The Amitayur-Dhyana-Sutra

¹Thus it was heard by me : At one time • the Budcflia dwelt in R^^agrha, on the mountain Grdhrakua, with a large assembly of lihikshus and with thirty-two thousands of Hodhisattvas ; with Mawiuri, Prince of the Law-, at the head of the assembly.

²At that time, in the great city of Raiagrha there was a prince, the heir-apparpnt, named AiA- tajatru. He listened to the wicked counsel of Devadatta and other friends and forcibly arrested Bimbisara his father, the king, and shut him up by himself in a room with seven walls, proclaiming to all the courtiers that no one should approach (the* king). The <shies consort of the king, Vaidchi by . _ . • ^ Nanjio’s* Catalogue of Tripiaka, No. 19*8 ; translated into Chinese a. d. 424, by Kalayajas, a Aramawa from India. * Sanskrit KumdrabhOta, ‘ prince ' or ‘ princely,* but Chinese has ‘prince of the law;,* according, to the commentator, JC-ko, he was called so because he was (skilled in) converting men by (teaching) the Law. A"-^o^ seems to have understood that Ma/ 7 - was not a royal prince, but the name KumarabhQta was given iiim as an honorific title. Max Muller, ‘ the prince * (p. 350, vol. ii. Selected Essays) ; Kern, ‘ the prince royal, * but he gives an alternative ‘still a yoifth* (p. 4, Saddharmapuw^/arika). [49] i 62 AMITAYL'R-DIIYANA-sOtRA, §3- name, was true and faithful to her lord, the king. She supported him in this wise : having purified herself by bathing -and washing, she anointed her body with honey and ghee mixed with corn-flour, and she concealed the juice of grapes in the various garlands she wore (in order to give hjm food without being noticed by the warder). As she stole in and made an offering to him, he was able to eat the flour and to drink the juice (of grapes). Then he called for water and rinsed his mouth. That done, the king stretched forth his folded hands towards the Mount Grfdhrakua and worshipped duly and respectfully the World- Honoured One, who at that time abode there. And he uttered the following prayer : ‘ Mahdmaud- galyfiyana is my friend and relative ; let him, I pray, feel compassion towards me, and come and commu- nicate to me the eight prohibitive precepts ‘ (of JJuddha).’ On this, Mahdmaudgalyiyana at once api)cared before the king, coming with a speed equal to the flight of a falcon or an eagle, and communi- cated to him the eight precepts. Day after day did he come. The World- Honoured One sent also his worthy disciple Phra to preach the Law to the king. Thus a period of * three weeks passed by. The king showed by his countenance that he was happy and contented when he had an opportunity of hearing the Law as well as of enjoying the honey and flour.

³At that time, Aitafatru asked the warder ‘ According to the commentator, Shan-tSo, 'killing, stealing, adultery, lying, drinking, applying ointment, &c., music, and using ornamented chairs, &c.’ § 3 - MEDITATION ON BUDDHA AMItAyUS. 1 63 • of the gate whether his father was yet alive. On this, the warder answered him : ‘ O Exalted king, the chief consort^(of thy father) brotight (food) and pre- sented it to him by anointing her body with honey and flour and filling her garlands with the juice (of grapes), and the ^ramawas, MahAmaudgalyayana and Pflrwa, approachecr the king through jhe sky in order to preach the Law to him. It is, O king, impossible to prevent them coming.’ When the prince heard this answer his indignation arose against his mother : ‘ Sly mother,’ he cried, ‘ is, indeed, a rebel, for .she was found in company with that rebel. Wicked people are those ..Vramawas, and it is their art of spells causing illusion and delusion that delayecl the death of that wicked king for so many days.’ Instantly he brandished his sharp sword, intending to slay his mother. At that moment, there intervened a minister named Aan- draprabha, who was possessed of great wisdom and intelligence, and Giva ,(a famous physician). They saluted the prince and remonstrated with him, saying : ‘We, ministers, O Great king, heard that .since the beginning of the kalpas there had been^ several wicked kings, even to the number of eighteen thousand, wlip killed their own fathers, covet- ing the throne of (their respective) kingdoms, as mentioned in the Sfitra of the discourse of the Veda ’. Xet never have we heard of a man killing his mother, thouglj he be void of virtue. Now, if thou, O king, shouldst dare to commit such a deadly sin, thou wouldst bring a stain upon the blood of the Kshatriyas (the kingly race). We cannot even ’ This is nSn-Buddhistic, according to Shdn-tao. 164 amitAyur-dhyAna-s6tra,

⁴bear to hear of it. Thou art indeed a A'a»^Ala (the lowest race) ; we shall not stay here w ith thee.’ After this .speech, the two grpat ministers retired stepping backward, each with his hand placed on his sword. AAtaatru^ was then frightened, and greatly afraid of them, and asked Qva, saying : ‘^Wilt thou not be friendly to me ? ’ In reply Qva said to him ; ‘ Do not then, O Great king, by any means think of injuring thy mother.’ On hearing this, the prince repented and sought for mercy, and at once laid down his sword and did his mother no hurt. He finally ordered the officers of the inner chambers to put the queen in a hidden palace and not to allow her to come out again.

⁵When Vaidehi was thus shut up in retire- ment she became afflicted by sorrow and distres-s. She began to do homage to Buddha from afar, look- ing towards the Mount Grdhrakha. She uttered the following words : ‘ O TathAgata ! World- Honoured One ! In former times thou hast con- stantly sent Ananda to me for enquiry and conso- lation. I am now in sorrow and grief. Thou, World-Honoured One, art majestic and exalted ; in no way shall I be able to see thee. Wilt thou, I pray thee, command MahAmaudgalyAyana and ’^thy honoured disciple, Ananda, to come and have an interview with me ? ’ After this speech, she grieved and wept, shedding tears like a shower of rain. Before she raised her head from doing homage to the distant Buddha, the World-Honoured One knew what Vaidehi waswishing in her mind, though he was on the Mount Gndhrakfia. There- fore, he instantly ordered MahAmaudgalyAyana and Ananda to go to her through the sky. Buddha MEDITATION ON BUDDHA AMITAYUS. 165 himself disappeared from that mountain and appeared in the royal palace. When thejqueen raised her l\ead as she finished homage to Buddha, she saw before her the World- Honoured Buddha .Siikyamfliii, whose body was purple gold in colour, s*tting on a lotus-flower which consists of a hundred jewels, with MahamaudgalyS- yana attending on his left, and with Ananda on his right. 6akra (Indra), Brahman, and other gods that protect the world were seen in the midst of the sky, everywhere showering heavenly flowers with which they made offerings to Buddha in their worship. * Vaidehi, at the sight of fiuddha the World-I lonoured One, took off her garlands and prostrated herself on the ground, crying, sobbing, and speaking to Ibiddha : ‘ O World-Honoured One I what former sin of mine has producefl such a wicked son ? And again, O Exalted One, from what cause and cir- cumstances hast tliou such an affinity (by blood and religion) with Devadatta (Buddha’s wicked cousin and once his disciple)?’ § 5, ‘ My only prayer,’ she continued, ‘ is this : O World-Honoured One, mayst thou preach to me in detail of all the places where there is luf sorrow or trduble, and w'herc I ought to go to be born anew. 1 am not satisfied with this world of depravities', with 6^ambudvipa (India) which is full of hell§, full of hungry spirits ^pretas), and of the brute creation. In this world of depravities, there is many an assemblage of tlie wicked. May I not * For five depravities vide Smaller SukhavatJ, § i ; Saddhar- mapuWarika by Kern, p. 58, § 140 note. * But Japanese Bifddhists take this in a wider sense. 1 66 amitayur-diiyana-sCtra, §6. hear, I pray, the voice of the wicked in the future ; and may I not see any wicked person. ‘ Now I throw my five limbs down to the ground before thee, and seek for thy mercy by confessing my sins. I pray foi* this only that the Sun-like Buddha may instruct me how to meditate ©n a world wherein all actions' are pure.’ At that moment, the World-Honoured One flashed forth a golden ray from between his eyebrows. It extended to all the innumerable worlds of the ten (Quarters. On its return the ray rested on the top • of Buddha’s head and transformed itself into a golden pillar just like the Mount Sumeru, wherein the pure and admirable countries of the Buddhas in the ten quarters appeared all at once illuminated. One was a country consisting of .seven jewels, another was a country all full of lotus-flowers ; one was like the palace of Mahervara Deva (god 6'iva), another was likea mirror of crystal, with the coun- tries in the ten quarters reflected therein. There were innumerable countries like these, resplendent, gorgeous, and delightful to look upon. All were meant for Vaidehi to see (and choose from). Thereupon Vaidehi again spoke to Buddha : ‘ O World-Honoured One, although all other Buddha •countries arc pure and radiant with light, I should, nevertheless, wish myself to be born in the realm of Buddha Amitayus (or Amit&bha), in the world of Highest Happiness (Sukhdvati). Now I simply pray thee, O World-hlonoured One, to teach me how to concentrate my thought so as to obtain a right vision (of that country).’

