Thus it was heard by me: At one time the Blessed (Bhagavat, i.e. Buddha) dwelt at Śrāvastī[1], in the Jeta-grove, in the garden of Anāthapiṇḍaka, together with a large company of Bhikshus (mendicant friars), viz. with twelve hundred and fifty Bhikshus, all of them acquainted with the five kinds of knowledge[2], elders, great disciples[3], and Arhats[4] 90 such as Śāriputra, the elder, Mahāmaudgalyāyana, Mahākāśyapa, Mahākapphiṇa, Mahākātyāyana, Mahākaushṭhila, Revata, Śuddhipanthaka, Nanda, Ānanda, Rāhula, Gavāmpati, Bharadvāja, Kālodayin, Vakkula, and Aniruddha. He dwelt together with these and many other great disciples, and together with many noble-minded Bodhisattvas, such as Mañjusrī, the prince, the Bodhisattva Ajita, the Bodhisattva Gandhahastin, the Bodhisattva Nityodyukta, the Bodhisattva Anikshiptadhura. He dwelt together with them and many other noble-minded Bodhisattvas, and with Śakra, the Indra or King[5] 91 of the Devas, and with Brahman Sahāmpati. With these and many other hundred thousand nayutas[6] of sons of the gods, Bhagavat dwelt at Śrāvastī.
Then Bhagavat addressed the honoured Śāriputra and said, 'O Śāriputra, after you have passed from here over a hundred thousand koṭīs of Buddha countries there is in the Western part a Buddha country, a world called Sukhāvatī (the happy country). And there a Tathāgata, called Amitāyus, an Arhat, fully enlightened, dwells now, and remains, and supports himself, and teaches the Law[7].
'Now what do you think, Śāriputra, for what reason is that world called Sukhāvatī (the happy)? In that world Sukhāvatī O Śāriputra, there is neither bodily nor mental pain for living beings. The sources of happiness are innumerable there. For that reason is that world called Sukhāvatī (the happy).
'And again, O Śāriputra, that world Sukhāvatī is adorned with seven terraces, with seven rows of 92 palm-trees, and with strings of bells[8]. It is enclosed on every side[9], beautiful, brilliant with the four gems, viz. gold, silver, beryl and crystal[10]. With 93 such arrays of excellences peculiar to a Buddha country is that Buddha country adorned.
'And again, O Śāriputra, in that world Sukhāvatī there are lotus lakes, adorned with the seven gems, viz. gold, silver, beryl, crystal, red pearls, diamonds, and corals as the seventh. They are full of water which possesses the eight good qualities[11], their waters rise as high as the fords and bathing-places, so that even crows[12] may drink there; they are 94 strewn with golden sand. And in these lotus-lakes there are all around on the four sides four stairs, beautiful and brilliant with the four gems, viz. gold, silver, beryl, crystal. And on every side of these lotus-lakes gem-trees are growing, beautiful and brilliant with the seven gems, viz. gold, silver, beryl, crystal, red pearls, diamonds, and corals as the seventh. And in those lotus-lakes lotus-flowers are growing, blue, blue-coloured, of blue splendour, blue to behold; yellow, yellow-coloured, of yellow splendour, yellow to behold; red, red-coloured, of red splendour, red to behold; white, white-coloured, of white splendour, white to behold; beautiful, beautifully-coloured, of beautiful splendour, beautiful to behold, and in circumference as large as the wheel of a chariot.
'And again, O Śāriputra, in that Buddha country there are heavenly musical instruments always played on, and the earth is lovely and of golden colour. And in that Buddha countrya flower-rain of heavenly Māndārava blossoms pours down three times every day, and three times every night. And the beings who are born there worship before their morning meal[13] a hundred thousand koṭīs of Buddhas by going to other worlds; and having showered a hundred thousand koṭīs of flowers upon each Tathāgata, they return to their own world in time for the afternoon rest[14]. With such arrays of excellences peculiar to a Buddha country is that Buddha country adorned.
'And again. O Śāriputra, there are in that Buddha country swans, curlews[15], and peacocks. Three times every night, and three times every day, they 96 come together and perform a concert each uttering his own note. And from them thus uttering proceeds a sound proclaiming the five virtues, the five powers, and the seven steps leading towards the highest knowledge[16]. 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 Śāriputra, that there are beings who have entered into the nature of animals (birds, &c.)? This is not to be thought of. The 97 very name of hells is unknown in that Buddha country, and likewise that of (descent into) animal bodies and of the realm of Yama (the four apāyas)[17]. No, these tribes of birds have been made on purpose by the Tathāgata Amitāyus, and they utter the sound of the Law. With such arrays of excellences, &c.
