THE SHURANGAMA MANTRA

The white canopy/umbrella -  When Ananda Buddhas cousin and a primary disciple needed protection The Buddha emitted a deity producing a 'blinding' white light emitted from the crown of his head, including the words or the Shurangama mantra.   Sent to Ananda this transmission and coding of words rescued him from danger.  

Shurangama Mantra Movie                             Pure Land Visualization  1,   2.

 Sitatapatra (White Umbrella Deity) is a specific, highly powerful protective emanation of Tara, but she is generally considered distinct from the standard peaceful "White Tara" (Sitatara) of the 21 Taras. While both are white, compassionate, and associated with protection, Sitatapatra often appears in a fierce, thousand-armed form to counter severe dangers and spiritual obstructions. 

Buddha 

Key Differences and Connections:

Identity: Sitatapatra (also known as Dukkar) is considered an independent deity originating from the Buddha's Ushnisha (crown protuberance), though she is often classified within the broader "mother Tara" family.

Appearance: Sitatapatra can appear in a simple, two-armed white form, but is frequently depicted with 1,000 heads, 1,000 arms, and countless eyes, symbolizing her omniscience and power in protecting against threats.

Purpose: White Tara is primarily invoked for healing, long life, and serenity (symbolized by her seven eyes). Sitatapatra is focused on extreme protection against supernatural dangers, obstacles, and black magic.

Iconography: Both are white, but Sitatapatra always holds a white parasol or umbrella, her key symbol of protection. 

While some contexts may treat them as part of the same lineage, in daily practice and iconography, they are treated as distinct deities with different, though overlapping, functions. 

TermatreeSitatapatra (or Dukkar), the "White Umbrella Goddess," is a powerful Buddhist deity who emanated from Shakyamuni Buddha's ushnisha (crown protuberance) to provide supreme protection against evil, black magic, and catastrophes. She represents the compassionate, protective power of Buddha, often depicted with a thousand heads, arms, and eyes. 

Key Aspects of Sitatapatra:

Origin: According to the Sitatapatra Sutra, she was born from the Buddha's profound samadhi (meditation) while he was in the Trayastrimsa heaven.

Symbolism: She is the "White Parasol" or "White Canopy," a symbol of royalty, divinity, and protection from the heat of suffering and evil forces.

Efficacy: Her practice is aimed at dispelling fear, overcoming, obstacles, curing diseases, and neutralizing bad luck.

Appearance: She is often depicted holding a white parasol in her left hand and the Dharma wheel in her right. She is described as having 1,000 arms and heads, emphasizing her ability to look in all directions to protect people.

Sitatapatra is revered in both Mahayana and Vajrayana traditions, acting as a fierce yet compassionate guardian  

"Shurangama" (Sanskrit: Śūraṅgama) literally translates to "ultimately firm and strong," "absolutely firm and solid," or the "Heroic March". It represents a supreme state of samadhi (concentration) that is unchangeable and indestructible, referring to the "ultimate durability of all phenomena" and the solid nature of a Buddha's wisdom.  

Literal Meaning: It describes the "Heroic March" or "Highest Concentration," a state of unshakable meditative concentration.

Context in Buddhism: As the title of the Shurangama Sutra (首楞嚴經), it signifies the profound, immovable, and ultimate wisdom found in the "Sutra of the Heroic March".

Core Concept: It represents the "ultimate durability" of all things (the unchangeable source of all phenomena).

Association: Often linked with the Shurangama Mantra, known for its protective power and efficacy in aiding meditation

The Shurangama Mantra is called the king of mantras in Buddhism.  It is chanted daily in Both Zen and Shaolin temple along with being the core pathway to healing and enlightenment in most Buddhist temples especially in the pure land sect.    Originating in Sanskrit.  Click.  The Chinese name for the Shurangama Mantra is 楞嚴咒. 

Mandarin (Pinyin): Lèngyán Zhòu

Lèng (pronounced like "lung" with a falling tone)

yán (pronounced like "yen" with a rising tone)

Zhòu (pronounced like "joe" with a falling tone)

The Shurangama Mantra is considered special in Mahayana Buddhism as the "king of mantras" and the longest, most potent protective dharani, crucial for protecting the Dharma and maintaining purity. It is believed to subdue evil, cleanse karma, and help practitioners achieve samadhi (deep meditation). 

Key Reasons for its Significance:

Ultimate Protection: It is renowned for creating a "great white canopy of light" that safeguards practitioners from, ghosts, demons, and unnatural disasters.

Essential to Proper Dharma: The existence of this mantra is tied to the survival of Buddhism itself, with teachings stating that as long as it is recited, the "Proper Dharma" exists in the world.

Power over Negative Energies: It is exceptionally powerful at purifying past karma and subduing supernatural or demonic forces.

The "Heart" of Buddhas: Spoken from the crown of Shakyamuni Buddha, it represents the mind-ground of all Buddhas and is used to foster deep concentration and wisdom.

Five Directions Control: It is divided into five sections, associated with the five Dhyana Buddhas (Vajra, Jewel, Buddha, Lotus, and Karma divisions), controlling demons in all directions. 

The mantra is often recited in its entirety (often found in the Shurangama Sutra) or as a shorter, condensed version known as the Heart of the Shurangama Mantra.

In the Shurangama Sutra, the highest or ultimate heaven within the Form Realm is called the Heaven of Ultimate Form (also known in Sanskrit as the Akanishtha Heaven.

According to Chapter 9 of the sutra, this realm is the peak of the "Five Heavens of No Return" within the Fourth Dhyana, where those who reach the most subtle levels of cultivation come to the end of form and emptiness to enter a boundless realm. 

🌌 The Hierarchy of the Highest Heavens in the Sutra

In the Shurangama Sutra's detailed explanation of Buddhist cosmology, the path to the ultimate physical heavens requires deep meditative cultivation to break through the bounds of the lower real

The Five Heavens of No Return: These are the highest planes of the Fourth Dhyana in the Form Realm, accessible only to those who have completely cut off the habits and desires of the lower realms.

The Ultimate Form Heaven (Akanistha): This is specifically described as the absolute peak of the Form Realm. Those born here have refined away all coarse obstructions and reach the threshold of pure space.

The Formless Realm (Arupa-dhatu): Beyond the Heaven of Ultimate Form, the sutra notes that the mind completely transcends physical form altogether, peaking at the Heaven of the Station of Neither Thought Nor Non-Thought. 

💡 Key Point on "Ultimate" Accomplishment

Heavens are not the end: The Shurangama Sutra strongly emphasizes that being born into any of the heavens is not the ultimate goal of Buddhist practice.

The true goal: Because heavenly lifespans eventually end, the sutra warns that true, ultimate liberation is only achieved by realizing Nirvana and awakening to the unconditioned Buddha-nature. 

 To reach the Five Heavens of No Return (including the Akanishtha Heaven or Heaven of Ultimate Form), a practitioner must master the physical and mental stillness of the Fourth Dhyana. 

In Buddhist Chan (Zen) practice, the Four Dhyanas represent progressive stages of meditative absorption where physical functions and wandering thoughts are systematically shut down. 

🧘‍♂️ The Four Physical and Mental Milestones of Dhyana 

According to traditional explanations of these states, your body experiences specific cessations as you move up the ladder: 

The First Dhyana: The state of pure joy and bliss born of separation from worldly desires. At this stage, your pulse effectively stops, entering a profound state of bodily stillness.

The Second Dhyana: The state of joy and bliss born of samadhi (concentration). Your mind becomes exceptionally unified and peaceful, and your breath stops.

The Third Dhyana: The state of wonderful bliss. You leave active joy behind and experience a subtle, purely mental bliss. Here, your thoughts (active internal monologues and coarse wanderings) stop.

The Fourth Dhyana: The state of the pure ground of casting out thought. Even the deep sense of bliss and suffering are abandoned. 

Entering the Heavens of No Return

As explained in Chapter 9 of the Shurangama Sutra, mastering the Fourth Dhyana does not automatically grant access to the highest heavens. From the Fourth Dhyana, the path splits based on the cultivator's intention and continuous refinement: 

The Prerequisite: The practitioner must completely cut off the nine categories of habits and emotional desires of the lower realms.

The Heavens of No Return: Those who successfully eradicate these attachments without falling into the "Heaven of No Thought" or seeking mere heavenly lifespans enter these 5 planes:

Heaven of No Affliction: Cultivators who do not get involved in the friction between thoughts of suffering and bliss.

Heaven of No Heat: Those who isolate their practice and investigate the baselessness of mental involvement.

Heaven of Good View: Those whose vision becomes wonderfully perfect and clear, viewing the ten directions as devoid of all filth.

Heaven of Good Manifestation: Those whose subtle vision allows them to refine away all remaining physical and mental obstructions.

Heaven of Ultimate Form (Akanistha): Reached when the cultivator hits the most subtle level possible, exhausting the dualities of form and emptiness to reach a boundless state. 

⚠️ The Danger Warned by the Sutra 

The Shurangama Sutra heavily emphasizes that entering these states is notoriously difficult and dangerous without proper wisdom. In the final chapters, the Buddha outlines 50 skandha demons (delusions and attachments) that prey specifically on practitioners who are advancing through deep samadhi states like the Fourth Dhyana. Many mistake these profound cessations of breath and thought for full Enlightenment, only to fall back into the cycle of rebirth when their lifespans end. 

The Shurangama Sutra provides a precise, step-by-step methodology for navigating the profound and often deceptive states of deep samadhi. The Buddha provides these instructions specifically to prevent practitioners from being misled by the "50 Skandha Demons"—which are essentially externalized projections of a cultivator's own subtle, unpurified attachments and ego. 

🛡️ 1. The Foundation: The Four Clear and Unalterable Instructions on Purity 

The absolute first line of defense is strict adherence to moral precepts. The Buddha warns that attempting high-level meditation without a flawless foundation of purity makes a practitioner easy prey for dark forces. Cultivators must completely eliminate even the subtlest thoughts of: 

Buddhism Lust: Even if you enter samadhi, failing to cut off sexual desire guarantees rebirth in the demon realms.

Killing: Failing to cut off the habit of taking life or harming others leads to the path of malicious spirits.

Stealing: Failing to cut off the desire to possess what is not yours leads to rebirth as an apparition or phantom.

Lying: Claiming you have reached enlightenment or realized a high state when you have not will instantly destroy your spiritual seeds. 

🌪️ 2. The Core Psychological Rule: "Do Not Grasp"

The central instruction for navigating the 50 Skandha states is a psychological one. As your mind becomes still, amazing things will happen (e.g., your body may feel light like air, or you may suddenly experience immense peace or psychic visions): 

The Safe Approach: If you recognize a state as merely a temporary physical or mental phenomenon and do not grasp at it or claim it is ultimate enlightenment, the experience is harmless and simply a sign of progress.

The Danger: The moment you become arrogant, attached, or believe you have reached the ultimate goal, you open the door for a corresponding "skandha demon" to enter your mind and lead you astray. 

🔱 3. The Ultimate Shield: The Shurangama Mantra

In Chapter 7, realizing that future practitioners in the "Dharma Ending Age" would face overwhelming obstacles, the Buddha proclaims the Shurangama Mantra. 

How it works: The sutra explains that simply holding, wearing, or sincerely reciting this mantra creates an impenetrable barrier against external negative energies and internal delusions.

The function: It acts as a safety net, subduing demonic forces and keeping the practitioner's mind tethered to proper concentration until they can generate their own inherent wisdom. 

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Buddhism Forum

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👂 4. The Direct Practical Method: Guan Yin's Perfect Penetration

When asked for the best practical meditation technique to safely reach ultimate enlightenment, the Bodhisattva Guan Yin (Avalokiteshvara) steps forward to explain the method of directing the hearing inward: 

Instead of listening to external sounds, you turn your awareness back to listen to the nature of hearing itself.

By tracing this sense back to its source, the subject-object duality collapses safely into pure, unmoving awareness without triggering the delusions that visual or conceptual meditations often produce. 

Sitātapatra Uṣṇīṣa Dhāraṇī (White Parasol Deity) is a powerful Mahayana and Vajrayana deity and dhāraṇī emanating from Gautama Buddha’s uṣṇīṣa (crown) to protect against supernatural dangers, black magic, diseases, and misfortune. She is known as the "Invincible" protector (Aparājitā), often depicted with 1000 arms and heads to symbolize her comprehensive power to guard practitioners and avert disasters. 

Key Aspects of Sitātapatra Uṣṇīṣa Dhāraṇī

Role and Symbolism: She represents the pinnacle of enlightened power, specifically invoked to pacify dangers, obstacles, and witchcraft. Her name literally means "White Parasol," symbolizing her role as a protective deity.

Forms: She can be depicted in a two-armed form or as a complex thousand-armed, thousand-headed deity. She always holds a white parasol and a Dharma wheel in her central hands.

