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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Aandanagandha, 55. Ratnabhibhasa, 56. Nimi, 57. Mahavyuha, 58. Vyapagatakhilaclosha, 59. Brahmaghosha, 60. Saptaratnabhivr/sh/a, 61. Maha^u;^adhara, 62. Mahatamalapatra/('andanakardama, 63. Kusumabhi^/m, 64. A^;7anavldhva7;2sana, 65. Ke- ^arln, 66. Mukta/{'/{7/atra, 6^]. Suvanmgarbha, 68. Vai^Liryagarbha, 69. Mahaketu, 70. Dharmaketu, 71. Ratnaketu, 72. Ratna^ri, ']i. Lokendra, 74. Narendra, 75. Karumka, 76. Lokasundara, 77. Brahmaketu, >]%. Dharmamati, 79. Si;/2ha, 80. Si;;2hamati. After Siwhamati, a holy and fully enlightened Tathagata arose in the world, Loke^vararafa by name, perfect in knowledge and conduct, a Sugata, knowing the world, without a superior, charioteer of men whose passions have to be tamed, teacher of gods and men, a Buddha, a Bhagavat. And again during the time of the preaching of this holy and fully enlightened Tathagata Loke^varara^a, O Ananda, there was a Bhikshu, Dharmakara by name, richly endowed with memory, with understanding, prudence, and wisdom, — richly endowed with vigour, and of noble character. f 4. ' Then, O Ananda, that Bhikshu Dharmakara, having risen from his seat, having put his cloak on one shoulder, and knelt on the earth with his right knee, stretching forth his folded hands to where the Bhagavat Tathagata Loke^varara^a was, and, after worshipping the Bhagavat, he, at that very time, praised him in his presence with these G^thas 1 : " O thou of immeasurable light, whose knowledge ^ As the text of these Gathas is far from satisfactory, I have given a translation of the Chinese translation by Sahghavarman at the end of my edition, Anecdota Oxoniensia, I, part ii, p. 79.
28 DESCRIPTION OF SUKHAVATi, § 4. is endless and incomparable ; not any other light can shine here (where thou art) ! The rays of the moon of vSlva and of the jewel of the sun, were not bright here in the whole world, (i) " The form also is infinite in the best of beings ^ ; thus also the voice of Buddha is of infinite sound ; his virtue likewise, with meditation, knowledge 2, strength ; like unto thee there is no one in this world. (2) " The Law (dharma) is deep, wide, and subtle ; the best of Buddhas is incomprehensible, like the ocean ; therefore there is no further exaltation of the teacher ; having left all faults, he is gone to the other shore ^ (3) " Then the best of Buddhas *, of endless light, lights up all regions, he the king of kings ; and I, having become Buddha, and a master of the Law, may I deliver mankind from old age and death ! (4) "And I, on the strength of generosity, equanimity, virtue, forbearance, power, meditation and absorption, undertake here the first and best duties, and shall become a Buddha, the saviour of all beings. (5) "And I, seeking for the knowledge of the best of the Blessed Ones, shall always worship many hundred thousands of ko/is of Buddhas, endless like the sand of the Gahga, the incomparable lords. (6) ' It would be better to read sattvasSra as a vocative. See p. 22, 1. 5. ' 1 have translated as if the reading were pra^^'wa, which would, however, have spoiled the metre. ' The text has »dhikdlam, and ^bdhiparam is suggested as a conjecture only. * I translate buddhavara.
3§ 5. THE LAND OF BLISS. 9 " Whatever worlds there are, similar (in number) to the sand of the Ganga, and the endless countries which exist besides, there everywhere I shall send out light, because I have attained such power \ (7) " My land is (to be) noble, the first and the best ; the Bodhi-tree excellent in this world -. There is incomparable happiness arising from Nirva;^a, and this also I shall explain as vain. (8) " Beings^ come hither from the ten quarters ; having arrived there they quickly show my happiness. May Buddha there teach me the truth, — I form a desire full of true strength and vigour. (9) " I, knowing the worlds of the ten quarters, possessed of absolute knowledge — they also always proclaim my thought! May I, gone to Avi/^'i hell, always abide there, but I shall never cease to practise the power of prayer ! [i. e. May I remain in hell, if I cease to pray.]" (10) § 5. ' Then, O Ananda, that Bhikshu Dharmakara, having praised the Bhagavat, the Tathagata Loke- ^vararafa, in his presence, with those Gathas, spoke thus : " O Bhagavat, I wish to know the highest perfect knowledge. Again and again I raise and incline my thoughts towards the highest perfect knowledge. May therefore the Bhagavat, as a teacher, thus teach me the Law, that I may quickly know the highest perfect knowledge. May I become in the world a Tathagata, equal to the 1 The text is obscure, Sahghavarman translates : ' My light will shine over all these countries, thus my strength and power will be immeasurable.' ^ According to the Chinese translation. ' Should it be sattva?
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.
