[78] The names of many of these Buddhas, perhaps the majority, contain some word expressive of light such as Âditya, prabhâ or tejas.
[79] Chap. XX. Pushpavalivanârajikusumitâbhijña.
[80] E.g. Yashts. XXII. and XXIV. S.B.E. vol. XXIII. pp. 317 and 344. The title Pure Land (Chinese Ch'ing-t'u, Japanese Jo-do) has also a Persian ring about it. See further in the chapter on Central Asia.
[81] Vishnu P., Book III. chap. II.
[82] See below: Section on Central Asia, and Grünwedel, Mythologie, 31, 36 and notes: Taranatha (Shiefner), p. 93 and notes.
[83] Amitâyur-dhyâna-sûtra. All three works are translated in S.B.E. vol. XLIX.
[84] Praṇidhâna. Not only Amitâbha but all Bodhisattvas (especially Avalokita and Kshitigarbha) are supposed to have made such vows. This idea is very common in China and Japan but goes back to Indian sources. See e.g. Lotus, XXIV. verse 3.
[85] These Bodhisattvas are also mentioned but without much emphasis in the Greater Sukhâvatî-vyûha.
[86] Even in Hinayanist works such as the Nidânakathâ Sumedha's resolution to become a Buddha, formed as he lies on the ground before Dipankara, has a resemblance to Amîda's vow. He resolves to attain the truth, to enable mankind to cross the sea of the world and only then to attain Nirvana.
[87] See Foucher, Iconographie Bouddhique dans l'Inde.