The Larger Sukhâvatî-vyûha

'And again, O Ânanda, in that world Sukhâvatî, 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, [1. Here the text seems corrupt.] {p. 41} 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 Gandharvarâga does always reach his nose[1]. '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, ear-jewels, seals, gold strings, girdles, gold nets[2], 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 [1. The Tibetan translator seems to have read: tatra yas tam gandham âghrâtukâmo na bhavati, tasya sarvaso gandhasañgñâ vâsanâ ka na samudâkarati. 2. The Tibetan translation suggests the reading svarnagâlâ.] {p. 42} jewels, covered with different heavenly flowers[1], 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 Ânanda, 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 Law, and his full enjoyment of the Law. And, O Ânanda, as the Paranirmitavasavartin gods are there, thus men must be considered in the world Sukhâvatî.

§ 21. 'And again, O Ânanda, in that world Sukhâvatî, 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 [1. Instead of pushpa the Tibetan translator seems to have read dûshya, 'garment.'] {p. 43} 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 Kâkilindika (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 Nirvâna.

§ 22. 'And in that Buddha country, O Ânanda, 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 Tathâgata. Nor is there any idea of predial property belonging to monasteries. § 23. 'And again, O Ânanda, in that world Sukhâvatî 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 {p. 44} 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 Ânanda, 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 Nirvâna. And why is that? Because there is no room or mention there of the other two divisions (râsis), such as beings not constant or constant in falsehood. 'On this wise, O Ânanda, that world is briefly called Sukhâvatî, not at full length. Even a kalpa, O Ânanda, would come to an end, while the causes of happiness which exist in that world Sukhâvatî are being praised, and yet it would be impossible to reach the end of them.'

'On this wise, O Ânanda, that world is briefly called Sukhâvatî, not at full length. Even a kalpa, O Ânanda, would come to an end, while the causes of happiness which exist in that world Sukhâvatî 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[1]: 'Thus, O Ânanda, the world Sukhâvatî is endowed with immeasurable good qualities and excellences. § 26. 'And again, O Ânanda, in the ten quarters, and in each of them, in all the Buddha countries equal in number to the sand of the Gangâ, the [1. 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 Sukhâvatî, yet they would never reach the end of them, and that the merit of hearing even the name of Sukhâvatî is greater that 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.] {p. 45} blessed Buddhas equal in number to the sand of the Gangâ, glorify the name of the blessed Amitâbha, the Tathâgata, they preach his fame, they proclaim his glory, they extol his virtue. And why? Because all beings who hear the name of the blessed Amitâbha, and having heard it, raise their thought with joyful longing, even for once only, will not turn away again from the highest perfect knowledge.

blessed Buddhas equal in number to the sand of the Gangâ, glorify the name of the blessed Amitâbha, the Tathâgata, they preach his fame, they proclaim his glory, they extol his virtue. And why? Because all beings who hear the name of the blessed Amitâbha, 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 Ânanda, who again and again think of the Tathâgata 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, Amitâbha, the Tathâgata, 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 Sukhâvatî. And if, O Ânanda, any son or daughter of a good family should wish--What?--How then may I see that Tathâgata Amitâbha 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 Tathâgata Amitâbha, and who do not vigorously increase the great and unmeasured stock of their good works, the Tathâgata Amitâbha, holy and fully enlightened, will appear, at the time of death, with the company of Bhikshus, in breadth

§ 28. 'But before the eyes of those who do not care much about the Tathâgata Amitâbha, and who do not vigorously increase the great and unmeasured stock of their good works, the Tathâgata Amitâbha, holy and fully enlightened, will appear, at the time of death, with the company of Bhikshus, in breadth {p. 46} and height and form and beauty, very like (the former), and very like (the real Tathâgata), but only created by thought. And they, through their meditation that dwells on perceiving the sight of the Tathâgata, and with unfailing memory, will, when they have died, be born in the same Buddha country. § 29. 'And again, O Ânanda, those beings who meditate on the Tathâgata 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 Tathâgata, if it were by one thought only, and will direct their desire toward that Buddha country, they also will see the Tathâgata Amitâbha, while they are in a dream, they will be born in the world Sukhâvatî, and will never turn away from the highest perfect knowledge. § 30. 'And, O Ânanda, after thus seeing the cause and effect, the Tathâgatas of the ten quarters, in immeasurable and innumerable worlds, glorify the name of the Tathâgata Amitâbha, preach his fame, and proclaim his praise. And again, O Ânanda, in that Buddha country, Bodhisattvas equal in number to the sand of the Gangâ approach, from the ten quarters, and in each quarter towards that Tathâgata Amitâbha, 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 {p. 47} to illustrate this matter in fuller measure, recited these verses[1]: 1. 'As there are Buddha countries equal to the sand of the river Gangâ in the eastern quarter, whence all the Bodhisattvas come to worship the Buddha, the lord Amitâyu; 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 Amitâyu, 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 Amitâyu. 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 Amitâyu, 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 yoganas, and the beautiful country shines and is well adorned, and flowers cover the whole body of Buddha.