'And again, O Śāriputra, 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 Śāriputra, as from a heavenly musical instrument consisting of a hundred thousand koṭīs of sounds, when played by Āryas, 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.
'Now what do you think, O Śāriputra, for what reason is that Tathāgata called Amitāyus? The length of life (āyus), O Śāriputra, of that Tathāgata and of those men there is immeasurable (amita). Therefore is that Tathāgata called Amitāyus. And ten kalpas have passed, O Śāriputra, since that Tathāgata awoke to perfect knowledge.
'And what do you think, O Śāriputra, for what reason is that Tathāgata called Amitābha? The 98 splendour (ābhā), O Śāriputra, of that Tathāgata is unimpeded over all Buddha countries. Therefore is that Tathāgata called Amitābha.
'And there is, O Śāriputra, an innumerable assembly of disciples with that Tathāgata, purified and venerable persons, whose number it is not easy to count. With such arrays of excellences, &c.
'And again, O Śāriputra, of those beings also who are born in the Buddha country of the Tathāgata Amitāyus as purified Bodhisattvas, never to return again and bound by one birth only, of those Bodhisattvas also, O Śāriputra, the number is not easy to count, except they are reckoned as infinite in number[18].
'Then again all beings, O Śāriputra, ought to make fervent prayer for that Buddha country. And why? Because they come together there with such excellent men. Beings are not born in that Buddha country of the Tathāgata Amitāyus as a reward and result of good works performed in this present life[19].
No, whatever son or daughter of a family shall hear the name of the blessed Amitāyus, the Tathāgata, 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 Amitāyus, the Tathāgata, surrounded by an assembly of disciples and followed by a host of Bodhisattvas, 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 Sukhāvatī in the Buddha country of the same Amitāyus, the Tathāgata. Therefore, then, O Śāriputra, having perceived this cause and effect[20], 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.
'And now, O Śāriputra, as I here at present glorify that world, thus, in the East, O Śāriputra, other blessed Buddhas, led by the Tathāgata Akshobhya, the Tathāgata Merudhvaja, the Tathāgata Mahāmeru, the Tathāgata Meruprabhāsa, and the Tathāgata Mañjudhvaja, equal in number to the sand of the river Gangi, comprehend their own Buddha countries in their speech, and then reveal them[21].
Accept this repetition of the Law, called the “Favour of all Buddhas,” which magnifies their inconceivable excellences.
'Thus also in the South do other blessed Buddhas, led by the Tathāgata Candrasūryapradīpa. the Tathāgata Yasaḥprabha, the Tathāgata Mahārciskandha, the Tathāgata Merupradīpa, the Tathāgata Anantavīrya, equal in number to the sand of the river Gangā, comprehend their own Buddha countries in their speech, and then reveal them. Accept, &c.
'Thus also in the West do other blessed Buddhas, led by the Tathāgata Amitāyus, the Tathāgata Amitaskandha, the Tathāgata Amitadhvaja, the Tathāgata Mahāprabha, the Tathāgata Mahcāratnaketu, the Tathāgata Śuddharaśmiprabha, equal in number to the sand of the river Gangā, comprehend, &c.
'Thus also in the North do other blessed Buddhas, led by the Tathāgata Mahārciskandha, the Tathāgata Vaiśvānaranirghosha, the Tathāgata Dundubhisvaranirghosha, the Tathāgata Dushpradharsha, the Tathāgata Ādityasambhava, the Tathāgata Jaleniprabha (Jvalanaprabha?), the Tathāgata Prabhākara, equal in number to the sand, &c.
'Thus also in the Nadir do other blessed Buddhas, led by the Tathāgata Siṃha, the Tathāgata Yaśas, the Tathāgata Yaśaḥprabhāva, the Tathāgata Dharma, the Tathāgata Dharmadhara, the Tathāgata Dharmadhvaja, equal in number to the sand, &c.
