|
|
|
THE LARGER SUKHAVATIVYUHA SUTRAor
The
Sutra on the Buddha of Eternal Life
Kinh Vô
Luong Tho
Chapter 18 to 47
#18.
' In that world Sukhavati, O Ananda, there flow different kinds of rivers;
there are great rivers there, one yojana in breadth; there are rivers up
to twenty, thirty, forty, fifty yojanas in breadth, and up to twelve
yojanas in depth. All these rivers are delightful, carrying water of
different sweet odour, carrying bunches of flowers adorned with various
gems, resounding with sweet voices. ^45 And, O Ananda, there proceeds from
an instrument which consists of hundred thousand kotis of parts, which
embodies heavenly music and is played by clever people, the same
delightful sound which proceeds from those great rivers, the sound which
is deep, unknown, incomprehensible, clear, pleasant to the ear, touching
the heart, beloved, sweet, delightful, never tiring, never disagreeable,
pleasant to hear, as if it always said, "Non-eternal, peaceful,
unreal." Such a sound comes to be heard by these beings. 'And
again, O Ananda, the borders of those great rivers on both sides are
filled with jewel trees of various scents, from which bunches of flowers,
leaves, and branches of all kinds hang down. And if the beings, who are on
the borders of those rivers, wish to enjoy sport full of heavenly
delights, the water rises to the ankle only after they have stepped into
the rivers, if they wish it to be so; or if they wish it, the water rises
to their knees, to their hips, to their sides, and to their ears. And
heavenly pleasures arise. Again, if the beings then wish the water to be
cold, it is cold; if they wish it to be hot, it is hot; if they wish it to
be hot and cold, it is hot and cold, according to their pleasure. 'And
those great rivers flow along, full of water scented with the best
perfumes of the Uragasara sandal-wood, of Tagaras, Kalanusarin (dark,
fragrant sandal-wood) trees, Agarus, and heavenly Tamalapattras; covered
with flowers of the white waterlilies, and heavenly Utpalas, Padmas,
Kumudas, and Pundarikas;. full of delightful sounds of peacocks, sparrows,
kunalas, cuckoos, sarikas, parrots, ducks, geese, herons, cranes, swans^46
and others; with small islands inhabited by flocks of birds, created by
the Tathagata; adorned with fields, full of metals; with fords on which it
is easy to drink, free from mud, and covered with gold dust. And when
these beings there desire, thinking what kind of wishes should be
fulfilled for them, then exactly such wishes are fulfilled for them
according to the Dharma^47. 'And,
O Ananda, the sound which rises from that water is delightful, and the
whole Buddha country is aroused by it. And if beings, who stand on the
borders of the river, wish that the sound should not come within their
ear-shot, then it does not come within their ear-shot, even if they are
possessed of the heavenly ear. And whatever sound a man wishes to hear,
exactly that delightful sound he hears, as for instance, the sound
"Buddha, Dharma (the Law), Sangha (the Church), the Paramitas
(highest perfections), the Bhumis (stages), the Balas (powers), Vaisaradya
(perfections), Avenikabuddhadharma (freedom from attachment), Pratisamvit
(consciousness); Sunyata (emptiness), Animitta (unconditioned), Apranihita
(free from desire), Anabhisamskara (not made), Ajata (not born), Anutpada
(without origin), Abhava (not being), and Nirodha (cessation); Santa,
prasanta, and upasanta (peace); Mahamaitri (great love), Mahakaruna (great
pity), Mahamudita (great rejoicing), and Mahopeksha (great forgiveness);
Anutpattikadharmakshanti (resignation to consequences which have not yet
arisen), and Abhishekabhumipratilambha (attainment of the royal
stage)." 'And
having heard these sounds, everybody feels the highest delight and
pleasure accompanied by retirement, passionlessness, quiet, cessation,
law, and a stock of merit leading to the perfect knowledge. 'And
O Ananda, there is nowhere in that Sukhavati world any sound of sin,
obstacle, misfortune, distress, and destruction; there is nowhere any
sound of pain, even the sound of perceiving what is neither pain nor
pleasure is not there, O Ananda, how much less the sound of pain. For that
reason, O Ananda, that world is called Sukhavati, shortly, but not in
full. For, O Ananda, the whole kalpa would come to an end, while the
different causes of the pleasure of the world Sukhavati are being praised,
and even then the end of those causes of happiness could not be reached. #19.
'And again, O Ananda, the beings, who have been and will be born in that
world Sukhavati, will be endowed with such colour, strength, vigour,
height and breadth, dominion, accumulation of virtue^48; with such
enjoyments of dress, ornaments, gardens, palaces, and pavilions; and such
enjoyments of touch, taste, smell, and sound; in fact with all enjoyments
and pleasures, exactly like the Paranirmitavasavartin gods. 'And
again, O Ananda, in that world Sukhavati, beings do not take food
consisting of gross materials of gravy or molasses; but whatever food they
desire, such food they perceive, as if it were taken, and become delighted
in body and mind. Yet they need not put it into their mouth. 'And
if, after they are satisfied, they wish different kinds of perfumes, then
with these very heavenly kinds of perfumes the whole Buddha country is
scented. And whosoever wishes to perceive there such perfume, every
perfume of every scent of the Gandharvaraja does always reach his nose^49.