7. 'And what was thrown there as handfulls of flowers arose in the form of an umbrella extending over a hundred yoganas, and the beautiful country shines and is well adorned, and flowers cover the whole body of Buddha. [1. In these verses there are again many doubtful passages which could be rendered tenatively only.] {p. 48} 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[1] 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[2], and endless the light, and endless the life, and endless the assembly." 11. 'And the lord Amitâyu makes a smile of thirty-six niyutas of kotîs of rays, which rays having issued from the circle of his mouth light up the thousand kotîs 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?

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 [1. Maitra, 'love,' possibly 'kindness,' or was it kshetra? 2. Amitâ asyâbhâ?] {p. 49} many worlds to Sukhâvatî 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 Amitâyu 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 Sukhâvatî, and having gone near Amitaprabha, let him worship a thousand kotîs of Buddhas.

20. 'Let him quickly and with speed go to the world Sukhâvatî, and having gone near Amitaprabha, let him worship a thousand kotîs of Buddhas. 21. 'Having worshipped many kotîs 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 Sukhâvatî with devotion[1]. § 32. 'And again, O Ânanda, there is a Bodhi-tree belonging to Amitâyus, the Tathâgata, holy and fully enlightened. That Bodhi-tree is ten hundred [1. The Tibetan translation has 'in the morning,' as if the text had been pûrvabhakta.] {p. 50} yoganas in height, having petals, leaves, and branches spread over eight hundred yoganas, having a circumference near the base of the root of five hundred yoganas, 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 Kintâmani[1] 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 (Simhalatâ), 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 Nandyâvarta, 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 Ânanda, the sound and noise of that Bodhi-tree, when it is moved by the wind, reaches immeasurable worlds. And, O Ânanda, 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 [1. Jewels yielding every wish.] {p. 51} is to be feared until they reach Bodhi. And again, O Ânanda, 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 Ânanda, for those beings who meditate on that Bodhi-tree according to the Law, 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 kshânti or resignation, namely, Ghoshânugâ, Anulomikî (resignation to natural consequences), and Anutpattika-dharma-kshânti (resignation to consequences which have not yet arisen), through the power of the former prayers of that same Tathâgata Amitâyus, through the service rendered by them to the former Ginas, 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 Ânanda, those Bodhisattvas who have been born, are being born, or will be born there, are all bound to one birth only[1], 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 [1. Their present birth.] {p. 52} (of the Law), and who are devoted to the work of helping all people to attain Parinirvâna. § 34. 'And again, O Ânanda, in that Buddha country, those who are Srâvakas are possessed of the light of a fathom, and those who are Bodhisattvas are possessed of the light of a hundred thousand kotîs of yoganas; barring always the two Bodhisattvas, by whose light that world is everywhere shining with eternal splendour.' Then the blessed Ânanda said this to the Bhagavat: 'What are the names, O Bhagavat, of those two noble-minded Bodhisattvas?' The Bhagavat said: 'One of them, O Ânanda, is the noble-minded Bodhisattva Avalokitesvara, and the second is Mahâsthâmaprâpta by name. And, O Ânanda, these two were born there, having left this Buddha country here[1]. § 35. 'And, O Ânanda, 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.