The Dhāraṇī/Mantra: The practice, often found in the Toh 591 text titled "The Supreme Accomplishment of Sitātapatrā," includes powerful incantations for protection and for curing illnesses.

Benefits of Practice: Reciting her mantra or using her dhāraṇī is believed to avert epidemics, armed conflicts, and evil influences. It is also linked to bringing favorable weather and protecting communities, according to Lotsawa House.

Iconography: In her comprehensive form, her heads are colored to represent different enlightened activities: white (pacifying), red (power), yellow (auspiciousness), green (fierce), and black (wrathful). 

The Supreme Accomplishment of Sitātapatrā (Toh 591): The main text containing her dhāraṇī and ritual instructions.

Dudjom Rinpoche's Sadhana: "The Blazing Tower," a daily practice guide.

Karma Chakme's Sadhana: "The Swift Steed of Garuḍa". 

This deity is deeply revered in Tibetan Buddhism (often called "Dugkar" or "Dukkar") and is considered a powerful protect

THE THREE PURE LAND SUTRAS

THE THREE PURE LAND SUTRAS

The Larger Sutra on Amitāyus

(Taishō Volume 12, Number 360)

The Sutra on Contemplation of Amitāyus

(Taishō Volume 12, Number 365)

The Smaller Sutra on Amitāyus

(Taishō Volume 12, Number 366)

Translated from the Chinese by

Hisao Inagaki

in collaboration with Harold Stewart

Revised Second Edition

Numata Center

for Buddhist Translation and Research 2003

Copyright © 1995, 2003 by Bukkyō Dendō Kyōkai and Numata Center for Buddhist Translation and Research

All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transcribed in any form or by any means

—electronic, mechanical, photocopying, recording, or otherwise— without the prior written permission of the publisher.

Revised Second Edition, First Printing, 2003 ISBN: 1-886439-18-4

Library of Congress Catalog Card Number: 2003109307

Published by

Numata Center for Buddhist Translation and Research 2620 Warring Street

Berkeley, California 94704 Printed in the United States of America

A Message on the Publication of the English Tripiṭaka

The Buddhist canon is said to contain eighty-four thousand different teachings. I believe that this is because the Buddha’s basic approach was to prescribe a different treatment for every spiritual ailment, much as a doctor prescribes a different medicine for every medical ailment. Thus his teachings were always appropriate for the particular suffering individual and for the time at which the teaching was given, and over the ages not one of his prescriptions has failed to relieve the suffering to which it was addressed.

Ever since the Buddha’s Great Demise over twenty-five hundred years ago, his message of wisdom and compassion has spread throughout the world. Yet no one has ever attempted to translate the entire Buddhist canon into English throughout the history of Japan. It is my greatest wish to see this done and to make the translations available to the many English-speaking people who have never had the opportunity to learn about the Buddha’s teachings.

Of course, it would be impossible to translate all of the Buddha’s eighty-four thousand teachings in a few years. I have, therefore, had one hundred thirty-nine of the scriptural texts in the prodigious Taishō edition of the Chinese Buddhist canon selected for inclusion in the First Series of this translation project.

It is in the nature of this undertaking that the results are bound to be criti­cized. Nonetheless, I am convinced that unless someone takes it upon himself or herself to initiate this project, it will never be done. At the same time, I hope that an improved, revised edition will appear in the future.

It is most gratifying that, thanks to the efforts of more than a hundred Buddhist scholars from the East and the West, this monumental project has finally gotten off the ground. May the rays of the Wisdom of the Compassionate One reach each and every person in the world.

NUMATA Yehan Founder of the English

August 7, 1991                                                  Tripiṭaka Project

In January 1982, Dr. NUMATA Yehan, the founder of Bukkyō Dendō Kyōkai (Society for the Promotion of Buddhism), decided to begin the monumental task of translating the complete Taishō edition of the Chinese Tripiṭaka (Buddhist canon) into the English language. Under his leadership, a special preparatory committee was organized in April 1982. By July of the same year, the Trans­lation Committee of the English Tripiṭaka was officially convened.

The initial Committee consisted of the following members: (late) HANAYAMA Shōyū (Chairperson), BANDŌ Shōjun, ISHIGAMI Zennō, KAMATA Shigeo, KANAOKA Shūyū, MAYEDA Sengaku, NARA Yasuaki, SAYEKI Shinkō, SHIOIRI Ryōtatsu, TAMARU Noriyoshi, (late) TAMURA Kwansei, URYŪZU Ryūshin, and YUYAMA Akira. Assistant members of the Committee were as follows: KANAZAWA Atsushi, WATANABE Shōgo, Rolf Giebel of New Zealand, and Rudy Smet of Belgium.

After holding planning meetings on a monthly basis, the Committee selected one hundred thirty-nine texts for the First Series of translations, an estimated one hundred printed volumes in all. The texts selected are not necessarily lim­ited to those originally written in India but also include works written or com­posed in China and Japan. While the publication of the First Series proceeds, the texts for the Second Series will be selected from among the remaining works; this process will continue until all the texts, in Japanese as well as in Chinese, have been published.

Frankly speaking, it will take perhaps one hundred years or more to accom­plish the English translation of the complete Chinese and Japanese texts, for they consist of thousands of works. Nevertheless, as Dr. NUMATA wished, it is the sincere hope of the Committee that this project will continue unto comple­tion, even after all its present members have passed away.

It must be mentioned here that the final object of this project is not aca­demic fulfillment but the transmission of the teaching of the Buddha to the whole world in order to create harmony and peace among humankind. To that

Editorial Foreword

end, the translators have been asked to minimize the use of explanatory notes of the kind that are indispensable in academic texts, so that the attention of general readers will not be unduly distracted from the primary text. Also, a glossary of selected terms is appended to aid in understanding the text.

To my great regret, however, Dr. NUMATA passed away on May 5, 1994, at the age of ninety-seven, entrusting his son, Mr. NUMATA Toshihide, with the con­tinuation and completion of the Translation Project. The Committee also lost its able and devoted Chairperson, Professor HANAYAMA Shōyū, on June 16, 1995, at the age of sixty-three. After these severe blows, the Committee elected me, Vice President of Musashino Women’s College, to be the Chair in October 1995. The Committee has renewed its determination to carry out the noble intention of Dr. NUMATA, under the leadership of Mr. NUMATA Toshihide.

The present members of the Committee are MAYEDA Sengaku (Chairperson), BANDŌ Shōjun, ISHIGAMI Zennō, ICHISHIMA Shōshin, KANAOKA Shūyū, NARA Yasuaki, TAMARU Noriyoshi, URYŪZU Ryūshin, YUYAMA Akira, Kenneth K. Tanaka, WATANABE Shōgo, and assistant member YONEZAWA Yoshiyasu.

The Numata Center for Buddhist Translation and Research was established in November 1984, in Berkeley, California, U.S.A., to assist in the publication of the BDK English Tripiṭaka First Series. In December 1991, the Publication Com­mittee was organized at the Numata Center, with Professor Philip Yampolsky as the Chairperson. To our sorrow, Professor Yampolsky passed away in July 1996. In February 1997, Dr. Kenneth K. Inada became Chair and served in that capac­ity until August 1999. The current Chair, Dr. Francis H. Cook, has been contin­uing the work since October 1999. All of the remaining texts will be published under the supervision of this Committee, in close cooperation with the Editorial Committee in Tokyo.

MAYEDA Sengaku

Chairperson

Editorial Committee of

the BDK English Tripiṭaka

viii

The Publication Committee shares with the Editorial Committee the responsi­bility of realizing the vision of Dr. Yehan Numata, founder of Bukkyō Dendō Kyōkai, the Society for the Promotion of Buddhism. This vision is no less than to make the Buddha’s teaching better known throughout the world, through the translation and publication in English of the entire collection of Buddhist texts compiled in the Taishō Shinshū Daizōkyō, published in Tokyo in the early part of the twentieth century. This huge task is expected to be carried out by several generations of translators and may take as long as a hundred years to complete. Ultimately, the entire canon will be available to anyone who can read English and who wishes to learn more about the teaching of the Buddha.

The present generation of staff members of the Publication Committee are Diane Ames, Marianne Dresser, Eisho Nasu, Koh Nishiike, and Reverend Kiyoshi Yamashita, president of the Numata Center for Buddhist Translation and Research, Berkeley, California. The Publication Committee is headquar-tered at the Numata Center and, working in close cooperation with the Edito­rial Committee, is responsible for the usual tasks associated with preparing translations for publication.

In October 1999, I became the third chairperson of the Publication Com­mittee, on the retirement of its very capable former chair, Dr. Kenneth K. Inada. The Committee is devoted to the advancement of the Buddha’s teaching through the publication of excellent translations of the thousands of texts that make up the Buddhist canon.

Francis H. Cook Chairperson Publication Committee

A Message on the Publication of the English Tripiṭaka

Editorial Foreword Publisher’s Foreword

NUMATA Yehan

MAYEDA Sengaku Francis H. Cook

v

vii ix

Translator’s Introduction Outlines of the Three Sutras Synopses of the Three Sutras

Hisao Inagaki

xiii xvi xxii

The Three Pure Land Sutras

The Larger Sutra (Sutra on the Buddha of Infinite Life Delivered by Śākyamuni Buddha)                                                                                     1

Part One                                                                                           3

Part Two                                                                                           31

The Contemplation Sutra (Sutra on the Visualization of the Buddha of

Infinite Life Delivered by Śākyamuni Buddha)                                                                                             63

The Smaller Sutra (Sutra on Amitāyus Buddha Delivered by

Śākyamuni Buddha)                                                                                             89

Notes                                                                                               97

Appendix                                                                                               101

Glossary                                                                                               105

Bibliography                                                                                               129

Index                                                                                               133

A List of the Volumes of the BDK English Tripiṭaka (First Series)                                                                                               153

The Pure Land school is a form of Mahayana Buddhism that centers around the Buddha of Infinite Light and Life, known in Sanskrit as Amitābha and Amitāyus, in Chinese as O-mi-tuo fo, and in Japanese as Amida. This buddha is said to dwell in the Land of Utmost Bliss (Sukhāvatī), far to the west of this world, beyond the realm of samsara. With boundless wisdom and compassion, Amitābha perceives the problems of those who are suffering from karmic results in sam­saric existence and provides means of liberation for them.

The most important scriptures of the Pure Land school are the three texts presented in this volume: 1) the Sutra on the Buddha of Infinite Life (also known as the Larger Sutra on Amitāyus, abbreviated to Larger Sutra; the Sanskrit text is popularly known as the Larger Sukhāvatīvyūha Sutra); 2) the Sutra on Visu­alization of the Buddha of Infinite Life (abbreviated to Contemplation Sutra); and 3) the Sutra on Amitāyus Buddha (also known as the Amida Sutra or the Smaller Sutra on Amitāyus, abbreviated to Smaller Sutra; the Sanskrit text is popularly known as the Smaller Sukhāvatīvyūha Sutra).

These sutras were chosen by Hōnen of Japan (1133–1212) and called the three Pure Land sutras. Actually there are many other sutras and discourses that mention Amitābha and his Land of Bliss. According to Prof. Kōtatsu Fujita, the total number of such scriptures in the Chinese Buddhist canon is two hundred and ninety. The Chinese canon, which was collected and edited in Japan under the title of the Taishō Tripiṭaka, contains two thousand one hundred and eighty-four texts. Thus, more than 13 percent of all the scriptures held to be authentic in the Chinese tradition recognize this buddha and his land.

Amitābha was mentioned from the advent of the rise of Mahayana Buddhism in India, and eminent exponents of Mahayana metaphysical thought, such as Nāgārjuna and Vasubandhu, took refuge in Amitābha and extensively promoted Pure Land faith and practice. From the beginning, worship of Amitābha was clearly distinguished from Hindu worship of gods, because it had its roots in

the bodhisattva ideal. The Pure Land of Amitābha was also conceived of as more real than this ephemeral world of ours in samsara.

The Pure Land sutras and discourses were first transmitted to Central Asia and then to China. The first Chinese translation of the Larger Sutra was pro­duced in the middle of the second century. Of the five extant translations of this sutra, the last was made in 980. Thus the whole history of Chinese Buddhism was strongly characterized by Amitābha worship, and the Mahayana schools that developed in China recognized the importance of this buddha and adopted into their systems practice and faith centering on Amitābha. Many discourses and commentaries were composed by dedicated Pure Land masters, and many images of the Pure Land were produced. Among lay followers as well as monks and nuns, the practice of repeating Amitābha’s Name, called nian-fo (Jpn. nem­butsu), was and is enthusiastically performed by many Chinese Buddhists at home and abroad, to say nothing of millions of followers of the Pure Land denom­inations that developed in Japan, Korea, Vietnam, and other Asian countries.