'And
in the same manner, if they desire musical instruments, banners, flags,
umbrellas, cloaks, powders, ointments, garlands, and scents, then the
whole Buddha country shines with such things. If they desire cloaks of
different colours and many hundred thousand colours, then with these very
best cloaks the whole Buddha country shines. And the people feel
themselves covered with them. 'And
if they desire such ornaments, as for instance, head-ornaments,
ear-ornaments, neck-ornaments, hand and foot ornaments, namely, diadems,
earrings, bracelets, armlets, necklaces, chains, earjewels, seals, gold
strings, girdles, gold nets^50, pearl nets, jewel nets, nets of bells made
of gold and jewels, then they see that Buddha country shining with such
ornaments adorned with many hundred thousand jewels, that are fastened to
ornament-trees. And they perceive themselves to be adorned with these
ornaments. 'And
if they desire a palace, with colours and emblems of such and such height
and width, adorned with hundred thousand gates made with different jewels,
covered with different heavenly flowers^51, full of couches strewn with
beautiful cushions, then exactly such a palace appears before them. And in
these delightful palaces they dwell, 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 impotent man, before the face of the
mighty king, is neither bright, nor warm, nor brilliant, nor is he
self-confident and radiant, thus Sakra, king of the Devas, if before the
face of the Paranirmitavasavartin gods, is neither bright, nor warm, nor
brilliant, namely, with regard to his gardens, palaces, dresses,
ornaments, his dominion, his perfection, his miraculous power, or his
supremacy, his comprehension of the Dharma, and his full enjoyment of the
Dharma. And, O Ananda, as the Paranirmitavasavartin gods are there, thus
men must be considered in the world Sukhavati. #21.
'And again, O Ananda, in that world Sukhavati, when the time of forenoon
has come, the winds 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 Buddha country is adorned on every side seven fathoms
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 Kakilindika (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
forenoon, 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
perfume with various scents, are as full of happiness as a Bhikshu
(mendicant) who has obtained Nirvana. #22.
'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 mention even of day and night, except
in the conversation of the Tathagata. Nor is there any idea of predial
property belonging to monasteries. #23.
'And again, O Ananda, in that world Sukhavati at the proper time clouds
full of heavenly perfumed water pour down heavenly flowers of all colours;
heavenly seven jewels, heavenly sandalwood-powder, and heavenly umbrellas,
flags, and banners are poured down. And in the sky, the heavenly flowers
of all colours, and heavenly canopies are held, likewise heavenly
excellent umbrellas and all kinds of ornaments, heavenly musical
instruments 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 Nirvana. And why is that? Because
there is no room or mention there of the other two divisions (rasis), 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.' #25.
Then the Bhagavat at that time spoke the following verses^52: '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 Ganges, the blessed
Buddhas equal in number to the sand of the Ganges, 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. #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 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 meditation 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 feel 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 thought only, and will
direct their desire toward that Buddha country, they also will see the
Tathagata 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 Tathagatas of
the ten quarters, in immeasurable 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 Ganges 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 different kinds of perfection in the
multitude of ornaments and excellences belonging to that Buddha country.'
#31.
Then at that time, the Bhagavat, in order to illustrate this matter in
fuller measure, recited these verses^53: 1.
'As there are Buddha countries equal to the sand of the river Ganges in
the eastern quarter, whence all the Bodhisattvas come to worship the
Buddha, the lord Amitayu; 2.
'And they having taken many bunches of flowers of different colours,
sweetly-scented and delightful, shower them down on the best leader of
men, on Amitayu, worshipped by gods and men;-- 3.
'In the same manner there are as many Buddha countries in the southern,
western, and northern quarters, whence they come with the Bodhisattvas to
worship the Buddha, the lord Amitayu. 4.
'And they having taken many handfulls of scents of different colours,
sweetly scented and delightful, shower them down on the best leader of
men, on Amitayu, worshipped by gods and men. 5.
'These many Bodhisattvas having worshipped and revered the feet of
Amitaprabha, and having walked round him respectfully, speak thus:
"Oh, the country of Buddha shines wonderfully! " 6.
'And they cover him again with handfulls of flowers, with thoughts
jubilant, with incomparable joy, and proclaim their wish before that lord:
"May our country also be such as this." 7.
'And what was thrown there as handfulls of flowers arose in the form of an
umbrella extending over a hundred yojanas, and the beautiful country
shines and is well adorned, and flowers cover the whole body of Buddha.
8.
'These Bodhisattvas having thus honoured him, how do they act?--Delighted
they pronounce this speech: "Gains by those people are well gained,
by whom the name of the best man has been heard. 9.
'"By us also all the gain has been well gained, because we have come
to this Buddha country. See this dream-like country^54 how beautiful it
is, which was made by the teacher during a hundred thousand kalpas. 10.
'"Look, the Buddha possessed of a mass of the best virtues shines,
surrounded by Bodhisattvas. Endless is his splendour^55, and endless the
light, and endless the life, and endless the assembly." 11.
'And the lord Amitayu makes a smile of thirty-six nayutas of kotis of
rays, which rays having issued from the circle of his mouth light up the
thousand kotis of Buddha countries. 12.
'And all these rays having returned there again settle on the head of the
lord; gods and men produce (perceive) the delight, because they have seen
there this light of him. 13.
'There rises the Buddha-son, glorious, he indeed the mighty
Avalokitesvara, and says: "What is the reason there, O Bhagavat, what
is the cause, that thou smilest, O lord of the world ? 14.
'"Explain this, for thou knowest the sense, and art full of kind
compassion, the deliverer of many living beings. All beings will be filled
with joyful thoughts, when they have thus heard this excellent and
delightful speech. 15.
'"And the Bodhisattvas who have come from many worlds to Sukhavati in
order to see the Buddha, having heard it and having perceived the great
joy, will quickly inspect this country. 16.
'"And beings, come to this noble country, (quickly) obtain miraculous
power, divine eye and divine ear, they remember their former births, and
know the highest wisdom." 17.
'Then Buddha Amitayu preaches: "This prayer was mine formerly, so
that beings having in any way whatever heard my name should for ever go to
my country. 18.
'"And this my excellent prayer has been fulfilled, and beings having
quickly come here from many worlds into my presence, never return from
here, not even for one birth." 19.
'If a Bodhisattva wishes here that his country should be such as this, and
that he also should deliver many beings, through his name, through his
preaching, and through his sight, 20.
'Let him quickly and with speed go to the world Sukhavati, and having gone
near Amitaprabha, let him worship a thousand kotis of Buddhas. 21.
'Having worshipped many kotis of Buddhas, and having gone to many
countries by means of their miraculous power, and having performed
adoration in the presence of the Sugatas, they will go to Sukhavati with
devotion^56. #32.
