..续本文上一页circ;kapphina, Mahâkâtyâyana, Mahâkaushthila, Revata, Suddhipanthaka, Nanda, Ânanda, Râhula, Gavâmpati, Bharadvâga, Kâlodayin, Vakkula, and Aniruddha. He dwelt together with these and many other great disciples, and together with many noble-minded Bodhisattvas, such as Mañgusrî, the prince, the Bodhisattva Agita, the Bodhisattva Gandhahastin, the Bodhisattva Nityodyukta, the Bodhisattva Anikshiptadhura. He dwelt together with them and many other noble-minded Bodhisattvas, and with Sakra, the Indra or King[5]

　　[5. Indra, the old Vedic god, has come to mean simply lord, and in the Kanda Paritta (Journal Asiatique, 1871, p. 220} we actually find Asurinda, the Indra or Lord of the Asuras.]

　　{p. 91}

　　of the Devas, and with Brahman Sahâmpati. With these and many other hundred thousand nayutas[1] of sons of the gods, Bhagavat dwelt at Srâvastî.

　　 § 2. Then Bhagavat addressed the honoured Sâriputra and said, ”O Sâriputra, after you have passed from here over a hundred thousand kotîs of Buddha countries there is in the Western part a Buddha country, a world called Sukhâvatî (the happy country). And there a Tathâgata, called Amitâyus, an Arhat, fully enlightened, dwells now, and remains, and supports himself, and teaches the Law[2].

　　 ”Now what do you think, Sâriputra, for what reason is that world called Sukhâvatî (the happy)

　　 In that world Sukhâvatî O Sâriputra, there is neither bodily nor mental pain for living beings. The sources of happiness are innumerable there. For that reason is that world called Sukhâvatî (the happy).

　　 § 3. ”And again, O Sâriputra, that world Sukhâvatî is adorned with seven terraces, with seven rows of

　　[1. The numbers in Buddhist literature, if they once exceed a koti or kotî, i. e. ten millions, become very vague, nor is their value always the same. Ayuta, i.e. a hundred kotîs; niyuta, i.e. a hundred ayutas; and nayuta, i.e. 1 with 22 zeros, are often confounded; nor does it matter much so far as any definite idea is concerned which such numerals convey to our mind. See Prof. H. Schubert, ”On large numbers,” in Open Court, Dec. 14, 1893.

　　2. Tishthati dhriyate yâpayati dharmam ka desayati. This is an idiomatic phrase, which occurs again and again in the Nepalese text of the Sukhâvatî (MS. 26 b, ll. 1, 2; 55 a, l. 2, &c.). It seems to mean, he stands there, holds himself, supports himself, and teaches the law. Burnouf translates the same phrase by, ”ils se trouvent, vivent, existent” (Lotus, p. 354). On yâpeti in Pâli, see Fausböll, Dasaratha-gâtaka, pp. 26, 38; and yâpana in Sanskrit.]

　　{p. 92}

　　palm-trees, and with strings of bells[1]. It is enclosed on every side[2], beautiful, brilliant with the four gems, viz. gold, silver, beryl and crystal[3]. With

　　[1. Kinkinîgâla. The texts read kankanagalais ka and kankanîgalais ka, and again later kankanîgalunâm (also lû) and kankanîgalânâm. Mr. Beal translates from Chinese ”seven rows of exquisite curtains,” and again ”gemmous curtains.” First of all, it seems clear that we must read gâla, net, web, instead of gala. Secondly, kankana, bracelet, gives no sense, for what could be the meaning of nets or strings of bracelets

　　 I prefer to read kinkinigâla, nets or strings or rows of bells. Such rows of bells served for ornamenting a garden, and it may be said of them that, if moved by the wind, they give forth certain sounds. In the commentary on Dhammapada 30, p. 191, we meet with kinkinikagâla, from which likewise the music proceeds; see Chil…

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