmajud- dhavasamahejvarasarvadeva^^ih- mikara«aprabha = Amitabha, XII, p. 29. abhishekabhGmipratilambha, attain- ment of the royal stage, XVIII, p. 40. abhisambudh (samyaksambodhim), obtain the highest perfect knowledge, XI ; XIV. amanushya, not-man, XXXIX, p. 63. amatya, minister, X, p. 27. Amitaprabha, Amitaprabhasa = Ami- tabha, XII, p. 29; XXXI, 5, 20; XXXlX,p. 62; XLII (4). Amitabha, I ; XI to XV; XXVI to XXXI; XXXIX; XLV, p. 76. Amitayu, XXXI, 1-4, 11, 17. 78 DESCRIPTION OF SUKHAVATI. Amitaviis = Amitabha, XIV ; XXXII ; XXXVII, p. 58 ; XXXIX, p. 62; XLV, p. 76. Amogharajj^.i, N. pr., I (28). arthaviua, cause and effect, XXX. Arhat, holv, I; XI ; XXVII ; XXVIII ; XXXII; XXXIX, p. 6.. Avalukilejvara, Buddha's son, XXXI, 13 ; XXXIV. Avi/ti, hell. IV, 10. Avidyandhakaravidhvawsanakara, N. of a Tathagata, III (35). avaivartika, never returning (for a new birth), XXXI, 18. See also XXXII, p. 55; XLII, p. 69 ; XLV, p. 76. avaivartikatva, the state of never returning, XLIII, p. 72. Ajva^it, N. pr., 1(2). Asaiigataprabha = Amitabha, XII, p. 29. Asamaptaprabha = Amitabha, XII, p. 29. Asura, Asuras, VIII, i, 2 ; X, p. 25 ; XII, p. 30; XXXIX, p. 63; XLIV, 5; XLVII. aiaryopadhyaya, teachers and mas- ters, X, p. 26. A_g-«atakau«//inya, X. pr., I (i). Ananda, N.pr.,'1 (34) ; II, &c.; XI, &c. }.i,'a, (jucstion, II, p. 4. upaj.anta, peace, XVIII, p. 40. upadhyfiya, teacher, X, p. 26 ; XLIII. p. 72. Up.isaka, layman, Jyvyiv r Upisika, laywoman,! ^^ ^'^' •'• '^5- Uposha«iyaprabha = Amitabha, X 1 1, Uruvilvakajyapa, N. pr., I (10). r/ddhi, miraculous power, VIII, 5. r/ddhimat, endowed with mira- culous power, XIII, p. 31. r/ddhivajita, miraculous power, VIII, 5; XIII, p. 31. r/ddhibala, miraculous power, XXXI, 16, 21. ekaq-atipratibaddha, bound to one ' birth only, VIII, 20; XXXIII. cka^atiya, of one birth only, XXXI, 18. ckayanamarga, the path of one ve- hicle, XXXVIII, p. 59. aupapaduka, born miraculously, XLI, p. 65. Kampila, N. pr., I (22). karman (karmawaw vipaka/», kar- mabhisawskara/^, the result of works, and the outcome of works), XVII, p. 37. kama, lust, X, p. 25. Karu«ika, N. of a Tathagata, III (75). Kalaparvata, black mountain, XVII beg.; XXXIX, p. 63. Kinnara, Kinnaras, XII, p. 30; XXXIX, p. 63. Kumarakajyapa, N. pr., I (13). kujalamQIa, stock of merit, VIII, 19, 22, 27, 41, 42; XVII ; XVIII, p. 40; XXVII; XXVIII; XXXVII, p. 58; XXXVIII, p. 60, &c. Kusumaprabha, N. of a Tathagata, III (50). Kusumavr/'sh/yabhiprakir«a, N. of a Tath.agata, III (51). Kusuniasambhava, N. of a Tatha- g.ita. Ill (45). Kusun)abhi^/7a, N. of a Tathagata, III (63). Kcjarin, N. of a Tathagata, III (65). kshatriya, Kshatriyas, X, p. 27. k>hanti, endurance, VIII, 46; pa- tience (paramita), X, p. 26 ; three kinds of resignation, XXXII, p. 55. Khadiravanika, N. pr., I (25). INDEX OF WORDS. 79 Gandharva, XII, p. 30; XXXIX, p. 63; XLVII. gandharvara^a (doubtful, text prob- ably corrupt), XIX, p. 41, Gayakajyapa, N. pr., I (12). Garufarya^ara«a, practice of discipline, XXXVIII, p. 59. Hturmaharajrakayika (gods), con- sisting of the companies of the four Mahara^?-as, XVII. Alttadharabuddhisaiikusumitabhyu- dgata, N. of a Tathagata, III >tintama«iratna, jewel which yields every wish, XXXII. ATuUapatka, N. pr., I (31). Gambudvipejvara, sovereign of India, X, p. 27. ^atismara, possessed of the recollec- tion of former births, VIII, 6 ; XXXI, 16; XXXVI. Gambunadasuvarwa, gold coming from the river G., II, p. 3. Gina = Buddha, II, p. 3; IX, 9; XXV, 5; XLIII,p.72; XLIV, 7,8. Ginabala, Gina-power, XXXVIII, p. 61. Ginasuta/', sons of the Gina, ^ XXXVIII, p. 6r. ^wanadarjana, intellectual know- ledge, II, p. 4- Gyotishprabha, N. of a Tathagata, III (15); XLII (3). Gvalanadhipati, a Tathagata, XLII (14). Tathagata, list of eighty-one T.'s, III; XI; XII; XXXVIII, p. 62, &c. &c. tiryagyoni, brute-creation, VIII, i, 2; XV. Tishva, N. of a Tathagata, III (38). Tush'ita, XVII. Turyaghosha, N. of a Tathagata, JII(i9). Trayastriwja (gods), XL, p. 65. trisahasramahasahasra, the three millions of spheres of worlds, VIII, 12 ; XLIII, p. 71 ; XLVI. traidhatukasamata, equilibrium of the three elements, XXXVIII, p. 59- dana, liberality, X, p. 26 (paramita). divyaw? ^akshus, the divine eye, VIII, 7, 26; XXXI, 16; XXXVIII, p. 59 (opp. mawsa- /Jakshus). divyaw jrotram, the divine ear, VIII, 8; XXXI, 16. Dipahkara, N. of a Tathagata, III (0- du^kha, pain, XVIII, p. 40, durgati, distress, XVIII, p. 40. Dushprasaha, aTatliagata, XLII (i). deva, god, XII, p. 30; XXXIX, p. 63 ; XLVII, &c. devanagasurayakshajravaka/', X L I V, 5- devarajatva, sovereignty of the gods, X, p. 27. dharma. Law, XVIII, pp. 39, 40 ; dharmaw dejayati, XI. dharma, a thing, XXXVIII, p. 59. dharma, plur. (gambhlra, profound), doctrines, XXIX. dharmakatha, the story of the Law, XXXVIII beg. Dharmaketu, N. of a Tathagata, HI (70). 8o DESCRIPTION OF SUKHAVAtJ. dharnia>takraprnvartana, turning the wheel ot the Law, X, p. 27. dharniJiXakshiis, eve of the Law, XXXVllI,p.'59; XLV, p. 76. Dhaniiamati, N. of a Tathagata, 111(78). Dharmamativinanditarag-a, N. of a Tathagata, III (39). Dharmakara, N, of a Bhikshu, III end; IV; V; VI ; VII ; X, p. 25 ; XI. dharmolka, torch of the Law, XXXVIII, p. 61. dhatu, cause, XXXVIII, p. 59. Dharawis, VIII, 33. dhvana (paramita), meditation, X, ' p. 26. Nadikajyapa, N. pr., I (11). Nanda, N. pr., I (32). Nandika, N. pr., I (21), Narcndra, N. of a Tathagata, III (74). ^ Narendrara^a, a Tathagata, XLII Naga and Nagas, XII, p. 30; XXXIX, p. 63 ; XLIV, 5. Nagabhibhu, N. of a Tathagata, _ III (lo); XLII (6). Narayawava^^ra, the diamond (or thunderbolt?) of N., VIII, 25. Ninii, N. of a Tathagata, III (56). niraya, hell, VIII, i, 2 ; XV. nirodha, cessation, XVIII, p. 40. nirodha, Nirvawa, XXI, p. 44. Nirniawarati, XVII. nirva/za, XXIV. nirv//ta bhQ, to attain Nirvawa, XLIV, 7. nishparidaha, free from pain, VIII, 37. nlvara;ja, obstacle, XVIII, p. 40. I)a>l^ama«^akshus, eye of Buddha, XXXVIII, p. 59. buddha^wana, knowledge of Buddha, XXXVIII, p. 59. buddhadharmasaiigha^, Buddha, the Law, and the Church, VIII, 46 ; X, p. 26; XVIII, p. 39. buddhajastr/, Buddha teacher, VIII, 46. buddhasawgiti, music of Buddha, XXXVIII, p. 59. bodhi, knowledge, VIII, isseqq.; XXVII; XXXII, p. 55; XXXVI; XLI, p. 69. bodhiparinishpatti, perfect know- ledge, XVIII, p. 40. bodhivr/ksha, a Bodhi tree, VIII, 27; XXXII. Bodhisattva, I ; X, p. 25, sing, and plur.; XXX; XXXI; XXXIX, &c. &c. bodhyahgasawgiti, music of the Bodhyahgas, XXXVIII, p. 59. Brahmakayika, XVII. Brahmaketu, N. of a Tathagata, III (77). [49] * Brahmaghosha, N. of a Tathagata, HI (17,59). Brahman, X, p. 25 ; XII, p. 29. Brahmapurohita, XVII. Brahmasvaranadabhinandita, N. of a Tathagata, III (42). brahmawa, Brahmawa, X, pp. 25, 27. Bhagavat, I; II, &c. Bhadra^it, N. pr., I (5). bhikshu, a mendicant (nirodhasa- mapanna), XXI, p. 44, &c. ; XXXIX, p. 63. bhikshuwi, nun, XXXIX, p. 63. bhumi, the Bhumis or stages, XVIII, p. 40. Maw^usvara, * sweet-voiced ' (Tatha- gatas), XLV, p. 76. manushyamanushyaA, men and not men, XII, p. 30; XXXIX, p.63. mall ? IV, 8. maharddhika, endowed with great supernatural powers, XL, p. 65. Mahakaphila, N. pr., I (18). mahakaruwa, highest compassion, II, p. 4; XVIII, p.40. Mahakajyapa, N. pr., I (14). Mahaketu, N. of a Tathagata, III (69). Mahakaush^Ailya, N. pr., I (17). IMahagandhara^anirbhasa, N. of a Tathagata, III (24). Mahaguwadhara, N. of a Tathagata, III (61). Mahaguwadharabuddhipraptabhi^wa, N. of a Tathagata, III (28).