'And again, O Ananda, there is a Bodhi-tree belonging to Amitayus, the
Tathagata, holy and fully enlightened. That Bodhi-tree is ten hundred
yojanas in height, having petals, leaves, and branches spread over eight
hundred yojanas, having a circumference near the base of the root of five
hundred yojanas, always in leaf, always in flower, always in fruit, of
different colours, of many hundred thousand colours, of different leaves,
of different flowers, of different fruits, adorned with many beautiful
ornaments, shining with precious jewels, bright like the moon, beautified
with precious jewels (such as are) fastened on Sakra's head, strewn with
Kintamani jewels, well adorned with the best jewels of the sea, more than
heavenly, hung with golden strings, adorned with hundreds of gold chains,
jewel-garlands, necklaces, bracelets, strings of red pearls and blue
pearls, lion twists (Simhalata), girdles, bunches, strings of jewels, and
all kinds of jewels, covered with nets of bells, nets of all kinds of
jewels, nets of pearls, and nets of gold, adorned with the emblems of the
dolphin, the Svastika, the Nandyavarta, and the moon, adorned with nets of
jewels and of bells, and with ornaments of gold and of all kinds of
jewels, in fact adorned according to the desires of beings whatever their
wishes may be. 'And
again, O Ananda, the sound and noise of that Bodhi-tree, when it is moved
by the wind, reaches immeasurable worlds. And, O Ananda, for those beings
whose hearing that Bodhi-tree reaches, no disease of the ear is to be
feared until they reach Bodhi (highest knowledge). And for those
immeasurable, innumerable, inconceivable, incomparable, measureless,
immense, and inexpressible beings, whose sight that Bodhi-tree reaches, no
disease of the eye is to be feared until they reach Bodhi. And again, O
Ananda, for those beings who smell the scent of that Bodhi-tree, no
disease of the nose is to be feared until they reach Bodhi. For those
beings who taste the fruits of that Bodhi-tree, no disease of the tongue
is to be feared until they reach Bodhi. For those beings who are lighted
up by the light of that Bodhi-tree, no disease of the body is to be feared
until they reach Bodhi. And again, O Ananda, for those beings who meditate
on that Bodhi-tree according to the Dharma, henceforward until they reach
the Bodhi, no perplexity of their thought is to be feared. And all those
beings, through the seeing of that Bodhi-tree, never turn away, namely,
from the highest perfect knowledge. And they obtain three kinds of kshanti
or resignation, namely, Ghoshanuga, Anulomiki (resignation to natural
consequences), and Anutpattika-dharma-kshanti (resignation to consequences
which have not yet arisen), through the power of the former prayers of
that same Tathagata Amitayus, through the service rendered by them to the
former Jinas, and through the performance of the former prayers, to be
well accomplished, and to be well conceived, without failure or without
flaw. #33.
'And again, O Aranda, those Bodhisattvas who have been born, are being
born, or will be born there, are all bound to one birth only^57, and will
thence indeed obtain the highest perfect knowledge; barring always the
power of prayers, as in the case of those Bodhisattvas who are preaching
with the voice of lions, who are girded with the noble armour (of the
Dharma), and who are devoted to the work of helping all people to attain
Paranirvana. #34.
'And again, O Ananda, in that Buddha country, those who are Sravakas are
possessed of the light of a fathom, and those who are Bodhisattvas are
possessed of the light of a hundred thousand kotis of yojanas; barring
always the two Bodhisattvas, by whose light that world is everywhere
shining with eternal splendour.' Then
the blessed Ananda said this to the Bhagavat: 'What are the names, O
Bhagavat, of those two noble-minded Bodhisattvas? The
Bhagavat said: 'One of them, O Ananda, is the noble-minded Bodhisattva
Avalokitesvara, and the second is Mahasthamaprapta by name. And, O Ananda,
these two were born there, having left this Buddha country here'. #35.
'And, O Ananda, those Bodhisattvas who have been born in that Buddha
country are all endowed with the thirty-two marks of a great man,
possessed of perfect members, skilled in meditation and wisdom, clever in
all kinds of wisdom, having sharp organs, having well-restrained organs,
having organs of sense capable of thorough knowledge, not mean, possessed
of the five kinds of strength, of patience under censure, and of endless
and boundless good qualities. #36.
'And again, O Ananda, all those Bodhisattvas who have been born in that
Buddha country are not deprived of the sight of Buddha, nor liable to fall
down (to the evil states), until they reach the Bodhi. Henceforward they
all will never be forgetful of their former births^58; barring always
those who are devoted to their former place, during the disturbances of
the kalpas, and while the five kinds of corruption prevail, when there is
the appearance of blessed Buddhas in the world, as for instance, that of
me at present. #37.
'And again, O Ananda, all the Bodhisattvas who have been bom in that
Buddha country, having gone during one morning meal to the other world,
worship many hundred thousand nayutas of kotis of Buddhas, as many as they
like, through the favour of Buddha. They consider in many ways that they
should worship (Buddhas) with such and such flowers, incense, lamps,
scents, garlands, ointments, powder, cloaks, umbrellas, flags, banners,
ensigns, music, concerts, and musical instruments; and, as soon as they
have considered this, there arise also on their hands exactly such
materials for every kind of worship. And while performing worship for
those blessed Buddhas with those materials, beginning with flowers and
ending with musical instruments, they lay up for themselves much
immeasurable and innumerable merit. Again, if they wish that such
handfulls of flowers should be produced on their hands, then such
handfulls of heavenly flowers, of different colours, of many colours, of
different scents, are produced on their hands as soon as thought of. They
shower again and again such handfulls of flowers upon those blessed
Buddhas. And the very smallest handfull of flowers, being thrown on high,
appears above in the sky as an umbrella of flowers ten yojanas in
circumference. And when the second has been thrown after it, the first
does not fall down on the earth. There are handfulls of flowers there,
which having been thrown up, appear in the sky as umbrellas of flowers
twenty yojanas in circumference. 'There
appear in the sky some flower-umbrellas, thirty, forty, or fifty yojanas
in circumference, as far as a hundred thousand yojanas in circumference.