[1. Sanghavarman translates this passage: 'These two Bodhisattvas practised the discipline of Bodhisattva in this country, and after death they were miraculously born in that Buddha country.' Bodhiruki translates: 'O Ânanda, these two Bodhisattvas went to be born in that country from the world Sahâ, when they had exhausted the measure of their life (here).' The world Sahâ belongs to the Buddha Sâkyamuni.] {p. 53} § 36. 'And again, O Ânanda, 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[1]; 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 Ânanda, all the Bodhisattvas who have been born in that Buddha country, having gone during one morning meal to the other world, worship many hundred thousand niyutas of kotîs 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

[1. 'Na' must be left out, or we must read nagâtvagâtismarâ.] {p. 54} 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 yoganas 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 yoganas in circumference. There appear in the sky some flower-umbrellas, thirty, forty, or fifty yoganas in circumference, as far as a hundred thousand yoganas 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 niyutas of kotîs of Buddhas, turn again to the world Sukhâvatî in one morning, through the favour of practising the former prayers of the same Tathâgata Amitâyus, owing to the hearing of the Law formerly given, owing to the stock of good works produced under former Ginas, owing to the perfect completion in the success of former prayers, owing to the well-ordered state of mind[1]. § 38. 'And again, O Ânanda, all those beings who have been born in that Buddha country recite the story of the Law, which is accompanied by omniscience[2]. And for the beings in that Buddha

§ 38. 'And again, O Ânanda, all those beings who have been born in that Buddha country recite the story of the Law, which is accompanied by omniscience[2]. And for the beings in that Buddha [1. 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 paripûrnânûnatayâ, or paripûryatayânûnatayâ, for paripûryâtmabhûtayâ. On suvibhakta, see Childers, S.V. vibhagati. 2. See the twenty-third Pranidhâna.] {p. 55} country there exists no idea of property whatever[1]. 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 Ânanda, for those beings who have been born in that world Sukhâvatî, 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[2], 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 Law, 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[3], having subdued and calmed their thoughts, endowed with a perception of the causes of all

[1. See the tenth Pranidhâna. 2. 'Requisites for attaining the supreme knowledge of a Buddha.'--Childers, Pâli Dictionary, p. 93 b. 3. Probably the three dhâtus, Kâmadhâtu, Rûpadhâtu, and Arûpadhâtu; see Childers, s.v. dhâtu.] {p. 56} things, clever in explanation of causes, endowed with the power of explaining the Law (or things such as they really are), clever in taking and refusing, clever in leading and not leading, clever in resting[1], 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[2], 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 vehicle[3], 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[4] of all sins, they are

[1. The text may originally have been sthânâsthânakusalâh. 2. The next words aparyasthâyinah and abhigñâsvamûlasthâyinah seem to have a technical meaning, but neither the Tibetan nor the Chinese translators give an intelligible rendering. 3. Sanghavarman translates 'one vehicle.' 4. The Tibetan translation presupposes mala instead of mûla.] {p. 57} like water; by their burning the evil of pride[1] 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 Law, they are like the great cloud at the rainy season; by showering down the whole ocean of the Law, 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 Law, 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[2], 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 Law, never

[1. Mâna, 'pride,' is one of the Klesas. 2. The Tibetan translator seems to have read sagaravat, instead of nâgavat.] {p. 58} tired of discussions on the Law; like the precious beryl, through their value; (like) jewel-mines[1], by their sacred knowledge; sweet-sounding by the noise of the great drum of the Law, striking the great kettledrum of the Law, blowing the great trumpet-shell of the Law, raising the great banner of the Law, lighting the torch of the Law, 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[2], full of knowledge, happy, pleasant to live with, obliging, enlightening the world[3], 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 niyutas of kotîs of lakshas[4] of virtue, delivered from the thorns of pride, free from illusion, hatred, and passion; pure, devoted to what is pure, famous by the Gina-power, learned in the world, elevated by their purified knowledge, sons of the Gina, endowed with the vigour of thought, heroes, firm, unselfish[5], free from faults, unequalled, free from anger, collected, noble, heroes, bashful, energetic, possessed of memory, understanding, and prudence;

[1. The Tibetan translation seems to have read ratnâkarasadrisâh. 2. If the same as nirgahana. 3. The next world are unintelligible in their present form. 4. The Tibetan translation has Buddha for laksha. 5. Asamâh in the Tibetan translation.] {p. 59} 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 Ânanda, are the beings in that Buddha country, stated briefly. But if the Tathâgatas should describe them fully, even in a length of life that should last for a hundred thousand niyutas of kotîs 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 Tathâgata. And why? Because, O Ânanda, both are indeed inconceivable and incomparable, viz. first, the virtues of those Bodhisattvas, and secondly, the unsurpassed light of knowledge of the Tathâgata[1]. § 39. 'And now, O Ânanda, stand up, facing westward, and having taken a handful of flowers, fall down. This is the quarter where that Bhagavat Amitâbha, the Tathâgata, holy and fully enlightened, dwells, remains, supports himself, and teaches the Law, 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 Gangâ, speaking and answering again and again without stopping, extol, praise, and eulogize.'