^ maha/^akravaa'a, Great ATakrava^a mountains, XVII ; XXXIX, p.63. Maha/tunda, N. pr., I (19). Mahatamalapatra-fandanakardama, N. of a Tathagata, III (62). mahadharmadundubhi, the great drum of the Law, XXXVIII, p. 61. mahadharmadhvaij-a, the great banner of the Law, XXXVIII, p.6i. mahadharmabheri, the great kettle- drum of the Law, XXXVIII, p. 61. mahadharmajahkha, the great trum- pet-shellofthe Law, XXXVIII, p. 61. Mahanaga, I, p. 2 ; II, p. 3, Mahanaman, N. pr., I (4). 82 DESCRIPTION OF SUKHAVATJ. mahaparinirvawa, VIII, n. mahapurushalakshana, the (thirty- two) marks of a great man, XVI, p. 56; XXXV. mahaprawidliana, tlie great prayer, X, p. 25. mah:U)rahmatva, X, p. 27. Ma'iribrahnian, Ihc great Brahman, XVII ; XXXVIII, p. 60. MalulmuXilinda, XXXIX, p. 63. maiiamudita, great rejoicing, XVIII, p. 40. Mahameru,the great Meru,XX XIX, p. 63. mahamaitrf, great love, XVIII, p. 40. INIaliamaiuIgalyayana, N. pr., I (16). Maharaifas (tour), XVII, p. 37. Mahavyuha, N. of a Tathagata, III (57). Mahajravaka, great disciple, I, p. 2 (bis), mahasawnaha, the whole armour (of the Law), VIII, 20. Mahasthamaprapta,name ofaBodhi- sattva, XXXIV. Mahejvara, XII, p. 29 end. Mahopcksha, great forgiveness, XVIII. p. 40. mahoraga, XII, p. 30; XXXIX, p. 63. manusha, men, XLVII. Mara (samaraka), X, p. 25. mithyatvaniyata, bent on falsehood, XXIV. mimaw/sa, philosophy, II, p. 4. mimawsa^/7;ina, philosopiiical know- ledge, II, p. 3. MuktakusumapralimaWitaprabha, N. of a Tathagata, III (20). ]Mukta/(/(/'atra, N. of a Tatliagata, III (66). Mukta^X/jatrapravatasadma, N. of a Tathagata, III (37). MuXilinda, XXXIX, p. 63. Meru, XXXVIII, p. 59 ; XXXIX, p. 63. McrukO/a, N. of a Tathagata, III (> 3, ■«<■>)■ Maitraya/»iputra, see PQrwa-Maitra- yaw'iputra. Maitreya, N. of a Bodhisattva, I end. Maudgalyayana, XIII, p. 31. Vakshi, Yakshas, XII, p. 50; XXXIX, p. 63; XLIV, 5. yathabhOtaprati^wa, the true pro- mise, X, p. 25. Yajodeva, N. pr., I (6). Yama devaA, the Yamadevas, XVII, p. 37 ; XL, p. 65. Ra«a%aha, N. of a Tathagata, III (27). Ratnakctu, N. of a Tathagata, III (71). Ratna/tandra, N. of a Tathagata, III (52). ratnaparvata,jevvel-mountain, XVII ; XXXIX, p. 63. ratnavr/'ksha, gem-tree, XVI, p. 33. Ratnajri, N. of a Tathagata, III (72). Ratnakara, a Tathagata, XLII (2). Ratnabhibhasa, N. of a Tathagata, 111(55). Rakshasa, XXXIX, p. 63. ragadveshamoha/), illusion, hatred, and passion, XXXVIII, p. 61. Ra^g-ag/vha, the city, I. Raj-aniyaprabha = Amitabha, XII, p. 29. raji, division (two divisions of beings), XXIV. Rahuia, N. pr., I (33). rupajabdagandharasasprash/avya- dharma/', all qualilied objects of senses, X, p. 26. rfipajabdagandharasasprash/avya- saw^wa, the idea of form, sound, smell, taste, and touch, X, p. 25. Revata, N. pr., I (24). lokadhatii, world, VIII, 7, 18, &c. lokanatha, protector of the world, IX, 3. Lokapala. XII, p. 29. lokapalatva, X, p. 27. Lokapradipa, a Tathagata, XLII (5)- Lokasiindara, N. of a Tathagata, III (76). Lokendra, N. of a Tathagata, III (36,73]. Lokejvarara^a, N. of a Tathagata, III (8if; IV; V; VI; VII. Vakula, N. pr., I (26). Varaprabha, N. of a Tathagata, III (23). vajavartitva, X, p. 27. viuila, self-control, VIII, 5. INDEX OF WORDS. 83 vas, to perform one's religious duties, I, p. I. Vashpa, N. pr., I (3). vinipata, destruction, XVIII, p. 40. vibhuti (puwya), (holy) miraculous power (of Buddhas), XVII. Vimala, N. pr., I (7), Vimalanetra, N. of a Tathagata, III (48). Vimalaprabha, III (9). Vimalanana, N. of a Tathagata, III Vira^a^prabha, a Tathagata, XLII viraga, passionlessness, XVIII, p. 40. viveka, retirement, XVIII, p. 40. vihiwsa, cruelty, X, p. 25. virya, strength, X, p. 26 (paramita). Vai^uryagarbha, N. of a Tathagata, III (68). ^ Vai^uryanirbhasa, N. of a Tatha- ^gata. III (16). vaijaradya, experience, fearlessness, XVIII, p. 40. Vaijaradyaprapta, a Tathagata, XLII (15). Vyapagatakhiladosha, N. of a Tatha- gata, III (58). Vyapagatakhilamalapratighosha, N. of a Tathagata, III (25). vyapada, malevolence, X, p. 25. 5akra, king of Devas, XII, p. 29 ; XX; XXXII, p. 54. 5akratva, X, p. 27. Sakyamuni, XXXIX, p, 64. janta(prajantopajantam), peace, XVIII, p. 40 ; jantasahagatam, ibid. Sariputra, N. pr., I (15). 5astr/ (samgHd., the name of) Master, XLIII, p. 72. jila (paramita), virtue, X, p. 26. jukladharma, the pure Law, X, p. 25. S'uddhavasa, XII, p. 29. jiinyata, emptiness, X,p. 26; XVIII, p. 40. 5uraku/^a, N. of a Tathagata, III (26). jraddha, faith, XXV, 5. 5rama«a, X, p. 25. iSrantasaw/Jayendusurya^^ihmikarawa- prabha = Amitabha, XII, p. 29. jravaka, pupil, VIII, 12; XI; XXXIV; XXXIX, p.63seq.; XLIV, 4, 5. 5riku/a, N.of a Tathagata, III (21) ; XLII (10). jruta, sacred knowledge, XXXVIII, p. 61. sreshtMn, merchant, X, p. 27. Sangamaniyaprabha = Amitabha, XII, p. 29. sangha, the Church, XVIII, p. 39. Sadivyamawiprabha = Amitabha, XII, p. 29. sadevaka, together with the gods, X, p. 25. saddharma, the good Law, VIII, 8. Saptaratnabhivr/sh/a, N. of a Tatha- gata, III (60). sabrahmaka, together with Brahman, X, p. 25. samantabhadra/iarya,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, P- 25- samyaktva, absolute truth, VIII, 11. samyaksambuddha,fully enlightened, II,p. 4; V; XXVII; XXVIIl; XXXII beg.; XXXIX. samyaksambodhi (anuttara), highest perfect knowledge, V; VII; VIII ; X, p. 26; XI; XIV; XXVI; XXVII; XXIX; XXXII, p. 55; XXXIII; XLIII, p. 72; XLV, p. 76. samyaga^wa, perfect knowledge, I. sarvakujalamulaparamita, perfection of all stocks of merit, XLIII, P-73. sarva_g^//a^«ana, the knowledge of omniscience, XLIII, p. 72. sarva^wata, omniscience, II, p. 3 ; VIII, 23; XXXVIII beg. sajramawabrahniawika, together with i'ramawas and Brahnians, X, p. 25. Sahalokadhatu, the world Saha, XXXIX, p. 64. Sagarameru^andra, N. of a Tatha- gata, III (41). SagaravarabuddhivikrWitabhi^wa, N. of a Tathagata, III (22). Siwha, N. of a Tathagata, III (79) ; XLII (8,9). G 2 84 DESCRIPTION OF SUKHAVATt. simhannda, the lion's voice, VII ; IX, 8. Siwhaniati, N. of a Tathagata, III (80). SiwhasagarakQ/avinanditara^a, N. of a Tathagata, HI (40). Siikhavati, I ; XI ; XV ; XVI II ; XXXIX; XL, &c. Sugata, the sons of S., I, p. i ; III, p. 7 ; XXXI, 21 (the Sugatas) ; XLIV, 10. sutushitva, X, p. 27. Siiniiniitatva, X, p. 27. Subahu, N. pr., I (8). SubhCiti, N. pr., I (23). Sumcru, XVII, p. 37; XXXVIII, p. 59, pliir. ; XXXIX, p. 63. Siimerukalpa, N. of a 1 athagata, 111(5). suyamatva, X, p. 27. sulikhita, a good copy, XLIII, p. 72. Suvar«agarbha, N. of a Tathagata, 111(67). Suvarwaprabha, N. of a Tathagata, 111(14).^ Siivibhaktavati, name of a Samadhi, VIII, 40. Suryodana, N. of a Tathagata, III (II). stryagara, room for women (Frauen- zimmer), XLI, p. 67. Sthavira, elder, I, p. 2 (bis). Svagata, N. pr., I (27). svadhyaya, learning, VIII, 28. hetubalika, strong in argument, XXXVIII, p. 61. INDEX OF SUBJECTS. Bodhisattvas, 11 ; VII ; VIII, 20. Bodhi-tree, IV, 8; VIII, 27. Brahma«as, X, p. 25. Buddha country, V ; VI ; VII, &c. ; X, p.25; XI ; XII. Buddha, the Law and the Church, VIII, 46. Buddhas, X, p. 26 end. — possessed of thirty-two marks, XVI, p. 36. — proceeding from the rays of light that proceed from gem-lotuses, XVI, p. 36. — XVII. — praise Amitabha, XXVI. Buddha's death, XXVII; XXVIII. — son, XXXI, 13. Endurance, degrees of, VIII, 46. Gods, X, p. 25 ; XL, p. 65. — (thirty-three), XVII. — Buddhas, II. — and men, VIII, 4, 30, 32, 35. no difference between them, XX. Jewel-flowers, VIII, 31. Jewel-trees, VIII, 38. Knowledge, six kinds of (sha^. 