As a higher practice of Pure Land Buddhism, meditation on Amitābha and his Pure Land, based on the Contemplation Sutra and the Pratyutpanna Samādhi Sutra (Taishō No. 418, translated by Paul Harrison, Numata Center, 1998), has been widespread from ancient times. Many devotees successfully followed the prescribed method and attained the samādhi of visualizing Amitābha and his Pure Land. Today, as it is impossible to follow the precise and complex method of visualization, simplified or syncretic forms of meditation are practiced by various groups and individuals.

Contrary to the impression of the general public, Pure Land Buddhism is not a belief of ignorant people of the past. It is very much alive and still con­tinues to supply inexhaustible spiritual energy to intellectuals as well as less educated people. But its doctrinal systems have yet to be fully studied from var­ious perspectives. Despite the importance of the three Pure Land sutras, which are the primary source of devotion to Amitābha, Western scholars and Buddhist followers had long been without a readable English translation of these sutras until publication of the first edition of this volume in 1995, as part of the BDK English Tripiṭaka series. We are now privileged to publish this revised second edition, which includes notes and an appendix.

We take this opportunity to express our heartfelt gratitude to Dr. Yehan Numata for initiating this historic project. Our sincere thanks are also due to

the Editorial Committee and the Publication Committee for their time and labor in editing the manuscripts and seeing them through publication.

Those interested in the theoretical clarification and doctrinal development of Pure Land Buddhism are directed to the Introduction to The Three Pure Land Sutras: A Study and Translation, published by Nagata Bunshodo, Kyoto, 1994, 1995, and 2000 (revised edition).

The section numbers supplied in this translation follow those in the 1988 edition of the three Pure Land sutras in the Jōdo shinshū seiten (Hompa Hong­wanji Temple, Kyoto), pp. 3–128.

Concerning proper nouns, the names of the Buddha’s disciples and those of well-known buddhas and bodhisattvas are given in Sanskrit; otherwise they are translated. The only exception is that the names of the buddhas in the Smaller Sutra, of which Sanskrit correspondents are fairly well established, are all pre­sented in Sanskrit.

“The Buddha of Infinite Life” (Wu-liang-shou fo) and “O-mi-tuo fo” are rendered as “Amitāyus.” Elsewhere this buddha is referred to as “Amitābha.”

Outlines of the Three Sutras

The Larger Sutra

At one time Śākyamuni Buddha was staying on Vulture Peak near Rājagṛha, the capital of Magadha, in northeast India, accompanied by twelve thousand monks and innumerable bodhisattvas. Each bodhisattva had already attained distinguished virtues and supreme wisdom. At that time, Śākyamuni’s appear­ance was extremely majestic and brilliant. Ānanda, the chief disciple in the audi­ence, observed that the Buddha must be dwelling in the supreme samādhi and contemplating all the buddhas. Śākyamuni praised Ānanda’s pertinent obser­vation, and began to reveal the wonderful Dharma.

In the distant past Buddha Dīpaṅkara appeared in the world, followed by fifty-three other buddhas, of whom the last was Lokeśvararāja (“World Sover­eign King”). Under his guidance, a king renounced the throne and became a monk named Dharmākara (“Storehouse of the Dharma”). After praising the Buddha with a hymn (section 5), he expressed his resolution to become a buddha. At his earnest request, Lokeśvararāja showed him innumerable buddha lands, which he studied to make plans for his own buddhahood. After five kalpas’ contemplation, Dharmākara formulated his resolution as the Forty-eight Vows (section 7). After proclaiming the vows, he presented the gist of them in a hymn (section 8). In order to fulfill his vows, Dharmākara performed various meritorious practices for many eons and finally became a buddha known as Amitāyus (“Infinite Life”). His land is full of glorious adornments, and his light is the most brilliant and majestic of all buddhas’. His lifespan is also immeasurable, and his disciples are innumerable. Those born in his land enjoy the highest spir-

itual bliss and attain supreme physical glory.

Part Two of the sutra begins with the description of how the eleventh, sev­enteenth, eighteenth, and nineteenth vows have been fulfilled (sections 22–25). There it is clarified that those who, having heard the Name of Amitāyus, rejoice in faith and are mindful of him will be born in the Pure Land and dwell in the stage of non-retrogression. Three grades of aspirants who sincerely perform meritorious practices and are mindful of Amitāyus will, on their deathbeds, see him and a host of sages welcoming them to the Pure Land.

The virtues of Amitāyus are so glorious that all buddhas praise them. Innumerable bodhisattvas from other buddha lands visit the Pure Land to pay

homage to Amitāyus and receive teachings from him. Śākyamuni describes this in a hymn (section 27). All the bodhisattvas in the Pure Land are endowed with majestic physical characteristics and distinguished spiritual powers. Dwelling in the highest bodhisattva stage, they display wonderful buddha activities. They thus attain excellent virtues that are beyond compare (section 30).

Śākyamuni then began to address Maitreya in particular thus: people of the world are ignorant and driven by passions and so are destined for the evil realms of samsara, where they undergo endless suffering (section 31). The Buddha’s admonishment continued: people are given to anger and greed, and are prone to five kinds of evil. If they refrain from immoral acts and strive to do good, then with the merits so acquired they will be reborn in higher and happier states of existence and finally reach nirvana (sections 34–40).

The Buddha told Ānanda to worship Amitāyus. At once Amitāyus mani­fested himself with a majestic appearance and his light shone everywhere, so that Ānanda and all the others in the assembly clearly saw the Pure Land. They witnessed two types of birth: 1) that of those born from within the lotus flow­ers, and 2) that of those remaining in the lotus buds. Those aspirants who have accepted the Buddha’s wisdom with pure faith are to be born by instantaneous transformation and fully enjoy the highest bliss, but those with doubts must remain in the lotus buds for five hundred years (section 43). The fault of har­boring doubt is shown by the parable of a prince confined in a palace room as a punishment for his offenses (section 45).

There are a great number of bodhisattvas in other buddha lands who visit the Pure Land. Fourteen buddha lands, including the Sahā world, which is Śākya-muni’s land, are mentioned. Because of the special importance of this sutra, Śākyamuni promised that even after all the other sutras become extinct in the future, he would preserve it in the world for a hundred more years.

The sutra ends with a description of various spiritual benefits received by different audiences.

The Contemplation Sutra

Prelude

Shandao of China (613–681) gives in his commentary on this sutra a detailed account of the misfortune that befell the royal family of Magadha in northeast India, which led to the Buddha’s preaching of this sutra.

Śākyamuni had a cousin, Devadatta, who was greedy for fame and wealth. Seeing the Buddha receive many offerings from King Bimbisāra, he wanted to take over the leadership of the sangha. He first learned supernatural power from Ānanda, which he displayed to Prince Ajātaśatru; thus he won the respect of the prince and also received sumptuous offerings from him. Devadatta then approached Śākyamuni and suggested that the Buddha retire but was rebuked for his stupidity. Angered by this, he next incited Ajātaśatru to usurp the throne. Seeing that Ajātaśatru hesitated, Devadatta pointed at the prince’s broken little finger and told him the following story.

A long time ago King Bimbisāra was anxious to have an heir. Having heard from a soothsayer that a certain hermit living in the mountains would be reborn as his son three years later, the king immediately sent a messenger to the her­mit suggesting that he terminate his own life, but the hermit refused to do so. The angry king ordered the messenger to kill him if the hermit still refused to commit suicide. On his death, the hermit vowed to take revenge.

Soon Queen Vaidehī became pregnant. The king rejoiced, but was horrified to hear from the soothsayer that she would bear a boy who would harm the king. So he told the queen to give birth to the baby on the roof of the tower and let it drop to the ground. She did as she was told, but the baby miraculously survived with only damage to his little finger.

Devadatta told Ajātaśatru that the king had thus tried to kill him a second time. Enraged to hear this, the prince imprisoned the king and left him to die.

Outline of the Sutra

At one time Śākyamuni Buddha was staying on Vulture Peak together with one thousand two hundred and fifty monks and thirty-two thousand bodhisattvas. Incited by Devadatta, Ajātaśatru imprisoned King Bimbisāra and later Queen Vaidehī too, because she brought food and drink to the king. In utter despair she requested the Buddha to help her. The Buddha immediately sent two dis­ciples to her, and afterward himself appeared in the prison where she was confined. As she wished to be born in a land with no sorrow, he showed her many buddha lands to let her make her choice. To the Buddha’s satisfaction, she chose the Pure Land of Amitāyus. Vaidehī was thus able to visualize the Pure Land through the Buddha’s power. For the sake of later generations, the Buddha expounded a method of contemplation in thirteen stages (sections 9–21):

1. Contemplating the setting sun until one has a clear vision of it whether one’s eyes are open or closed. This and the next visualizations are preliminary contemplations of the surroundings of the Pure Land.

2. Envisioning that the western region is flooded by water and that the water turns into ice, then into beryl. The ground of the Pure Land is made of beryl and is supported by columns made of various jewels.

3.  Contemplating the ground of the Pure Land until one visualizes it in a state of samādhi. This and the following four are visualizations of the actual surroundings.

4.  Contemplating the jeweled trees ornate with glorious adornments.

5.  Contemplating the water of eight excellent qualities in the ponds.

6.  Contemplating various objects, such as myriads of jeweled towers.

7. Contemplating the lotus throne of Amitāyus. Prior to the Buddha’s expo­sition of this, Amitāyus, accompanied by his two attendant bodhisattvas Avalo­kiteśvara and Mahāsthāmaprāpta, had appeared before Vaidehī.

8. Contemplating images of Amitāyus and his two attendant bodhisattvas. This is the stage preliminary to visualizing the actual Buddha and bodhisattvas. One who accomplishes this contemplation attains the samādhi of mindfulness of the Buddha (nian-fo, or nembutsu samādhi).

9. Contemplating Amitāyus himself with boundless physical dimensions. One who visualizes him also beholds all the buddhas, and so attains the samādhi of mindfulness of the Buddha.

10. Contemplating Bodhisattva Avalokiteśvara (Guanyin).

11. Contemplating Bodhisattva Mahāsthāmaprāpta (Shizhi).

12. Contemplating the aspirants themselves as they are born in the Pure Land.

13. Contemplating the images of Amitāyus and his two bodhisattvas every­where in the Pure Land.

The next three contemplations are of the nine categories of Pure Land aspi­rants in three grades (sections 22–30). The highest grade corresponds to the four­teenth contemplation, the middle grade to the fifteenth, and the lowest grade to the sixteenth. Each grade is divided into three levels: highest, middle, and lowest.

1. The highest level of the highest grade: devout followers of the Mahayana who awaken sincere faith and who do meritorious deeds. At their death, Amitāyus and a host of sages appear to welcome them to the Pure Land. Having been born there, they can see the Buddha, hear the Dharma, and attain higher spiritual states.

2. The middle level of the highest grade: those who comprehend Mahayana teachings and have deep faith in the law of karma. At their death, Amitāyus and a host of sages appear to welcome them to the Pure Land. Seven days after birth there, they attain the stage of non-retrogression.

3.  The lowest level of the highest grade: those who believe in the law of karma and awaken aspiration for enlightenment (bodhicitta). At their death, Amitāyus and a host of sages appear to welcome them to the Pure Land. They are confined in lotus buds for one day; seven days after their flowers open they can see the Buddha and gradually attain spiritual benefits.

4. The highest level of the middle grade: those who observe the five as well as other precepts. At their death, Amitāyus and a host of sages appear to wel­come them to the Pure Land. When their lotus flowers open they hear the Dharma and become arhats.

5.  The middle level of the middle grade: those who observe various pre­cepts even for one day. At their death, Amitāyus and a host of sages appear to welcome them to the Pure Land. Seven days after their birth there, their flow­ers open and they attain the stage of stream-winner (śrota-āpanna); half a kalpa later they become arhats.

6. The lowest level of the middle grade: those who do worldly good deeds, such as being dutiful to parents. After death they attain birth in the Pure Land; seven days later their flowers open and after a smaller kalpa they become arhats.

7.  The highest level of the lowest grade: evildoers who commit various transgressions. Before they die, they hear the names of Mahayana sutras and are also told to recite the Name of Amitāyus. At their death, Amitāyus sends his transformed body and transformed bodhisattvas to escort them to the Pure Land. Seven weeks later their flowers open and the aspirants can hear the Dharma from Avalokiteśvara and Mahāsthāmaprāpta. Ten smaller kalpas later they attain the first stage of a bodhisattva.

8. The middle level of the lowest grade: those who break various precepts and commit offenses against the sangha and the Dharma. When, at their death, they are about to fall into hell, they hear of the virtues and power of Amitāyus from a good teacher. With the merit so acquired they attain birth in the Pure Land but are confined in lotus buds for six kalpas; then they can hear the Mahayana teachings and awaken aspiration for enlightenment.

