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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1§6. THE SMALLER SUKHAVATI-VyOhA. 95 §5. 'And again, O KSariputra, 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 country a flower- rain of heavenly Mandarava blossoms pours down three times every day, and three times every night. And the beings who are born there worship before their morning meal ^ a hundred thousand ko/is of Buddhas by going to other worlds ; and having showered a hundred thousand ko/is of flowers upon each Tathagata, they return to their own world in time for the afternoon rest ^. With such arrays of excellences peculiar to a Buddha country is that Buddha country adorned. §6. 'And again, O ^'ariputra, there are in that Buddha country swans, curlews ^ and peacocks. Three times every night, and three times every day, they a river, by the side of kakapeya, and I think it most likely that it means rising to a level with the tirthas, the fords or bathing-places. Mr. Rhys Davids informs me that the commentary explains the two words by samatittika ti samahariia, kakapeyya ti yatthatattha/ti lire //ntena kakena sakka patum ti. ^ Purobhaktena. The text is difficult to read, but it can hardly be doubtful that purobhaktena corresponds to Pali purebhattaw (i.e. before the morning meal), opposed to pa^- kk3.hh^tt3.m, after the noonday meal (i.e. in the afternoon). See Childers, s.v. Purvabhaktika would be the first repast, as Prof. Cowell informs me. 2 Divaviharaya, for the noonday rest, the siesta. See Childers, s.v. vihara. 3 Krau«^'a>^. Snipe, curlew. Is it meant for Kuravika, or Karavika, a fine-voiced bird (according to Kern, the Sk. karayika), or for Kalavihka, Pali Kalavika? See Childers, s.v. opapatiko; Burnouf, Lotus, p. 566. I see, however, the same birds mentioned together elsewhere, as ha;«sakrau/7X'amayurajukajalikakokila, &c. On mayftra see Mahav., Inlrod. p. xxxix ; Rv. I, 191, 14.
296 THE SMALLER SUKHAVAtJ-VyOhA. §6. come together and perform a concert, each uttering his own note. And froni them thus uttering proceeds a sound proclaiming the five virtues, the five powers, and the seven steps leading towards the highest knowledge \ 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 ^'ariputra, that there are beings who have entered into the nature of animals (birds, &c.) ? This is not to be thought of. The * Indriyabalabodhyahgajabda. These are technical terms, but their meaning is not quite clear. Spence Hardy, in his Manual, p. 498, enumerates the five indrayas, viz. (i) sardhawa, purity (probably jraddha, faith); (2) wiraya, persevering exertion (vtrya); (3) sati or smirti, the ascertainment of truth (smr/ti); (4) samadhi, tranquillity; (5) pragnava, wisdom (pra^wa). The five balayas (bala), he adds, are the same as the five indrayas. The seven bowdyanga (bodhyahga) are according to him : (i) sihi or smirti, the ascertainment of the truth by mental application; (2) dharmmawicha, the investigation of causes; (3) wiraya, persevering exertion; (4) priti, joy; (5) passadhi, or prasrabdhi, tranquillity ; (6) samadhi, tranquillity in a higher degree, including freedom from all that disturbs either body or mind; (7) upckslia, equanimity. It will be seen from this that some of these qualities or excellences occur both as indriyas and bodhyahgas, while balas are throughout identical with indriyas. Burnouf, however, in his Lotus, gives a list of five balas (from the Vocabulaire Pentaglolte) which correspond with the five indriyas of Spence Hardy; viz. jraddha-bala, power of faith; viryabala, power of vigour; smr/ti-bala, power of memory ; saniadhibala, power of meditation; pra,^«a-bala, power of knowledge. They precede the seven bodhyangas both in the Lotus, the Vocabulaire Pentaglotte, and the Lalita-vistara. To these seven bodhyangas Ikirnouf has assigned a special treatise (Appendice xii, p. 796). They occur both in Sanskrit and Pali. Sec also Dharmasahgraha s. v. in the Anecdola Oxonicnsia.
3§9- THE SMALLER SUKHAVAT{-VyOhA. 97 very name of hells is unknown in that Buddha country, and likewise that of (descent into) animal bodies and of the realm ofYama (the four apayas)\ No, these tribes of birds have been made on purpose by the Tathagata Amitayus, and they utter the sound of the Law. With such arrays of excellences, &c. § 7. 'And again, O 6'ariputra, 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 vS'ariputra, as from a heavenly musical instrument consisting of a hundred thousand ko/is of sounds, when played by Aryas, 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. § 8. ' Now what do you think, O vSariputra, for what reason is that Tathagata called Amitayus ? The length of life (ayus), O KS'ariputra, of that Tathagata and of those men there is immeasurable (amita). Therefore is that Tathagata called Amitayus. And ten kalpas have passed, O ^Sariputra, since that Tathagata awoke to perfect knowledge. § 9. 'And what do you think, O ^'ariputra, for what reason is that Tathagata called Amitabha ? The ^ Niraya, the hells, also called Naraka. Yamaloka, the realm of Yama, the judge of the dead, is explained as the four apayas, 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. [49] ''■ H
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.