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. Abhi^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^;7anabhi^;7atai-^, 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^watabhi^wanai^, but no MSS. seem to support that reading. The five abhi^was or abhi^wanas 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 Sukhavatt-vyfiha has ' * See next page. 90 THE SMALLER SUKIIAVATt-VYl)HA. § i. such as vSariputra, the elder, Mahamaudgalydyana, Mahak^^yapa, Mahakapphiwa, Mahak^tydyana, Ma- hakaush///ila, Revata, ^'uddhipanthaka, Nanda, Ananda, Rahiila, 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 Ma/'^^'^u^ri, the prince, the Bodhisattva A^ita, the Bodhisattva Gandhahastin, the Bodhisattva Nityo- dyukta, the Bodhisattva Anikshiptadhura. He dwelt together widi them and many other noble-minded Bodhisattvas, and with ^'akra, the Indra or King^ abhi^«anabhi^«ai>^, and afterwards abhi^«atabhi^«ai^. The position of the participle as the uttara-pada in such compounds as abhi^/7anabhi^«atai/i is common in Buddhist Sanskrit. Mr. Bendall has called my attention to the Pali abhi/7//ata-abhi/7/)ata (Vinaya-piAika, ed. Oldenberg, vol. i, p. 43), which favours the Chinese acceptation of the term. ' Maha^ravaka, the great disciples; sometimes the eighty principal disciples. * ArhadbhiA. I have left the correct Sanskrit form, because the Japanese text gives the termination adbhi^. Hogo's text has the more usual form arhantaiy^. 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 Budiihist 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. Siiira of the 42 Sections, cap. 2. Clemens of Alexandria (d. 220) speaks of the Sf/n/oi who worshipped a pyramid erected over the relics of a god. This may be a translation of Arhat, as Lassen (• Dc 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 itfipai (Stromat. p. 539, Potter). ' Indra, the old Vedic god, has come to mean simply lord, and §3. THE SMALLER SUKHAVATt-VYUHA. 9I of the Devas, and with Brahman Sahampati. With these and many other hundred thousand nayutas ^ of sons of the gods, Bhagavat dwelt at 6'ravasti. § 2. Then Bhagavat addressed the honoured San- putra and said, ' O ^Sariputra, 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 -. ' Now what do you think, ^'ariputra, for what reason is that world called Sukhavati (the happy) ? In that world Sukhavati, O ^'ariputra, there is neither bodily nor mental pain for living beings. The sources of happiness are innumerable there. For that reason is that world called Sukhavati (the happy). f 3. 'And again, O .Sariputra, that world Sukhavati is adorned with seven terraces, with seven rows of in the -^anda Paritta (Journal Asiatique, 1871, p. 220) we actually find Asurinda, the Indra or Lord of the Asuras. ^ 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. i with 22 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. ^ Tish///ati dhriyate yapayati dharma;;; X-a dejayati. This is an idiomatic phrase, which occurs again and again in the Nepalese text of the Sukhavati-vyfiha (MS. 26 b, 11. i, 2 ; 55 a, 1. 2, &c.). It seems to mean, he stands there, holds himself, supports himself, and teaches the law. Burnouf translates the same phrase by, ' ils se trouvent, vivent, existent' (Lotus, p. 354). On yapeti in Pali, see Fausboll, Dasaratha-^taka, pp. 26, 28 ; and yapana in Sanskrit. 92 THE SMALLER SUKIIAVAtJ-V^OhA. §3. palm-trees, and with strings of bells \ It is enclosed on every side -, beautiful, brilliant with the four gems, viz. gold, silver, beryl, and crystal ^. With ' Kihkiwi^ala, The texts read kahka«a^alai^ kz. and kahkawi^alais ^a, and again later kahkawi^alunam (also IQ) and kahkawi^alanam, Mr. Beal translates from Chinese 'seven rows of exquisite curtains,' and again ' gemmous curtains.' First of all, it seems clear that we must read ^ala, net, web, instead of ^ala. Secondly, kahkawa, bracelet, gives no sense, for what could be the meaning of nets or strings of bracelets .-' I prefer to read kihkiwi^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. 191, we meet with kihkinika^ala, from which likewise the music proceeds; see Childers, s.v. ^ala. In the I\ISS. of the Nepalese Sukhavati-vyfiha (R.A.S.), p. 39 a, 1. 4, I likewise find svarwaratnakinkiwi^alani, which settles the matter, and shows how little confidence we can place in the Japanese texts. * Anuparikshipta, enclosed; see parikkhej^o in Childers' Dictionary, and compare pairidaSza, paradise. ' The four and seven precious things in Pali are (according to Childers) : — 1. suva;/;/aw, gold. 2. ra^j^ataw, silver. 3. multa, pearls. 4. ma//i, gems (as sapphire, ruby). 5. ve/uriyaw, cat's eye. 6. va^iraw, diamond. 7. pava/am, coral. Here Childers translates cat's eye; but s.v. ve/uriyam, he says, a precious stone, perhaps lapis lazuli. In Sanskrit (Burnouf, Lotus, p. 320): — I. suvarwa. gold. 2. rOpya, silver. 3- vai^. Snipe, curlew. Is it meant for Kuravika, or Karavika, a fine-voiced bird (according to Kern, the Sk. kara- yika), or for Kalavihka, Pali Kalavika? See Childers, s.v. opapatiko; Burnouf, Lotus, p. 566. I see, however, the same birds mentioned together elsewhere, as ha;«sakrau/7X'amayurajuka- jalikakokila, &c. On mayftra see Mahav., Inlrod. p. xxxix ; Rv. I, 191, 14. 96 THE SMALLER SUKHAVAtJ-VyOhA. §6. come together and perform a concert, each uttering his own note. And froni them thus uttering proceeds a sound proclaiming the five virtues, the five powers, and the seven steps leading towards the highest knowledge \ When the men there hear that sound, remembrance of Buddha, remembrance of the Law, remembrance of the Church, rises in their mind. ' Now, do you think, O ^'ariputra, that there are beings who have entered into the nature of animals (birds, &c.) ? This is not to be thought of. The * Indriyabalabodhyahgajabda. These are technical terms, but their meaning is not quite clear. Spence Hardy, in his Manual, p. 498, enumerates the five indrayas, viz. (i) sardhawa, purity (probably jraddha, faith); (2) wiraya, persevering exertion (vtrya); (3) sati or smirti, the ascertainment of truth (smr/ti); (4) samadhi, tranquillity; (5) pragnava, wisdom (pra^wa). The five balayas (bala), he adds, are the same as the five indrayas. The seven bowdyanga (bodhyahga) are according to him : (i) sihi or smirti, the ascertainment of the truth by mental application; (2) dharmmawicha, the investigation of causes; (3) wiraya, persevering exertion; (4) priti, joy; (5) passadhi, or prasrabdhi, tranquillity ; (6) samadhi, tranquillity in a higher degree, including freedom from all that disturbs either body or mind; (7) upckslia, equanimity. It will be seen from this that some of these qualities or excel- lences occur both as indriyas and bodhyahgas, while balas are throughout identical with indriyas. Burnouf, however, in his Lotus, gives a list of five balas (from the Vocabulaire Pentaglolte) which correspond with the five indriyas of Spence Hardy; viz. jraddha-bala, power of faith; virya- bala, power of vigour; smr/ti-bala, power of memory ; saniadhi- bala, power of meditation; pra,^«a-bala, power of knowledge. They precede the seven bodhyangas both in the Lotus, the Vocabulaire Pentaglotte, and the Lalita-vistara. To these seven bodhyangas Ikirnouf has assigned a special treatise (Appendice xii, p. 796). They occur both in Sanskrit and Pali. Sec also Dharmasahgraha s. v. in the Anecdola Oxonicnsia. §9- THE SMALLER SUKHAVAT{-VyOhA. 