⁶Thereupon the World-Honoured One gently smiled upon her, and rays of fiv6 colours issued

⁷MEDITATION ON BUDDHA AMITAvuS. 1 6 ? forth out of his mouth, each ray shining as far as the head of king Bimbisara. At that moment, the mental vjsion of that exalted king was perfectly clear though he was shut up in lonely retirement, and he tfould see the World- Honoured One from ‘afar. As he paid homage with his head and face, he naturally increased ami advanced (in wisdom), whereby he attained to the fruition of an AnagSmin (the third of the four grades to Nirvaa).

⁸Then the World-flonourcd One said : ‘ Now dost thou not know, O Vaidehi, that Buddha Ami-* tAyus is* not very far from here? Thou shouldst apply thy mind entirely to close meditation upon those who have already 2>crfected the joure actions necessary for that Buddha country. ‘ I now proceed to fully cxioound them for thee in many parables, and thereby afford all ordinary (ler- sons of the future who wish to cujtivate these pure actions an opportunity of being born in the Land of Highest Hapf)iness (SukhAvati) in the western quarter. Those who wish to be born in that country of Buddha have to cultivate a threefold goodness. Firstly, they should act filially towards their parent^ and support them ; serve and resjject their teachers and elders ; be of compassionate mind, ab*stain from doing any injury, and cultivate the ten Ayrtuous actions h Secondly, they should take and observe the vow of seeking refuge with the Three’ Jewels, fulfil all 'moral precepts, and not lower their dignity or neglect any ceremonial observ- ance. Thirdly, they should give their whole mind I. e. observ’® the ten prohibitive precepts of Buddha. i68 amitayur-diiyana-s6tra, §8. to the attainment of the Bodhi (perfect wisdom), deeply believe in (the principle of) cause and effect, study and recite (the Sfitras of) the MahdySna doctrine, and persuade and encourage others who pursue the same course as themselves, ‘These three groups as enumerated are called the pure -actions (leading to' the Buddha country),’ ‘ O Vaidelii ! ’ Buddha continued, ‘ dost thou not understand now ? These three classes of actions are the efficient cause of the pure actions taught by all the Buddhas of the past, present, and future,’ • J 8, Buddha then addressed Ananda as well as Vaidchi ; ‘ Listen carefully, listen carefully ! Ponder carefully on what you hear ! I, Tathdgata, now declare the pure actions needful (for that Buddha country) for the sake of all beings hereafter, that are subject to the misery (inflicted) by the enemy, i, e, passion. Well done, O Vaidehl ! Appropriate questions are those which thou hast asked ^ ! O Ananda, do thou remember these words of me, of Buddha, and repeat them openly to many assem- blies, I, Tathdgata, now teach Vaidehi and also all beings hereafter in order that they may meditate bn the World of Highest Happiness (Sukhdvati) in the western quarter, '• ‘ It is by the power of Buddha only that one can sec that pure land (of Buddha) as clear as one sees the image of one’s face reflected in the tjansparent mirror held up before one, ‘ When one sees the state of happiness of that country in its highest excellence, one greatly re- * Vide supra, § 4 ; but those two questions, though appropriate, have not after all been answered by Buddha in'this Sdtra, §9- MEDITATION ON BUDDHA AMITAYUS. 169 joices in one’s heart and immediately attains a spirit of resignation prepared to endure whatever conse- quences mayyet arise BuddJia, turning again to Vaidehl, said : ‘ Thou art but an ordinary person ; the quality of thy mind is feeble and inferior. ‘ Thou hast not as yet obtained the divine eye and canst not perceive whdt is at a distance.'* All the Buddhas, Tathdgatas have various means at their disposal and can therefore afford thee an opportu- nity of seeing (that Buddha country).’ Then Vaidehi rejoined: ‘O World-Honoureil One, people such as I, can now see that land by the power of ' Buddha, \)ut how shall *all those beings who are to come after Buddha’s Nirviwa, and who, as being depraved and devoid of good qualities, will be harassed by the five worldly sufferings - — how shall they see the .World of Highest Happiness of the Buddha AmitSyus ? ’ Part II.

⁹Buddha then replied : ‘ Thou and all other beings besides ought to make it their only aim, with concentrated thought, to get a perception of ther western quarter. You will ask how that perception is to be formecl. I will exjikiin it now. All beings,* if not blifld from birth, are uniformly possessed of sight, and^ they all see the setting sun. '1 hou shouldst sit down properly, looking in the western direction, ahd prepare thy thought for a close medi- — 1 ’ Anutpatikadharmakshanti, cf. Larger Sukhavatt, § 19, p. 39, and § 32, p. 5. Kern, * the acquiescence in the eternal law/ Sad- dharmapu»</arika XI, p, 254. 2 I. Birth, 2. Oldige, 3. Sickness, 4. Death, 5. Parting. amitayur-diiyAna-sOtra, 170

¹⁰tation on the sun ; cause thy mind to be firmly fixed (on it) so as to have an unwavering percep- tion by the exclusive application (of thy thought), and gaze upon it (more particularly) when it is about to set and looks' like a suspended drum. ‘ After thou hast thus seen the sun, let ■^(that image) remain clear and siied, whether thine eyes be shut or open ; — such is the perception of the sun, which is the First Meditation. ^ 10. ‘ Next thou shouldst form the perception of water ; gaze on the water clear and pure, and let ' (this image) also remain clear and fixed (afterwards) ; never allow thy thought to oe scattered and lost. ‘ When thou hast thus seen the water thou shouldst form the perception of ice. As thou seest the ice shining and transparent, thou shouldst imagine the appearance of lapis lazuli. ‘After that has been done, thou wilt .see the ground consisting of lapis lazuli, transparent and shining both within and without. Beneath this ground of lapis lazuli there will be seen a golden banner with the seven jewels, diamonds and the rest, supporting the ground '. It extends to the eight points of the 'compass, and thus the eight corners (of the ground) are perfectly filled up. Every side’ of the eight ‘quarters consists of a hundred jewels, every jewel has a thousand rays, and every ray has eighty-four thousand colours which, when reflected in /;he ground of lapis lazuli, look like a thousa,nd millions of suns, and it is difficult to see them all one by one. Over the surface of that ground of 'lapis lazuli there are * ‘A banner supporting or lifting up the ground’ is rather strange, but there is no other way of translatifig it.