After this, the blessed Ânanda said this to the Bhagavat: 'I wish, O Bhagavat, to see that Amitâbha, Amitaprabha, Amitâyus, the Tathâgata, holy and fully enlightened, and those noble-minded Bodhisattvas, who are possessed of a stock of merit amassed under many hundred thousand niyutas of kotîs of Buddhas.' [1. For these passages, see the end of Chapter XII.] {p. 60} At that moment this speech was spoken by the blessed Ânanda, and immediately that Amitâbha, the Tathâgata, 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, Kakravâdas, great Kakravâdas, or erections, or pillars, trees, woods, gardens, palaces, belonging to the gods and men, exist everywhere in hundred thousand kotîs of Buddha countries; all these were pervaded and overcome by the light of that Tathâgata. 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, Bhikshunîs, Upâsakas (laymen), Upâsikâs (laywomen), gods, Nâgas, Yakshas, Râkshasas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, men and not-men, in this Buddha country, saw at that time that Amitâbha, the Tathâgata, 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, viz. 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 courtry, except Srâvakas,

{p. 61} spreading their light over a fathom, and those Bodhisattvas, spreading their light over a hundred thousand kotîs of yoganas. And that Bhagavat Amitâbha, the Tathâgata, holy and fully enlightened, overshadowing that mass of Srâvakas and that mass of Bodhisattvas, is seen, illuminating all quarters. Again at that time all those Bodhisattvas, Srâvakas, gods and men in that world Sukhâvatî, saw this world Sahâ and Sâkyamuni, the Tathâgata, holy and fully enlightened, surrounded by a holy company of Bhikshus, teaching the Law. § 40. Then, the Bhagavat addressed the noble-minded Bodhisattva Agita, and said: 'Do you see, O Agita, the perfection of the array of ornaments and good qualities in that Buddha country; and above in the sky (places) with charming parks[1], charming gardens, charming rivers and lotus lakes, scattered with many precious Padmas, Utpalas, Kumudas, and Pundarîkas; 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 Tathâgata?' The Bodhisattva Agita said: 'I see, O Bhagavat.' The Bhagavat said: 'Do you see again, O Agita, 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?'

The Bhagavat said: 'Do you see again, O Agita, 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?' Agita said: 'I see, O Bhagavat.' [1. A substantive seems to be wanting to which all these adjectives would refer.] {p. 62} The Bhagavat said: 'Do you see again, O Agita, those beings, who have ascended to the palaces which extend over a hundred thousand yoganas in the sky, walking about respectfully Agita said: 'I see, O Bhagavat.' The Bhagavat said: 'What do you think, O Agita, is there any difference between the gods called Paranirmitavasavartins, and men in the world Sukhâvatî?' Agita said: 'I do not, O Bhagavat, perceive even one difference, so far as the men in that world of Sukhâvatî are endowed with great supernatural powers.' The Bhagavat said: 'Do you see again, O Agita, those men dwelling within the calyx of excellent lotus-flowers in that world Sukhâvatî?' He said: 'As gods called Trâyastrimsas or Yâmas, having entered into palaces of fifty or hundred or five hundred yoganas 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 Sukhâvatî. § 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?'