97 very name of hells is unknown in that Buddha country, and likewise that of (descent into) animal bodies and of the realm ofYama (the four apayas)\ No, these tribes of birds have been made on purpose by the Tathagata Amitayus, and they utter the sound of the Law. With such arrays of excellences, &c. § 7. 'And again, O 6'ariputra, when those rows of palm-trees and strings of bells in that Buddha country are moved by the wind, a sweet and enrapturing sound proceeds from them. Yes, O vS'ariputra, as from a heavenly musical instrument consisting of a hundred thousand ko/is of sounds, when played by Aryas, a sweet and enrapturing sound proceeds, a sweet and enrapturing sound proceeds from those rows of palm-trees and strings of bells moved by the wind. And when the men hear that sound, reflection on Buddha arises in them, reflection on the Law, reflection on the Church. With such arrays of excellences, &c. § 8. ' Now what do you think, O vSariputra, for what reason is that Tathagata called Amitayus ? The length of life (ayus), O KS'ariputra, of that Tathagata and of those men there is immeasurable (amita). Therefore is that Tathagata called Amitayus. And ten kalpas have passed, O ^Sariputra, since that Tathagata awoke to perfect knowledge. § 9. 'And what do you think, O ^'ariputra, for what reason is that Tathagata called Amitabha ? The ^ Niraya, the hells, also called Naraka. Yamaloka, the realm of Yama, the judge of the dead, is explained as the four apayas, i.e. Naraka, hell ; Tiryagyoni, birth as animals ; Pretaloka, realm of the departed ; Asuraloka, realm of evil spirits. The three terms which are here used together occur likewise in a passage translated by Burnouf, Introduction, p. 544. [49] ''■ H 98 THE SMALLER SUKHAVATJ-V\OhA. § lO. splendour (^bhd). O KSariputra, of that Tathagata is unimpeded over all Buddha countries. Therefore is that Tathagata called Amitabha. 'And there is, O ^S'ariputra, an innumerable as- sembly of disciples with that Tathagata, purified and venerable persons, whose number it is not easy to count. With such arrays of excellences, See. J lo. 'And again, O ^S'ariputra, of those beings also who are born in the Buddha country of the Tathagata Amitiyus as purified Bodhisattvas, never to return again and bound by one birth only, of those Bodhisat- tvas also, O ^'ariputra, the number is not easy to count, except they are reckoned as infinite in number \ ' Then again all beings, O 6'ariputra, ought to make fervent prayer for that Buddha country. And why ? Because they come together there with such excellent men. Beinq-s are not born in that Buddha country of the Tathagata Amitayus as a reward and result of good works performed in this present life -. ' Iti sankhyS/w ga^^^anti, they are called; cf. Childers, s.v. sahkhya. Asahkhyeya, even more than aprameya, is the recognised term for infinity. Burnoiif, Lotus, p. 852. ^ Avaramatraka. This is the Pali oramattako, 'belonging merely to the present life,' and the intention of the writer seems to be to inculcate the doctrine, that salvation can be obtained by mere repetitions of the name of Amitabha, in direct opposition to the original doctrine of Buddha, that as a man soweth, so he reapeth. Buddha would have taught that the ku^alamtila, the root or the stock of good works performed in this world (avaramatraka), will bear fruit in the ne.xt, while here 'vain repetitions' seem all that is enjoyed. The Chinese translators take a different view of this passage. But from the end of this section, where we read kulaputrena va kuladuhitra va tatra buddhakshetre X'ittapra;/idhana»z kariavyam, it seems clear that the locative (buddhakshetre) forms the object of the pra«idh.ina, the fervent prayer or longing. Tlie Satpuruslias already in the Buddhakshetra would be the innu- merable men (manushyds) and Bodhisattvas mentioned before. § ir. THE SMALLER SUKHAVATi-VYOnA. 99 No, whatever son or daughter of a family shall hear the name of the blessed Amitayus, the Tathagata, and having heard It, shall keep It In mind, and with thoughts undisturbed shall keep It In mind for one, two, three, four, five, six or seven nights, — when that son or daughter of a family comes to die, then that Amitayus, the Tathagata, surrounded by an assembly of disciples and followed by a host of Bodhi- sattvas, will stand before them at their hour of death, and they will depart this life with tranquil minds. After their death they will be born In the world Sukhavati, In the Buddha country of the same Amitayus, the Tathagata. Therefore, then, O SAn- putra, having perceived this cause and effect \ I with reverence say thus. Every son and every daughter of a family ought with their whole mind to make fervent prayer for that Buddha country, J II. 'And now, O .Sdriputra, as I here at present glorify that world, thus In the East, O 6ariputra, other blessed Buddhas, led by the Tathagata Akshobhya, the Tathagata Merudhva^a, the Tathagata Maha- meru, the Tathagata Meruprabhasa, and the Tatha- gata Ma^'^^udhva^a, equal In number to the sand of the river Gaiiga, comprehend their own Buddha countries in their speech, and then reveal them 2. ' Arthavaja, lit. the power of the thing; of. Dhammapada, p. 388, V. 289. ^ I am not quite certain as to the meaning of this passage, but if we enter into the bold metaphor of the text, viz. that the Buddhas cover the Buddha countries with the organ of their tongue and then unrol it, what is intended can hardly be anything but that they first try to find words for the excellences of those countries, and then reveal or proclaim them. Burnouf, however (Lotus, p. 417), takes the expression in a literal sense, though he is shocked by itsgrotcsqueness. On these Buddhas and their countries, see Burnouf, Lotus, p. 113. * H 2 lOO THE SMALLER SUKHAVATi-VYUHA. § 12. Accept this repetition of the Law, called the " Favour of all Buddhas," which magnifies their inconceivable excellences. ^12.' Thus also in the South do other blessed Bud- dhas, led by the Tathagata A'andrasuryapradipa, the Tathagata Ya^a/zprabha, the Tathagata Mahar>{'i- skandha, the Tathagata Merupradipa, the Tathagata Anantavirya. equal in number to the sand of the river Ganga, comprehend their own Buddha countries in their speech, and then reveal them. Accept, &c. J 13. ' Thus also in the West do other blessed Bud- dhas, led by the Tathagata Amitayus, the Tathagata Amitaskandha, the Tathagata Amitadhva.i;a, the Ta- thagata Mahaprabha, the Tathagata Maharatnaketu, the Tathagata vyuddhara^miprabha, equal in number to the sand of the river Ganga, comprehend, &c. § 14. ' Thus also in the North do other blessed Bud- dhas, led by the Tathagata Mahar/'iskandha, the Tathagata Vaii"vanaranirghosha, the Tathagata Dun- dubhisvaranirghosha, the Tathagata Dushpradharsha, the Tathagata Adityasambhava, the Tathagata Caleni- prabha((7valanaprabha ?), the Tathagata Prabhakara, equal in number to the sand, &c. § 1$. 'Thus also in the Nadir do other blessed Buddhas, led by the Tathagata Siwha, the Tathagata Ya^as, the Tathagata Ya.s"a//prabhava, the Tathagata Dharma, theTathagata Dliarmadhara, the Tathagata Dharmadhva^a, equal in number to the sand, &c. § 16. 