9. The lowest level of the lowest grade: evildoers who commit the gravest offenses, which would bring them the retribution of suffering in hell. Before death they meet a good teacher, who urges them to call the Name of Amitābha. As they repeat the Name ten times, their evil karma is extinguished. When they die they see before them golden lotus flowers that bring them to the Pure Land. After twelve great kalpas the flowers open; then they can hear the Mahayana teachings and awaken aspiration for enlightenment.

When the above discourse was delivered, Vaidehī attained spiritual awak­ening and her five hundred court ladies aspired to enlightenment. After Śākya­muni and his attendants returned to Vulture Peak, Ānanda related the whole sutra to the assembly.

The Smaller Sutra

One day the Buddha was staying at Śrāvastī, in northeast India, together with one thousand two hundred and fifty monks and many bodhisattvas. He began to address the audience, headed by Śāriputra, thus: There is in the west a buddha land called Sukhāvatī (“Land of Utmost Bliss”), where Buddha Amitāyus presides. The land is full of wonders, pleasing to the mind and com­forting to the senses, and those born there can enjoy the highest spiritual bliss. This buddha is called Amitāyus because his lifespan is immeasurable; he is also called Amitābha because his light shines out boundlessly. All beings there dwell in the stage of non-retrogression, assured of attaining enlightenment. In order to be born there one must concentrate on Amitāyus, holding fast to his Name for one to seven days. Then, at the time of death, Amitāyus, accompanied by a host of sages, appears before the devotee and ensures his attainment of birth in the Pure Land.

Innumerable buddhas dwelling in the six directions (i.e., the four cardinal directions of north, south, east, and west, plus the zenith and nadir) urge sen­tient beings to accept this sutra that is protected by all the buddhas. One who has faith in it is also protected by them and led to reach enlightenment without retrogression. For this reason, all beings should aspire to birth in the Pure Land. The sutra ends with praise of Śākyamuni for becoming a buddha during the period of the five defilements.

Synopses of the Three Sutras

Outlines and List of Sections with Taishō Tripiṭaka References

The Larger Sutra: Part One

Amitāyus, as Bodhisattva Dharmākara, awakened aspiration for enlight­enment, made the Forty-eight Vows, attained buddhahood, and established his glorious buddha land.

1.  Time and place of the assembly and its audience. (Vol. 12, 265c4)

2.  Distinguished virtues of the bodhisattvas in the audience. (265c21)

3.  The Buddha’s unusually majestic appearance. (266b27)

4.  The fifty-three past buddhas. (266c23)

5.  The fifty-fourth buddha, Lokeśvararāja, and his disciple Dharmākara. Dharmākara praises the Buddha in verses. (267a14)

6. Dharmākara sees many buddha lands and resolves to establish his own. (267b19)

7.  The Forty-eight Vows. (267c17)

8.  The verses confirming Dharmākara’s resolution. (269b7)

9.  His bodhisattva practice. (269c2)

10.  His attainment of buddhahood and a general discussion of the Pure Land. (270a2)

11. The light of Amitāyus. (270a23)

12. The lifespan of Amitāyus and the inhabitants of his Pure Land. (270b16)

13. Number of śrāvakas at the first teaching assembly. (270b24)

14. The jeweled trees. (270c5)

15. The bodhi tree and music. (271a2)

16. Glorious and blissful aspects of the Pure Land. (271a25)

17. Bodily appearance of the inhabitants and their enjoyment of pleasures. (271b25)

18. Comparison between the karmic rewards of a beggar and a king. (271c10)

19.  Comparisons between different heavens and between the glories of heavenly beings and those in the Pure Land. (271c27)

20. Further pleasures to be enjoyed in the Pure Land. (272a6)

21. Flowers and their innumerable rays of light. (272a18)

The Larger Sutra: Part Two

Methods of attainment of birth in the Pure Land; the virtues of the bodhi­sattvas born there; moral teachings based on karma; reality of evil acts and suffering; admonitions against doubt; visits of bodhisattvas to the Pure Land from other worlds; and the benefits gained by the audience.

22.  Praise of the Name of Amitāyus by other buddhas and attainment of birth by faith. (272b5)

23. The highest grade of aspirants. (272b12)

24. The middle grade of aspirants. (272b24)

25. The lowest grade of aspirants. (272c4)

26.  Visits of bodhisattvas to the Pure Land from other worlds. (272c11)

27. Verses on the same. (272c16)

28. Activity of the bodhisattvas born there with a special mention of Avalo­kiteśvara and Mahāsthāmaprāpta. (273b19)

29. Teaching of the Dharma by Amitāyus and exquisite sounds produced by the trees, etc. (273c14)

30. Virtues of the bodhisattvas in the Pure Land. (273c23)

31. Three kinds of evil acts and their retributions. (273b18)

32. Śākyamuni’s encouragement to do good and aspire to birth, and Maitreya’s appreciation of the Buddha’s benevolence. (275b2)

33. Śākyamuni’s further admonition against evil acts and encouragement to do good and aspire to birth in the Pure Land. (275b22)

34. Introduction to the five kinds of evils and their retributions. (275c17)

35. The first evil. (275c27)

36. The second evil. (276a19)

37. The third evil. (276b18)

38. The fourth evil. (276c8)

39. The fifth evil. (277a1)

40. His admonition against the five kinds of evil and encouragement to do good. (277b9)

41. Amitāyus and the Pure Land seen by the audience. (277c26)

42. Two types of birth in the Pure Land. (278a11)

43. The causes of the two types of birth. (278a20)

44. Śākyamuni’s encouragement of faith. (278b3)

45. Birth within the lotus blossom compared to the king’s prison for princes who have committed offenses. (278b12)

46.  Visits of bodhisattvas to the Pure Land from fourteen other buddha lands. (278b26)

47. Śākyamuni’s encouragement to hear and practice this sutra, his prom­ise to keep it in the world for another hundred years after the extinction of all other Buddhist teachings, and the difficulty of encountering this sutra, etc. (279a1)

48. Benefits gained by the audience. (279a19)

The Contemplation Sutra

A tragedy in the royal family of Magadha leads to the Buddha’s revelation of the Pure Land Way. Thirteen meditations and the recitation of the Name of Amitāyus are presented as the cause of birth there.

1.  Time and place of the assembly and its audience. (Vol. 12, 340c27)

2.  King Bimbisāra’s imprisonment by his son Ajātaśatru. (341a2)

3.  Queen Vaidehī’s imprisonment. (341a14)

4.  The Buddha’s visit to Vaidehī. (341b2)

5.  Vaidehī’s desire to be born in the land of Amitāyus in response to the Buddha’s revelation of many buddha lands. (341b16)

6. The light of the Buddha’s smile shining upon Bimbisāra’s head. (341c1)

7. The three acts of merit for attaining birth in the land of Amitāyus. (341c5)

8. Vaidehī’s request that the Buddha teach her how to visualize the land of Amitāyus. (341c5)

9.  The first meditation, on the setting sun. (341c27)

10. The second meditation, on the water. (342a5)

11. The third meditation, on the ground. (342a19)

12. The fourth meditation, on the jeweled trees. (342b1)

13. The fifth meditation, on the water in the ponds. (342b23)

14. The sixth meditation, on various objects. (342c6)

15. The appearance of Amitāyus with the two bodhisattvas and the seventh meditation, on the lotus throne. (342c14)

16. The eighth meditation, on the image of Amitāyus. (343a18)

17. The ninth meditation, on the glory of Amitāyus. (343b15)

18. The tenth meditation, on Avalokiteśvara. (343c11)

19. The eleventh meditation, on Mahāsthāmaprāpta. (344a18)

20. The twelfth meditation, on the aspirants themselves as they are born in the land of Amitāyus. (344b14)

21. The thirteenth meditation, on images of Amitāyus and the two bodhi­sattvas. (344b25)

22. On the nine grades of birth: first, the highest level of the highest grade. (344c9)

23. Second, the middle level of the highest grade. (345a4)

24. Third, the lowest level of the highest grade. (345a22)

25. Fourth, the highest level of the middle grade. (345b8)

26. Fifth, the middle level of the middle grade. (345b18)

27. Sixth, the lowest level of the middle grade. (345c1)

28. Seventh, the highest level of the lowest grade. (345c10)

29. Eighth, the middle level of the lowest grade. (345c26)

30. Ninth, the lowest level of the lowest grade. (346a12)

31. The benefits gained by the audience. (346a27)

32. The Buddha’s explanation of the names of this sutra and his admoni­tion to Ānanda. (346b5)

33. The Buddha’s return to Vulture Peak; Ānanda’s explanation to the audi­ence of what has happened. (346b18)

The Smaller Sutra

The glorious features of the land of Amitāyus are explained, and the Dharma through which he saves beings is praised by the buddhas of the six directions.

1.  Time and place of the assembly and its audience. (Vol. 12, 346b25)

2. The Land of Utmost Bliss and Amitāyus introduced. (346c10)

3. Magnificent aspects of the Land of Utmost Bliss. (346c12)

4.  The reason why this buddha is called “Amitābha” and “Amitāyus.” (347a25)

5. The virtues and number of the bodhisattvas in that land and the practice required for the attainment of birth there. (347b4)

6.  Praise of the virtue of Amitāyus by the buddhas in the east. (347b18)

7. Praise of the same by the buddhas in the south. (347b24)

8. Praise of the same by the buddhas in the west. (347b29)

9. Praise of the same by the buddhas in the north. (347c6)

10. Praise of the same by the buddhas in the zenith. (347c11)

11. Praise of the same by the buddhas in the nadir. (347c16)

12. The reason why this sutra is called “Praise of the Inconceivable Virtue and Protection by All Buddhas,” and Śākyamuni’s urging aspiration for birth in that land. (348a7)

13. Praise of Śākyamuni’s virtue by all the buddhas. (348a18)

14.  End of the sutra with a description of the audience’s joy. (348a26)

THE SUTRA ON THE BUDDHA OF INFINITE LIFE

DELIVERED BY ŚĀKYAMUNI BUDDHA

Translated into Chinese during the Cao-Wei Dynasty by Tripiṭaka Master Saṃghavarman of India

Part One

1 Thus have I heard. At one time the Buddha was staying on Vulture Peak in Rājagṛha with a large company of twelve thousand monks. They were all great sages who had already attained supernatural powers. Their names included the following: Venerable Ājñātakauṇḍinya, Venerable Aśvajit, Venerable Vāṣpa, Venerable Mahānāma, Venerable Bhadrajit, Venerable Vimala, Venerable Yaśodeva, Venerable Subāhu, Venerable Pūrṇaka, Venerable Gavāṃpati, Ven­erable Uruvilvākāśyapa, Venerable Gayākāśyapa, Venerable Nadīkāśyapa, Venerable Mahākāśyapa, Venerable Śāriputra, Venerable Mahāmaudgalyāyana, Venerable Kapphiṇa, Venerable Mahākauṣṭhila, Venerable Mahākātyāyana, Venerable Mahācunda, Venerable Pūrṇamaitrāyaṇīputra, Venerable Aniruddha, Venerable Revata, Venerable Kimpila, Venerable Amogharāja, Venerable Pārāyaṇika, Venerable Vakkula, Venerable Nanda, Venerable Svāgata, Ven­erable Rāhula, and Venerable Ānanda. All of these were elders.

Mahayana bodhisattvas also accompanied the Buddha, including all those of this Auspicious Kalpa, such as Bodhisattva Samantabhadra, Bodhi­sattva Mañjuśrī, and Bodhisattva Maitreya. There were also the sixteen lay bodhisattvas, such as Bhadrapāla, as well as Bodhisattva Profound Thought, Bodhisattva Wisdom of Faith, Bodhisattva Emptiness, Bodhisattva Bloom of Supernatural Power, Bodhisattva Hero of Light, Bodhisattva Superior Wisdom, Bodhisattva Banner of Wisdom, Bodhisattva Tranquil Ability, Bodhisattva Wisdom of Vows, Bodhisattva Sweet-smelling Elephant, Bodhi­sattva Hero of Treasures, Bodhisattva Dwelling in the Center, Bodhisattva Practice of Restraint, and Bodhisattva Emancipation.

2 Each of these bodhisattvas, following the virtues of Mahāsattva Samanta­bhadra, is endowed with the immeasurable practices and vows of the bodhi­sattva path and firmly dwells in all meritorious deeds. He freely travels in all the ten directions and employs skillful means of liberation. He enters the treasury of the Dharma of the buddhas and reaches the other shore. Through­out the innumerable worlds he attains enlightenment.

First, dwelling in the Tuṣita Heaven, he proclaims the True Dharma. Having left the heavenly palace, he descends into his mother’s womb. Soon

3

265c

266a

after he is born from her right side, he takes seven steps. As he does so, an effulgence illuminates everywhere in the ten directions and innumerable buddha lands quake in six ways. Then he utters these words, “I shall become the most honored one in the world.” Śakra and Brahmā reverently attend him, and heavenly beings adore and worship him. He shows his ability in calculation, writing, archery, and horsemanship. He is also conversant with the divine arts and well read in many volumes. In the field outside the palace he trains himself in the martial arts, and at court he shows that he also enjoys the pleasures of the senses.

