137 Abhi_gñ_ânâbhi_gñ_âtai_h_. The Japanese text reads abhi_gñ_âtâbhâ_gñ_âtai_h_—_i. e._ abhi_gñ_âtâbhi_gñ_âtai_h_. If this were known to be the correct reading, we should translate it by “known by known people,” _notus a viris notis_—_i. e._ well-known, famous. Abhi_gñ_âta in the sense of known, famous, occurs in Lalita-Vistara, p. 25, and the Chinese translators adopted that meaning here. Again, if we preferred the reading abhi_gñ_ânâbhi_gñ_âtai_h_, this, too, would admit of an intelligible rendering—viz. known or distinguished by the marks or characteristics, the good qualities, that ought to belong to a Bhikshu. But the technical meaning is “possessed of a knowledge of the five abhi_gñ_âs.” It would be better in that case to write abhi_gñ_âtâbhi_gñ_ânai_h_, but no MSS. seem to support that reading. The five abhi_gñ_âs or abhi_gñ_ânas which an Arhat ought to possess are the divine sight, the divine hearing, the knowledge of the thoughts of others, the remembrance of former existences, and magic power. See Burnouf, _Lotus_, Appendice, No. xiv. The larger text of the Sukhavatîvyûha has abhi_gñ_ânâbhi_gñ_aih, and afterwards abhi_gñ_âtâbhi_gñ_ai_h_. The position of the participle as the uttara-pada in such compounds as abhi_gñ_ânâbhi_gñ_âtai_h_ is common in Buddhist Sanskrit. Mr. Bendall has called my attention to the Pâli abhi_ññ_âta-abhi_ññ_âta (Vinaya-pi_t_aka, ed. Oldenberg, vol. i. p. 43), which favors the Chinese acceptation of the term. 138 Mahâsrâvaka, the great disciples; sometimes the eighty principal disciples. 139 Arhadbhi_h_. I have left the correct Sanskrit form, because the Japanese text gives the termination adbhi_h_. Hôgŏ’s text has the more usual form arhantai_h_. The change of the old classical arhat into the Pâli arahan, and then back into Sanskrit arhanta, arahanta, and at last arihanta, with the meaning of “destroyer of the enemies”—_i. e._ the passions—shows very clearly the different stages through which Sanskrit words passed in the different phases of Buddhist literature. In Tibet, in Mongolia, and in China, Arhat is translated by “destroyer of the enemy.” See Burnouf, _Lotus_, p. 287; _Introduction_, p. 295. Arhat is the title of the Bhikshu on reaching the fourth degree of perfection. _Cf._ Sûtra of the 42 Sections, cap. 2. Clemens of Alexandria (d. 220) speaks of the Σεμνοι who worshipped a pyramid erected over the relics of a god. Is this a translation of Arhat, as Lassen (“De nom. Ind. philosoph.” in _Rhein. Museum_, vol. i. p. 187) and Burnouf (_Introduction_, p. 295) supposed, or a transliteration of Samana? Clemens also speaks of Σεμναί (_Stromat._ p. 539, Potter).