'Thus also in the Zenith do other blessed Buddhas, led by the Tathāgata Brahmaghosha, the Tathāgata Nakshatrarāja, the Tathāgata Indraketudhvajarāja, the Tathāgata Gandhottama, the Tathāgata Gandhaprabhāsa, the Tathāgata Mahārciskandha, the Tathāgata Ratnakusumasampushpitagātra, 101 the Tathāgata Sālendrarāja, the Tathāgata Ratnotpalaśrī, the Tathāgata Sarvārthadarśa, the Tathāgata Sumerukalpa, equal in number to the sand, &c.[22]
'Now what do you think, O Śāriputra, 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 Śāriputra, believe[23], 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 Amitāyus, the Tathāgata, or are making it now or have made it formerly, all these will never return again, being once in possession of the transcendent true knowledge. They will be born in that Buddha country, have been born, or are being born 102 now. Therefore, then, O Śāriputra, mental prayer is to be made for that Buddha country by faithful sons and daughters of a family.
'And as I at present magnify here the inconceivable excellences of those blessed Buddhas, thus, O Śāriputra, do those blessed Buddhas magnify my own inconceivable excellences.
'A very difficult work has been done by Śākyamuni, the sovereign of the Śākyas. Having obtained the transcendent true knowledge in this world Sahā, he taught 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 corruption of life, during this corruption of passions.
‘This is even for me, O Śāriputra, an extremely difficult work that, having obtained the transcendent true knowledge in this world Sahā, 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.’
Thus spoke Bhagavat joyful in his mind. And the honourable Śāriputra, and the Bhikshus and Bodhisattvas, and the whole world with the gods, men, evil spirits and genii, applauded the speech of Bhagavat.
This is the Mahāyānasūtra[24] called Sukhāvatī-vyūha.
(1) Śrāvastī, capital of the Northern Kośalas, residence of king Prasenajit. It was in ruins when visited by Fa-hian (init. V. Saec.); not far from the modern Fizabad. Cf. Burnouf, Introduction, p. 22. ↩︎
(2) Abhijñānābhijñātaiḥ. The Japanese text reads abhijñātābhājñātaiḥ, i.e. abhijñātābhijñātaiḥ. 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. Abhijñāta in the sense of known, famous, occurs in Lalitavistara, p. 25, and the Chinese translators adopted the same meaning here. Again, if we preferred the reading abhijñānābhijñātaiḥ, this, too, would admit of an intelligible rendering, viz. known or distinguished by the marks or characteristics, i.e. the good qualities which belong to a Bhikshu. But the technical meaning is ‘possessed of a knowledge of the five abhijñās.’ It would be better in that case to write abhijñātābhijñānaiḥ, but no MSS. seem to support that reading. The five abhijñās or abhijñānas 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 Sukhāvatī has abhijñānābhijñaiḥ, and afterwards abhijñātābhijñaiḥ. The position of the participle as the uttara-pada in sueh compounds as abhijñānābhijñātaiḥ is common in Buddhist Sanskrit. Mr. Bendall has called my attention to the Pāli abhiññāta-abhiññāta (Vinaya-piṭaka, ed. Oldenberg, vol. i, p. 43), which favours the Chinese acceptation of the term. ↩︎
(3) Mahāśrāvaka, the great disciples; sometimes the eighty principal disciples. ↩︎
(4) Arhadbhiḥ. I have left the correct Sanskrit form, because the Japanese text gives the termination adbhiḥ. Hôgö’s text has the more usual form arhantaiḥ. The change of the old classical arhat into the Pāli arahan, and then back into Sanskrit arhanta, arahanta, and at last arihanta, with the meaning of ‘destroyer of the enemies,’ i e. the passions, shows very clearly the different stages through which Sanskrit words passed in the different phases of Buddhist literature. In Tibet, in Mongolia, and in China, Arhat is translated by ‘destroyer of the enemy,’ i.e. ari-hanta. See Burnouf, Lotus, p. 287, Introduction, p. 295. Arhat is really the title of the Bhikshu on reaching the fourth degree of perfection Cf. Sūtra of the 42 Sections, cap. 2. Clemens of Alexandria (d. 220) speaks of the {Greek Semnoí} who worshipped a pyramid erected over the relics of a god. This may be a translation of Arhat, as Lassen (‘De nom. Ind. philosoph.’ in Rhein. Museum, vol. i, p. 187) and Burnouf (Introduction, p. 295) supposed, or a transliteration of Samana. Clemens also speaks of {Greek Semnaí} (Stromat. p. 539, Potter). ↩︎