When he first encounters old age, sickness, and death, he realizes the impermanence of the world. He renounces his kingdom, wealth, and throne and goes into the mountains to practice the Way. After sending back the white horse that he has been riding, together with the jeweled crown and ornaments that he has been wearing, he takes off his magnificent clothes and puts on a Dharma robe. He cuts his hair and shaves his beard, sits upright under a tree, and strives at ascetic practices for six years in accord with the traditional way. Since he has appeared in the world of the five defilements, he behaves as the multitude. And as his body appears dirty, he takes a bath in the Golden River. As a god bends a branch down toward him, he is able to climb up the river bank. A divine bird follows him closely to the seat of enlightenment (bodhimaṇḍa). A deva takes the form of a youth and, per­ceiving a favorable sign, respectfully presents him with the auspicious grass. The Bodhisattva compassionately accepts it, spreads it under the bodhi tree, and sits upon it with his legs crossed. He emits a great flood of light to inform Māra of this. Māra and his army come to attack and tempt him, but he brings them under control with the power of wisdom and makes them all surren­der. Then he attains the supreme Dharma and realizes highest, perfect enlight­enment (anuttara samyaksaṃbodhi).

As Śakra and Brahmā request him to turn the wheel of the Dharma, the Buddha visits various places and preaches the Dharma in his thunderous voice. He beats the Dharma drum, blows the Dharma conch, brandishes the Dharma sword, hoists the Dharma banner, rolls the Dharma thunder, hurls the Dharma lightning, brings the Dharma rain, and bestows the Dharma gift. At all times, he awakens the world with the sound of the Dharma. His light illuminates countless buddha lands, causing the entire world to quake in six

ways. It encompasses Māra’s realm, shaking his palace, so that he and his host become frightened and surrender. The Bodhisattva tears asunder the net of evil, destroys wrong views, removes afflictions, flushes the gutters of desire, protects the Dharma castle, opens the Dharma gate, washes off the grime of the passions, and reveals the pure white Dharma. He unifies every­thing in the Buddha-Dharma and thus proclaims the right teaching.

He enters the town to beg alms; he accepts even rich food to enable the donors to accumulate merit and also to show that he is a field of virtue. Wish­ing to expound the Dharma, he smiles and so cures the three pains with var­ious Dharma medicines. He teaches that the aspiration for enlightenment (bodhicitta) has immeasurable merit, and by giving predictions to bodhi­sattvas, he enables them to attain buddhahood.

He demonstrates that he passes into nirvana but endlessly brings sen­tient beings to liberation. In removing their defilements, planting various roots of virtue, and attaining excellent merit, he displays wonderful and inconceivable works.

Furthermore, each of the bodhisattvas in the assembly is able to visit various buddha lands and expound teachings of the Way. His manner of practice is pure and undefiled. Just as a magician with his perfect skill can create at will various illusions, including images of a man or a woman, so the bodhisattva, having thoroughly learned all the methods of liberation and attained serene awareness of reality, can freely teach and transform beings. He manifests himself everywhere in innumerable buddha lands, performing acts of compassion for sentient beings tirelessly and with diligence. He has thus obtained complete mastery of all such methods of liberation.

He is thoroughly conversant with the essentials of the sutras for bodhi­sattvas; and, as his fame spreads everywhere, he guides sentient beings throughout the ten directions. All buddhas remember him and give him their protection. He has already dwelled in all the Buddha’s abodes and performed all the deeds of the Great Sage. He proclaims the Tathāgata’s teachings, acts as a great master for other bodhisattvas, and, with profound samādhi and wisdom, guides multitudes of beings. With penetrating insight into the essen­tial nature of dharmas, he discerns different aspects of living beings and closely watches over all the worlds. In making offerings to the buddhas, he manifests transformed bodies like flashes of lightning. Having well learned

266b

the extensive wisdom of fearlessness in preaching and having realized the illusory nature of dharmas, he destroys Māra’s nets and unties all the bonds of passion. He rises above the stages of śrāvakas and pratyekabuddhas and attains the samādhis of emptiness, non-form, and non-desire. He skillfully provides expedient means and thus reveals three distinct teachings. Then for those of the middle and lower stages, he demonstrates his passing into nir­vana. But, in reality, he is non-active and non-acquisitive, and, being aware that dharmas in themselves neither arise nor perish, he realizes that they are of absolute equality. He has attained innumerable dhāraṇīs, a hundred thou­sand samādhis, and various kinds of spiritual faculties and wisdom.

With the meditation of vast and universal tranquility, he enters deeply into the Dharma treasury for bodhisattvas. After attaining the buddha-garland samādhi, he proclaims and expounds all the sutras. While dwelling deep in meditation, he visualizes all the innumerable buddhas and in an instant vis­its every one of them.

By elucidating and teaching the ultimate truth to sentient beings, he delivers them from the state of extreme pain, from the conditions in which suffering is so great as to prevent people from finding time for Buddhist practices, and also from the conditions in which suffering is not so great as to prevent them from doing so. Having attained the Tathāgata’s thorough knowledge and eloquence, he has fluent command of languages, with which he enlightens all beings. He is above all worldly affairs and his mind, always serene, dwells on the path of liberation; this gives him complete control over all dharmas. Without being asked to do so, he becomes a good friend to each of the multitude of beings and carries their heavy karmic burdens on his back. He upholds the Tathāgata’s profound Dharma treasury and protects the seeds of buddhahood, so that they may continue to multiply. Having awakened great compassion for sentient beings, he kindly expounds the teaching and endows them with the Dharma eye. He blocks the paths to the three evil realms, opens the gate of virtue, and, without waiting for their request, provides beings with the Dharma. He does this for the multitude of beings just as a dutiful son loves and respects his parents. He indeed looks upon sentient beings as his own self.

With such roots of virtue, all the bodhisattvas in the assembly had reached the shore of liberation. They had acquired the buddhas’ immeasurable merit

and attained the sacred, pure, and inconceivable wisdom. Incalculable bodhi­sattvas and mahāsattvas, such as these, assembled there all at once.

3 At that time all the senses of the World-honored One radiated joy, his entire body appeared serene and glorious, and his august countenance looked most majestic. Having perceived the Buddha’s holy intention, Venerable Ānanda rose from his seat, bared his right shoulder, prostrated himself, and joining his palms in reverence, said to the Buddha, “World-honored One, today all your senses are radiant with joy, your body is serene and glorious, and your august countenance is as majestic as a clear mirror whose brightness radiates outward and inward. The magnificence of your dignified appearance is unsurpassed and beyond measure. I have never seen you look so superb and majestic as today. With respect, Great Sage, this thought has occurred to me: ‘Today, the World-honored One dwells in the rare and marvelous Dharma; today, the World Hero dwells in the Buddha’s abode; today, the World Eye concentrates on the performance of the leader’s duty; today, the World Valiant One dwells in the supreme bodhi; today, the One Most Honored in Heaven realizes the Tathāgata’s virtue. The buddhas of the past, present, and future contemplate each other. How can this present buddha not contemplate the other buddhas?’ For what reason does his countenance look so majestic and brilliant?”

Then the World-honored One said to Ānanda, “Tell me, Ānanda, whether some god urged you to put this question to the Buddha or whether you asked about his glorious countenance from your own wise observation.”

Ānanda replied to the Buddha, “No god came to prompt me. I asked you about this matter of my own accord.”

The Buddha said, “Well said, Ānanda. I am very pleased with your ques­tion. You have shown profound wisdom and subtle insight in asking me this wise question out of compassion for sentient beings. As the Tathāgata, I regard beings of the three worlds with boundless great compassion. The rea­son for my appearance in the world is to reveal teachings of the Way and save multitudes of beings by endowing them with true benefits. Even in countless millions of kalpas it is difficult to come upon and meet a tathā­gata. It is as difficult as seeing an uḍumbara flower, which blooms very rarely. Your question is of great benefit and will enlighten all heavenly and human beings. Ānanda, you should realize that the Tathāgata’s perfectly

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enlightened wisdom is unfathomable, capable of leading innumerable beings to liberation, and that his penetrating insight cannot be obstructed. With just one meal, he is able to live for a hundred thousand koṭis of kalpas, or an incal­culable and immeasurable length of time, or beyond. Even after that lapse of time, his senses will still be radiant with joy and show no signs of deteriora­tion; his appearance will not change and his august countenance will look just the same. The reason for this is that the Tathāgata’s meditation and wis­dom are perfect and boundless and he has attained unrestricted power over all dharmas. Ānanda, listen carefully. I shall now expound the Dharma.” Ānanda replied, “Yes, I will. With joy in my heart, I wish to hear the

Dharma.”

4  The Buddha said to Ānanda, “In the distant past—innumerable, incalcu­lable, and inconceivable kalpas ago—a tathāgata named Dīpaṅkara appeared in the world. Having taught and freed innumerable beings and led them all along the Way of enlightenment, he passed into nirvana. Next appeared a tathāgata named Far-reaching Illumination. After him came Moonlight, and then Sandalwood Incense, King of Beautiful Mountains, Crown of Mount Sumeru, Brilliant like Mount Sumeru, Color of the Moon, Right Recollec­tion, Free of Defilement, Nonattachment, Dragon Deva, Nocturnal Light, Peaceful and Brilliant Peak, Immovable Ground, Exquisite Beryl Flower, Golden Beryl Luster, Gold Treasury, Flaming Light, Fiery Origin, Earth Shaking, Image of the Moon, Sound of the Sun, Flower of Freedom, Glori­ous Light, Miraculous Power of the Ocean of Enlightenment, Water Light, Great Fragrance, Free of Dust and Defilement, Abandoning Enmity, Flame of Jewels, Beautiful Peak, Heroic Stance, Merit-possessing Wisdom, Out­shining the Sun and Moon, Beryl Light of the Sun and Moon, Supreme Beryl Light, Highest Peak, Flower of Enlightenment, Brightness of the Moon, Sun­light, King of the Colors of Flowers, Moonlight on the Water, Dispelling the Darkness of Ignorance, Practice of Removing Hindrances, Pure Faith, Store­house of Good, Majestic Glory, Wisdom of the Dharma, Voice of the Phoenix, Roar of the Lion, Cry of the Dragon, and Dwelling in the World. All these buddhas have already passed into nirvana.

5 “Then there appeared a buddha named Lokeśvararāja, the Tathāgata, Arhat, Fully Enlightened One, Possessed of Wisdom and Practice, Well-gone One,

Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Gods and Humans, and Enlightened and World-honored One.

“At that time there was a king who, having heard the Buddha’s exposition of the Dharma, rejoiced in his heart and awakened aspiration for highest, per­fect enlightenment. He renounced his kingdom and throne, and became a monk named Dharmākara. Having superior intelligence, courage, and wisdom, he distinguished himself in the world. He went to see Tathāgata Lokeśvararāja, knelt down at his feet, walked around him three times keeping him always on his right, prostrated himself on the ground, and, putting his palms together in worship, praised the Buddha with these verses:

1.      The shining face of the Buddha is glorious; Boundless is his magnificence.

Radiant splendor such as his Is beyond all comparison.

The sun, the moon, and the maṇi-gem, Though shining with dazzling brightness, Are completely dimmed and obscured As if they were a pile of inksticks.

2.      The countenance of the Tathāgata

Is beyond compare in the whole world. The great voice of the Enlightened One Resounds throughout the ten directions. His morality, learning, endeavor, Absorption in meditation, wisdom, And magnificent virtues have no equal; They are wonderful and unsurpassed.

3.      He meditates deeply and directly

On the oceanic Dharma of all buddhas. He knows its depth and breadth

And penetrates to its farthest end. Ignorance, greed, and anger

Are forever absent in the World-honored One. He is the lion, the most valiant of all men;

His glorious virtue is unlimited.

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4.      His meritorious achievements are vast; His wisdom is deep and sublime.

His light, with awe-inspiring glory,

Shakes the universe of a thousand million worlds. I resolve to become a buddha,

Equal in attainment to you, O Holy King of the Dharma, To save living beings from birth and death,

And to lead them all to liberation.

5.      My discipline in giving (dāna), mind-control,

Moral virtues (śīla), patience (kṣānti), and effort (vīrya), And also1 in meditation (dhyāna) and wisdom (prajñā), Will be supreme and unsurpassed.

I vow that, when I have become a buddha, I shall carry out this promise everywhere; And to all fear-ridden beings

Shall I give great peace.

6.      Even though there are buddhas2

A thousand million koṭis in number, And multitudes of great sages

Countless as the sands of the Ganges River, I shall make offerings

To all those buddhas.