Those (Bodhisattvas) there who perceive the noble pleasure and joy, and
obtain the noble strength of thought, having caused a great and
immeasurable and innumerable stock of good works to ripen, and having
worshipped many hundred thousand nayutas of kotis of Buddhas, turn again
to the world Sukhavati in one morning, through the favour of practising
the former prayers of the same Tathagata Amitayus, owing to the hearing of
the Dharma formerly given, owing to the stock of good works produced under
former Jinas, owing to the perfect completion in the success of former
prayers, owing to the well-ordered state of mind^59. #38.
'And again, O Ananda, all those beings who have been born in that Buddha
country recite the story of the Dharma, which is accompanied by
omniscience^60. And for the beings in that Buddha country there exists no
idea of property whatever^61. And all those going and walking through that
Buddha country feel neither pleasure nor pain; stepping forward they have
no desire, and with desire they do not step forward. They give no thought
to any beings. And again, O Ananda, for those beings who have been born in
that world Sukhavati, there is no idea of others, no idea of self, no idea
of inequality, no strife, no dispute, no opposition. Full of equanimity,
of benevolent thought, of tender thought, of affectionate thought, of
useful thought, of serene thought, of firm thought, of unbiassed thought,
of undisturbed thought, of unagitated thought, of thought (fixed on) the
practice of discipline and transcendent wisdom, having entered on
knowledge which is a firm support to all thoughts, equal to the ocean in
wisdom, equal to the mountain Meru in knowledge, rich in many good
qualities, delighting in the music of the Bodhyangas^62, devoted to the
music of Buddha, they discard the eye of flesh, and assume the heavenly
eye. 'And
having approached the eye of wisdom, having reached the eye of the Dharma,
producing the eye of Buddha, showing it, lighting it, and fully exhibiting
it, they attain perfect wisdom. And being bent on the equilibrium of the
three elements^63, having subdued and calmed their thoughts endowed with a
perception of the causes of all things, clever in explanation of causes,
endowed with the power of explaining the Dharma (or things such as they
really are), clever in taking and refusing, clever in leading and not
leading, clever in resting^64, they, being regardless of worldly stories,
derive true pleasures from stories transcending the world. They are clever
in examining all things, familiar with the knowledge of the cessation of
the working of all things, perceiving even what cannot be seen, caring for
nothing, attached to nothing, without cares, without pain, free without
clinging to anything, free from impurity^65, of blameless behaviour, not
clinging to anything, intent on the deep or profound laws, they do not
sink, elevated to the entrance into the knowledge of Buddha difficult to
comprehend, having obtained the path of one vehicles, free from doubt,
beyond the reach of questionings, knowing the thoughts of others, free
from self-confidence. 'Being
elevated in knowledge, they are like the Sumeru; being imperturbable in
thought, they are like the ocean; they surpass the light of the sun and
moon, by the light of wisdom, and by the whiteness, brilliancy, purity,
and beauty of their knowledge; by their light and splendour, they are like
the colour of molten gold; by their patiently bearing the good and evil
deeds of all beings, they are like the earth; by their cleaning and
carrying off the taint^66 of all sins, they are like water; by their
burning the evil of pride^67 in anything, they are like the king of fire ;
by not clinging to anything, they are like the wind; by pervading all
things and yet not caring for anything, they are like the ether; by not
being tainted by the whole world, they are like lotuses; by their shouting
forth the Dharma, they are like the great cloud at the rainy season; by
showering down the whole ocean of the Dharma, they are like the great
rain; by overpowering great troops, they are like bulls; by the highest
restraint of their thoughts, they are like great elephants; by being well
trained, they are like noble horses; by their fearlessness, confidence,
and heroism, they are like the lion, the king of beasts; by affording
protection to all beings, they are like the Nyagrodha (fig-tree), the king
of trees; by not being shaken by any calumniators, they are like the
(Sumeru), the king of mountains; by their feeling of unlimited love, they
are like the sky; by their precedence, owing to their command of the
Dharma, and their stock of all merit, they are like the great Brahman; by
their not dwelling in what they have accumulated, they are like birds; by
their scattering all calumniators, they are like Garuda, king of birds; by
their not being averse to our obtaining difficult things, they are like
the Udumbara flowers; calm like elephants^68, because their senses are
neither crooked nor shaken; clever in decision, full of the sweet flavour
of patience; without envy, because they do not hanker after the happiness
of others; wise, because in their search after the Dharma, never tired of
discussions on the Dharma; like the precious beryl, through their value;
(like) jewel-mines, by their sacred knowledge; sweet-sounding by the noise
of the great drum of the Dharma, striking the great kettledrum of the
Dharma, blowing the great trumpet-shell of the Dharma, raising the great
banner of the Dharma, lighting the torch of the Dharma, looking for
wisdom, not foolish, faultless, passionless, pure, refined, not greedy,
fond of distributing, generous, open-handed, fond of distributing gifts,
not stingy in giving instruction and food, not attached, without fear,
without desires, wise, patient, energetic, bashful, orderly, fearless^69,
full of knowledge, happy, Pleasant to live with, obliging, enlightening
the world^70, free from sorrow, free from taint, having left off the
winking of the eye, possessing lightly acquired knowledge, strong in
reasoning, strong in prayer, not crooked, not perverse; then, having
accumulated a hundred thousand nayutas of kotis of lakshas^71 of virtue,
delivered from the thorns of pride, free from illusion, hatred, and
passion; pure, devoted to what is pure, famous by the Jina-power, learned
in the world, elevated by their purified knowledge, sons of the Jina,
endowed with the vigour of thought, heroes, firm, unselfish^72, free from
faults, unequalled, free from anger, collected, noble, heroes, bashful,
energetic, possessed of memory, understanding, and prudence; sending forth
the weapons of knowledge, possessed of purity, shining, free from faults
and taints, endowed with memory, resting on serene knowledge. And such, O
Ananda, are the beings in that Buddha country, stated briefly. But if the
Tathagatas should describe them fully, even in a length of life that
should last for a hundred thousand nayutas of kotis of kalpas, yet the end
of the virtues of those good people would not be reached, and yet there
would be no failure of the self-confidence of the Tathagata. And why?