§ 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 Agita, who, living in other Buddha countries, entertain doubt about being born in the world Sukhâvatî, 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 {p. 63} free from doubt, amass a stock of merit in order to be born in the world Sukhâvatî, 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 Agita, who, living in other Buddha countries, raise their thought in order to see Amitâbha, the Tathâgata, 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 Agita, 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 Law, speaking about the Law (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 Agita, 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 {p. 64} thrown into the dungeon for some misdeed is there, bound with a chain made of the Gâmbûnada gold. And suppose there is a couch prepared for him, covered with many woollen cloths, spread over with cotton and feather cushions, having Kâlinga coverings, and carpets, together with coverlids[1], 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 Agita, would the enjoyment be great for that prince?' Agita said: 'Yes[2], it would be great, O Bhagavat.' The Bhagavat said: 'What do you think, O Agita, 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[3], 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 Agita, 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 Sukhâvatî, [1. The text is corrupt. One might begin a new word with sottarapadakkhadah. 2. One expects, No. 3. Stryâgâra, like the German Frauenzimmer.] {p. 65} 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[1]. 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 Law, seeing Bodhisattvas, speaking about and ascertaining the Law, (gathering) any (new) stock of merit, and practising the Law, 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 Agita, there might be worshippings of many hundred thousand niyutas of kotîs 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 Agita, to how great an injury the doubt of the Bodhisattvas leads. Therefore now, O Agita, 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 Sukhâvatî, where the blessed Amitâbha, the Tathâgata, holy and fully enlightened, dwells.'

§ 42. After these words, the Bodhisattva Agita [1. They imagine they are living in palaces and gardens.] {p. 66} 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 Sukhâvatî?' The Bhagavat said: 'Indeed, O Agita, seventy-two niyutas of kotîs of Bodhisattvas are gone away from this Buddha country, who will be born in the world Sukbavatt; Bodhisattvas, who will never return, thanks to the stock of merit, which they have accumulated under many hundred thousand niyutas of kotîs of Buddhas. What then shall be said of those with smaller stocks of merit[1]? 1. Eighteen hundred niyutas of kotîs of Bodhisattvas will be born in the world Sukhâvatî from the place of the Tathâgata Dushprasaha. 2. There lives in the Eastern quarter the Tathâgata named Ratnâkara. From his place ninety kotîs of Bodhisattvas will be born in the world Sukhâvatî. 3. Twenty-two kotîs of Bodhisattvas will be born in the world Sukhâvatî from the place of the Tathâgata Gyotishprabha. 4. Twenty-five kotîs of Bodhisattvas will be born in the world Sukhâvatî from the place of the Tathâgata Amitaprabha. 5. Sixty kotîs of Bodhisattvas will be born in the world Sukhâvatî from the place of the Tathâgata Lokapradîpa. 6. Sixty-four kotîs of Bodhisattvas will be born in the world Sukhâvatî from the place of the Tathâgata Nâgâbhibhû. 7. Twenty-five kotîs of Bodhisattvas will be born in the world Sukhâvatî from the place of the Tathâgata Viragahprabha. 8. Sixteen kotîs of Bodhisattvas will be born in the world Sukhâvatî from the place of the Tathâgata Simha. 9. Eighteen thousand

[1. What is meant is that their number is much larger.] {p. 67} Bodhisattvas will be born in the world Sukhâvatî from the place of the Tathâgata Simha (sic). 10. Eighty-one niyutas of kotîs of Bodhisattvas will be born in the world Sukhâvatî from the place of the Tathâgata Srîkûta. 11. Ten niyutas of kotîs of Bodhisattvas will be born in the world Sukhâvatî from the place of the Tathâgata Narendrarâga. 12. Twelve thousand Bodhisattvas will be born in the world Sukhâvatî from the place of the Tathâgata Balâbhigña. 13. Twenty-five kotîs of Bodhisattvas[1], 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 niyutas of kotîs of kalpas[2], will be born in the world Sukhâvatî from the place of the Tathâgata Pushpadhvaga. 14. Twelve kotîs of Bodhisattvas will be born in the world Sukhâvatî from the place of the Tathâgata Gvalanâdhipati. 15. From the place of the Tathâgata Vaisâradyaprâpta, sixty-nine kotîs of Bodhisattvas will be born in the world Sukhâvatî, in order to see the Tathâgata Amitâbha, to bow before him, to worship him, to ask questions of him, and to consult him. For this reason, O Agita, I might proclaim during a full niyuta of kotîs of kalpas the names of those Tathâgatas, from whom the Bodhisattvas proceed in order to see that Tathâgata Amitâbha in the world Sukhâvatî, to [1. it should be pañkavimsatir.