I shall seek the supreme Way Resolutely and tirelessly.

7.      Even though the buddha lands are as incalculable As the sands of the Ganges River,

And other regions and worlds Are also without number,

My light shall reach everywhere, Pervading all those lands.

Such being the result of my efforts,

My glorious power will be immeasurable.

8.      When I have become a buddha, My land shall be most exquisite

And its people wonderful and unexcelled; The seat of enlightenment will be supreme. My land, being like nirvana itself,

Will be beyond comparison. I take pity on living beings And resolve to save them all.

9.      Those who come from the ten directions Will find joy and serenity of heart; When they reach my land,

They shall dwell in peace and happiness.

I beg you, the Buddha, to become my witness And to vouch for the truth of my aspiration. Having now made my vows to you,

I will strive to fulfill them.

10.   The World-honored Ones in the ten directions Have unhindered wisdom;

I call upon those Revered Ones To bear witness to my intention. Even though I must remain

In a state of extreme pain, I will diligently practice,

Enduring all hardships with tireless vigor.”

6 The Buddha said to Ānanda, “Having spoken these verses, Bhikṣu Dharmā­kara said to Buddha Lokeśvararāja, ‘Respectfully, World-honored One, I announce that I have awakened aspiration for highest, perfect enlightenment. I beseech you to explain the Dharma to me fully, so that I can perform prac­tices for the establishment of a pure buddha land adorned with innumerable excellent qualities. So please teach me how to attain enlightenment quickly and to remove the roots of the afflictions of birth and death of all.’”

The Buddha said to Ānanda, “At that time Buddha Lokeśvararāja replied to Bhikṣu Dharmākara, ‘You yourself should know by what practice you can establish a glorious buddha land.’ The bhikṣu said to the Buddha, ‘That is far too vast and deep for my comprehension. I sincerely beseech you, World-honored One, to explain in detail the practices by which buddha tathāgatas

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established their pure lands. After I hear that, I wish to practice as instructed and so fulfill my aspirations.’

“At that time Buddha Lokeśvararāja recognized Bhikṣu Dharmākara’s noble and high aspirations and taught him as follows: ‘If, for example, one keeps on bailing water out of a great ocean with a pint measure,3 one will be able to reach the bottom after many kalpas and then obtain rare treasures. Like­wise, if one sincerely, diligently, and unceasingly seeks the Way, one will be able to reach one’s destination. What vow is there that cannot be fulfilled?’ “Then Buddha Lokeśvararāja explained in detail the greater and lesser aspects of two hundred and ten koṭis of buddha lands, together with the good and evil natures of heavenly and human beings living there. He revealed them all to the bhikṣu just as he had requested. Then the bhikṣu, having heard the Buddha’s exposition of the glorious pure lands and also having seen all of them, resolved upon his supreme, unsurpassed vows. His mind being serene and his aspirations free of attachment, he was unexcelled throughout the world. For five full kalpas he contemplated the vows and then chose the

pure practices for the establishment of his buddha land.”

Ānanda asked the Buddha, “How long was the lifespan of beings in the land of Buddha Lokeśvararāja?”4

The Buddha replied, “The length of life of that buddha was forty-two

kalpas.”

He continued, “After that, Dharmākara Bodhisattva adopted the pure practices that had led to the establishment of the excellent lands of two hun­dred and ten koṭis of buddhas. When he had finished this task, he went to the Buddha, knelt down at his feet, walked around him three times, joined his palms in worship, and sat down. He then said to the Buddha, ‘I have adopted the pure practices for the establishment of a glorious buddha land.’ The Buddha said to him, ‘You should proclaim this. Know that now is the right time. Encourage and delight the entire assembly. Hearing this, other bodhisattvas will practice this Dharma and so fulfill their innumerable great vows.’ The bhikṣu replied, ‘I beg you to grant me your attention. Now I will fully proclaim my vows.’

7 1. If, when I attain buddhahood, there should be in my land a hell, a realm of hungry ghosts, or a realm of animals, may I not attain perfect enlightenment.

2.  If, when I attain buddhahood, humans and devas in my land should after death fall again into the three evil realms, may I not attain perfect enlight­enment.

3.  If, when I attain buddhahood, humans and devas in my land should not all be the color of pure gold, may I not attain perfect enlightenment.

4.  If, when I attain buddhahood, humans and devas in my land should not all be of one appearance, and should there be any difference in their beauty, may I not attain perfect enlightenment.

5.  If, when I attain buddhahood, humans and devas in my land should not remember all their former lives, not knowing5 at least the events that occurred during the previous hundred thousand koṭis of nayutas of kalpas, may I not attain perfect enlightenment.

6.  If, when I attain buddhahood, humans and devas in my land should not possess the divine eye of seeing at least a hundred thousand koṭis of nayu­tas of buddha lands, may I not attain perfect enlightenment.

7.  If, when I attain buddhahood, humans and devas in my land should not possess the divine ear of hearing the teachings of at least a hundred thou­sand koṭis of nayutas of buddhas and should not remember all of them, may I not attain perfect enlightenment.

8.  If, when I attain buddhahood, humans and devas in my land should not possess the faculty of knowing the thoughts of others, at least those of all sentient beings living in a hundred thousand koṭis of nayutas of buddha lands, may I not attain perfect enlightenment.

9.  If, when I attain buddhahood, humans and devas in my land should not possess the supernatural power of traveling anywhere in one instant, even beyond a hundred thousand koṭis of nayutas of buddha lands, may I not attain perfect enlightenment.

10. If, when I attain buddhahood, humans and devas in my land should give rise to thoughts of self-attachment, may I not attain perfect enlightenment.

11. If, when I attain buddhahood, humans and devas in my land should not dwell in the definitely assured stage and unfailingly reach nirvana, may I not attain perfect enlightenment.

12.  If, when I attain buddhahood, my light should be limited, illumi­nating even a hundred thousand koṭis of nayutas of buddha lands, may I not attain perfect enlightenment.

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13.  If, when I attain buddhahood, my lifespan should be limited, even to the extent of a hundred thousand koṭis of nayutas of kalpas, may I not attain perfect enlightenment.

14. If, when I attain buddhahood, the number of the śrāvakas in my land could be known, even if all the beings and pratyekabuddhas living in this universe of a thousand million worlds should count them during a hundred thousand kalpas, may I not attain perfect enlightenment.

15. If, when I attain buddhahood, humans and devas in my land should have limited lifespans, except when they wish to shorten them in accordance with their original vows, may I not attain perfect enlightenment.

16. If, when I attain buddhahood, humans and devas in my land should even hear of any wrongdoing, may I not attain perfect enlightenment.

17. If, when I attain buddhahood, innumerable buddhas in the lands of the ten directions should not all praise and glorify my Name, may I not attain perfect enlightenment.

18. If, when I attain buddhahood, sentient beings in the lands of the ten directions who sincerely and joyfully entrust themselves to me, desire to be born in my land, and think of me even ten times6 should not be born there, may I not attain perfect enlightenment. Excluded, however, are those who commit the five grave offenses and abuse the Right Dharma.

19. If, when I attain buddhahood, sentient beings in the lands of the ten directions who awaken aspiration for enlightenment, do various meritorious deeds, and sincerely desire to be born in my land, should not, at their death, see me appear before them surrounded by a multitude of sages, may I not attain perfect enlightenment.

20. If, when I attain buddhahood, sentient beings in the lands of the ten directions who, having heard my Name, concentrate their thoughts on my land, plant roots of virtue, and sincerely transfer their merits toward my land with a desire to be born there should not eventually fulfill their aspiration, may I not attain perfect enlightenment.

21. If, when I attain buddhahood, humans and devas in my land should not all be endowed with the thirty-two physical characteristics of a great being, may I not attain perfect enlightenment.

22.  If, when I attain buddhahood, bodhisattvas in the buddha lands of the other directions who visit my land should not ultimately and unfailingly

reach the stage of becoming a buddha after one more life, may I not attain perfect enlightenment. Excepted are those who wish to teach and guide sen­tient beings in accordance with their original vows. For they will wear the armor of great vows, accumulate merit, deliver all beings from birth and death, visit buddha lands to perform the bodhisattva practices, make offer­ings to buddha tathāgatas throughout the ten directions, enlighten countless sentient beings as numerous as the sands of the Ganges River, and establish them in highest, perfect enlightenment. Such bodhisattvas transcend the course of practice of ordinary bodhisattvas, manifest the practices of all the bodhisattva stages, and cultivate the virtues of Samantabhadra.

23.  If, when I attain buddhahood, bodhisattvas in my land who would make offerings to buddhas through my divine power should not be able to reach immeasurable and innumerable koṭis of nayutas of buddha lands in as short a time as it takes to eat a meal, may I not attain perfect enlightenment.

24.  If, when I attain buddhahood, bodhisattvas in my land should not be able, as they wish, to perform meritorious acts of worshiping the buddhas with the offerings of their choice, may I not attain perfect enlightenment.

25.  If, when I attain buddhahood, bodhisattvas in my land should not be able to expound the Dharma with all-knowing wisdom, may I not attain perfect enlightenment.

26. If, when I attain buddhahood, there should be any bodhisattva in my land not endowed with the body of the Vajra god Nārāyaṇa, may I not attain perfect enlightenment.

27.  If, when I attain buddhahood, sentient beings should be able, even with the divine eye, to distinguish by name and calculate by number all the myriads of manifestations provided for the humans and devas in my land, which will be glorious and resplendent and have exquisite details beyond description, may I not attain perfect enlightenment.

28.  If, when I attain buddhahood, bodhisattvas in my land, even those with little store of merit, should not be able to see the bodhi tree, which has immeasurable light in countless colors and is four million li in height, may I not attain perfect enlightenment.

29.  If, when I attain buddhahood, bodhisattvas in my land should not acquire eloquence and wisdom in upholding sutras and reciting and expound­ing them, may I not attain perfect enlightenment.

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30. If, when I attain buddhahood, the wisdom and eloquence of bodhi­sattvas in my land should be limited, may I not attain perfect enlightenment.

31.  If, when I attain buddhahood, my land should not be resplendent, revealing in its light all the immeasurable, innumerable, and inconceivable buddha lands like images reflected in a clear mirror, may I not attain perfect enlightenment.

32.  If, when I attain buddhahood, all the myriads of manifestations in my land, from the ground to the sky, such as palaces, pavilions, ponds, streams, and trees, should not be composed both of countless treasures that surpass in supreme excellence anything in the worlds of humans and devas and of a hundred thousand kinds of aromatic wood whose fragrance per­vades all the worlds of the ten directions, causing all bodhisattvas who sense it to perform Buddhist practices, then may I not attain perfect enlightenment.

33. If, when I attain buddhahood, sentient beings in the immeasurable and inconceivable buddha lands of the ten directions who have been touched by my light should not feel peace and happiness in their bodies and minds sur­passing those of humans and devas, may I not attain perfect enlightenment.

34.  If, when I attain buddhahood, sentient beings in the immeasurable and inconceivable buddha lands of the ten directions who have heard my Name should not gain the bodhisattva’s insight into the non-arising of all dharmas and should not acquire various profound dhāraṇīs, may I not attain perfect enlightenment.

35. If, when I attain buddhahood, women in the immeasurable and incon­ceivable buddha lands of the ten directions who, having heard my Name, rejoice in faith, awaken aspiration for enlightenment, and wish to renounce womanhood should after death be reborn again as women, may I not attain perfect enlightenment.

36. If, when I attain buddhahood, bodhisattvas in the immeasurable and inconceivable buddha lands of the ten directions who have heard my Name should not, after the end of their lives, always perform sacred practices until they reach buddhahood, may I not attain perfect enlightenment.

37. If, when I attain buddhahood, humans and devas in the immeasur­able and inconceivable buddha lands of the ten directions who, having heard my Name, prostrate themselves on the ground to revere and worship me,

rejoice in faith, and perform the bodhisattva practices should not be respected by all devas and people of the world, may I not attain perfect enlightenment.

38. If, when I attain buddhahood, humans and devas in my land should not obtain clothing as soon as such a desire arises in their minds, and if fine robes as prescribed and praised by the buddhas should not be spontaneously provided for them to wear, and if these clothes should need sewing, bleach­ing, dyeing, or washing, may I not attain perfect enlightenment.

39. If, when I attain buddhahood, humans and devas in my land should not enjoy happiness and pleasure comparable to those of a monk who has exhausted all the passions, may I not attain perfect enlightenment.

40. If, when I attain buddhahood, the bodhisattvas in my land who wish to see the immeasurable glorious buddha lands of the ten directions should not be able to view all of them reflected in the jeweled trees, just as one sees one’s face reflected in a clear mirror, may I not attain perfect enlightenment.

