Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
14 DESCRIPTION OF SUKHAVAtJ, § 2. blessed Buddhas ? Or do you know this through the philosophical knowledge which you possess ? ' After these words the blessed Ananda spoke thus to the Bhagavat : ' The gods. O Bhagavat, do not suggest this matter to me, nor the blessed Buddhas, but this thought occurs to me by my own philosophy alone, viz. that probably the Tathagata dwells to-day in the state of a Buddha, probably the Tathagata dwells to-day in the state of a 6"ina, in the state of omniscience, [in the state of a Mahanaga] ^ ; or he contemplates [the venerable Buddhas] of the past, future, and present' After these words the Bhagavat spoke thus to the blessed Ananda : ' Well said ! well said ! Ananda ; excellent indeed is your question 2, good your philosophy, and beautiful your understanding! You, O Ananda, have arrived for the benefit and happiness of many people, out of compassion for the world, for the sake of the great body of men, for the benefit and happiness of gods and men, as you think it riofht to ask the Tath^eata this matter ^ : Thus, A indeed, Ananda might pile up* intellectual knowledge under immeasurable and innumerable blessed, holy, and fully enlightened Tathagatas, and yet the knowledge of the Tathagata would not be exceeded thereby. And why ? Because, O Ananda, one who possesses the knowledge of a Tathagata possesses an intellectual knowledire of causes that cannot be o ' This is left out here. Mahanaga, technical term for greatness. ^ IJnmiitga, all the Chinese translators translate as 'question.' ' One expects tathagatam etam artham. * I have adopted the reading of B, in order to have a subject for upasawharct, but AC P read ananda.
2§ 2. THE LAND OF BLISS. 5 exceeded ^ If 2 the Tathagata wished, O Ananda, he could live for a whole kalpa (age) on one alms-gift, or for a hundred kalpas, or for a thousand kalpas, or for a hundred thousand kalpas, to a hundred thousand niyutas of ko/is of kalpas ^ nay, he could live beyond, and yet the organs of nature of the Tathagata would not perish, the colour of his face would not be altered, nor would the colour of his skin be injured. And why ? Because, O Ananda, the Tathagata has so fully obtained the Paramitas * which arise from Samadhi ^, The appearance of fully enlightened Buddhas is very difficult to be obtained in this world, O Ananda. As the appearance of Audumbara-flowers is very difficult to be obtained in this world; thus, O Ananda, the appearance of Tathagatas who desire welfare, wish for what is beneficial, are compassionate, and have arrived at the highest compassion, is very difficult to be obtained. But, O Ananda, it is (owing to) the grace of the Tathagata himself that you think that the Tathagata should be asked this question, so that there may arise in this world beings who can be teachers of all the world, for the sake of noble-minded Bodhisattvas. Therefore, O Ananda, listen, and take it well and rightly to heart ! I shall tell you.' ^ I am not satisfied with this translation, but I do not think that ^«ana, even in Buddhist Sanskrit, could ever be used as a masculine, and I therefore take tathagata^wana/^ as a Bahuvrihi. ^ Read^wana^. Akahkshan. * Large numbers, constantly recurring in the text. Niyuta is explained as a million, ko/i as ten millions. * The highest perfection. •* Deep meditation.
36 DESCRIPTION OF SUKHAVAT!, § 3. ' Yes, O Bhagavat,' so did the blessed Ananda answer the Bhagavat. § 3. The Bhagavat then spoke to Ananda : * At the time, O Ananda, which was long ago in the past, in an innumerable and more than innumerable, enormous, immeasurable, and incomprehensible kalpa before now, — at that time, and at that moment, there arose in the world a holy and fully enlightened Tathagata called i. Dipaiikara. Following after Dipaiikara, O Ananda, there was a Tathagata 2. Pratapavat, and after him, 3. Prabhakara, 4. Aandanagandha, 5. Sumerukalpa, 6. A'andana, 7, Vimalanana, 8. Anupalipta, 9. Vimalaprabha, 10. Nagabhibhu, II. Suryodana, 12. Girira^aghosha, 13. Meruku/a, 14. Suvar;/aprabha, 15. 6^yotishprabha, 16. Vai^^/uryanirbhasa, 17. Brahmaghosha, iS-A^andabhibhu, 19. Turyaghosha, 20. IMuktakusumapratima;^- ^itaprabha, 21. K^riku/a, 22. Sagaravarabuddhivikrlrt'itabhi^yla, 23. Varaprabha, 24. Mahagandhara^nirbhasa, 25. Yyapagatakhilamalapratighosha, 26. ^'uraku/a, 27. Ra^/a^^;'aha, 28. Mahagu^^adharabuddhipraptabhi^;7a, 29. /vTandrasurya^ihrnikara/za, 30. Uttaptavai^/uryanirbhisa, 31. A'ittadharabuddhisankusumitabhyudgata, 32. Pushpavativanara^asahkusumitabhi^;7a, 33. Pushpakara, 34. Udaka/'andra, 35. Avid)'andhakaravidhvawsanakara, 36. Lokendra, 37. Mukta/Z'/zatrapravatasadr/Va, T)^. Tishya, 39. Dharmamativinanditard^^a, 40. Siwhasagarakii/avinanditara^, 41. Sagarameru/'andra, 42. Brahmasvaranadabhinandita, 43. Kusumasambhava, 44. Praptascna, 45. A'andrabhrinu, 46. MerukiVa, 47. Aandraprabha, 48. Vimalanetra, 49. Girird^^'aghoshc^vara, 50. Kusumaprabha, 51. Kusumavrzsh/yabhiprakir//a, 52. Ratna/andra, 53. Padmabimbyupajobhita, 54. § 4. THE LAND OF BLISS.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
14 DESCRIPTION OF SUKHAVAtJ, § 2. blessed Buddhas ? Or do you know this through the philosophical knowledge which you possess ? ' After these words the blessed Ananda spoke thus to the Bhagavat : ' The gods. O Bhagavat, do not suggest this matter to me, nor the blessed Buddhas, but this thought occurs to me by my own philosophy alone, viz. that probably the Tathagata dwells to-day in the state of a Buddha, probably the Tathagata dwells to-day in the state of a 6"ina, in the state of omniscience, [in the state of a Mahanaga] ^ ; or he contemplates [the venerable Buddhas] of the past, future, and present' After these words the Bhagavat spoke thus to the blessed Ananda : ' Well said ! well said ! Ananda ; excellent indeed is your question 2, good your philosophy, and beautiful your understanding! You, O Ananda, have arrived for the benefit and happiness of many people, out of compassion for the world, for the sake of the great body of men, for the benefit and happiness of gods and men, as you think it riofht to ask the Tath^eata this matter ^ : Thus, A indeed, Ananda might pile up* intellectual knowledge under immeasurable and innumerable blessed, holy, and fully enlightened Tathagatas, and yet the knowledge of the Tathagata would not be exceeded thereby. And why ? Because, O Ananda, one who possesses the knowledge of a Tathagata possesses an intellectual knowledire of causes that cannot be o ' This is left out here. Mahanaga, technical term for greatness. ^ IJnmiitga, all the Chinese translators translate as 'question.' ' One expects tathagatam etam artham. * I have adopted the reading of B, in order to have a subject for upasawharct, but AC P read ananda.