¹¹MEDITATION ON BUDDHA AMIT.U'US. I7I ■ 5 Stretched golden ropes intertwined crosswise ; divi- sions are made by means of (strings of) seven jewels with ^very jiart clear and distinct. ‘ Each jewel has rays of five hundred colours which look like flowers or like the moon and stars. Lodijcd high up in the open ‘sky these ra3^s form a toucr of rays, whose storeys and galleries are ten millions in number and built of a hundred jewels, loth sides of the tower have each a hundred millions of flowery banners furnished and decked with number- less musical instruments. Eight kinds of cool breezes proceed from ^the brilliant raj s. When those musical instruments are played, ihej'^ emit the sounds “ suffering,” “ non-c\istenc(“,” “ imperma- nence,” and “ non-self ; ” — .such is the perception of the water, which is tlu; Second Meditation. § II. ‘Wlren this perception has been formed, thou shouldst meditate on its (constituents) one by one and make (the' images) as elear as possible, so that they may never be scattered and lost, whether thine eyes be shut or open. Except only during the time of thy sleep, thou shouldst always keep this in thj' mind. One who has reached this (stage of) perception is said to have dimly seen the Land of fjighest Happiness (Sukhfivati). ‘ One who has obtained the SanjAdhi (the stat* of supernatural calm) is able to see the land (of that Buddha country) clearly and distinctly : (this state) is too muqji to be .explained fully; — such is the perception of the land, and it is the Third Meditation. • ‘ Thou shouldst remember, O Ananda, the Buddha words of mine, and repeat this law for attaining to the perception of the land (of the Buddha country) 172 AMItAvUR-DIIVANA-sOtRA, §12. for the sake of the great mass of the people here- after who may wish to be delivered from their sufferings. If any .one meditates on, the land (of that Buddha country), his sins (which bind him to) births and deaths during eighty millions of kalpas shall be expiated ; after the 'abandonment of his (present) body, he will asstiredly be born in the pure land in the following life. The practice of this kind of meditation is called the “ right medita- tion.” If it be of another kind it is called “ heretical meditation.” ’

¹²Buddha then spoke to Ananda and Vaidehi : ‘ When the perception of the land (of that Buddha countr)) has been gained, you should next meditate on the jewel-trees (of that country). In meditating on the jewel-trees, you should take each by itself and form a perception of the seven rows of trees ; every tree is eight hundred yoanas high, and all the jewel-trees Ivave flowers and leaves consisting of seven jewels all perfect. All flowers and leaves have colours like the colours of various jewels : — from the colour of lapis lazuli there issues a golden ray ; from the colour of crystal, a saffron ray ; from \he colour of agate, a diamond ray ; from the colour of diamond, a ray of blue pearls. Corals, amber, hnd all other gems are used as ornaments for illu- mination ; nets of excellent pearls are spread over the trees, each tree is covered by seven s?ts of nets, and between one set and another there are five hundred millions of palaces built of excellent flowers, resembling the palace of the • Lord Brahman ; all heavenly children live there quite naturally ; every child has a garland consisting of five hundred mil- lions of precious gems like those that are fastened

¹³MEDITATION ON BUDDHA AMITAyUS. 1 73 • ' on »Sakra’s (Indra’s) head *, the rays of which .shine over a hundred yqanas, just as if a hundred millions of siins and moons were united tojether; it is difficult to explain them in detail. That (gar- land) is the most excellent a*mong all, as it is the commixture of all sorts of jewels. Rows of these jewel-trees touch one Smother; the leaves of the trees also join one another. ‘Among the dense foliage there blossom various beautiful flowers, upon which are miraculously found fruits of seven jewels. *The leaves of the trees are all exactly equal in length and in breadth, ' measuring twenty-five yq^^anas each way ; every leaf has a thousand colours and a hundred different pictures on it, just like a heavenly garland. There are many excellent flcwers which have the colour of Cambfinada ‘gold and an appearance of fire-wheels in motion, turning between liie leaves in a graceful fashion. All the fruits are producsd just (as easily) as if they flowed out from the pitcher of the God .S’akra. There is a magnificent ray which trans- forms itself into numberless jewelled canopies with banners and flags. Within these jewelled canopies the works of all the Buddhas of the Great Chilioco.sni appear illumfnated ; the Buddha countries of the ten quarters also are manifested therein. Wheff you have*seen these trees you shoufd 'also meditate on them ©nc by one in order. In meditating on the trees, trunks^ branches, leaves, flowers, and fruits, let them all be distinct and clear ; — such is the perception of the.trees (of that Buddha country), and it is the Fourth Meditation. ‘ The text has A'Skrabhilagnamaziratna, \itle infra, §§ 16, 19. 174 amitayur-diiyana-sOtra, §13

¹⁴‘Next, you should perceive the water (of that country). The perception of the water is as follows : — ‘ In the Land of Highest Happiness there are waters in eight lake'fe ; the water in every lake consists of seven jewels w'hich are soft and yielding. Deriving its source from the king of jewels that fulfils every wish the water is divided into fourteen streams; every stream has the colour of seven jewels ; its channel is built of gold, the bed of which consists of the sand of variegated diamonds. ‘ In the midst of each lake there are sixty millions of lotus-flowers, made of 'seven jewels;' all the flowers are perfectly round and exactly equal (in circumference), being twelve yqanas. The water of jewels flows amidst the flowers and rises and falls by the stalks (of the lotus) ; the .sound of the streaming water is melodious and pleasing, and propounds all the- perfect virtues (Par.mitas), “ suffer- ing,” “ non-existence,” “ impermanence,” and “ non- self;" it proclaims also the praise of the signs of perfection ", and minor marks of excellence “ of all Buddhas. From the king of jewels that fulfils ‘every wish, stream forth the golden-coloured rays excessively beautiful, the radiance of which trans- forms itself into birds possessing the colours of a hundred jewels, which sing out harmonious notes, sweet and delicious, ever praising the repiembrance of Buddha, the remembrance of the Law, and the remembrance of the Church ; — such is the perception • ' Sanskrit Alntamawi, i. e. ‘ wishing-pearl/ * For thirty-two signs and eighty minor marks vide Dharma- sahgraha by Kasawara, p. 53 seq. (vol. i, part v, Anecdota Oxoniensia, Aryan Series, 1885), ‘ §IS. MEDITATION ON BUDDHA AMItAyUS. 1 75 of the water of eight good qualities, and it is the Fifth Meditation.

¹⁵‘ Each division of that; (Buddha) country, which consists of several jewels, has also jewelled storeys and galleries to the nflniber of five hundred milKons ; within each storey and gallery there are innumerable Devas eitgaged in playing heavenly music. There are some musical instruments that are hung up in the open sky, like the jewelled banners of heaven ; they emit musical .sounds with- out being struck, which, ^’hile resounding variously, all propound the remembrance of Buddha, of the * Law and of the Church, Bhikshus, &c. When this perception is duly acco:npli.shed, one is said to have dimly seen the jewel-trees, jewel-ground, and jewel-lakes of that World of llighest Happiness (SukhAvati) such is the perception formed by meditating on the general features of that Land), and it is the Sixth Mcditrition. • ‘ If one has experienced this, one has expiated the greatest sinful deeds which would (otherwise lead one) to transmigration for numberless millions of kalpas ; after his death he will assuredly be born in that land. * f 15’. ‘Listen carefully! listen carefully I Think over what you have heard! I, Buddha, am abouP to explain in detail the law of delivering one’s self from trou|ple and torment. Commit this to your memory in otder to^ explain it in detail before a great assembly.’ 'While Buddha was uttering these words, Buddha Amitdyus stood in the midst of the sky * § 15. Hereafter, for brevity's sake, I take the liberty of omitting several passages whith seem to be unnecessary repetitions. amitAyur-dhyana-sCtra, § i. with Bodhisattvas MahdsthAma and Avalokitevara, attending on his right and left respectively. There was such a bright ajid dazzling radiance that no one could see clearly ; the brilliance was a hundred thousand times greater than that of gold (CAmbfi- nada). Thereupon Vaidehi ‘saw Buddha AmitAyus and approached the Worltl- Honoured One, and worshipped him, touching his feet ; and spoke to him as follows : ‘ O Exalted One ! I am now able, by the power of Buddha, to see Buddha AmitAyus together with the two BodRisattvas. But how shall all the beings of the future meditate on Buddha AmilAyus and the two Bodlnsattvas?’ § 1 6 . Buddha answered: ‘Those who wish to meditate on that Buddha ought first to direct their thought as follows : form the perception of a lotus- flower on a ground of seven jewels, .each leaf of that lotus exhibits the colours of a hundred jewels, and has eighty-four thousand veins, just like heavenly pictures ; each vein possesses eighty-four thousand rays, of which each can be clearly seen. Every small leaf and flower is two hundred and fifty yqanas in length and the same measurement in t)readth. Each lotus-flower possesses eighty-four thousand leaves, each leaf has the kiiigly pearls to She number of a hundred millions, as ornaments for illumination ; each pearl shoots out a thousand rays like bright canopies. The surface of thq ground is entirely covered by a mixture of seven jewels. There is a tower built of the gems which are like those that are fastened on .Sakra’s head. It is inlaid and decked with eighty thousand diamonds, Kix»^uka jewels, Brahma-mai and excellent pearl nets.