41. If, when I attain buddhahood, bodhisattvas in the lands of the other directions who hear my Name should, at any time before becoming buddhas, have impaired, inferior, or incomplete sense organs, may I not attain perfect enlightenment.

42. If, when I attain buddhahood, bodhisattvas in the lands of the other directions who hear my Name should not all attain the samādhi called “pure liberation” and, while dwelling therein, should not, without losing concentra­tion, be able to make offerings in one instant to immeasurable and inconceiv­able buddhas, World-honored Ones, may I not attain perfect enlightenment.

43. If, when I attain buddhahood, bodhisattvas in the lands of the other directions who hear my Name should not be reborn into noble families after death, may I not attain perfect enlightenment.

44. If, when I attain buddhahood, bodhisattvas in the lands of the other directions who hear my Name should not rejoice so greatly as to dance and perform the bodhisattva practices and should not acquire stores of merit, may I not attain perfect enlightenment.

45. If, when I attain buddhahood, bodhisattvas in the lands of the other directions who hear my Name should not all attain the samādhi called “uni-versal equality” and, while dwelling therein, should not always be able to see the immeasurable and inconceivable7 tathāgatas until those bodhisattvas, too, become buddhas, may I not attain perfect enlightenment.

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46.  If, when I attain buddhahood, bodhisattvas in my land should not be able to hear spontaneously whatever teachings they may wish, may I not attain perfect enlightenment.

47. If, when I attain buddhahood, bodhisattvas in the lands of the other directions who hear my Name should not instantly reach the stage of non-retrogression, may I not attain perfect enlightenment.

48. If, when I attain buddhahood, bodhisattvas in the lands of the other directions who hear my Name should not instantly gain the first, second, and third insights into the nature of dharmas and firmly abide in the truths real­ized by all the buddhas, may I not attain perfect enlightenment.’”

8 The Buddha said to Ānanda, “Bhikṣu Dharmākara, having thus proclaimed those vows, spoke the following verses:

1.      I have made vows, unrivaled in all the world; I shall certainly reach the unsurpassed Way. If these vows should not be fulfilled,

May I not attain perfect enlightenment.

2.      If I should not become a great benefactor In lives to come for immeasurable kalpas

To save the poor and the afflicted everywhere, May I not attain perfect enlightenment.

3.      When I attain buddhahood,

My Name will be heard throughout the ten directions; Should there be any place where it is not heard,

May I not attain perfect enlightenment.

4.      Free of greed and with profound mindfulness

And pure wisdom, I will perform the sacred practices; I will seek to attain the unsurpassed Way

And become the teacher of devas and humans.

5.      With my divine power I will display great light, Illuminating the worlds without limit,

And dispel the darkness of the three defilements; Thus I will deliver all beings from misery.

6.      Having obtained the eye of wisdom,

I will remove the darkness of ignorance; I will block all evil paths

And open the gate to the good realms.

7.      When merits and virtues are perfected,

My majestic light will radiate in the ten directions, Outshining the sun and moon

And surpassing the brilliance of the heavens.

8.      I will open the Dharma storehouse for the multitudes And endow them all with treasures of merit.

Being always among the multitudes,

I will proclaim the Dharma with the lion’s roar.

9.      I will make offerings to all the buddhas, Thereby acquiring roots of virtue.

When my vows are fulfilled and wisdom perfected, I shall be the sovereign of the three worlds.

10.   Like your unhindered wisdom, O Buddha, Mine shall reach everywhere, illuminating all; May my supreme wisdom

Be like yours, Most Honored One.

11.   If these vows are to be fulfilled,

Let this universe of a thousand million worlds quake in response And let all the devas in heaven

Rain down rare and marvelous flowers.’”

9  The Buddha said to Ānanda, “As soon as Bhikṣu Dharmākara spoke those verses, the entire earth quaked in six ways and a rain of wonderful flowers fell from heaven, scattering everywhere. Spontaneous music was heard and a voice in the sky said, ‘Surely you will attain highest, perfect enlightenment.’ “Then Bhikṣu Dharmākara kept all those great vows, which were true, unfailing, and unsurpassed in the whole world, and intensely aspired to attain

nirvana.

“Then, Ānanda, after proclaiming and establishing those universal vows in the presence of Buddha Lokeśvararāja before the multitude of beings,

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including the eight kinds of superhuman beings, such as devas and dragon spirits, and also Māra and Brahmā, Bhikṣu Dharmākara was solely intent on producing a glorious and exquisite land. The buddha land that he sought to establish was vast in extent, unsurpassed, and supremely wonderful, always present and subject neither to decay nor change. During inconceivable and innumerable kalpas, he cultivated the immeasurable meritorious practices of the bodhisattva path.

“He did not harbor any thought of greed, hatred, or cruelty; nor did he allow any ideas of greed, hatred, or cruelty to arise. He was unattached to any form, sound, smell, taste, touch, or idea. Possessed of the power to per­severe, he did not avoid undergoing various afflictions. Having little desire for his own sake, he knew contentment. Without any impure thought, enmity, or stupidity, he dwelled continually in tranquil samādhi. His wisdom was unobstructible and his mind free of falsehood and deceitfulness. With expres­sions of tenderness on his face and with kindness in his speech, he spoke to others in consonance with their inner thoughts. Courageous and diligent, strong willed and untiring, he devoted himself solely to the pursuit of the pure Dharma, thereby benefiting a multitude of beings. He revered the Three Treasures, respected his teachers and elders, and thus adorned his practices with a great store of merit. By so doing, he enabled sentient beings to par­take of them.

“He dwelled in the realization that all dharmas are empty, devoid of distinctive features, and not to be sought after, and that they neither act nor arise; he thus realized that all dharmas are like magical creations. He avoided all wrong speech that would bring harm upon himself or others or both; he engaged in right speech that would bring benefit to himself or others or both. He abandoned his kingdom and renounced the throne, leaving behind wealth and sensuous pleasures. Practicing the six pāramitās himself, he taught oth­ers to do the same. During innumerable kalpas, he accumulated merit and amassed virtues.

“Wherever he was born, an immeasurable store of treasure spontaneously appeared as he wished. He taught countless sentient beings and guided them on the path of highest, true enlightenment. He was reborn as a rich man, a lay devotee, a member of the highest caste or of noble family (brahman), a kṣatriya king, a wheel-turning monarch (cakravartin), a king of one of the

six heavens in the world of desire, or even higher, as a Brahmā king. He revered and worshiped all buddhas by making the four kinds of offerings to them. The merit he thus acquired was indescribably great. Fragrance issued from his mouth as from a blue lotus flower, and every pore of his body emit­ted the scent of sandalwood, which permeated innumerable worlds. His appear­ance was majestic and his physical characteristics and marks were truly won­derful. From his hands inexhaustible treasures, clothes, food and drink, rare and exquisite flowers and incense, silken canopies,8 banners, and other orna­ments were produced. In such manifestations he was unrivaled among all heavenly and human beings. He thus attained command of all dharmas.”

10 Ānanda asked the Buddha, “Has Bodhisattva Dharmākara already attained buddhahood and then passed into nirvana? Or has he not yet attained buddha­hood? Or is he dwelling somewhere at present?”

The Buddha replied to Ānanda, “Bodhisattva Dharmākara has already attained buddhahood and is now dwelling in a western buddha land called ‘Peace and Bliss,’ a hundred thousand koṭis of lands away from here.”

Ānanda further asked the Buddha, “How much time has passed since he attained buddhahood?”

The Buddha replied, “Since he attained buddhahood about ten kalpas have passed.”

He continued, “In that buddha land, the earth is composed of seven kinds of jewels—namely, gold, silver, beryl, coral, amber, agate, and ruby—that have spontaneously appeared. The land itself is so vast, spreading bound­lessly to the farthest extent, that it is impossible to know its limit. All the rays of light from those jewels intermingle and create manifold reflections, producing a dazzling illumination. Those pure, superb, and exquisite adorn­ments are unsurpassed in all the worlds of the ten directions. They are the finest of all gems and are like those of the sixth heaven. In that land, there are no mountains, such as Mount Sumeru and the Encircling Adamantine Mountains. Likewise, there are neither oceans nor seas and neither valleys nor gorges. But one can see those manifestations by the Buddha’s power if one so wishes. In that land there is no hell; neither are there realms of hun­gry ghosts or animals nor other adverse conditions. Neither do the four sea­sons of spring, summer, autumn, and winter exist. It is always moderate and pleasant, never cold or hot.”

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Then Ānanda asked the Buddha, “If, World-honored One, there is no Mount Sumeru in that land, what sustains the Heaven of the Four Kings and the Heaven of the Thirty-three Gods?”

The Buddha said to Ānanda, “What sustains Yāma, which is the third heaven of the world of desire, and other heavens up to the highest heaven of the world of form?”

Ānanda answered, “The consequences of karma are inconceivable.”

The Buddha said to Ānanda, “Inconceivable indeed are the consequences of karma, and so are the worlds of the buddhas. By the power of meritori­ous deeds, sentient beings in that land dwell on the ground of karmic reward. That is why those heavens exist without Mount Sumeru.”

Ānanda continued, “I do not doubt this myself but have asked about it simply because I wished to remove such doubts for the benefit of sentient beings in the future.”

11 The Buddha said to Ānanda, “The majestic light of Buddha Amitāyus is the most exalted. No other buddha’s light can match his. The light of some buddhas illuminates a hundred buddha lands, and that of others a thousand buddha lands. Briefly, that of Amitāyus illuminates the eastern buddha lands as numerous as the sands of the Ganges River. In the same way, it illumi­nates the buddha lands in the south, west, and north, in each of the four inter­mediate directions, and above and below. Further, the light of some buddhas extends seven feet; that of others, one yojana, or two, three, four, or five yojanas; and the distance covered increases in this way until the light of some buddhas illuminates one buddha land.

“For this reason, Amitāyus is called by the following names: the Buddha of Infinite Light, the Buddha of Boundless Light, the Buddha of Unhindered Light, the Buddha of Incomparable Light, the Buddha of the Light of the King of Flame, the Buddha of Pure Light, the Buddha of the Light of Joy, the Buddha of the Light of Wisdom, the Buddha of Unceasing Light, the Buddha of Inconceivable Light, the Buddha of Ineffable Light, and the Buddha of the Light Outshining the Sun and Moon.

“If sentient beings encounter his light, their three defilements are removed; they feel tenderness, joy, and pleasure; and good thoughts arise. If sentient beings in the three realms of suffering see his light they will all be relieved and freed from affliction. At the end of their lives they all reach liberation.

“The light of Amitāyus shines brilliantly, illuminating all the buddha lands of the ten directions. There is no place where it is not perceived. I am not the only one who now praises his light. All the buddhas, śrāvakas, pratyekabuddhas, and bodhisattvas praise and glorify it in the same way. If sentient beings, having heard of the majestic virtue of his light, glorify it continually, day and night, with sincerity of heart, they will be able to attain birth in his land as they wish. Then the multitudes of bodhisattvas and śrā­vakas will praise their excellent virtue. Later, when they attain buddhahood, all the buddhas and bodhisattvas in the ten directions will praise their light, just as I now praise the light of Amitāyus.”

The Buddha continued, “The majestic glory of the light of Amitāyus could not be exhaustively described even if I praised it continually, day and night, for a period of one kalpa.”

12 The Buddha said to Ānanda, “The lifespan of Amitāyus is so long that it is impossible for anyone to calculate it. To give an illustration, let us sup­pose that all the innumerable sentient beings in the worlds of the ten direc­tions were reborn in human form and that every one became a śrāvaka or pratyekabuddha. Even if they assembled in one place, concentrated their thoughts, and exercised the power of their wisdom to the utmost to reckon the length of the Buddha’s lifespan by the number of kalpas, even after a thousand million kalpas they could still not reach its limit. So it is with the lifespan of śrāvakas, bodhisattvas, heavenly beings, and human beings in his land. Similarly, it is not to be encompassed by any means of reckoning or by any metaphorical expression. Again, the number of śrāvakas and bodhi­sattvas living there is incalculable. They are fully endowed with transcen­dent wisdom and free in their exercise of majestic power; they could hold the entire world in their hands.”

13 The Buddha said to Ānanda, “The number of śrāvakas at the first teach­ing assembly of that buddha was incalculable; so was the number of bodhi­sattvas. Even if an immeasurable and countless number of humans multi­plied by millions of koṭis should all become like Mahāmaudgalyāyana and together reckon their number during innumerable nayutas of kalpas, or even until they attain nirvana, they still could not know that number. Let us sup­pose that there is a great ocean, infinitely deep and wide, and that one takes

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a drop of water out of it with a one-hundredth part of a split hair. How would you compare that drop of water with the rest of the ocean?”

Ānanda replied, “When the drop of water is compared with the great ocean, it is impossible even for one skilled in astronomy or mathematics to know the proportion, or for anyone to describe it by any rhetorical or metaphorical expression.”