Because, O Ananda, both are indeed inconceivable and incomparable, that
is, first, the virtues of those Bodhisattvas, and secondly, the
unsurpassed light of knowledge of the Tathagata^73. #39.
'And now, O Ananda, stand up, facing westward, and having taken a handful
of flowers, fall down. This is the quarter where that Bhagavat Amitabha,
the Tathagata, holy and fully enlightened, dwells, remains, supports
himself, and teaches the Dharma, whose spotless and pure name, famed in
every quarter of the whole world with its ten quarters, the blessed
Buddhas, equal to the grains of the sand of the river Ganges, speaking and
answering again and again without stopping, extol, praise, and eulogize.'
After
this, the blessed Ananda said this to the Bhagavat : 'I wish, O Bhagavat,
to see that Amitabha, Amitaprabha, Amitayus, the Tathagata, holy and fully
enlightened, and those noble-minded Bodhisattvas, who are possessed of a
stock of merit amassed under many hundred thousand nayutas of kotis of
Buddhas.' At
that moment this speech was spoken by the blessed Ananda, and immediately
that Amitabha, the Tathagata, holy and fully enlightened, let such a ray
of light go out of the palm of his own hand, that even the most distant
Buddha country was shining with the great splendour. And again at that
time, whatever black mountains, or jewel-mountains, or Merus, great Merus,
Mukilindas, great Mukilindas, Chakravadas, great Chakravadas, or
erections, or pillars, trees, woods, gardens, palaces, belonging to the
gods and men, exist everywhere in hundred thousand kotis of Buddha
countries; all these were pervaded and overcome by the light of that
Tathagata. And
as a man, followed by another at a distance of a fathom only, would see
the other man, when the sun has risen, exactly in the same manner the
Bhikshus, Bhikshunis, Upasakas (laymen), Upasikas (laywomen), gods, Nagas,
Yakshas, Rakshasas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, men
and not-men, in this Buddha country, saw at that time that Amitabha, the
Tathagata, holy and fully enlightened, like the Sumeru, the king of
mountains, elevated above all countries, surpassing all quarters, shining,
warming, glittering, blazing; and they saw that great mass of
Bodhisattvas, and that company of Bhikshus, that is, by the grace of
Buddha, from the pureness of that light. And
as this great earth might be, when all covered with water, so that no
trees, no mountains, no islands, no grasses, bushes, herbs, large trees,
no rivers, chasms, water-falls, would be seen, but only the one great
earth which had all become an ocean, in exactly the same manner there is
neither mark nor sign whatever to be seen in that Buddha country, except
Sravakas, spreading their light over a fathom, and those Bodhisattvas,
spreading their light over a hundred thousand kotis of yojanas. And
that Bhagavat Amitabha, the Tathagata, holy and fully enlightened,
overshadowing that mass of Sravakas and that mass of Bodhisattvas, is
seen, illuminating all quarters. Again at that time all those
Bodhisattvas, Srivakas, gods and men in that world Sukhavati, saw this
world Saha and Shakyamuni, the Tathagata, holy and fully enlightened,
surrounded by a holy company of Bhikshus, teaching the Dharma. #40.
Then, the Bhagavat addressed the nobleminded Bodhisattva Ajita, and said:
'Do you see, O Ajita, the perfection of the array of ornaments and good
qualities in that Buddha country; and above in the sky (places) with
charming parks^74, charming gardens, charming rivers and lotus lakes,
scattered with many precious Padmas, Utpalas, Kumudas, and Pundarikas; and
below, from the earth to the abode of the Akanishthas, the surface of the
sky, covered with flowers, ornamented with wreaths of flowers, shining on
the rows of many precious columns, frequented by flocks of all kinds of
birds created by the Tathagata?' The
Bodhisattva Ajita said: 'I see, O Bhagavat.' The
Bhagavat said: 'Do you see again, O Ajita, those flocks of immortal birds,
making the whole Buddha country resound with the voice of Buddha, so that
those Bodhisattvas are never without meditating on Buddha?' Ajita
said: 'I see, O Bhagavat.' The
Bhagavat said: 'Do you see again, O Ajita, those beings, who have ascended
to the palaces which extend over a hundred thousand yojanas in the sky,
walking about respectfully?' Ajita
said: 'I see, O Bhagavat.' The
Bhagavat said: 'What do you think, O Ajita, is there any difference
between the gods called Paranirrnitavasavartins, and men in the world
Sukhavati?' Ajita
said: 'I do not, O Bhagavat, perceive even one difference, so far as the
men in that world of Sukhavati are endowed with great supernatural
powers.' The
Bhagavat said: 'Do you see again, O Ajita, those men dwelling within the
calyx of excellent lotus-flowers in that world Sukhavati?' He
said: 'As gods called Trayastrimsas or Yamas, having entered into palaces
of fifty or hundred or five hundred yojanas in extent, are playing,
sporting, walking about, exactly in the same manner I see, O Bhagavat,
these men dwelling within the calyx of excellent lotus-flowers in the
world Sukhavati. #41.