¹⁶MEDITATION ON BUDDHA AMITAYUS. I 77 ‘ On that tower there are miraculously found four posts with jewelled banners ; each banner looks like a hundred thousand millions of Sumeru mountains. ‘ The jewelled veil over these banners is like that of the celestial palace of Yama, illiiniinated with five hundred millions* of excellent jewels, each jewel has eighty-four thousartd rays, each ray has various golden colours to the number of eighty-four thousand, each golden colour covers the whole jewelled soil, it changes and is transformed at various places, every now and then exhibiting* various appearances ; now it becomes a diamond tower, now a pearl net, again clouds of mixed flowers, freely changing its mani- festation in the ten directions it exhibits the state of Buddha ; — such is the percepti<m of the flowery throne, and it is the Seventh Meditation/ Buddha, turning to Ananda, said : ‘ These excel- lent flowers were created oiginally by the i)ower of the prayer of Bhikshu, Dharmkarak All who wish to exercise the remembrance of that Buddha ought first to form the perception of that flowery throne. When engaged in it one ought not to perceive vaguely, but fix the mind upon each detail separately. Leaf, jewel, ray, tower, and banner should be cltar and distinct, just as one sees the image of one’s own face in a mirror. When on^ has achieved this perception, the sins which would produce births and deaths during fifty thousand kalpas are expiated, and he is one who will most assuredly be born in the World of Highest Happi- ness. • f 1 7. ‘ When you have perceived this, you should ^ Viefe Larger Sukhavati, p. 7 , § 3 . ^.N [49] 178 amitAyur-dhvana-sOtra, §17. next perceive Buddha himself. Do you ask how ? Every Buddha Tathagata is one whose (spiritual) body is the principle of nature (Darmadhatu-kaya), so that he may enter into the mind of any beings. Consccjueutly, when you have perceived Buddha, it is indeed that mind of yours“that possesses those thirty-two^ signs of perfection and eighty minor marks of excellence (which you see in Buddha). In fine, it is your mind that becomes Buddha, nay, it is your mind that is indeed Buddha. The ocean of true and universal knowledge of all the Buddhas ‘ derives its source from one’s own mind and thought. Therefore you should apply your thought with an undivided attention to a careful meditation on that Buddha TathAgata, Arhat. the Holy and Fully linlightened One. In forming the perception of that Buddha, you should first perceive the image of that Buddha ; whether your eyes be open or shut, look at an image like (JAmbClnada gold in colour, sitting on that flower (throne mentioned before). ‘ When you have seen the seated figure your mental vision will become clear, and you will be able to see clearly and distinctly the adornment of that *fluddha country^, the jewelled ground, &c. In seeing these things, let them be clear and fixed just as 'you see the palms of your hands. When you have passed through this experience, you should further form (a perception of) another great lotus-flower which is on the left side of Buddha, and is exactly equal in every way to the above-mentioned lotus- flower of Buddha. Still further, you should form (a perception of) another lotus-flower which is on the right side of Buddha. Perceive that an image of Bodhisattva Avalokitejvara is sicting on the left- § l. MEDITATION ON BUDDHA AMITAYUS. I 79 hand flowery throne, shooting forth golden rays exactly like those of Buddha. Perceive then that an image of, Bodhisattva Mah&^thania is sitting on the right-hand flowery throne. ‘ When these perceptions are gained the images of Buddha and the Bodhisattvas will all send forth brilliant rays, clearly lighting up all the .jewel-trees with golden colour. Under every tree there are also three lotus-flowers. On every lotus-llower there is an image, either of Buddha or of a Bodhi- sattva; thus (the images of the Bodhisattvas and^ of Buddha) are found ^erywhere in that country. When this perception has been gained, the devotee should hear the excellent Law preached by means of a stream of water, a bnlliant ray of light, several jewel-trees, ducks, geese, and .swans. Whether he be wrapped "in meditation or whether he has ceased from it, he should ever hear the excellent Law. What the devotee hears must be* kept in memory and not be lost, when he ceases from that medita- tion ; and it should agree with the Sutras, for if it does not agree with the SAtras, it is called an illu.sory perception, whereas if it does agree, it is called th§ rough perception of the World of Highest Happi- ness ; — such the perception of the images, and it is the Eighth Meditation. , ‘He wfio has practised this ijieditation is freed from the syts (which otherwise involve him in) births and deaths for inaurnerable. millions of kalpas, and during this present life he obtains the Samidhi due to the remembrance of Buddha.

¹⁷‘Further, when this perception is gained, you should next proceed to meditate on the bodily marks and the li|;ht of Buddha Amitiyus. 2 i8o amitayur-duyAna-s()tra, § l. — ^ ; ' ‘ Thou shouldst know, O Ananda, that the body of Buddha Amitayus is a hundred thousand million times as bright as " the colour of the 6'amb<inada gold of the heavenly abode of Y ama ; the height of that Buddha is six hundred thousand niyutas of kois of yo^^nas innumerable *as are the sands of the river Gahgd. ‘ The white twist of hair between the eyebrows all turning to the right, is just like the five Sumeru mountains. ‘ The eyes of Buddha are like the w'ater of the four great oceans ; the blue and the white are quite distinct. ‘ All the roots of hair of his body issue forth brilliant rays which are also like the Sumeru mountains. ‘ The halo of that Buddha is like a hundred millions of the Great Chiliocosms; in that halo there are Buddlias miraculously created, to the number of a million of niyutas of kois innumer- able as the sands of the GangA ; each of these Buddhas has for attendants a great assembly of numberless Bodhisattvas who are also miraculously created. ‘ Buddha Amitiyus has eighty-four thousand signs of perfection, each sign is possessed of eighty-four minor marks of excellence, each mark has eighty- four thousand rays, each ray extends so far as to shine oyer the worlds of the ten quarters, whereby Buddha embraces and’ protects all the beings who think upon him and does not exclude (any one of them). His rays, signs, &c., are difficult to be explained in detail. But in simple meditation let the mind’s eye dwell upon them. § 19 - MEDITATION ON BUDDHA AMITAYUS, l8l ■ ‘ If you pass through this experience, you will at the same time see all the Buddhas of the ten quarters. Since you see all the. Buddhas it is called the Samddhi of the remembrance of the Buddhas. ‘ Those who have practised this meditation are said to have contemplated the bodies of all the Buddhas. Since theyiiave meditated on Buddha’s body, they will also see Buddha’s mind. It is great compassion that is called Buddha’s miiul. It is by his absolute compassion that he receives all beings. ‘ Those who have practised this meditation will, when they die, be born inthe presence of the Buddhas* in another life, and obtain a spirit of resignation wherewith to face all the consequences which shall hereafter arise. ‘ Therefore those who have wisdom should direct their thought to the careful meditation upon that Buddha Amitdyus. Let those who meditate on Buddha Amitdyus begin with one single sign or mark — let them first meditate on the white twist of hair between the eyebrows as clearly as possible ; when they have done this, the eighty-four thousand signs and marks will naturally appear before their eyes. Those who see Amitdyus will also see all the innumerable Buddhas of the ten quarters. Since they have seen all the innumerable Buddhas, they will receive the prophecy of their future destiny (to becoqje Buddha), in the presence of all the Buddhas ; — 6uch i.s the perception gained by a com- plete meditation on all forms!and bodies (of Buddha), and it is the Ninth Meditation.