1§6. THE SMALLER SUKHAVATI-VyOhA. 95 §5. 'And again, O KSariputra, 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 country a flower- rain of heavenly Mandarava blossoms pours down three times every day, and three times every night. And the beings who are born there worship before their morning meal ^ a hundred thousand ko/is of Buddhas by going to other worlds ; and having showered a hundred thousand ko/is of flowers upon each Tathagata, they return to their own world in time for the afternoon rest ^. With such arrays of excellences peculiar to a Buddha country is that Buddha country adorned. §6. 'And again, O ^'ariputra, there are in that Buddha country swans, curlews ^ and peacocks. Three times every night, and three times every day, they a river, by the side of kakapeya, and I think it most likely that it means rising to a level with the tirthas, the fords or bathing-places. Mr. Rhys Davids informs me that the commentary explains the two words by samatittika ti samahariia, kakapeyya ti yatthatattha/ti lire //ntena kakena sakka patum ti. ^ Purobhaktena. The text is difficult to read, but it can hardly be doubtful that purobhaktena corresponds to Pali purebhattaw (i.e. before the morning meal), opposed to pa^- kk3.hh^tt3.m, after the noonday meal (i.e. in the afternoon). See Childers, s.v. Purvabhaktika would be the first repast, as Prof. Cowell informs me. 2 Divaviharaya, for the noonday rest, the siesta. See Childers, s.v. vihara. 3 Krau«^'a>^. Snipe, curlew. Is it meant for Kuravika, or Karavika, a fine-voiced bird (according to Kern, the Sk. karayika), or for Kalavihka, Pali Kalavika? See Childers, s.v. opapatiko; Burnouf, Lotus, p. 566. I see, however, the same birds mentioned together elsewhere, as ha;«sakrau/7X'amayurajukajalikakokila, &c. On mayftra see Mahav., Inlrod. p. xxxix ; Rv. I, 191, 14.
296 THE SMALLER SUKHAVAtJ-VyOhA. §6. come together and perform a concert, each uttering his own note. And froni them thus uttering proceeds a sound proclaiming the five virtues, the five powers, and the seven steps leading towards the highest knowledge \ 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 ^'ariputra, that there are beings who have entered into the nature of animals (birds, &c.) ? This is not to be thought of. The * Indriyabalabodhyahgajabda. These are technical terms, but their meaning is not quite clear. Spence Hardy, in his Manual, p. 498, enumerates the five indrayas, viz. (i) sardhawa, purity (probably jraddha, faith); (2) wiraya, persevering exertion (vtrya); (3) sati or smirti, the ascertainment of truth (smr/ti); (4) samadhi, tranquillity; (5) pragnava, wisdom (pra^wa). The five balayas (bala), he adds, are the same as the five indrayas. The seven bowdyanga (bodhyahga) are according to him : (i) sihi or smirti, the ascertainment of the truth by mental application; (2) dharmmawicha, the investigation of causes; (3) wiraya, persevering exertion; (4) priti, joy; (5) passadhi, or prasrabdhi, tranquillity ; (6) samadhi, tranquillity in a higher degree, including freedom from all that disturbs either body or mind; (7) upckslia, equanimity. It will be seen from this that some of these qualities or excellences occur both as indriyas and bodhyahgas, while balas are throughout identical with indriyas. Burnouf, however, in his Lotus, gives a list of five balas (from the Vocabulaire Pentaglolte) which correspond with the five indriyas of Spence Hardy; viz. jraddha-bala, power of faith; viryabala, power of vigour; smr/ti-bala, power of memory ; saniadhibala, power of meditation; pra,^«a-bala, power of knowledge. They precede the seven bodhyangas both in the Lotus, the Vocabulaire Pentaglotte, and the Lalita-vistara. To these seven bodhyangas Ikirnouf has assigned a special treatise (Appendice xii, p. 796). They occur both in Sanskrit and Pali. Sec also Dharmasahgraha s. v. in the Anecdola Oxonicnsia.
3§9- THE SMALLER SUKHAVAT{-VyOhA. 97 very name of hells is unknown in that Buddha country, and likewise that of (descent into) animal bodies and of the realm ofYama (the four apayas)\ No, these tribes of birds have been made on purpose by the Tathagata Amitayus, and they utter the sound of the Law. With such arrays of excellences, &c. § 7. 'And again, O 6'ariputra, 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 vS'ariputra, as from a heavenly musical instrument consisting of a hundred thousand ko/is of sounds, when played by Aryas, 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. § 8. ' Now what do you think, O vSariputra, for what reason is that Tathagata called Amitayus ? The length of life (ayus), O KS'ariputra, of that Tathagata and of those men there is immeasurable (amita). Therefore is that Tathagata called Amitayus. And ten kalpas have passed, O ^Sariputra, since that Tathagata awoke to perfect knowledge. § 9. 'And what do you think, O ^'ariputra, for what reason is that Tathagata called Amitabha ? The ^ Niraya, the hells, also called Naraka. Yamaloka, the realm of Yama, the judge of the dead, is explained as the four apayas, 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. [49] ''■ H
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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