2§ 2. THE LAND OF BLISS. 5 exceeded ^ If 2 the Tathagata wished, O Ananda, he could live for a whole kalpa (age) on one alms-gift, or for a hundred kalpas, or for a thousand kalpas, or for a hundred thousand kalpas, to a hundred thousand niyutas of ko/is of kalpas ^ nay, he could live beyond, and yet the organs of nature of the Tathagata would not perish, the colour of his face would not be altered, nor would the colour of his skin be injured. And why ? Because, O Ananda, the Tathagata has so fully obtained the Paramitas * which arise from Samadhi ^, The appearance of fully enlightened Buddhas is very difficult to be obtained in this world, O Ananda. As the appearance of Audumbara-flowers is very difficult to be obtained in this world; thus, O Ananda, the appearance of Tathagatas who desire welfare, wish for what is beneficial, are compassionate, and have arrived at the highest compassion, is very difficult to be obtained. But, O Ananda, it is (owing to) the grace of the Tathagata himself that you think that the Tathagata should be asked this question, so that there may arise in this world beings who can be teachers of all the world, for the sake of noble-minded Bodhisattvas. Therefore, O Ananda, listen, and take it well and rightly to heart ! I shall tell you.' ^ I am not satisfied with this translation, but I do not think that ^«ana, even in Buddhist Sanskrit, could ever be used as a masculine, and I therefore take tathagata^wana/^ as a Bahuvrihi. ^ Read^wana^. Akahkshan. * Large numbers, constantly recurring in the text. Niyuta is explained as a million, ko/i as ten millions. * The highest perfection. •* Deep meditation.
36 DESCRIPTION OF SUKHAVAT!, § 3. ' Yes, O Bhagavat,' so did the blessed Ananda answer the Bhagavat. § 3. The Bhagavat then spoke to Ananda : * At the time, O Ananda, which was long ago in the past, in an innumerable and more than innumerable, enormous, immeasurable, and incomprehensible kalpa before now, — at that time, and at that moment, there arose in the world a holy and fully enlightened Tathagata called i. Dipaiikara. Following after Dipaiikara, O Ananda, there was a Tathagata 2. Pratapavat, and after him, 3. Prabhakara, 4. Aandanagandha, 5. Sumerukalpa, 6. A'andana, 7, Vimalanana, 8. Anupalipta, 9. Vimalaprabha, 10. Nagabhibhu, II. Suryodana, 12. Girira^aghosha, 13. Meruku/a, 14. Suvar;/aprabha, 15. 6^yotishprabha, 16. Vai^^/uryanirbhasa, 17. Brahmaghosha, iS-A^andabhibhu, 19. Turyaghosha, 20. IMuktakusumapratima;^- ^itaprabha, 21. K^riku/a, 22. Sagaravarabuddhivikrlrt'itabhi^yla, 23. Varaprabha, 24. Mahagandhara^nirbhasa, 25. Yyapagatakhilamalapratighosha, 26. ^'uraku/a, 27. Ra^/a^^;'aha, 28. Mahagu^^adharabuddhipraptabhi^;7a, 29. /vTandrasurya^ihrnikara/za, 30. Uttaptavai^/uryanirbhisa, 31. A'ittadharabuddhisankusumitabhyudgata, 32. Pushpavativanara^asahkusumitabhi^;7a, 33. Pushpakara, 34. Udaka/'andra, 35. Avid)'andhakaravidhvawsanakara, 36. Lokendra, 37. Mukta/Z'/zatrapravatasadr/Va, T)^. Tishya, 39. Dharmamativinanditard^^a, 40. Siwhasagarakii/avinanditara^, 41. Sagarameru/'andra, 42. Brahmasvaranadabhinandita, 43. Kusumasambhava, 44. Praptascna, 45. A'andrabhrinu, 46. MerukiVa, 47. Aandraprabha, 48. Vimalanetra, 49. Girird^^'aghoshc^vara, 50. Kusumaprabha, 51. Kusumavrzsh/yabhiprakir//a, 52. Ratna/andra, 53. Padmabimbyupajobhita, 54. § 4. THE LAND OF BLISS.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
No commentary for this page.