(5) Indra, the old Vedic god, has come to mean simply lord, and in the Canda Paritta (Journal Asiatique, 1871, p. 220} we actually find Asurinda, the Indra or Lord of the Asuras. ↩︎
(1) The numbers in Buddhist literature, if they once exceed a koṭi or koṭī, i. e. ten millions, become very vague, nor is their value always the same. Ayuta, i.e. a hundred koṭīs; niyuta, i.e. a hundred ayutas; and nayuta, i.e. 1 with 22 zeros, are often confounded; nor does it matter much so far as any definite idea is concerned which such numerals convey to our mind. See Prof. H. Schubert, ‘On large numbers,’ in Open Court, Dec. 14, 1893. ↩︎
(2) Tishṭhati dhriyate yāpayati dharmaṃ ca deśayati. This is an idiomatic phrase, which occurs again and again in the Nepalese text of the Sukhāvatī (MS. 26 b, ll. 1, 2; 55 a, l. 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 yāpeti in Pāli, see Fausböll, Dasaratha-jātaka, pp. 26, 38; and yāpana in Sanskrit. ↩︎
(1) Kinkinījāla. The texts read kankaṇajalaiś ca and kankaṇījalais ca, and again later kankaṇījalunām (also lū) and kankaṇījalānām. Mr. Beal translates from Chinese ‘seven rows of exquisite curtains,’ and again ‘gemmous curtains.’ First of all, it seems clear that we must read jāla, net, web, instead of jala. Secondly, kankaṇa, bracelet, gives no sense, for what could be the meaning of nets or strings of bracelets? I prefer to read kinkiṇigāla, 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 kinkinikajāla, from which likewise the music proceeds; see Childers, s.v. jāla. In the MSS. of the Nepalese Sukhāvatī-vyūha (R.A.S.), p. 39 a, l. 4, I likewise find svarṇaratnakinkiṇīgālāni, which settles the matter, and shows how little confidence we can place in the Japanese texts. ↩︎
(2) Anuparikshipta, enclosed; see parikkhepo in Childers’ Dictionary, and compare pairidaêza, paradise. ↩︎
(3) The four and seven precious things in Pāli are (according to Childers):—
1. suvaṇṇaṃ, gold. 2. rajataṃ, silver. 3. muttā, pearls. 4. maṇi, gems (as sapphire, ruby). 5. veḷuriyaṃ, cat’s eye. 6. vajiraṃ, diamond. 7. pavāḷam, coral.
Here Childers translates cat’s eye; but s.v. veḷuriyaṃ, he says, a precious stone, perhaps lapis lazuli.
In Sanskrit (Burnouf, Lotus, p. 320):—
1. suvarṇa, gold. 2. rūpya, silver. 3. vaiḍūrya, lapis lazuli. 4. sphaṭika, crystal. 5. lohitamukti, red pearls. 6. aśmagarbha, diamond. 7. musāragalva, coral.
Julien (Pèlerins Buddhistes, vol. ii, p. 482) gives the following list:—
1. sphaṭika, rock crystal. 2. vaidūrya, lapis lazuli. 3. aśmagarbha, comaline. 4. musāragalva, amber. 5. padmarāga, ruby.
Vaiḍūrya (or Vaidūrya) is mentioned in the Tathāgataguṇajñānacintyavishayāvatāranirdeśa (Wassilief, p. 161) as a precious stone which, if placed on green cloth, looks green, if placed on red cloth, red. The fact that vaidūrya is often compared with the colour of the eyes of a cat would seem to point to the cat’s eye (see Borooah’s Engl.-Sanskrit Dictionary, vol. ii, preface, p. ix), certainly not to lapis lazuli. Cat’s eye is a kind of chalcedony. I see, however, that vaidūrya has been recognised as the original of the Greek {Greek bh’rullos}, a very ingenious conjecture, either of Weber’s or of Pott’s, considering that lingual d has a sound akin to r, and ry may be changed to ly and ll (Weber, Omina, P.326). The Persian billaur or ballúr, which Skeat gives as the etymon of {Greek bh’rullos}, is of Arabic origin, means crystal, and could hardly have found its way into Greek at so early a time. See ‘India, what can it teach us?’ p. 267. ↩︎
(1) The eight good qualities of water are limpidity and purity, refreshing coolness, sweetness, softness, fertilising qualities, calmness, power of preventing famine, productiveness. See Beal, Catena, p. 379. ↩︎