'Thus also in the Zenith do other blessed Buddhas, led by the Tathagata Brahmaghosha, the Tathagata Nakshatrara<^a, the Tathagata Indraketu- dhvar^arA^a, the Tathagata Ganclhottama, the Tatha- gata Gandhaprabhasa, the Tathdgata Mahar/'iskan- dha, ihc Tathagata Ratnakusumasampushpitagatra, §17- THE SMALLER SUKHAVATi-VvOHA. lOI the Tathagata Salendrara^a, the Tathagata Ratiiot- palam, the Tathagata Sarvarthadar^a, the Tathagata Siimerukalpa, equal in number to the sand, &c. ^ ^17.' Now what do you think, O .S'ariputra, for what reason is that repetition (treatise) of the Law called the Favour of all Buddhas ? Every son or daughter of a family who shall hear the name of that repetition of the Law and retain in their memory the names of those blessed Buddhas, will be favoured by the Buddhas, and will never return again, being once in possession of the transcendent true knowledge. Therefore, then, O KS'ariputra, believe ^, accept, and do not doubt of me and those blessed Buddhas ! 'Whatever sons or daughters of a family shall make mental prayer for the Buddha country of that blessed Amitayus, the Tathagata, or are making it now or have made it formerly, all these will never return again, being once in possession of the tran- scendent true knowledge. They will be born in that Buddha country, have been born, or are being born ^ It should be remarked that the Tathagatas here assigned to the ten quarters differ entirely from those assigned to them in the Lalita-vistara, Book XX. Not even Amitabha is mentioned there. ^ Pratiyatha. The texts give again and again pattiyatha, evidently the Pali form, instead of pratiyata. I have left tha, the Pali termination of the 2 p. pi. in the imperative, instead of ta, because that form was clearly intended, while pa for pra may be an accident. Yet I have little doubt that patiyatha was in the original text. That it is meant for the imperative, we see from j-raddadhadhvam, &c., further on. Other traces of the influence of Pali or Prakrit on the Sanskrit of our Sutra appear in arhan- taij^, the various reading for arhadbhi/z, which I preferred; sambahula for bahula; dhriyate yapayati; purobhaktena; anyatra; sahkhyam gaki'/innti; avaramatraka; ve//^ana instead of vesh/ana, in nirveMana; dharmaparydya (Corp. Inscript. plate xv), &c. I02 THE SMALLER SUKHAVATt-VYtjHA. § i8. now. Therefore, then, O 5^riputra, mental prayer is to be made for that Buddha country by faithful sons and daughters of a family. § 18. 'And as I at present magnify here the incon- ceivable excellences of those blessed Buddhas, thus, O ^'ariputra, do those blessed Buddhas magnify my own inconceivable excellences. 'A very difficult work has been done by ^'akya- muni, the sovereign of the ^'akyas. Having ob- tained the transcendent true knowledge in this world Saha, he tauofht the Law which all the world is reluctant to accept, during this corruption of the present kalpa, during this corruption of mankind, during this corruption of belief, during this corrup- tion of life, during this corruption of passions. § 19. 'This is even for me,0 6'ariputra,an extremely difficult work that, having obtained the transcendent true knowledge in this world Saha, I taught the Law which all the world is reluctant to accept, during this corruption of mankind, of belief, of passion, of life, and of this present kalpa.' § 20. Thus spoke Bhagavat joyful in his mind. And the honourable 6'ariputra, and the Bhikshus and Bodhisattvas, and the whole world with the gods, men, evil spirits and genii, applauded the speech of Bhagfavat. This is the Mahay^nasiitra ' called Sukhavati-vyOha. * The Sukhavali-vyflha, even in its shortest text, is called a Mahayana-sOtra, nor is there any reason why a Mahayana-sQtra should not be short. The meaning of Mahavana-sfltra is simply a SCitra belonging to the Mahayana school, the school of the Great Boat. It was Burnouf who, in his Introduction to the History of Buddhism, tried very hard to establish a distinction between the § 20. THE SMALLER SUKIIAVATI-VvOnA. IO3 Vaipulya or developed Sutras, and what he calls the simple Sutras. Now, the Vaipulya Sutras may all belong to the INIahayana school, but that would not prove that all the Sutras of the INIahayana school are Vaipulya or developed Sutras. The name of simple Sutra, in op- position to the Vaipulya or developed Sutras, is not recognised by the Buddhists themselves ; at least, I know no name for simple Sutras. No doubt there is a great difference between a Vaipulya Sfltra, such as the Lotus of the Good Law, translated by Burnouf, and the Sutras which Burnouf translated, for instance, from the Divyavadana. But what Burnouf considers as the distinguishing mark of a Vaipulya Sutra, viz. the occurrence of Bodhisattvas, as followers of the Buddha 6'akyamuni, would no longer seem to be tenable *, unless we classed our short Sukhavati-vyuha as a Vaipulya or developed Siatra. For this there is no authority. Our Sutra is a Mahayana Sutra, but never called a Vaipulya SQtra, and yet in this Sutra the Bodhisattvas con- stitute a very considerable portion among the followers of Buddha. But more than that, Amitabha, the Buddha of Sukhavati, another personage whom Burnouf looks upon as peculiar to the Vaipulya Sutras, who is, in fact, one of the Dhyani-buddhas, though not called by that name in our Sutra, forms the chief object of its teaching, and is represented as known to Buddha ^"akyamuni, nay, as having become a Buddha long before the Buddha vSakyamuni t- The larger text of the Sukhavati-vyuha would certainly, according to Burnouf's definition, seem to fall into the category of the Vaipulya Sutras. But it is not so called in the MSS. which I have seen, and Burnouf himself gives an analysis of that Stitra (Intro- duction, p. 99) as a specimen of a Mahayana, but not of a Vaipulya Sutra. * ' La presence des Bodhisattvas ou leur absence interesse done le fonds meme des livres ou on la remarque, et il est bien evident que ce soul point trace une ligne de demarcation profonde entre les Sutras ordinaires et les Sutras de- veloppes.' — Burnouf, Introduction, p. 112. t ' L'idee d'un ou de plusieurs Buddhas surhumains, celle de Bodhisattvas crees par eux, sont des conceptions aussi etrangeres a ces hvrcs (les Sutras simples) que celle d'un Adibuddha ou d'un Dieu.' — Burnouf, Introduction, p. 120. INDEX OF NAMES AND SUBJECTS IN THE SMALLER SUKHAVATI-VYUHA. Adityasambhava, the Tathagata, page loo. A^ita, the Bodhisattva, 90. Akshobhya, the Tathagata, 99. Amitabha, the Tathagata, 97 seq. ; 103. Amitadhva^a, the Tathagata, 100. Amitaskandha, the Tathagata, 100. Amitayus, the Tathagata, 91; 97 seqq. ; 100 seq.; repetition of the name of A., 98 seq. Ananda, 90. Anantavirya, the Tathagata, 100. AnathapiWaka, 89. Anikshiptadhura, the Bodhisattva, 90. Animal bodies, descent into, 96 seq. Aniruddha, 90. Arhat, 89, see note 4 ; 91. Bharadva^a, 90. Bhikshus, 89 ; 102. Bodhisattvas, 90 ; 98 ; 99 ; 102 ; 103. Brahmaghosha, the Tathagata, 100. Brahman Sahampati, 91. Buddha countries, 91 seqq. Buddhas, 95 ; 99 seqq. ; Buddha, the Law, the Church, 96; 97 ; 'Favour of all Buddhas,' 100; lOI. Burnouf, on the Mahayana-sutras, 102 seq. Cause and effect (arthavaja), 99. Devas, king of the, 91. Dharma, the Tathagata, 100. Dharmadhara, the Tathagata, 100. Dharmadhva^a, the Tathagata, 100. Dhyani-buddhas, 103. Dundubhisvaranirghosha, the Tatha- gata, 100. Dushpradharsha,the Tathagata, 100. Galeniprabha, the Tathagata, 100. Gandhahastin, the Bodhisattva, 90. Gandhaprabhasa, the Tathagata, 100. Gandhottama, the Tathagata, 100. Gavampati, 90. Gems, four and seven, 92 seq., see note 3 ; 94. Gem-trees, 94. Genii, 102. Gods, 102. Great disciples (mahajravaka), 89, see note 3. Gvalanaprabha, see Galeniprabha. Hells, 97. Indra or King, 90, see note 5. Indraketudhva^arag-a, the Tatha- gata, 100. Kalodayin, 90. ^andrasuryapradipa, the Tathagata, 100. Knowledge, five kinds of, 89, see note 2 ; steps leading towards the highest k., 96 ; transcendent true k., 101 ; 102. Mahakapphiwa, 90. Mahakajyapa, 90. Mahakatyayana, 90. Mahakaush//jila, 90. Mahamaudgalyayana, 90. Mahameru, the Tathagata, 99. Mahaprabha, the Tathagata, 100. Maharatnaketu, the Tathagata, 100. io6 THE SMALLER SUKHAVATi-VYtjHA. Mahar>tiskandha, the Tathagata, loo (tiis). IMahay;ina-bQtra, 102 seq. Maw^udhva^a, the Tathagata, 99. Ma/?