1Aandanagandha, 55. Ratnabhibhasa, 56. Nimi, 57. Mahavyuha, 58. Vyapagatakhilaclosha, 59. Brahmaghosha, 60. Saptaratnabhivr/sh/a, 61. Maha^u;^adhara, 62. Mahatamalapatra/('andanakardama, 63. Kusumabhi^/m, 64. A^;7anavldhva7;2sana, 65. Ke- ^arln, 66. Mukta/{'/{7/atra, 6^]. Suvanmgarbha, 68. Vai^Liryagarbha, 69. Mahaketu, 70. Dharmaketu, 71. Ratnaketu, 72. Ratna^ri, ']i. Lokendra, 74. Narendra, 75. Karumka, 76. Lokasundara, 77. Brahmaketu, >]%. Dharmamati, 79. Si;/2ha, 80. Si;;2hamati. After Siwhamati, a holy and fully enlightened Tathagata arose in the world, Loke^vararafa by name, perfect in knowledge and conduct, a Sugata, knowing the world, without a superior, charioteer of men whose passions have to be tamed, teacher of gods and men, a Buddha, a Bhagavat. And again during the time of the preaching of this holy and fully enlightened Tathagata Loke^varara^a, O Ananda, there was a Bhikshu, Dharmakara by name, richly endowed with memory, with understanding, prudence, and wisdom, — richly endowed with vigour, and of noble character. f 4. ' Then, O Ananda, that Bhikshu Dharmakara, having risen from his seat, having put his cloak on one shoulder, and knelt on the earth with his right knee, stretching forth his folded hands to where the Bhagavat Tathagata Loke^varara^a was, and, after worshipping the Bhagavat, he, at that very time, praised him in his presence with these G^thas 1 : " O thou of immeasurable light, whose knowledge ^ As the text of these Gathas is far from satisfactory, I have given a translation of the Chinese translation by Sahghavarman at the end of my edition, Anecdota Oxoniensia, I, part ii, p. 79.
28 DESCRIPTION OF SUKHAVATi, § 4. is endless and incomparable ; not any other light can shine here (where thou art) ! The rays of the moon of vSlva and of the jewel of the sun, were not bright here in the whole world, (i) " The form also is infinite in the best of beings ^ ; thus also the voice of Buddha is of infinite sound ; his virtue likewise, with meditation, knowledge 2, strength ; like unto thee there is no one in this world. (2) " The Law (dharma) is deep, wide, and subtle ; the best of Buddhas is incomprehensible, like the ocean ; therefore there is no further exaltation of the teacher ; having left all faults, he is gone to the other shore ^ (3) " Then the best of Buddhas *, of endless light, lights up all regions, he the king of kings ; and I, having become Buddha, and a master of the Law, may I deliver mankind from old age and death ! (4) "And I, on the strength of generosity, equanimity, virtue, forbearance, power, meditation and absorption, undertake here the first and best duties, and shall become a Buddha, the saviour of all beings. (5) "And I, seeking for the knowledge of the best of the Blessed Ones, shall always worship many hundred thousands of ko/is of Buddhas, endless like the sand of the Gahga, the incomparable lords. (6) ' It would be better to read sattvasSra as a vocative. See p. 22, 1. 5. ' 1 have translated as if the reading were pra^^'wa, which would, however, have spoiled the metre. ' The text has »dhikdlam, and ^bdhiparam is suggested as a conjecture only. * I translate buddhavara.
3§ 5. THE LAND OF BLISS. 9 " Whatever worlds there are, similar (in number) to the sand of the Ganga, and the endless countries which exist besides, there everywhere I shall send out light, because I have attained such power \ (7) " My land is (to be) noble, the first and the best ; the Bodhi-tree excellent in this world -. There is incomparable happiness arising from Nirva;^a, and this also I shall explain as vain. (8) " Beings^ come hither from the ten quarters ; having arrived there they quickly show my happiness. May Buddha there teach me the truth, — I form a desire full of true strength and vigour. (9) " I, knowing the worlds of the ten quarters, possessed of absolute knowledge — they also always proclaim my thought! May I, gone to Avi/^'i hell, always abide there, but I shall never cease to practise the power of prayer ! [i. e. May I remain in hell, if I cease to pray.]" (10) § 5. ' Then, O Ananda, that Bhikshu Dharmakara, having praised the Bhagavat, the Tathagata Loke- ^vararafa, in his presence, with those Gathas, spoke thus : " O Bhagavat, I wish to know the highest perfect knowledge. Again and again I raise and incline my thoughts towards the highest perfect knowledge. May therefore the Bhagavat, as a teacher, thus teach me the Law, that I may quickly know the highest perfect knowledge. May I become in the world a Tathagata, equal to the 1 The text is obscure, Sahghavarman translates : ' My light will shine over all these countries, thus my strength and power will be immeasurable.' ^ According to the Chinese translation. ' Should it be sattva?
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.
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