(2) Kākāpeya. One text reads kākapeya, the other kākāpeya. It is difficult to choose. The more usual word is kākapeya, which is explained by Pāṇini, II, 1, 33. It is uncertain, however, whether kākapeya is meant as a laudatory or asa depreciatory term. Bohtlingk takes it in the latter sense, and translates nadī kākapeyā, by a shallow river that could be drunk up by a crow. Tārānātha takes it in the former sense, and translates nadī kākapeyā, as a river so full of water that a crow can drink it without bending its neck (kākair anatakandharaiḥ pīyate; pūrṇodakatvena praśasye kākaiḥ peye nadyādau). In our passage kākapeya must be a term of praise, and we therefore could only render it by ‘ponds so full of water that crows could drink from them.’ But why should so well known a word as kākapeya have been spelt kākāpeya, unless it was done intentionally? And if intentionally, what was it intended for? We must remember that Pāṇini, II, 1, 42 schol., teaches us how to form the word tīrthalkāka, a crow at a tīrtha, which means a person in a wrong place. It would seem therefore that crows were considered out of place at a tīrtha or bathing-place, either because they were birds of ill omen, or because they defiled the water. From that point of view, kākāpeya would mean a pond not visited by crows, free from crows. Professor Pischel has called my attention to Mahāparinibbāna Sutta (J. R. A. S. 1875, p. 67, p. 21), where kākapeyā clearly refers to a full river. Samatiṭṭhika, if this is the right reading, occurs in the same place as an epithet of a river, by the side of kākapeya, and I think it most likely that it means rising to a level with the tīrthas, the fords or bathing-places. Mr. Rhys Davids informs me that the commentary explains the two words by samatittikā ti samaharitā, kākapeyyā ti yatthatatthaci tīre ṭhitena kākena sakkā patum ti. ↩︎
(1) Purobhaktena. The text is difficult to read, but it can hardly be doubtful that purobhaktena corresponds to Pāli purebhattaṃ (i. e. before the morning meal), opposed to pacchābhattaṃ, after the noonday meal (i. e. in the afternoon). See Childers, s.v. Pūrvabhaktikā would be the first repast, as Prof. Cowell informs me. ↩︎
(2) Divāvihārāya, for the noonday rest, the siesta. See Childers, s.v. vihāra. ↩︎
(3) Krauñcaḥ. Snipe, curlew. Is it meant for Kuravīka, or Karavīka, a fine-voiced bird (according to Kern, the Sk. karāyikā), or for Kalavinka, Pāli Kalavīka? See Childers, s.v. opapātiko; Burnouf, Lotus, p. 566. I see, however, the same birds mentioned together elsewhere, as haṃsakrauñcamayūraśukaśālikakokila, &c. On mayūra see Mahāv., Introd. p. xxxix; Rv. I, 19 I, 14. ↩︎
(1) Indriyabalabodhyangaśabda. These are technical terms, but their meaning is not quite clear. Spence Hardy, in his Manual, p. 498, enumerates the five indrayas, viz. (1) sardhāwa, purity (probably śraddhā, faith); (2) wiraya, persevering exertion (vīrya); (3) sati or smirti, the ascertainment of truth (smṛti); (4) samādhi, tranquillity; (5) pragnāwa, wisdom (prajñā).
The five balayas (bala), he adds, are the same as the five indrayas.
The seven bowdyānga (bodhyanga) are according to him: (1) sihi or smirti, the ascertainment of the truth by mental application; (2) dharmmawicha, the investigation of causes; (3) wirāya, persevering exertion; (4) prīti, joy; (5) passadhi, or prasrabdhi, tranquillity; (6) samādhi, tranquillity in a higher degree, including freedom from all that disturbs either body or mind; (7) upekshā, equanimity.
It will be seen from this that some of these qualities or excellences occur both as indriyas and bodhyangas, while balas are throughout identical with indriyas.
Burnouf, however, in his Lotus, gives a list of five balas (from the Vocabulaire Pentaglotte) which correspond with the five indriyas of Spence Hardy; viz. śraddhā-bala, power of faith; vīrya-bala, power of vigour; smṛti-bala, power of memory; samādhi-bala, power of meditation; prajñā-bala, power of knowledge. They precede the seven bodhyangas both in the Lotus, the Vocabulaire Pentaglotte, and the Lalita-vistara.