¹⁸‘When you have seen Buddha Amitdyus distinctly, you should then further meditate upon Bodhisattva Atalokitevara, whose height is eight 1 82 amitAyur-dhyAna-sOtra, §19. hundred thousands of niyutas of yonas ; the colour of his body is purple gold, his head has a turban (ushwishairaskatA), at the back of which there is a halo ; (the circumference of) his face is a hundred thousand yoanas. In that halo, there are five hundred Buddhas miraculously transformed just like those of ^akyamufti Buddha, each trans- formed Buddha is attended by five hundred trans- formed Bodhisattvas who are also attended by numberless gods. ‘Within the circle of lijht emanating from his •whole body, appear illuminated the various forms and marks of all beings that live in the five paths ^ of existence. ‘ On the top of his head is a heavenly crown of gems like those that are fastened (on Indra’s head), in which crown there is a transformed Buddha standing, twenty-five yonas high. ‘ The face of Bodhisattva Avalokitervara is like (rdmbunada gold in colour. ‘ The soft hair between the eyebrows has all the colours of the seven jewels, from which eighty-four kinds of rays flow out, each ray has innumerable tfansformed Buddhas, each of whom is attended by numberless transformed Bodhisattvas ; ‘freely chang- i*ig their manifestations they fill up the worlds of the ten quarters*; (the appearance) can be compared with the colour of fhe red lotus-flower. ‘ (He wears) a garland consisting of eight thousand rays, in which is seen fully reflected a state of perfect beauty. The palm of his hand, has a mixed colour of five hundred lotus-flowers. His hands have ten ‘ Men, gods, hell, the departed spirits, tlie*brute creation. § ip. MEDITATION ON BUDDHA AMITAVUS. 183 (tips of) fingers, each tip has eighty-four thousand pictures, which are like signet-marks, each picture has eighty-four thousand coloiys, each colour has eighty-four thousand rays which are soft and mild and shine over all things tltat exist. With these jewel hands he draws and embraces all beings. When he lifts up his feet, the soles of his feet are seen to be marked with a wheel of a thousand spokes (one of the thirty-two signs) which miracu- lously transform themselves into five hundred million pillars of rays. When *he puts his feet down to the ground, the flowers of diamonds and jewels are* scattered about, and alf things are simi)ly covered by them. All the other signs of his body and the minor marks of excellence are perfect, and not at all different from those of Ihiddha, except the signs of having the turban on his head and the top of his head invisible, which two signs of him arc inferior to thosi; of the vVorld-Honourcd One; — such is the perception of the real form and body of Bodhisattva Avalokitervara, and it is the Tenth Meditation.’ Buddha, especially addressing Ananda, said : ‘ Who- soever wishes to meditate on Bodhisattva Avalo- kitevara most do so in the way 1 have explained. Those who practi.se this meditation will not .suffer any calamity ; they will utterly rembve the obstacle that is raised by Karma, and wll expiate the sins which would involve them in births and deaths for numberless kalpas. Eyen the hearing of the name of this Bodhisattva will enable one to obtain immeasurable happiness. How much more, then, will the diligent contemplation of him ! ‘ Whosoever*will meditate on Bodhisattva Avalo- i84 amitayur-dhyAna-sOtra, §19. kitevara should first meditate on the turban of his head, and then on his heavenly crown. ‘ All the other signs should also be meditated on according to their order, and they should be clear and distinct just as dne sees the palms of one’s hands. ' • ‘Next you should meditate on Bodhisattva Mah4- slhama, wliose bodily signs, height, and size are equal to those of Avalokitevara ; the circumference (lit. surface) of his halo is one hundred and twenty- five yqanas, and it shined as far as two hundred •and fifty yoianas. The rays of his whole body shine over the countries of' the ten quarters, they arc purple gold in colour, and can be seen by all beings that are in favourable circumstances. ‘ If one but sees the ray that issues from a single root of the hair of this Bodhisattva, he will at the same time sec the pure and excellent rays of all the innumerable Buddhas of the ten quarters. ‘ For this reason this Bodhisattva is named the Unlimited Light; it is with this light of wisdom that he shines over all beings and causes them to be removed from the three paths of existence (4Iclls, Pretas, and the brute creation), and to obtain the highest power. For the same reason this Bodhi- stJttva is called the Bodhisattva of Great Strength (Mahdsthdma). ‘His heavenly crown has 'five hun- dred jewel-flowers ; each jewel-flower ^ has five hundred jewel-towers ; in each toyer are seen mani- fested all the pure ancl excellent features of the far-stretching Buddha countries, in the ten quarters. The turban on his head is like a padma- (lotus) floAver; on the top of the turban there is a jewel- pitcher, which is filled with various brilliant rays §19- MEDITATION ON BUDDHA AMITAYUS. 1 85 fully manifesting the state of Buddha. All his other bodily signs are quite equal to those of Avalokitcvara. When this .Bodhisattva walks about, all the regions of the ten quarters tremble and quake. Wherever the earth quakes there appear five hundred •millions of jewel-flowers; each jewel-flower with its sfllendid dazzling beauty looks like the World of Highest Happiness (Sukhavali). ' When this Bodhisattva sits down, all the coun- tries of seven jew'els at once tremble and quake : all the incarnate (lit. divided) Amitayus’s, innumer- able as the dust of the earth, and all the incarnate’ • • ® * Bodhisattvas (Aval, and MahAs.) who dwell in the middlemost Buddha countries (situated) between the Buddha countr} of the lower region (presided over) by a Buddha called the “ Golden Light,’’ and the country of the upper region (presided over) by a Buddha called the “King of Light,” — all these assemble in the World of Highest Happiness (Sukhavatl), like gathering clouds, sit on their thrones of lotus-flowers, which fill the whole sky, and preach the excellent Law in order to deliver all the beings that are plunged in suffering; — such is the perception of the form and body of Bodhi- sattva MahthSma, and it is the Eleventh Medi- tation. • ‘Those who practise this meditation arc freed from the ^ins (which would otherwise invofve them) in births and deaths for innumerable asankhya kalpas. ‘ Those who have practised this meditation do not live in an embryo state but obtain free access to the excellent and admirable countries of Buddhas. Those who haiTe experienced this are said to have 1 86 amitayur-dhyAna-sOtra, § 20. perfectly meditated upon the two Bodhisattvas Avalokitevara and MahAsthAma.

¹⁹‘ After thou hast had this perception, thou shouldst imagine thyself to be born in the World of Highest Happiness* in the western quarter, and to be seated, cross-legged, on a lotus-flower there. Then ima^^ine that the flower has shut thee in and has afterwards unfolded ; when the flower has thus unfolded, five hundred coloured rays will shine over thy body, thine eyes will be opened so as to see the Buddhas and Bodhisaltvas who fill the whole *sky; thou wilt hear the sounds of waters and trees, the notes of birds, and the voices of many 'Buddhas preaching the excellent Law, in accordance with the twelve divisions ’ of the scriptures. When thou hast ceased from that meditation, thou must re- member the experience ever after. • ‘ If thou hast passed through this experience thou art said to have seen the World of Highest Happi- ness in the realm of the Buddha Amitdyus; — this is the perception obtained by a complete meditation on that Buddha country, and is called the Twelfth Meditation. * ‘ The innumerable incarnate bodies of AmitAyus, together with those of Aval, and Mahds., constantly rt)me and appear before such devotees (as above mentioned).’ '