[1. it should be pañkavimsatir. 2. Sanghavarman's translation of this pasage is: 'Within seven days they can take hold of the firm conditions (dharmas) practised by a noble-minded one during hundred thousand of kotîs of kalpas.' Bodhiruki's is: 'Within seven days they can cause beings to separate from their state of transmigration during hundred thousands of niyutas of kotîs.] {p. 68} bow before him, and to worship him, and yet the end could not be reached. § 43. 'See, O Agita, what easy gains are gained by those beings who will hear the name of the Tathâgata Amitâbha, holy and fully enlightened. Nor will those beings be of little faith[1], who will obtain at least one joyful thought of that Tathâgata and of this treatise of the Law. Therefore now, O Agita, I invite you, and command you to proclaim this treatise of the Law, 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 kotîs of Bodhisattvas indeed, O Agita, return from the highest perfect knowledge, on account of not hearing such treatises of the Law as this. Therefore, from a wish for this treatise of the Law, 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 Amitâbha, the Tathâgata, and to acquire the excellent perfection of the array of good qualities peculiar to his own Buddha country.

[1. Hînâdhimuktika, see Vagrakkhedikâ XV; or 'following the lower Law.'] {p. 69} 'And, O Agita, such beings will have easily gained their gains who, having amassed a stock of merit, having performed service under former Ginas, and having been guided by Buddhas, shall hear in future, until the destruction of the good Law, such-like excellent treatises of the Law, 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 Agita, I have done what a Tathâgata 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 Agita, is difficult to be met with, so is the instruction in the Law, and also a timely birth[1]. O Agita, the way to gain the perfection (pâramitâ) of all stocks of merit has been proclaimed by me. Do now exert yourselves and move forward. O Agita, I grant indeed a great favour to this treatise of the Law. Be valiant so that the laws of Buddhas may not perish or disappear. Do not break the command of the Tathâgata.'

§ 44. Then at that time, the Bhagavat spoke these verses: [1. Of the hearer; so that the student should be born at a time when there is a Buddha on earth.] {p. 70} 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 Srâvaka[1] 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, Nâgas, Asuras, Yakshas, and Srâvakas (disciples); even for Anekabuddhas[2] 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 kotîs of kalpas or even in a longer time tell all the virtues of one Buddha. 7. 'Thereupon they would attain Nirvâna, preaching for many kotîs 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 Ginas.

7. 'Thereupon they would attain Nirvâna, preaching for many kotîs 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 Ginas. 8. 'Therefore a learned man of an intelligent race[3] who believes my words, after having perceived [1. Those who are as yet hearers only of the Law. 2. Should it be Pratyekabuddhas? 3. The text is evidently corrupt, and the translation conjectural.] {p. 71} all paths of the knowledge of the Ginas, 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)[1].' § 45. And while this treatise of the Law was being delivered, twelve kotîs of niyutas of beings obtained the pure and spotless eye of the Law with regard to Laws. Twenty-four hundred thousand niyutas of kotîs of beings obtained the Anâgâmin[2] reward. Eight hundred Bhikshus had their thoughts delivered from faults so as to cling no more to anything. Twenty-five kotîs of Bodhisattvas obtained resignation to things to come. And by forty hundred thousand niyutas of kotîs 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 Sukhâvatî, from a desire to see the Tathâgata, the blessed Amitâbha. And all of them having been born thcre, will in proper order be born in other worlds, as Tathâgatas, called Mañgusvara (sweet-voiced). And eighty kotîs of niyutas having acquired resignation under the Tathâgata Dîpankara, never turning back again from the highest perfect knowledge, rendered perfect by the

[1. The tenth verse is again unintelligible, but may have meant something like tha 'those who having heard the best Laws, are joyful in remembering Sugata, are our friends in time past, and they also who wish for enlightenment.' 2. One who is not born again, except in the Brahma world, and then may obtain Nirvâna.] {p. 72} Tathâgata Amitâyus, practising the duties of former Bodhisattvas, will carry out, after they are born in the world Sukhâvatî, the duties enjoined in the former Pranidhânas (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 Agita, and the blessed Ânanda, 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 Sukhâvatî, the country of the blessed Amitâbha, the Tathâgata, the entry of the Bodhisattva on the stage of 'never returning,' the story of Amitâbha, the Mahâyânasûtra of the Description of Sukhâvatî is finished.