'Again there are, O Bhagavat, beings who, being born miraculously, appear
sitting cross-legged in the lotus-flowers. What is there, O Bhagavat, the
cause, what the reason, that some dwell within the calyx, while others,
being born miraculously, appear sitting cross-legged in the
lotus-flowers?' The
Bhagavat said: 'Those Bodhisattvas, O Ajita, who, living in other Buddha
countries, entertain doubt about being born in the world Sukhavati, and
with that thought amass a stock of merit, for them there is the dwelling
within the calyx. Those, on the contrary, who are filled with faith, and
being free from doubt, amass a stock of merit in order to be born in the
world Sukhavati, and conceive, believe, and trust in the perfect knowledge
of the blessed Buddhas, they, being born miraculously, appear sitting
cross-legged in the flowers of the lotus. And those noble-minded
Bodhisattvas, O Ajita, who, living in other Buddha countries, raise their
thought in order to see Amitabha, the Tathagata, holy and fully
enlightened, who never entertain a doubt, believe in the perfect knowledge
of Buddha and in their own stock of merit, for them, being born
miraculously, and appearing cross-legged, there is in one minute, such a
body as that of other beings who have been born there long before. See, O
Ajita, the excellent, immeasurable, unfailing, unlimited wisdom, that
namely for their own benefit they are deprived during five hundred years
of seeing Buddhas, seeing Bodhisattvas, hearing the Dharma, speaking about
the Dharma (with others), and thus collecting a stock of merit; they are
indeed deprived of the successful attainment of every stock of merit, and
that, through their forming ideas tainted with doubt. 'And,
O Ajita, there might be a dungeon belonging to an anointed Kshatriya king,
inlaid entirely with gold and beryl, in which cushions, garlands, wreaths
and strings are fixed, having canopies of different colours and kind,
covered with silk cushions, scattered over with various flowers and
blossoms, scented with excellent scents, adorned with arches, courts,
windows, pinnacles, fire-places, and terraces, covered with nets of bells
of the seven kinds of gems, having four angles, four pillars, four doors,
four stairs; and the son of that king having been thrown into the dungeon
for some misdeed is there, bound with a chain made of the Jambunada gold.
And suppose there is a couch prepared for him, covered with many woollen
cloths, spread over with cotton and feather cushions, having Kalinga
coverings, and carpets, together with coverlids^75, red on both sides,
beautiful and charming. There he might be then either sitting or resting.
And there might be brought to him much food and drink, of various kinds,
pure and well prepared. What do you think, O Ajita, would the enjoyment be
great for that prince?' Ajita
said: 'Yes^76, it would be great, O Bhagavat.' The
Bhagavat said: 'What do you think, O Ajita, would he even taste it there,
and notice it, or would he feel any satisfaction from it?' He
said: 'Not indeed, O Bhagavat; but on the contrary, when he had been led
away by the king and thrown into the dungeon, he would only wish for
deliverance from there. He would seek for the nobles, princes, ministers,
women^77, elders (rich merchants), householders, and lords of castles, who
might deliver him from that dungeon. Moreover, O Bhagavat, there is no
pleasure for that prince in that dungeon, nor is he liberated, until the
king shows him favour.' The
Bhagavat said: 'Thus, O Ajita, it is with those Bodhisattvas who, having
fallen into doubt, amass a stock of merit, but doubt the knowledge of
Buddha. They are born in that world Sukhavati, through the hearing of
Buddha's name, and through the serenity of thought only; they do not,
however, appear sitting cross-legged in the flowers of the lotus, being
born miraculously, but dwell only in the calyx of the lotus-flowers.
Moreover for them there exist ideas of palaces and gardens^78. There is no
discharge, there is no phlegm or mucus, there is nothing disagreeable to
the mind. But they are deprived of seeing Buddhas, hearing the Dharma,
seeing Bodhisattvas, speaking about and ascertaining the Dharma,
(gathering) any (new) stock of merit, and practising the Dharma, during
five hundred years. Moreover they do not rejoice there or perceive
satisfaction. But they wish to remove one another, and then they step out
behind. And it is not known whether their exit takes place above, below,
or across. 'See,
O Ajita, there might be worshippings of many hundred thousand nayutas of
kotis of Buddhas during those five hundred years, and also many, immense,
innumerable, immeasurable stocks of merit to be amassed. But all this they
destroy by the fault of doubt. See, O Ajita, to how great an injury the
doubt of the Bodhisattvas leads. Therefore now, O Ajita, after the
Bodhisattvas without doubting have quickly raised their thoughts towards
the Bodhi, in order to obtain power of conferring happiness for the
benefit of all creatures, their stock of merit should be turned towards
their being born in the world Sukhavati, where the blessed Amitabha, the
Tathagata, holy and fully enlightened, dwells.' #42.
After these words, the Bodhisattva Ajita thus spoke to the Bhagavat: 'O
Bhagavat, will the Bodhisattvas, who have gone away from this Buddha
country, or from the side of other blessed Buddhas, be born in the world
Sukhavati?' The
Bhagavat said: 'Indeed, O Ajita, seventy-two nayutas of kotis of
Bodhisattvas are gone away from this Buddha country, who will be born in
the world Sukhavati; Bodhisattvas, who will never return, thanks to the
stock of merit, which they have accumulated under many hundred thousand
nayutas of kotis of Buddhas. What then shall be said of those with smaller
stocks of merit^79? 1.
Eighteen hundred nayutas of kotis of Bodhisattvas will be born in the
world Sukhavati from the place of the Tathagata Dushprasaha. 2.
There lives in the Eastern quarter the Tathagata named Ratnakara. From his
place ninety kotis of Bodhisattvas will be born in the world Sukhavati.
3.
Twenty-two kotis of Bodhisattvas will be born in the world Sukhavati from
the place of the Tathagata Jyotishprabha. 4.
Twenty-five kotis of Bodhisattvas will be born in the world Sukhavati from
the place of the Tathagata Amitaprabha. 5.
Sixty kotis of Bodhisattvas will be born in the world Sukhavati from the
place of the Tathagata Lokapradipa. 6.
Sixty-four kotis of Bodhisattvas will be born in the world Sukhavati from
the place of the Tathagata Nagabhibhu. 7.
Twenty-five kotis of Bodhisattvas will be born in the world Sukhavati from
the place of the Tathagata Virajaprabha. 8.
Sixteen kotis of Bodhisattvas will be born in the world Sukhavati from the
place of the Tathagata Simha. 9.
Eighteen thousand Bodhisattvas will be born in the world Sukhavati from
the place of the Tathagata Simha (sic). 10.