²⁰Buddha then spoke to Ananda anjl Vaidehl : ‘ Those who wish, by means of thqir serene thoughts, to be born in the western land, should first meditate on an image of the Buddha, who is sixteen cubits ‘ Vide Max Muller, Dhammapada, Introduction, p. xxxiii, and Kasawara, Dharmasahgraha, LXII, p. 48. * *

²¹MEDITATION ON BUDDHA AMITAYU.S. 187 high seated on (a lotus-flower in) the water of the lake. As it was stated before, the (real) body and its measurement are unlimited, incomprehen- sible to the ordinary mind. ‘ But by the efficacy of the*ancient prayer of that TathSgata, those who think of and remember him shall certainly be able fp accomplish their aim. ‘ Even the mere perceiving of the image of that Buddha brings to one immeasurable blessings. I low much more, then, will. the meditating upon all the complete bodily signs of that Buddha! Buddha Amitdyus has supernatiral power ; since every- ' thing is at his disposal, he freely transforms himself in the regions of the ten quarters. At one time he shows himself as possessing a magnificent body, which fills the whole sky, at another he makes his body appear small, the height being only sixteen or eighteen cubits. The body he manifests is always pure gold in colour ; his Indo — (bright with) transformed Buddhas — and his jewel lotus-flowers are as mentioned above. The bodies of the two Bodhisattvas are the same always. ‘ All beings can recognise either of the two Bodhi- sattvas by simply glancing at the marks of their heads. Th€se two Bodhisattvas assist Amitayus in his work of universal salvation ; — such is tKb meditation that forms a joint perception of the Buddha apd Bodhisattvas, and it is the Thirteenth Meditation.’* , ' This is said to have bjen the height of .Yakyamuni ; the cubit is Chinese, but as it varied from time to time, it is diflicult to determine his real height. Spence Hardy, in his Manual of Buddhism, p. 364, says, ‘ Buddha is sometimes said to be twelve cubits in height, ah(f sometimes eighteen cubits.’ amitayur-diiyAna-sOtra, 1 88 § 2 ». Part III. A § 22, Buddha then spoke to Anandaand Vaidehl: ‘ The beings who will be born in the highest form of the highest grade (i. c. to Buddhahood) are thpse, whoever they may be, who v:ish to be born in that country aiitl cherish the threefold thought whereby they are at ontfe destined to be born there. What is the threefold thought, you may ask. First, the True Thought; second, the Deep Believing Thought; third, the Desire to be born in that Pure Land by bringing one’s own stock of hierit to maturity. Those who have this threefold thought in perfection shall most assuredly be born into that country. ‘ There are also three classes of beings who are able to be born in that country. What, you may ask, are the three classes of beings ? First, those who are possess^^d of a compassionate mind, who do no injury to any beings, and accomplish all vir- tuous actions according to Buddha’s precepts ; second, those who study and recite the SOtras of the Mahayana doctrine, for instance, the Vaipulya £iltras’; third, those who practise the sixfold remembrance ". These three classes of beings vho wish to be born., in that country by bringing (their respective stocks of merit) to maturity, will become destined to be born there if they have accomplished any of those meritorious (feeds for one day or even for seven days. * Nanjio's Catalogue of Tripiiika, Nos. 23, 24-28, and many others. * Sixfold remembrance, i. e. of the Three Jewels, the precepts, the charity of Uuddha, and Bodhisativas and the world of Devas.

²²MEDITATION ON BUDDHA AMITAYUS. 1 89 % ‘When one who has practised (these merits) is about to be born in that country, Buddha AiuitAyus, together with the two Bodlysattvas Aval, and Mahils., also numberlesg created Buddhas, and a hundred thousand Bhikshils and 6rfivakas, with their whole retinue, and innumerable gods, together with the palaces of seven jewels, will appear before him out of regard for his diligence and courage ; Aval., together with Mahas., will offer a diamond seat to him ; thereupon Amit&yus himself will send forth magnificent rays df light to shine over the dying person’s body. He and many Bodhisattvas ' will offer* their hands aries welcome him, when Aval., Mahds., and all the other Bodh'satlvas will praise the glory of the man who practised the meritorious deeds, and convey an exhortation to his mind. When the uew-comer, having seen these, rejoicing and leaping for joy, looks at himself, he will find his own body seated on that dianjond throne ; and as he follows behind Buddha he will be born into that country, in a moment. When h(j has been born there, he will see Buddha’s form and body with every sign of perfection complete, and also the perfect forms and signs of all the Bodhi- sattvas ; he ’will also see brilliant rays and jewel- forests and h’ear them proj)ounding the excellent Law, and instantly be conscious* of a spirit of resignation to whatever consequences m'ay here- after arise. . Before long he will serve every one of the Buddhas who live '.in the regions of the ten quarters. In tjie presence of each of those Buddhas he will obtain succe.ssively a prophecy of his future destiny. On his return to his own land (Sukhdvatt, in which he has just been born) 1 90 amitAyur-dhyAna-sOtra, § 23. he will obtain countless hundreds of thousands of DhArai formulas (mystic form of prayer) ; — such are those who are Jto be born in the highest form of the highest grade (to Biddhahood).

²³‘ Next, the betngs who will be born in the middle form of the highest* gjrade are those ''who do not necessarily learn, reniember, study, or recite those Vaipulya Siitras, but fully understand the mean- ing of the truth (contained in them), and having a firm grasp of the highest truth do not speak evil of the MahAydna doctrine* but deeply believe in * (the principle of) cause and effect ; who by bringing these good qualities to maturity seek to be born in that Country of Highest Happiness. When one who has acquired these qualities is about to die, AmitAyus, surrounded by the two Bodhisattvas Aval, and MahAs., and an innumerable retinue of dependents, will bring a seat of purple gold and approach him with words of praise, .saying : “ O my son in the Law! thou hast practised the MahAyAna doctrine; thou hast vyiderstood and believed the highest truth ; therefore I now come to meet and welcome thee.” He and the thousand created Buddhas offer hands «fil at once. ‘ When that man looks at his own tody, he will find himself seated on that purple gold seat; he will, then, stretening forth his folded hands, praise and eulogise all the Buddhas. 'As quick as thought he will be born in the lake of seven jewels, of that country. That purple gold seat on which he sits is like a magnificent jewel-flower, and will open after a night ; the new-comer’s body becomes purple gold in colour, and he will also find under his feet a lotus- flower consisting of seven jewels. Buddha and the §*4. MEDITATION ON BUDDHA AMITAYUS. I 9 I Bodhisattvas at the same time will send forth brilliant rays to shine over the body of that person whose eyes will instantaneously be opened and become clear. According to his fprmer usage (in the human world) he will hear all the toices that arc there, preaching primary truths of the deepest significance. ‘ Then he will desceftd from that golden seat and worship Buddha with folded hands, praising and eulogising the World- Honoured One. After seven days, he will immediately attain to the state of the highest perfect knov'Jlcdge (anuttarasa;«yaksa;«- bodhi) from which he will never fall away (avaivartya) ; * next he will fly to all the* ten regions and successively serve all the Buddhas therciti ; he will practise many a Sam&clhi in the presence of those Buddhas. After the lapse of a lesser kalpa he will attain a spirit of resignation to whatever consequences may hereafter arise, and he will also obtain a prophecy of his future destiny in the presence of Buddhas.