_i,'Ujri, tne prince, 90. Men and gods, loa. Meriidhvajj^a, the Tathagata, 99. Mcruprabhasa, the Tathagata, 99. Merupradipa, the Tathagata, 100. Nakshatrara^a, the Tathagata, 100. Nanda, 90. Nityodyiikta, the Bodhisattva, 90. Numbers in Buddhist literature, 91, note I. PaH, its influence on Sanskrit, loi, note 2. Powers, five, 96. Prabhakara, the Tathagata, 100. Prayer, 98 ; 10 1 seq. Rahula, 90. Ratnakusumasampushpitagatra, the Tathagata, 100. Ratnotpalajri, the Tathagata, loi. Rcvata, 90. Saha, the world S., 102. i^akra, the king of the Devas, 90. 5akyaniuni, the sovereign of the 5akyas, 102. Salendraraifa, the Tathagata, 10 1. 5ariputra, the elder, 90 seqq. Sarvarthadarja, the Tathagata, 10 1. Sf^Koj, 90, note 4. Siwha, the Tathagata, 100. Spirits, evil, 102. 5ravasti, 89 ; 91. Steps (seven) leading to the highest knowledge (bodhyanga), 96. 5uddharajiniprabha, the Tathagata, 100. i'uddhipanthaka, 90. Sukhavati, 91 seqq. ; 99, Sumcrukalpa, the Tathagata, loi. Tathagata, 91; 95; 97 seqq. Vaipulya Sutras, 103. Vaijvanaranirghosha, the Tathagata, 100. Vakkula, 90. Virtues, five, 96. Water, eight good qualities of, 93. Yama, realm of, 97. Yaja/^prabha, the Tathagata, 100. Yaja/^prabhava, the Tathagata, 100. Yajas, the Tathagata, 100. INDEX OF SANSKRIT WORDS, CHIEFLY THOSE EXPLAINED IN THE NOTES. anuparikshipta, enclosed, page 92, note 2. apaya, the four apayas, i.e. hell, 97, see note, aprameya, infinite, 98, n. i. abhi^«a and abhi^;7ana, the five kinds of knowledge, 89, n. 2. abhi^«anabhi^7lata, 89, n. 2. ayuta, a hundred koris, 91, n. i. arahanta and arihanta = arhat, 90, n. 4. arthavaja, cause and effect, 99, n. i. arhat, 90, n. 4. arhanta = arhat, 90, n. 4 ; loi, n. 2. avaramatraka, belonging merely to the present life, 98, n. 2 ; loi, n. 2, asankhyeya, infinite, 98, n. i. asuraloka, realm of evil spirits, 97 note. Asurinda, lord of the Asuras, 90, n. 5. indra, lord, 90, n. 5. indriya, five virtues, 96 note. kankana^ala, see kihkiwi^ala. kakapeya (kakapeya), to be drunk even by crows, 93, n. 2. kinkini^ala, string of bells, 92, n. i. kort, ten millions, 91, n. i. krau«-^a, snipe, curlew, 95, n. 3. tiryagyoni, birth as animals, 97 note. tish/Aati dhriyate yapayati, 'he stands there, holds himself, supports himself,' 91, n, 2. tirthakaka, ' a crow at a tirtha,' 94 note. divavihara, noonday rest, siesta, 95, dharmaw dejayati, he teaches the law, 91, n. 2. dharmaparyaya, loi, n. 2. nayuta, i with 22 zeros, 91, n. i. naraka, hell, 97 note, niyuta, a hundred ayutas, 91, n. i. niraya, hell, 97 note. nirvetbana, loi, n. 2. purobhaktena, before the morning meal, 95, n. i ; loi, n. 2. prati, pratiyatha, loi, n. 2. pretaloka, realm of the departed, 97 note. bala, five powei-s, 96 note, bodhyanga, seven steps leading towards the highest knowledge, 96 note. mahajravaka, great disciple, 90, n. 3. yamaloka, realm of Yama, 97 note, yapayati, 'he supports himself,' 91, n. 2 ; loi, n. 2. vai^urya, lapis lazuli, or cat's eye, 92 seq., n. 3. sankhya, iti sankhyaw ga^^/^anti, they are called, 98, n. i; lot, n. 2. sambahula = bahula, loi, n. 2. stha, see tishf/&ati. THE vagra^^/zedikA THE VA G R A KKH E D I K A OR DIAMOND-CUTTER. Adoration to the blessed Arya-pra^;1a-piramitd (perfection of wisdom). I. Thus it was heard by me : At one time Bhagavat (the blessed Buddha) dwelt in ^'ravasti, in the grove of Ceta \ in the garden of Anathapi;/&ittaprasada, faith in Buddha, 117, n. I. dharma, quality, 117; thing, 118; 122 ; 125 ; 128 ; 132 ; particular state, 120; an individual being, 121. nivas, 112, n. i. paribhuta, overcome, despised (?), ^ 131, n. I. parindita, instructed, 113, n. r. pajHdbhakta, 112, n. 3. piw^apata, 1 12, n. 3. puwyaskandha, 119, n. 2. purvahwakalasamaye nivasya, 112, n. I. pra^wapta, 112, n. 4. prabhavita, power, 18, n. 3. ra«a, strife, sin, 121, n. i. jastr/, teacher = Buddha, 124, n. 2. sawskr/ta, perfect (?), 118, n. 3. saw^wa, idea, 117. AMITAYUR-DHYANA- SUTRA, THE StTRA OF THE MEDITATION ON AMITAYUS. MEDITATION ON BUDDHA AMITAYUS'. Part I. § I. Thus it was heard by me : At one time the Buddha dwelt in Ra^agr/ha, on the mountain Gr/dhraku/a, with a large assembly of Bhikshus and with thirty-two thousands of Bodhisattvas ; with Ma;7^ui-ri, Prince of the Law-, at the head of the assembly. { 2. At that time, in the great city of Ra^ag^'z'ha there was a prince, the heir-apparent, named A^a- ta5"atru. He listened to the wicked counsel of Devadatta and other friends and forcibly arrested Bimbisara his father, the king, and shut him up by himself in a room with seven walls, proclaiming to all the courtiers that no one should approach (the king). The chief consort of the king, Vaidehi by ^ Nanjio's Catalogue of Tripi/aka, No. 198; translated into Chinese a. d. 424, by Kalaya^as, a ^ramawa from India. ^ Sanskrit Kumarabhijta, ' prince ' or ' princely,' but Chinese has ' prince of the law ; ' according to the commentator, fC-ko, he was called so because he was (skilled in) converting men by (teaching) the Law. K'-k'6 seems to have understood that Ma«- gnsn was not a royal prince, but the name KumarabhCita was given him as an honorific title. Max I\I tiller, ' the prince ' (p. 350, vol. ii. Selected Essays) ; Kern, ' the prince royal, ' but he gives an alternative 'still a youth' (p. 4, Saddharmapuz/f/arika). [49] * M i62 amitayur-dhyana-sOtra, §3. name, was true and faithful to her lord, the king. She supported him in this wise : having purified herself by bathing and washing, she anointed her body with honey and ghee mixed with corn-flour, and she concealed the juice of grapes in the various garlands she wore (in order to give him food without being noticed by the warder). As she stole in and made an offering to him, he was able to eat the flour and to drink the juice (of grapes). Then he called for water and rinsed his mouth. That done, the king stretched forth his folded hands towards the Mount Gr/dhraku/a and worshipped duly and respectfully the World- Honoured One, who at that time abode there. And he uttered the following prayer : ' Mahamaud- galy^yana is my friend and relative ; let him, I pray, feel compassion towards me, and come and commu- nicate to me the eight prohibitive precepts ^ (of I5uddha).' On this, Mahamaudgalyayana at once appeared before the king, coming with a speed equal to the flight of a falcon or an eagle, and communi- cated to him the eight precepts. Day after day did he come. The World- Honoured One sent also his worthy disciple Piirwa to preach the Law to the king. Thus a period of three weeks passed by. The king showed by his countenance that he was happy and contented when he had an opportunity of hearing the Law as well as of enjoying the honey and flour. { 3. At that time, A^dta^atru asked the warder ' According lo ihc commentator, Slian-tao, ' killing, stealing, a 'ulicry, lying, drinking, applying ointment, &c., music, and using ornamented chairs, &c.' §3. MEDITATION ON BUDDHA AMITAYUS. 