Eighty-one nayutas of kotis of Bodhisattvas will be born in the world
Sukhavati from the place of the Tathagata Srikuta. 11.
Ten nayutas of kotis of Bodhisattvas will be born in the world Sukhavati
from the place of the Tathagata Narendraraja. 12.
Twelve thousand Bodhisattvas will be born in the world Sukhavati from the
place of the Tathagata Balabhijna. 13.
Twenty-five kotis of Bodhisattvas, who have obtained strength, having gone
to one place in one week of eight days, and having turned to the West
during ninety hundred thousand nayutas of kotis of kalpas^80, will be born
in the world Sukhavati from the place of the Tathagata Pushpadhvaga.
14.
Twelve kotis of Bodhisattvas will be born in the world Sukhavati from the
place of the Tathagata Jvalanadhipati. 15. From the place of the Tathagata
Vaisaradyaprapta, sixty-nine kotis of Bodhisattvas will be born in the
world Sukhavati, in order to see the Tathagata Amitabha, to bow before
him, to worship him, to ask questions of him, and to consult him. 'For
this reason, O Ajita, I might proclaim during a full nayuta of kotis of
kalpas the names of those Tathagatas, from whom the Bodhisattvas proceed
in order to see that Tathagata Amitabha in the world Sukhavati, to bow
before him, and to worship him, and yet the end could not be reached. #43.
'See, O Ajita, what easy gains are gained by those beings who will hear
the name of the Tathagata Amitabha, holy and fully enlightened. Nor will
those beings be of little faith^81, who will obtain at least one joyful
thought of that Tathagata and of this treatise of the Dharma. Therefore
now, O Ajita, I invite you, and command you to proclaim this treatise of
the Dharma, before the world together with the gods. Having plunged into
the vast universe full of fire, no one ought to turn back, if he has but
once conceived the thought of going across. And why ? Because kotis of
Bodhisattvas indeed, O Ajita, return from the highest perfect knowledge,
on account of not hearing such treatises of the Dharma as this. Therefore,
from a wish for this treatise of the Dharma, a great effort should be made
to hear, learn, and remember it, and to study it for the sake of fully
grasping it and widely making it known. A good copy of it should be kept,
after it has been copied in a book, if only during one night and day, or
even during the time necessary for milking a cow. 'The
name of Master should be given to a teacher who desires to conduct quickly
innumerable beings to the state of never returning from the highest
perfect knowledge, namely, in order that they may see the Buddha country
of that blessed Amitabha, the Tathagata, and to acquire the excellent
perfection of the array of good qualities peculiar to his own Buddha
country. 'And,
O Ajita, such beings will have easily gained their gains who, having
amassed a stock of merit, having performed service under former Jinas, and
having been guided by Buddhas, shall hear in future, until the destruction
of the good Dharma, such-like excellent treatises of the Dharma, treatises
which are praised, eulogized, and approved of by all Buddhas, and convey
quickly the great knowledge of omniscience. And those also who, when they
have heard it, shall obtain excellent delight and pleasure, and will
learn, retain, recite and grasp, and wisely preach it to others, and be
delighted by its study, or, having copied it at least, will worship it,
will certainly produce much good work, so that it is difficult to count
it. 'Thus
indeed, O Ajita, I have done what a Tathagata ought to do. It is now for
you to devote yourself to it without any doubt. Do not doubt the perfect
and unfailing knowledge of Buddha. Do not enter into the dungeon made of
gems built up in every way. For indeed, the birth of a Buddha, O Ajita, is
difficult to be met with, so is the instruction in the Dharma, and also a
timely birth^82. O Ajita, the way to gain the perfection (piramita) of all
stocks of merit has been proclaimed by me. Do now exert yourselves and
move forward. O Ajita, I grant indeed a great favour to this treatise of
the Dharma. Be valiant so that the laws of Buddhas may not perish or
disappear. Do not break the command of the Tathagata.' #44.
Then at that time, the Bhagavat spoke these verses : 1.
'Such hearings of me will not be for people who have not done good; but
those who are heroes and perfect, they will hear this speech. 2.
'And those by whom the Lord of the world, the enlightened and the
light-giver, has been seen, and the law been heard reverentially, will
obtain the highest joy. 3.
'Low people of slothful minds cannot find any delight in the laws of
Buddha; those who have worshipped in the Buddha countries learn the
service of the Lords of the three worlds. 4.
'As a blind man in darkness does not know the way, and much less can show
it, so also he who is (only) a Sravaka^83 in the knowledge of Buddha; how
then should beings who are ignorant! 5.
'The Buddha only knows the virtues of a Buddha; but not gods, Nagas,
Asuras, Yakshas, and Sravakas (disciples); even for Anekabuddhas^84 there
is no such way, as when the knowledge of a Buddha is being manifested.
6.
'If all beings had attained bliss, knowing the highest meaning in pure
wisdom, they would not in kotis of kalpas or even in a longer time tell
all the virtues of one Buddha. 7.
'Thereupon they would attain Nirvana, preaching for many kotis of kalpas,
and yet the measure of the knowledge of a Buddha would not be reached, for
such is the wonderfulness of the knowledge of the Jinas. 8.
'Therefore a learned man of an intelligent race^85 who believes my words,
after having perceived all paths of the knowledge of the Jinas, should
utter speech, saying, "Buddha is wise." 9.
'Now and then a man is found, now and then a Buddha appears, knowledge of
the object of faith is acquired after a long time,--therefore one should
strive to acquire (the knowledge of) the object (of faith)^86. #45.