²⁴‘ Next are those who are to be born in the lowest form of the highest grade ; this cla;?s of beings also believes in (the principle of) cause and effect, and without slandering the Mahdyana doctrine, simply cherishes the thought of obtaining the highest Bodhi and by bringing this good quality to maturity seeks to be born in that Country «f Highest Happiness. When a tlevotee of this class dies,* Amittiyus, with Aval., Mahis., and all the dependents, will offer him a golden lotus-flower ; he will also miraculously create five hundred Buddhas in order to send and meet him. These five hundred greated Buddhas will, all at once, offer hands and praise him, saying : “O my son in the Law! thou art pure now ; as thou hast cherished the thought of obtaining the highest Bodhi, we come to 192 amitayur-diiyana-sOtra, §25. meet thee.” When he has seen them, he will find himself seatetl on that golden lotus-flower. Soon the flower will close, upon him ; following behind the World-Honoured One he yvill go to be born in the lake of seven jewels. ‘After one day and one night the lotus-llower will unfold itself. Within seven days he may see Huddha’s body, though his mind is not as yet clear enough to perceive all the signs and marks of the Buddha, which he will be able to see clearly after three weeks ; then he will hear many sounds and voices preaching the excellent Law, and he himself, travelling through all the ten quarters, will worship all the Buddhas, from whom he will learn the de('pest significance of the Law. After three lesser kaliias he will gain entrance to the know- ledge of a hundred (divisions of) nature (.ratadharma- vidyadvflra) ;ind become settled in the .(first) joyful stage ‘ (of Bodhisattva). The perception of these three classes of Ijoiugs is called the meditation upon the superior class of beings, and is the Tourteenth Meditation, §~S- ‘ The beings who will be born in the highest form of the middle grade are those who observe the five prohibitive precepts, the eight prohibitive pre- cepts and the fasting, and practise a-Il the moral precepts: who do not •;ommit the five deadly sins®, and who bring rto blame or trouble upon a‘ny being ; and who by bringing these good qualities to maturity seek to be born in the World of flighest Happiness in the western quarter. On the eve of such* a person’s departure from this life, Amitdyus, surrounded by ' There are ten stages winch a Bodhisattva goes through. * Childers’ Pali Dictionary, s. v. abh iZidiNOtm.

²⁵MEDITATION ON IIUDDUA AMITAYUS. I93 Bhikshus and dependents, will appear before bim, flashing forth rays of golden colour, and will preach the Law of suffering, non-existence, impermanence, and non-self. He will alsq praise the virtue of home- lessness that can liberate one from all sufferings. At the sight of Buddha, that believer will excessively rejoice in his heart ; ho will soon find himself seatfxl on a lotus-llower. Kneeling down on the ground and stretching forth his foldeil hands he will pay homage to Buddha. Before he raises his head he will reach that Country of 1 1 ighest IIappin(*ss and be born there. Soon the lotus-llow(T will unfoKI, when he will hear souncls and voices praising and glorifying the b'our Noble Truths (of suffering). I le will immediately attain to the fruition of Arhat- ship, gain the thre(‘fuld knowledge and the six supernatural, faculties, and complete the eightfold emancipation.

²⁶‘ The beings who will be born in the middle form of the middle grade are those who cither observe the eight prohibitive precepts, and the fasting for one day and one night, or observe the prohibitive precept for 6'ramaera (a novice) for the same period, or observe the perfect moral precepts, not lowering their dignity nor neglecting any ceremonial observ- ance for one day and one night, and by bringing their respective merits to maturity seek to be. born in the Country of Highest Happiness. On the eve of departure from this life, such a believer who is possessed of this moral virtue, which he has made fragrant by cultivation during his life, will see Amitdyus, followed by all his retinue ; flashing forth rays of golden colour, this Buddha will come before him and offer a btus-flower of seven jewels. [49] *0 194 amitAyur-dhyAna-s6tra, §* 7 * ‘ he will hear a voice in the sky, praising him and saying : “ O son of a noble family, thou art indeed an excellent man. ,Out of regard for thy obedience to the teachings of all tlje Buddhas *of the three worlds I, now, come attd meet thee.” Then the new- comer will see himself seated on that lotus-flower. Soon the lotus-flower will •fold ^ around him, and being in this he will be born in the jewel-lake of the World of Highest Happiness in the western (juarter. ^ ‘After seven days that ‘flower will unfold again, when the believer will open his eyes, and praise the World- Honoured One, stretching forth his folded hands. 1 laving heard the Law, he will rejoice and obtain the fruition of a Srota-Apanna’ (the first grade to Nirvda). ‘ I n the lapse of half a kalpa he wUl become an Arhat. J 27. ‘ Next rwe the beings who will be born in the lowest form of the middle grade (to Buddhahood). If there b<j sons or daughters of a noble family who are filial to their parents and support them, besides exercising benevolence and compassion in the world, at their departure from this life, such persons will meet a good and learned teacher who will fully ftescrihe to them th* state of hap’piness in that Buddha country of AmitAyus, and will also explain the forty-eight prayers of the Bhikshu DharmAkara*. As soon as any such person has heard .these details, his life will come to an,* end. In a brief moment® he * Vide Vara/’Wedika, § 9. * ” Vide Larger Suklidvalt, §§ 7, 8. ’ Lit. ‘ In the time in which a strong man can bend his arm or stretch his bended arm.’ . ,

²⁷MEDITATION ON BUDDHA AMITAYUS. I95 will be born in the World of Highest Happiness in the western quarter. ‘ After seven days he will meet Aval, and MahAs., from whom he will learn the Law aiul rejoice. After the lapse of a lesser Jkalpa *1-10 will attain to the fniition of an Arhat.* The perception of these three sorts of beings is callecfthc meditation of .the middle class of beings, and is the Fifteenth hlcditation.

²⁸‘ Next are the beings who will be born in the highest form of tljc lowest grade. If there be any one who commits many evil deeds, provided that he does not speak, evil of the MahAvaipulya* Siitras, he, though himself a very stupid man, and neither ashamed nor sorrv for all the evil actions that he has done, yet, whi'e dying, may meet a good and learned teacher who will recite, and laud the headings and titles of the twelve divisions of the MahAydna scripture.*'. Having thus heard the names of all the SCitras, he will be freed from the greatest sins which would involve him in births and deaths during a thousand kalpas. • ‘A wise man also will teach him to stretch forth his folded hands and to .say, “Adoration to Buddha Ami- tAyus" (NamomitAbhAya BuddliAya, or, Namo.mi- tAyushe BudCliAya). Having uttered the name of the Buddha, he will be freecF from ^the sins whicTi would otherwise involve him in ,births and deaths for fifty mUlions of ksilpas. Thereupon the Buddha will send a created. Buddha, and the created Bodhi- sattvas Aval, and MahAs., to approach that person with words of praise, saying : “ O son of a noble family, as thou hast uttered the name of that Buddha, all thy sins have been destroyed and expiated, and therefore we now come to meet thee.” After this **o 2 196 AMITAYUR-miYANA-stTRA, § » 9 . speech the devotee will observe the rays of that created Buddha flooding his chamber with light, and while rejoicing at the sight he will depart this life. Seated on a lotus-flower hf will follow that created Buddha and go to be born in the jewel-lake. ‘ After the lapse of seven weeks, the lotus-flower will unfokj, when the greaf compassionate Bodhi- saltvas Aval, and Mahas. will stand before him, flashing forth magnificent rays, and will preach to him the deepest meaning qf the twelve divisions of the scriptures. Having heard this, he will under- * stand and believe it, and, cherish the thought of attaining the highest Bodhi. In a period of ten le.ss(;r kalpas he will gain entrance to the know- leilge of the hundred (tlivisions of) nature, and be able to enter upon the first (joyful) stage (of Boilhisattva). Those who have had an oppor- tunity of hearing the name of Buddha, the name of the Law, aitil the name of the Church — the names of the I'hree Jewels — can also be born (in that countuy).’