163 of the gate whether his father was yet aHve. On this, the warder answered him : * O Exalted king, the chief consort (of thy father) brought (food) and pre- sented it to him by anointing her body with honey and flour and filHng her garlands with the juice (of grapes), and the vSrama^zas, Mahamaudgalyayana and Pur/^a, approached the king through the sky in order to preach the Law to him. It is, O king, impossible to prevent them coming.' When the prince heard this answer his indignation arose against his mother : ' My mother,' he cried, ' is, indeed, a rebel, for she was found in company with that rebel. Wicked people are those ^'rama^zas, and it is their art of spells causing illusion and delusion that delayed the death of that wicked king for so many days.' Instantly he brandished his sharp sword, intending to slay his mother. At that moment, there intervened a minister named A'an- draprabha, who was possessed of great wisdom and intelligence, and 6^iva (a famous physician). They saluted the prince and remonstrated with him, saying : ' We, ministers, O Great king, heard that since the beginning of the kalpas there had been several wicked kings, even to the number of eighteen thousand, who killed their own fathers, covet- ing the throne of (their respective) kingdoms, as mentioned in the Sutra of the discourse of the Veda \ Yet never have we heard of a man killing his mother, though he be void of virtue. Now, if thou, O king, shouldst dare to commit such a deadly sin, thou wouldst bring a stain upon the blood of the Kshatriyas (the kingly race). We cannot even ^ This is non-Buddhistic, according to ShSn-tao. * M 2 l64 AMITAVUR-DHYANA-S^TRA, §4. bear to hear of it. Thou art indeed a A'a7^r/ala (the lowest race) ; we shall not stay here w ith thee.* After this speech, the two great ministers retired stepping backward, each with his hand placed on his sword. A^ata^atru M-as then frightened, and greatly afraid of them, and asked Civa, saying: 'Wilt thou not be friendly to me?' In reply 6"iva said to him : ' Do not then, O Great king, by any means think of injuring thy mother.' On hearing this, the prince repented and sought for mercy, and at once laid down his sword and did his mother no hurt. He finally ordered the officers of the inner chambers to put the queen in a hidden palace and not to allow her to come out again, § 4. When Vaidehi was thus shut up in retire- ment she became afflicted by sorrow and distress. She began to do homage to Buddha from afar, look- ing towards the Mount G;Vdhraku/a. She uttered the following words : ' O Tath^gata ! World- Honoured One! In former times thou hast con- stantly sent Ananda to me for enquiry and conso- lation. I am now in sorrow and grief Thou, World-Honoured One, art majestic and exalted ; in no way shall I be able to see thee. Wilt thou, 1 pray thee, command Mahimaudgalyayana and thy honoured disciple, Ananda, to come and have an interview with me ? ' After this speech, she grieved and wept, shedding tears like a shower of rain. Before she raised her head from doing homage to the distant Buddha, the World-Honoured One knew what Vaidehi was wishing in her mind, though he was on the Mount Gr/dhrakiVa. There- fore, he instantly ordered Mahamaudgalyayana and Ananda to go to her through the sky. Buddha §5. MEDITATION ON BUDDHA AMITAYUS. 1 65 himself disappeared from that mountain and appeared in the royal palace. When the queen raised her head as she fmishcd homage to Buddha, she saw before her the World- Honoured Buddha 6'akyamuni, whose body was purple gold in colour, sitting on a lotus-flower which consists of a hundred jewels, with Mahamaudgalya- yana attending on his left, and with Ananda on his right. .Sakra (Indra), Brahman, and other gods that protect the world were seen in the midst of the sky, everywhere showering heavenly flowers with which they made offerings to Buddha in their worship. Vaidehi, at the sight of Buddha the World-Honoured One, took off her garlands and prostrated herself on the ground, crying, sobbing, and speaking to Buddha : ' O World-Honoured One ! what former sin of mine has produced such a wicked son ? And again, O Exalted One, from what cause and cir- cumstances hast thou such an affinity (by blood and religion) with Devadatta (Buddha's wicked cousin and once his disciple)?' § 5. ' My only prayer,' she continued, ' is this : O World-Honoured One, mayst thou preach to me in detail of all the places where there is no sorrow or trouble, and where I ought to go to be born anew. I am not satisfied with this world of depravities \ with 6^ambudvipa (India) -, which is full of hells, full of hungry spirits (pretas), and of the brute creation. In this world of depravities, there is many an assemblage of the wicked. May I not ' For five depravities vide Smaller Sukhavati, § 18; Saddhar- mapu« ru/ pr IP Pr H>^ pr ^ :S bD-^ cr bO c -JS ^ :« J3 03 PI o3 O ■-3 o S Cm c a. Eh 2 O .-H W CO TJ< O 03 ^ n 3 a. a ^ d ^ ^. t^ 00 0} o ^ CO f o «o t>. 206 TRANSLITERATION OF ORIENTAL ALPIIALETS 5! >» ; ; H *- :S •••• c -, i ".„!,,•% ; » ' • . n; q . r r . ^j^ '. '. .d d - m * Arabic ^. *5 ; D . '> • •'» D-D '. i 5 ! .^ -ij ; c 5 'D. 'b *•>> D • -» • o D-D .* ivi '.'d. \'\ *> • • Cn ' • • • • e N init. -Tvf , ^ -% e<\3 ; <^^ • ^ • . • g • ^ . . 5 »y tr' tc^-hrfrirrttlg*. ipi • • c c < < >■ < r. ? i i • • • ? • a '.••■'is •4 a '3 '3 *• *• . . . . ! ! . : ^ i .* ! . • * (J ►. -:S.'a;^.c--.!aj.N^! in (- Z < o r. 8 ^ ^ X • — to 15 <« ^ 1 a. O —1 CM CO Tj< «5 CO CO CO CO CO CO -I C^ m n 3 3 E E •C 'C k. b S 3 to r^ CO CO FOR THE SACRED BOOKS OF THE EAST. 207 _a .:a -a ^ •^ <^ a c\ r\ n ^ 1 n 1 - 5) <^ : :c^ ^ 8- ^ ^s ^ »)^ •o to h» h? ^ t^ tr (f IB- » rr-p |j ■« =e 8 • *• S ■« p.-a-^ :§ & ^ «4-. > tcl ^ Ti r/i a ^ 0) 00 1 bO d 3, n 03 rS m c s ^ Hi .2 ^ > ."JJ Irt v^ . CO CO ^ ^ ^ ^ ^ ^ ^ Tf H Zi O! rt m t4 03 • C/3 cd .22 OS • d OJ 2 to rS „ CO H '£, c .22 cc < > OOOO^^WeOrtHlOCOt^OOOS 208 TRANSLITERATION OF ORIENTAL ALPHABETS. 2 XS ej <33 — <— 3 <3 «D ;5 ' . . • ^ • -.3 1 I" : 1' k |-'|- ■ I-- \- 1: •; ; l.;^ : : 1 !■• : < 1 . . '1 ^ 1. ij, : H-J, \ Jib : - c • • '1 ^ h 'D' H-i, : \is \ ■ ^ - B. • • ; ^ ; • ; - : -d N • • :? ? -^ ^ to -^ 5 .' P ^ h*-^r |«? le** IP* f??' fp ff5 i IV .fc l^-^F B < >• a. < ■A u !...*. • • 1/ . a . ^ ■ ■ S • -i- !1 S J^ 1 S u ^ ^ S" '3 '3^ 'a" w >o oj CO ^3 ^ „ a ^^3 S . 2 in ... OJ *i -^ ifll^iiiil^lli.l i 3>.:s-^tc'^'>2"^ 'H, ^ oa3'3 « ! ft. « w 1 CV ! e i t . « "' a > « 1 Cv « " T 5 : (^ J 3 J 1 CM Sacred Books of the East TRANSLATED BY VARIOUS ORIENTAL SCHOLARS AND EDITED BY F. MAX MXJLLKR *^* T/iis Series is piiblislicd -with the sanction and co-operation of the Secretary of State for India in Council. BEFOST presented to tlie ACADEMIE DES INSCBIPTIOITS, May 11, 1883, by T&. ERNEST BENAN. ' M. Renan presente trois nouveaux une seconde, dont I'interet historiqiie et volumes de la grande collection des religieux ne sera pas moindie. M. Max " Livres sacres de I'Orieiit" (Sacred Miiller a su se procurer la collaboration Books of the East), que dirige h. Oxford, des savans les plus eminens d'Europe et avec une si vaste erudition et une critique d'Asie. L'Universite d'Oxford, que cette si sure, le savant associe de TAcademie grande ])ublication honore au plus haut des Inscriptions, M. Max Miiller. ... La degre, doit tenir a continuer dans les plus premiere serie de ce beau recueil, com- larges proportions une ceuvre aussi philo- posee de 24 volumes, est presque achevee. sophiquement confue que savamment M. Max Miiller se propose d'en publier executee.' EXTBACT from the QUABTEBI.Y REVIEW. 