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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
140 DESCRIPTION OF SUKHAVATt, § 19. (resignation to consequences which have not yet arisen), and AbhishekabhClmipratilambha (attainment of the royal stage). 'And having heard these sounds, everybody feels the highest delight and pleasure accompanied by retirement, passionlessness, quiet, cessation, law, and a stock of merit leading to the perfect knowledge. ' And, O Ananda, there is nowhere in that Sukhavati world any sound of sin, obstacle, misfortune, distress, and destruction ; there is nowhere any sound of pain, even the sound of perceiving what is neither pain nor pleasure is not there, O Ananda, how much less the sound of pain. For that reason, O Ananda, that world is called Sukhavati, shortly, but not in full. For, O Ananda, the whole kalpa would come to an end, while the different causes of the pleasure of the world Sukhavati are being praised, and even then the end of those causes of happiness could not be reached. ^19. And again, O Ananda, the beings, who have been and will be born in that world Sukhavati, will be endowed with such colour, strength, vigour, height and breadth, dominion, accumulation of virtue ' ; with such enjoyments of dress, ornaments, gardens, palaces, and pavilions ; and such enjoyments of touch, taste, smell, and sound ; in fact with all enjoyments and pleasures, exactly like the Paranirmitavajavartin gods. ' And again, O Ananda, in that world Sukhavati, beings do not take food consisting of gross materials of gravy or molasses ; but whatever food they desire, such food they perceive, as if it were taken, ' Ilcrc llic text sc'cms corrupt.
2§ ip. THE LAND OF BLISS. 4T 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 Gandharvara^a does always reach his nose \ ' And in the same manner, if they desire musical instruments, banners, flags, umbrellas, cloaks, powders, ointments, garlands, and scents, then the whole Buddha country shines with such things. If they desire cloaks of different colours and many hundred thousand colours, then with these very best cloaks the whole Buddha country shines. And the people feel themselves covered with them. ' And if they desire such ornaments, as for instance, head-ornaments, ear-ornaments, neck-ornaments, hand and foot ornaments, namely, diadems, earrings, bracelets, armlets, necklaces, chains, earjewels, seals, gold strings, girdles, gold nets ^ 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 ornamenttrees. 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 ^ The Tibetan translator seems to have read: tatra yas tawz gandham aghratukamo na bhavati, tasya sarvajo gandhasa«^«a vasana ^a na samuda>tarati. ' The Tibetan translation suggests the reading svarwa^ala.
342 DESCRIPTION OF SUKHAVAtJ, §20. jewels, covered with different heavenly flowers \ full of couches strewn with beautiful cushions, then exactly such a palace appears before them. And in these delightful palaces they dw^ell, play, sport, walk about, being honoured, and surrounded by seven times seven thousands of Apsarases. § 20. ' And in that world, there is no difference between gods and men, except when they are spoken of in ordinary and imperfect parlance as gods and men. And, O Ananda, as a low man and impotent man, before the face of the mighty king, is neither bright, nor warm, nor brilliant, nor is he self-confident and radiant, — thus ^'akra, king of the Devas, if before the face of the Paranirmitava^avartin 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 Ananda, as the Paranirmitava^avartin gods are there, thus men must be considered in the world Sukhavati. § 21. * And again, O Ananda, in that world Sukhavati, when the time of forenoon has come, the wunds 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 * Instead of pushpa the Til^etan translator seems to have read dOshya, 'garment.'
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.
140 DESCRIPTION OF SUKHAVATt, § 19. (resignation to consequences which have not yet arisen), and AbhishekabhClmipratilambha (attainment of the royal stage). 'And having heard these sounds, everybody feels the highest delight and pleasure accompanied by retirement, passionlessness, quiet, cessation, law, and a stock of merit leading to the perfect knowledge. ' And, O Ananda, there is nowhere in that Sukhavati world any sound of sin, obstacle, misfortune, distress, and destruction ; there is nowhere any sound of pain, even the sound of perceiving what is neither pain nor pleasure is not there, O Ananda, how much less the sound of pain. For that reason, O Ananda, that world is called Sukhavati, shortly, but not in full. For, O Ananda, the whole kalpa would come to an end, while the different causes of the pleasure of the world Sukhavati are being praised, and even then the end of those causes of happiness could not be reached. ^19. And again, O Ananda, the beings, who have been and will be born in that world Sukhavati, will be endowed with such colour, strength, vigour, height and breadth, dominion, accumulation of virtue ' ; with such enjoyments of dress, ornaments, gardens, palaces, and pavilions ; and such enjoyments of touch, taste, smell, and sound ; in fact with all enjoyments and pleasures, exactly like the Paranirmitavajavartin gods. ' And again, O Ananda, in that world Sukhavati, beings do not take food consisting of gross materials of gravy or molasses ; but whatever food they desire, such food they perceive, as if it were taken, ' Ilcrc llic text sc'cms corrupt.
2§ ip. THE LAND OF BLISS. 4T 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 Gandharvara^a does always reach his nose \ ' And in the same manner, if they desire musical instruments, banners, flags, umbrellas, cloaks, powders, ointments, garlands, and scents, then the whole Buddha country shines with such things. If they desire cloaks of different colours and many hundred thousand colours, then with these very best cloaks the whole Buddha country shines. And the people feel themselves covered with them. ' And if they desire such ornaments, as for instance, head-ornaments, ear-ornaments, neck-ornaments, hand and foot ornaments, namely, diadems, earrings, bracelets, armlets, necklaces, chains, earjewels, seals, gold strings, girdles, gold nets ^ 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 ornamenttrees. 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 ^ The Tibetan translator seems to have read: tatra yas tawz gandham aghratukamo na bhavati, tasya sarvajo gandhasa«^«a vasana ^a na samuda>tarati. ' The Tibetan translation suggests the reading svarwa^ala.
342 DESCRIPTION OF SUKHAVAtJ, §20. jewels, covered with different heavenly flowers \ full of couches strewn with beautiful cushions, then exactly such a palace appears before them. And in these delightful palaces they dw^ell, play, sport, walk about, being honoured, and surrounded by seven times seven thousands of Apsarases. § 20. ' And in that world, there is no difference between gods and men, except when they are spoken of in ordinary and imperfect parlance as gods and men. And, O Ananda, as a low man and impotent man, before the face of the mighty king, is neither bright, nor warm, nor brilliant, nor is he self-confident and radiant, — thus ^'akra, king of the Devas, if before the face of the Paranirmitava^avartin 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 Ananda, as the Paranirmitava^avartin gods are there, thus men must be considered in the world Sukhavati. § 21. * And again, O Ananda, in that world Sukhavati, when the time of forenoon has come, the wunds 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 * Instead of pushpa the Til^etan translator seems to have read dOshya, 'garment.'
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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