²⁹Buddha continued : ‘ Next arc the beings who will be born in the middle form of the lowest grade. If there be any one who transgresses the five and the eight prohibitive precepts, arid also all the p*erfeot moral precepts*; he. being himself^ so stupid as to steal things, that belong to the whole com- munity *, or things that belong to a particular Bhikshu, and not be ashamed nor sorry for.his impure preach- ing of the Law (in case of preacher), but magnify and glorify himself Avith many wicked deeds : — such a ' The text has 'sahgliika things,’ which is probably sahghika Idbhn, i. e. ‘gains of the »hoIe community oj)posed to gains of a single monk, Chililcrs' Pali Dictionary, s;v. sahghiko, p. 449. MEDITATION ON liUDDllA AMITAVl’S. 197 I 3 ®- sinful person deserves to fall into hell in coiisci|ucnce of those sins. At the time of his death, when the fires of hell approacli him from all sides, he will meet a good and learned teacjier who will, out of ^reat compassion, preach the powef and virtue of the ten faculties of Amitdyns and fully e.xplain the super- natural powers aijd bfjlliant rays of tluU Huddha ; and will further praise moral virtue, meililation, wisdom, emancipation, and the thorouLih knowledge that follows emancipation. After having heard this, he will be freed from hfs sir.s, which would involve him in births and deaths during eighty millions of’ kalpas ; thereupon those violent fires of hell will transform themselves into a pure and cool wind blowing about heavenly flowers. (.)n each of these flowers will stand a created Ihiddha or Hodhisattva to meet and receive that penson. In a moment lu; will be born in a lotus-flower growing in the lake of seven jewels. After six kalpas th(» lotus-flower will open, when Avalokiteivara and Mahfisthama will soothe and encourage him with their Hrabma-voice.s, and preach to him the Mahayaiia Sutras of the deepest significance. ‘ Having heard this Law, he will instantaneousfy direct his thought toward the attainment of the highest Bodhi. • *

³⁰‘ Lastly, the beings who wifi be born in the lowest form of the lowest grade. If there be any one who commits evil ^eeds, and even completes the ten wicked actions, the five deadly sins' and the like ; that * The five deadly sins, according to MahSvyutiiatti, §118, are Mitr;gh 4 ta, Pitrghata, ArhatghaU, Sahghabheda, Talhagata-.yan- tike dushaiiittarudhirotpadana, which are unpardonable in the Larger Sukhavatt;* vide*Nanjio’s note and Praidhana 19 (§8), the 198 amitAyur-diiyAna-sCtra, §30* man, being himself stupid and guilty of many crimes, deserves to fall into a miserable path of existence and suffer endless pains during many kalpas. On the eve of death he will meet a, good and learned teacher who will, soothing and encouraging him in various ways, preach to him the excellent Law and teach hkn the remembrance of Buddha,' but, .being harassed by pains, he will have no time to think of Buddha. Some good friend will then say to him : “ Even if thou canst not exercise the remem]prance of Buddha, thou mayst, at least, utter the name, ‘ Buddha Amitayus'.’ ” ' Let him do so serenely with his voice uninterrupted ; let him be (continually) thinking of Buddha until he has completed ten times the thought, repeating (the for- mula), “Adoration to Buddha Amitayus” (Namomi- tdyushe Buddhaya). On the strength of (his merit of) uttering Buddha’s name he will, d<iring every repetition, expiate the sins which involve him in births and deaths during eighty millions of kalpas. He will, while dying, see a golden lotus-flower like the disk of the sun appearing before his eyes ; in a moment he will be born in the World of Highest Happiness. After twelve greater kalpas the lotus- flower will unfold ; thereupon the Bodhisattvas Aval, and Mahds., raising their voices in great compassion, will preach to him in dfctail the real state of all the elements of nature and the law of the 'expiation r • • # ♦ j of sins. Anantarya sins. Cf. the six crimes enumerated in Childers' Pali Dictionary, p. 7 b, Abhi/^anaiA ; vide supra, p. 192, § 25. ^ The Coreaii text and the two other editions of the Tang and Sung dynasties have ‘ Namomitayushe Buddhaya' instead of * Buddha Amitayus,' which is the reading of the Japanese text and the edition of the Ming dynasty. , § 3 »- MEDITATION ON BUDDHA AMITAYUS. 1 99 ‘ On hearing them he will rejoice and will imniedi- atcly direct his thought toward the attainment of the Bodhi ; — such are the beings who are to be born in the lowest fornj of the lowest grade (to Buddhahood). The pcrceptibn of the above three is* called the meditation of the inferior class of beings, and is theSixtftenih Meditation.’ IART IV. •

³¹When Buddha had finished this speech,^ Vaidehi,.togethcr with her five hundred female atten- dants, could see, as guided by the Buddha’s words, the scene of the far-stretching World of the Highest Happiness, and could also sec the body of Buddha and the bodies of the two Bodhisattvas. With her mind filled with joy she praised them, saying: ‘ Never have I seen such a wonder!’ Instantaneously she became wholly and fully enlightc-ned, and attained a spirit of resignation, prepared to endure whatever consequences might yet arise b Her fiVe hundred female attendants too cherished the thought of obtaining the highest perfect knowledge, and sougtit to be born in that Buddha country.

³²The World-Honoured One predicted tlipt they would all be born in that Buddha country, and be able to obtain ^,he Samadhi (the supernatural calm) of the presence of many Buddhas. All the innumerable Devas (gods) aUo directed their thought toward the attainment of thfe highest Bodhi. Thereupon Ananda rose from his seat, approached • t ^ Vide supra, §§ 8, 22, 23. 200 amitAvur-dhyAna-sutra, § 3 *- Buddha, and spoke thus : ‘ O World-Honoured One, what should we call this S6tra ? And how should we receive and remember it (in the future) ? ’ Buddha said in his replyto Ananda : ‘ O Ananda, this Sfttra should be tailed the meditation on the Land of Sukhdvat!, on Buddha Amitayus, Bodhi- sattva Avalokitevara, Bodhkattya MahAsthAma, or’ otherwise be called “(the SAtra on) the entire removal of the obstacle of Karma \ (the means of) being born in the realm of the Buddhas.” Thou shouldst take and hold it, not forgetting nor losing it. Those who •practise the SamAdhi (the supernatural calm) in accordance with this SAtra will be able to see, in the present life, Buddha AmitAyus and the two great Bodhisattvas. ‘ In case of a son or a daughter of a noble family, the mere hearing of the names of the Buddha and the two Bodhisattvas will expiate the sins which would involve them in births and deaths during innumerable kalpas. How much more will the re- membrance, (of Buddha and the Bodhisattvas) ! ‘ Know that he who remembers that Buddha is the white lotus (pufl(arika) among men, it is he whom tile Bodhisattvas Avalokitejvara and MahAsthAma consider an excellent friend. He will,^ sitting in the BOdhi-maafala *, be boYn in the abode of Buddhas.’ ^ Sanskrit karmdvarana-vijuddhi. « * Bodhi-ma«</ala=Bodhi-ma«</a, i. e. the, Circle of Bodhi ; ‘the round terrace of enlightenment/ see Kern, Saddharmapu«</arika, p. 155 note. This circle is the ground on which stood the Avattha tree near which i 5 akyamuni defeated the assaults of Mara, and finally obtained Bodhi or enlightenment. The tree is called Bodhidruma, the ground round its stem the bodhima//tala. In the Sad- dharmapu;/^arika VII, 7, it is called Bodhimaeavara, which § 33* MEDITATION ON BUDDHA AMITAYUS. 201 Buddha further spoke to Ananda : ‘ Thou shohldst carefully remember these words. To remember these words is to remember the name pf Buddha Amitayus.' When Bufldha concluded these words, the worthy disciples Mahdmaudgalyayam, and Ananda, Vaidchi, ajid the others wer^ all enraptured with excessive joy.

³³Thereupon the World- Honoured One came back, walking through the open sky, to the Mount Gmlhrakfla. Ananda soon after spoke before a great assembly of all •the occurrences as stated above. On hearing this, all the innumerable Deva» (gods),Nagas (snakes), tindYakshas (demi-gods) were inspired with great joy; and having worshipped the Buddha they went their way. Here ends the Sutra of the Meditation on Buddha Amitdyus, gpoken by Buddha (.S'akyamuni). Dr. Kern translates by the terrace of enliglUcnment, vara meaning circuit. A different idea is expressed by bodliinia;/^/apa in the lluddha-^arita XIV, 90, which w'oiild mean a hall or juavilion, unless we ought to read here also bodhima7/rala. % INDEX OF NAMES AND SUBJECTS