'We rejoice to notice that a second great edition of the Rig-Veda, can corn- series of tliese translations has been an- jDare in importance or in usefulness with noviced and has actually begun to appear. this English translation of the Sacred The stones, at least, out of whicli a stately Books of the East, which lias been devised edifice may hereafter arise, are here being by his foresight, successfully brought so brought together. Prof. Max Miiller has far by his persuasive and organising deserved well of scientific history. Not power, and will, we trust, by the assist- a 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.' Professor E. HABDY, Xnaurural I^ecture in the University of rreitourgf, 1887. ' Die allgemeine vergleichende Reli- internationalen Orientalistencongress in gionswissenschaft datirt von jenem gross- London der Grundstein gelegt worden artigen, in seiner Art einzig dastehenden war, die tJbersetzung der heiligen Biicher Unternehmeu, zu welchem auf Anregung des Oslens' {tJie Sacred Books of the Max Miillers im Jahre 1874 auf dem East). The Hon. AI.BEBT S. O. CAlTiriNO ' Words on Existing- Beligions.' ' The recent publication of the " Sacred a great event in the annals of theological Works of the East" in English is surely liteiature.' Oxford AT THE CLARENDON PRESS LONDON: HENRY FROWDE OXFORD UNIVERSITY PRESS WAREHOUSE, AMEN CORNER, F.C. SACRED nOOk'S or THE EAST. FIRST SERIES. Vol. I. The Upanishads, Translated by F. Max Miller. Part I. The A'Mndogyn- upanishad, The Talavakara-upanishad, The Aitareya-ara«yaka, The Kaushitaki-brahmawa-upanishad, and The Va^saneyi- sawihila-ujianishad. 8vo, cloth, los. 6 J. The Upanishads contain the philosophy of the Veda. They have become the foundation of the later Veddnta doctrines, and indirectly of Buddhism. Schopenhauer, speaking of the Upanishads, says : * In the ivhole ivorld there is no study so beneficial and so elevating as that of the Upanishads. It has been the solace of my life, it ivill be the solace of my death'. [See also Vol. XV.] Vol. II. The Sacred Laws of the Aryas, As taught in the Schools of Apastamba, Gautama, Vasish///a, and Baudhayana. Translated by Georg BOhler. Part I. Apastamba and Gautama. 8vo, cloth, \os. 6d. The Sacred Laws of the Aryas contain the original treatises on ivhich the Laws of Manu and other lawgivers were founded. [See also Vol. XIV.] Vol. III. The Sacred Books of China. The Texts of Confucianism. Translated by James Legge. Part I. The Shu King, The Religious Portions of the Shih King, and The Hsiao King. 8vo, cloth, i 2^. dd. Confucius was a collector of ancient traditions, not the founder of a new religion. As he lived in the sixth and fifth centuries B.C. his works are of unique interest for the study of Ethology. [See also Vols. XVI, XXVII, XXVIII, XXXIX, and XL.] Vol. IV. The Zend-Avesta. Translated by James Darmesteter. Pan I. The Vendidad. Svo, cloth, ID J. td. The Zend-Avesta contains the relics of ivhat was the religion of Cyrus, Darius, iuul Xerxes, and, I ul fn- the battle of Alarathon, EDITED BY F. A/AX MULLETS. might have bcco?ne the religion of Europe. J I forms to the present day the sacred book of the Parsis, the so-called fire-worshippers. Two more volumes will complete the translation of all that is left us of Zoroaster* s religion. [See also Vols. XXIII and XXXI.] VOL. V, Pahlavi Texts. Translated by E. W. West. Part I. The Bundahij, Bahman Ya^'t, and Shayast la-shayast, 8vo, cloth, 1 2s. 6d. The Pahlavi Texts comprise the theological literature of the revival of Zoroaster s religion, beginning with the Sassanian dynasty. They are important for a study of Gnosticism, VOLS. VI AND IX. The Quran. Parts I and II. Translated by E. H. Palmer. 8vo, cloth, 2\s, This translation, carried out according to his owti peculiar views of the origin of the Qur'dn, was the last great work of E. H. Pabner, before he ivas murdered iJi Egypt. Vol. VII. The Institutes of Vish;^u. Translated by Julius Jolly. 8vo, cloth, los. 6d. A collection of legal aphoristns, closely connected with one of the oldest Vedic schools, the Ka//^as, hit considerably added to in later time. Of importance for a critical study of the Laws of Manu. Vol. VIII. The Bhagavadgita,wlth The Sanatsu^atiya, and The Anugita. Translated by Kashinath Trimbak Telang. Svo, cloth, \os. 6d. The earliest philosophical and religious poe?n of India. It has bee?i paraphrased i7i A mold'' s 'Song Celestial.' Vol. X. The Dhammapada, Translated from Pali by F. Max Muller ; and The Sutta-Nipata, Translated from Pali by V. Fausboll ; being Canonical Books of the Buddhists. Svo, cloth, los. 6d. The Dhammapada contains the quintessence of Buddhist morality. The Sutta-Nipdta gives the authentic leaching of Buddha on some of the fundamental principles of religion. SACRED BOOKS OF THE EAST. VOL. XI. Buddhist Suttas. Translated from Pali by T. W. Rhys Davids, i. The Maha- parinibbana Suttanta ; 2. The Dhamma-X-akka-ppavattana Sutla. 3. The Tevi^^i;'a Suttanta ; 4. The Akankheyya Sutta ; 5. The A'etokhila Sutta; 6. The Maha-sudassana Suttanta; 7. The Sabbasava Sutta. 8vo, cloth, io.y. 6d. A collection of the most important religious, moral, and philosophical discourses taken from the sacred canon of the Buddhists. Vol. XII. The 6'atapatha-Brdhma;/a, according to the Text of the Mddhyandina School. Translated by Julius Eggeling. Part I. Books I and II. 8vo, cloth, 1 2 J. 6tiliar. 8vo, cloth, 1 2s. 6d. Vol. XIX. The Fo-sho-hing-tsan-king. A Life of Buddha by Ajvaghosha Bodhisattva, translated from Sanskrit into Chinese by Dharmaraksha, a.d. 420, and from Chinese into English by Samuel Beal. 8vo, cloth, los. 6d. This life of Buddha was translated from Sanskrit into Chinese, A.D. 420. // contains many legends, some of which show a certain similarity to the Evatigeliu?n infaritiae, Sfc. Vol. XX. Vinaya Texts. Translated from the Pali by T. W. Rhys Davids and Hermann Oldenberg. Part III. The -ffullavagga, IV-XII. 8 vo, cloth, \os. 6d. Vol. XXI. The Saddharma-pu?/^arika ; or, The Lotus of the True Law. Translated by H. Kern. 8vo, cloth, 12^. 6d. ' The Lotus of the true Laiv,' a canonical book of the Northern Buddhists, translated from Sanskrit. There is a Chinese transla- tion of this book which was finished as early as the year 286 A.D. Vol. XXII. 6^aiiia-Sutras. Translated from Prakrit by Hermann Jacobi. Part I. The A>^arahga-Sutra and The Kalpa-Sfitra. 8vo, cloth, 10^. dd. The religion of the Cainas was founded by a co7itemporary of Buddha. It still counts numerous adherents in Itidia, while there are no Buddhists left in India proper. Part II, in preparation. VOL. XXIII. The Zend-Avesta. Translated by James Darmesteter. Part II. The Sirozahs, Yajts, and Nyayij. 8vo, cloth, \os. 6d. VOL. XXIV. Pahlavi Texts. Translated by E. W. West. Part III. Dina-i Mainog- Khira ; 'J '■■^■■- .r • P •:. I w::* - -i.: '.T/^ • ^ ■