And while this treatise of the Dharma was being delivered, twelve kotis of
nayutas of beings obtained the pure and spotless eye of the Dharma with
regard to Dharmas. Twenty-four hundred thousand nayutas of kotis of beings
obtained the Anagamin^87 reward. Eight hundred Bhikshus had their thoughts
delivered from faults so as to cling no more to anything. Twenty-five
kotis of Bodhisattvas obtained resignation to things to come. And by forty
hundred thousand nayutas of kotis of the human and divine race, thoughts
such as had never risen before were turned toward the highest perfect
knowledge, and their stocks of merit were made to grow toward their being
born in the world Sukhavati, from a desire to see the Tathagata, the
blessed Amitabha. And all of them having been born there, will in proper
order be born in other worlds, as Tathagatas, called Manjusvara
(sweet-voiced). And eighty kotis of nayutas having acquired resignation
under the Tathagata Dipankara, never turning back again from the highest
perfect knowledge, rendered perfect by the Tathagata Amitayus, practising
the duties of former Bodhisattvas, will carry out, after they are born in
the world Sukhavati, the duties enjoined in the former Pranidhanas
(prayers). #46.
At that time this universe (the three millions of worlds) trembled in six
ways. And various miracles were seen. On earth everything was perfect, and
human and divine instruments were played, and the shout of joy was heard
as far as the world of the Akanishthas. #47.
Thus spoke the Bhagavat enraptured, and the noble-minded Bodhisattva
Ajita, and the blessed Ananda, the whole Assembly, and the world, with
gods, men, spirits, mighty birds, and fairies, applauded the speech of the
Bhagavat. The praise of the beauty of the excellences of Sukhavati, the
country of the blessed Amitabha, the Tathagata, the entry of the
Bodhisattva on the stage of 'never returning,' the story of Amitabha, the
Mahayanasutra of the Description of Sukhavati is finished. ------------------------------------------------------------------------ FOOTNOTES
[by the Translator]
45.
[And, O Ananda] Instead of tasam, it is better to read tatha. 46.
[...cranes, swans] The Tibetan translation puts these birds as follows:
geese, swans, cranes, ducks, karandavas, parrots, grouse (kokilas),
kunalas, kalavinkas, and peacocks. 47.
[...according to the Dharma] Instead of Dharmah, the Tibetan translator
seems to have read Dharmavat. 48.
[accumulation of virtue] Here the text seems corrupt. 49.
[...does always reach his nose] The Tibetan translator seems to have read:
tatra yas tam gandham agratukamo na bhavati, tasya sarvaso gandhasangna
vasana ka na samudakarati. 50.
[gold nets] The Tibetan translation suggests the reading svarnajala.
51.
[...different heavenly flowers] Instead of pushpa the Tibetan translator
seems to have read dushya, 'garment.' 52.
[...the following verses] 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 Sukhavaati, 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 Jina, 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. 53.
[...recited these verses] In these verses there are again many doubtful
passages which could be rendered tentatively only. 54.
[...this dream-like country] Maitra, 'love,' possibly 'kindness,' or was
it kshetra? 55.
[endless is his splendour] Amita asyabha? 56.
[with devotion] The Tibetan translation has 'in the morning,' as if the
text had been purvabhakta. 57.
[one birth only] Their present birth. 58.
[of their former births] 'Na' must be left out, or we must read
nagatvajatismara. 59.
[well-ordered state of mind] The text of this passage is very imperfect in
all the MSS. Comparing the sentence with the last sentence of Chapter
XXXII, it might seem possible to read paripurnanunataya, or
paripuryatayanunataya, for paripuryatmabhutaya. On suvibhakta, see
Childers, s. v. vibhajati. 60.
[accompanied by omniscience] See the twenty-third Pranidhana. 61.
[no idea of property whatever] See the tenth Pranidahana. 62.
[Bodhyangas] Requisites for attaining the supreme knowledge of a
Buddha.'--Childers, Pali Dictionary, p. 93 b. 63.
[the three elements] Probably the three dhatus, Kamadhatu, Rupadhatu, and
Arupadhatu; see Childers, s.v. dhatu. 64.
[clever in resting] The text may originally have been sthanasthanakusalah.
65.
[free from impurity] The next words aparyasthayinah and
abhijnasvamulasthayinah seem to have a technical meaning, but neither the
Tibetan nor the Chinese translators give an intelligible rendering. 66.
[the taint] The Tibetan translation presupposes mala instead of mula.
67.
[the evil of pride] Mana, 'pride,' is one of the Klesas. 68.
[calm like elephants] The Tibetan translator seems to have read sagaravat,
instead of nagavat. 69.
[fearless] The Tibetan translation seems to have read ratnakarasadrisah.
70.
[enlightening the world] If the same as nirgahana. 71.
[lakshas] The Tibetan translation has Buddha for laksha. 72.
[unselfish] Asamah in the Tibetan translation. 73.
[knowledge of the Tathagata] For these passages, see the end of Chapter
XII. 74.
[charming parks] A substantive seems to be wanting to which all these
adjectives would refer. 75.
[coverlids] The text is corrupt. One might begin a new word with
sottarapadakkhadah. 76.
[Yes] One expects, No. 77.
[women] Stryagara, like the German Frauenzimmer. 78.
[palaces and gardens] They imagine they are living in palaces and gardens.
79.
[smaller stocks of merit] What is meant is that their number is much
larger. 80.
[...kotis of kalpas] Sanghavarman's translation of this passage is:
'Within seven days they can take hold of the firm conditions (dharmas)
practised by a noble-minded one during hundred thousands of kotis of
kalpas.' Bodhiruchi's is: 'Within seven days they can cause beings to
separate from their state of transmigration during hundred thousands of
nayutas of kotis.' 81.
[be of little faith] Hinadhimuktika, see Vagrakkhedika XV; or 'following
the lower Dharma.' 82.
[a timely birth] Of the hearer; so that the student should be born at a
time when there is a Buddha on earth. 83.
[Sravaka] Those who are as yet hearers only of the Dharma. 84.
[Anekabuddhas] Should it be Pratyekabuddhas? 85.
[a learned man of an intelligent race] The text is evidently corrupt, and
the translation conjectural. 86.
[...the object (of faith)] The tenth verse is again unintelligible, but
may have meant something like that 'those who having heard the best Laws,
are joyful in remembering Sugata, are our friends in time past, and they
also who whish for enlightenment.' 87.
[Anagamin] One who is not born again, except in the Brahma world, and then
may obtain Nirvana. |