To these seven bodhyangas Burnouf has assigned a special treatise (Appendice xii, p. 796). They occur both in Sanskrit and Pāli. See also Dharmasangraha s.v. in the Anecdota Oxoniensia. ↩︎
(1) Niraya, the hells, also called Naraka. Yamaloka, the realm of Yama, the judge of the dead, is explained as the four apāyas, 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. ↩︎
(1) Iti sankhyāṃ gacchanti, they are called; cf. Childers, s.v. sankhyā. Asankhyeya, even more than aprameya, is the recognised term for infinity. Burnouf, Lotus, p. 852. ↩︎
(2) Avaramātraka. This is the Pāli 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 Amitābha, in direct opposition to the original doctrine of Buddha, that as a man soweth, so he reapeth. Buddha would have taught that the kuśalamūla, the root or the stock of good works performed in this world (avaramātraka), will bear fruit in the next, 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 kulaputreṇa vā kuladuhitrā vā tatra buddhakshetre cittaprāṇidhānaṃ kartavyam, it seems clear that the locative (buddhakshetre) forms the object of the praṇidhāna, the fervent prayer or longing. The Satpurushas already in the Buddhakshetra would be the innumerable men (manushyās) and Bodhisattvas mentioned before. ↩︎
(1) Arthavaśa, lit. the power of the thing; cf; Dhammapada, p. 388, v. 289. ↩︎
(2) 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 its grotesqueness. On these Buddhas and their countries, see Burnouf, Lotus, p. 113. ↩︎
(1) It should be remarked that the Tathāgatas here assigned to the ten quarters differ entirely from those assigned to them in the Lalita-vistara, Book XX. Not even Amitābha is mentioned there. ↩︎
(2) Pratīyatha. The texts give again and again pattīyatha, evidently the Pāli form, instead of pratīyata. I have left tha, the Pāli termination of the 2 p. pl. 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 patīyatha was in the original text. That it is meant for the imperative, we see from śraddadhādhvam, &c., further on. Other traces of the influence of Pāli or Prākrit on the Sanskrit of our Sūtra appear in arhantaiḥ, the various reading for arhadbhiḥ, which I preferred; sambahula for bahula; dhriyate yāpayati; purobhaktena; anyatra; sailkhyāṃ gacchanti; avaramātraka; veṭhana instead of veshṭana, in nirveṭhana; dharmaparyāya (Corp. Inscript. plate xv). &c. ↩︎
(1) The Sukhāvatī even in its shortest text, is called a Mahāyāna-sūtra, nor is there any reason why a Mahāyāna-sūtra should not be short. The meaning of Mahāyāna-sūtra is simply a Sūtra belonging to the Mahāyāna 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 Vaipulya or developed Sūtras, and what he calls the simple Sūtras. Now, the Vaipulya Sūtras may all belong to the Mahāyāna school, but that would not prove that all the Sūtras of the Mahāyāna school are Vaipulya or developed Sūtras. The name of simple Sūtra, in opposition to the Vaipulya or developed Sūtras, is not recognised by the Buddhists themselves; at least, I know no name for simple Sūtras. No doubt there is a great difference between a Vaipulya Sūtra, such as the Lotus of the Good Law, translated by Burnouf, and the Sūtras which Burnouf translated, for instance, from the Divyāvadāna. But what Burnouf considers as the distinguishing mark of a Vaipulya Sūtra, viz. the occurrence of Bodhisattvas, as followers or the Buddha śākyamuni, would no longer seem to be tenable[*, unless we classed our short Sukhāvatī-vyūha as a Vaipulya or developed Sūtra. For this there is no authority. Our Sūtra is a Mahāyāna Sūtra, but never called a Vaipulya Sūtra, and yet in this Sūtra the Bodhisattvas constitute a very considerable portion among the followers or Buddha. But more than that, Amitābha, the Buddha of Sukhāvatī another personage whom Burnouf looks upon as peculiar to the Vaipulya Sūtras, who is, in fact, one of the Dhyāni-buddhas, though not called by that name in our Sūtra, forms the chief object or its teaching, and is represented as known to Buddha Śākyamuni, nay, as having become a Buddha long before the Buddha Śākyamuni[+]. The larger text of the Sukhāvatī-vyūha would certainly, according to Burnouf’s definition, seem to fall into the category of the Vaipulya Sūtras. But it is not so called in the MSS. which I have seen, and Burnouf himself gives an analysis of that Sūtra (Introduction, p. 99) as a specimen of a Mahāyāna, but not of a Vaipulya Sūtra.
*. ‘La présence des Bodhisattvas ou leur absence intéresse donc le fonds même des livres où on la remarque, et il est bien évident que ce seul point trace une ligne de démarcation profonde entre les Sūtras ordinaires et les Sūtras développés.’—Burnouf, Introduction, p. 112.
+. ‘L’idée d’un ou de plusieurs Buddhas surhumains, celle de Bodhisattvas créés par eux, sont des conceptions aussi étrangères à ces livres (les Sūtras simples) que celle d’un Ādibuddha ou d’un Dieu.’—Burnouf, Introduction, p. 120.] ↩︎