The Buddha said to Ānanda, “Even if people like Mahāmaudgalyāyana were to count for millions of koṭis of kalpas, the number of the śrāvakas and bodhisattvas at the first teaching assembly who could be counted would be like a drop of water, and the number of sages yet to be counted would be like the rest of the ocean.

14  “Again, seven-jeweled trees completely fill that land. There are some made of gold, some of silver, and others made of beryl, crystal, coral, ruby, or agate. There are also trees made of two to seven kinds of jewels.

“There are gold trees with leaves, flowers, and fruits of silver; silver trees with leaves, flowers, and fruits of gold; beryl trees with leaves, flow­ers, and fruits of crystal; crystal trees with leaves, flowers, and fruits of beryl; coral trees with leaves, flowers, and fruits of ruby; ruby trees with leaves, flowers, and fruits of beryl; agate trees with leaves, flowers, and fruits made of various jewels.

“Again, there are jeweled trees with purple-gold roots, white-silver trunks, beryl branches, crystal twigs, coral leaves, ruby flowers, and agate fruits. There are jeweled trees with white-silver roots, beryl trunks, crystal branches, coral twigs, ruby leaves, agate flowers, and purple-gold fruits. There are jeweled trees with beryl roots, crystal trunks, coral branches, ruby twigs, agate leaves, purple-gold flowers, and white-silver fruits. There are jeweled trees with crystal roots, coral trunks, ruby branches, agate twigs, purple-gold leaves, white-silver flowers, and beryl fruits. There are jeweled trees with coral roots, ruby trunks, agate branches, purple-gold twigs, white-silver leaves, beryl flowers, and crystal fruits. There are jeweled trees with ruby roots, agate trunks, purple-gold branches, white-silver twigs, beryl leaves, crystal flowers, and coral fruits. There are jeweled trees with agate roots, purple-gold trunks, white-silver branches, beryl twigs, crystal leaves, coral flowers, and ruby fruits.

“These jeweled trees are in parallel rows, their trunks are evenly spaced, their branches are in level layers, their leaves are symmetrical, their flowers harmonize, and their fruits are well arranged. The brilliant colors of these trees are so luxuriant that it is impossible to see them all. When a fresh breeze wafts through them, exquisite sounds of the pentatonic scales, such as gong and shang, spontaneously arise and make symphonic music.

15  “Again, the bodhi tree of Buddha Amitāyus is four million li in height and five thousand yojanas in circumference at its base. Its branches spread two hundred thousand li in each of the four directions. It is a natural cluster of all kinds of precious stones and is adorned with the kings of jewels, namely, moonbright maṇi-gems and ocean-supporting wheel gems. Everywhere between its twigs hang jeweled ornaments with a thousand million different colors intermingling in various ways, and their innumerable beams shine with the utmost brilliance. The bodhi tree itself is covered with nets of rare, excellent gems, and on it appear all kinds of ornaments in accordance with one’s wishes.

“When a gentle breeze wafts through its branches and leaves, innumer­able exquisite Dharma sounds arise, which spread far and wide, pervading all the other buddha lands in the ten directions. Those who hear the sounds attain penetrating insight into dharmas and dwell in the stage of non-retro-gression. Until they attain buddhahood, their senses of hearing will remain clear and sharp9 and they will not suffer from any pain or sickness. Whether they hear the sounds of the bodhi tree, see its colors, smell its perfume, taste its flavors, perceive its lights, or conceive of the Dharma in their minds, they all attain profoundly penetrating insight into dharmas and dwell in the stage of non-retrogression. Until they attain buddhahood, their six sense organs will remain sharp and clear and they will not suffer from any pain or sickness. “Ānanda, when humans and devas of that land see the bodhi tree, they

will attain three insights: first, insight into reality through hearing the sacred sounds; second, insight into reality by being in accord with it; and third, insight into the non-arising of all dharmas. These benefits are all bestowed by the majestic power of Amitāyus, the power of his Original Vow, his per­fectly fulfilled vow, his clear and manifest vow, his firm vow, and his accom­plished vow.”

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The Buddha said to Ānanda, “A king of this world possesses a hundred thousand kinds of music. From the realm ruled by a wheel-turning monarch up to the sixth heaven [of the world of desire], the sounds of the music pro­duced in each higher realm are ten million koṭis of times superior to those of a lower one. The thousands of varieties of musical sound produced in the sixth heaven are a thousand koṭis of times inferior to one sound produced by the seven-jeweled trees in the land of Amitāyus. Again, in that land, there are thousands of varieties of spontaneous music, which are all, without excep­tion, sounds of the Dharma. They are clear and serene, full of depth and res­onance, delicate, and harmonious; they are the most excellent sounds in all the worlds of the ten directions.

16  “Again, the halls, monasteries, palaces, and pavilions are spontaneous apparitions, all adorned with the seven kinds of jewels and hung with cur­tains of various other jewels, such as pearls and moonbright maṇi-gems. “Inside and out, to right and left, are bathing ponds. Some of them are

ten yojanas in length, breadth, and depth; some are twenty yojanas; others, thirty; and so on, until we come to those measuring a hundred thousand yojanas in length, breadth, and depth. They are full to the brim with the water that possesses the eight excellent qualities, clear, fragrant, and tasting like nectar. “There are golden ponds with beds of silver sand; silver ponds with beds

of golden sand; crystal ponds with beds of beryl sand; beryl ponds with beds of crystal sand; coral ponds with beds of amber sand; amber ponds with beds of coral sand; agate ponds with beds of ruby sand; ruby ponds with beds of agate sand; white jade ponds with beds of purple-gold sand; purple-gold ponds with beds of white jade sand. Others are composed of two to seven jewels. “On the banks of these ponds are sandalwood trees, whose flowers and leaves hang down and diffuse perfumes everywhere. Heavenly lotuses, blue, pink, yellow, and white, bloom profusely in various tints and tones, com-

pletely covering the surface of the water.

“If bodhisattvas and śrāvakas in that land enter the jeweled ponds and wish the water to rise to their ankles, it rises to their ankles. If they wish it to rise to their knees, it rises to their knees. If they wish it to rise to their waists, it rises to their waists. If they wish it to rise to their necks, it rises to their necks. If they wish it to pour over their bodies, it spontaneously pours

over their bodies. If they wish it to recede, it recedes. Its temperature is mod­erate, cool, or warm according to their wishes. The water comforts the body and refreshes the mind, washing away their mental defilements. Clear and pure, the water is so transparent that it seems formless. The jewel sand shines so brightly that even the depth of the water cannot prevent its brilliance from being seen. The rippling water forms meandering streams, which join and flow into each other. Their movement is peaceful and quiet, neither too fast nor too slow, and their ripples spontaneously produce innumerable won­derful sounds. One can hear whatever sound one wishes. For example, some hear the sound ‘Buddha,’ some hear the sound ‘Dharma,’ some ‘Sangha,’ others hear ‘tranquility,’ ‘emptiness and no-self,’ ‘great compassion,’ ‘pāramitā,’ ‘ten powers,’ ‘fearlessness,’ ‘special qualities,’ ‘supernatural powers,’ ‘non-activity,’ ‘neither arising nor perishing,’ ‘insight into the non-arising of all dharmas,’ and so on until the various sounds of the wonderful Dharma, such as ‘the sprinkling of nectar upon the head of a bodhisattva,’ are reached. As one hears those sounds, one attains immeasurable joy and accords with the principles of purity, absence of desires, extinction, and real­ity. One is in harmony with the Three Treasures, the Buddha’s powers, fear­lessness, and special qualities, and also with supernatural powers and other methods of practice for bodhisattvas and śrāvakas. Not even the names of the three realms of suffering are heard there, but only nirvanic sounds of bliss. For this reason, that land is called ‘Peace and Bliss.’

17  “Ānanda, those born in that buddha land are endowed with such bodies of purity and provided with various exquisite sounds, supernatural powers, and virtues. The palaces in which they dwell; their clothing, food, and drink; the wonderful flowers; and the various kinds of incense and adornments are like those naturally provided in the sixth heaven of the world of desire. “At mealtimes, plates made of the seven kinds of jewels—gold, silver, beryl, agate, ruby, coral, and amber, and also of moonbright pearl—sponta-neously appear, filled with food and drink of a hundred tastes according to one’s wishes. Although the food is offered no one actually eats it. Once it has been seen and smelled, one naturally feels that it has been eaten and so is satisfied; thus one feels relaxed in mind and body, free from attachment to the sense of taste. When the meal is over everything disappears, but it

reappears at the next mealtime.

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“That buddha land, like the realm of unconditioned nirvana, is pure and serene, resplendent and blissful. The śrāvakas, bodhisattvas, heavenly beings, and humans there have lofty and brilliant wisdom and are masters of the supernatural powers. They are all of one form, without any differences, but are called ‘heavenly beings’ and ‘humans’ simply by analogy with states of existence in other worlds. They are of noble and majestic countenance, unequaled in all the worlds, and their appearance is superb, unmatched by any being, heavenly or human. They are all endowed with bodies of natu­ralness, emptiness, and infinity.”

18 The Buddha said to Ānanda, “If a beggar in extreme poverty sits by the side of a king, how can their appearances be compared?”

Ānanda replied, “If such a man sits by the side of a king, his emaciated, mean, and ragged appearance cannot be compared with the king’s. His appear­ance is a thousand million koṭis or even incalculable times inferior to the king’s. What is the reason for this? The conditions of a beggar in extreme poverty—being at the lowest social level, with barely enough clothes to cover his body, scarcely enough food to sustain his life, with hunger and cold always tormenting him, and having almost lost human contact—are all the result of his misdeeds in former lives. In the past he did not cultivate roots of virtue but instead accumulated riches without giving anything to others. He became more miserly as his wealth increased, desired to obtain more, insatiably hankered after further acquisitions, and gave no thought to good acts. Thus he piled up a mountain of evil karma. When his life ended all his wealth was gone, and what he had accumulated with great toil and worry was of no avail to him; all passed in vain into the possession of others. Hav­ing no store of merit on which to depend and no virtue on which to rely, after death he fell into one of the evil realms, where he suffered pain for a long period. When his karmic retributions ended, he was able to escape but was reborn into a lower class; being foolish, base, and inferior, he barely main­tains the appearance of a human being.

“The king of a country is the most honored of all men. This is the reward for virtues accumulated in former lives, in which he, with a compassionate heart, gave generously to many, saved people from suffering through kind­ness and benevolence, performed good deeds with sincerity, and never dis­puted with others. When that life ended, he was rewarded with rebirth into

a higher state. Born in a heavenly realm, he enjoyed bliss and happiness. His accumulated virtues produced such a surplus of good that when he was reborn as a man in this life his birth was, deservedly, into a royal family. Since he is naturally noble, his dignified and majestic demeanor commands the respect of his people, and superb clothes and sumptuous food are prepared and served to him as he pleases. All this is a reward for virtues in his former lives.”

19  The Buddha said to Ānanda, “What you say is true. Even though a king is the noblest of all men and has a regal countenance, if he is compared with a wheel-turning monarch he will appear as base and inferior as a beggar beside a king. Likewise, however excellent and unrivaled the majestic appear­ance of such a monarch may be, if he is compared with the lord of the Heaven of the Thirty-three Gods, he will also appear incomparably inferior, even ten thousand koṭis of times more so. Again, if this heavenly lord is compared with the lord of the sixth heaven, he will appear a hundred thousand koṭis of times inferior. If the lord of the sixth heaven is compared with a bodhisattva or a śrāvaka dwelling in the land of Amitāyus, his countenance and appear­ance will be far from equal to that of the bodhisattva or śrāvaka, being a thousand million koṭis of times or even incalculable times inferior.”

20 The Buddha said to Ānanda, “Devas and humans in the land of Amitāyus are each provided with robes, food and drink, flowers, perfume, ornaments, silken canopies,10 and banners, and are surrounded by exquisite sounds. Their abodes, palaces, and pavilions are exactly in accordance with the size of their bodies. One, two, or even innumerable jewels appear before them, as soon as they wish. In addition, beautiful jeweled fabric covers the ground where all the devas and humans walk. In that buddha land there are innumerable jeweled nets, all adorned with skeins of gold thread, pearls, and a hundred thousand kinds of rare and marvelous treasures. All around the nets hang jeweled bells of the utmost beauty, which shine brilliantly. When a natural breeze of virtue arises and gently blows, it is moderate in temperature, nei­ther cold nor hot, and refreshing and soft to the senses; it moves neither too slowly nor too quickly. When the breeze wafts over the nets and the various jeweled trees, countless excellent sounds of the Dharma are heard, and ten thousand kinds of delicate fragrances of virtue are diffused. If one smells those fragrances one’s impurities and passions spontaneously cease to arise.

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If touched by the breeze itself, one enjoys the same pleasure as a monk who has entered the samādhi of extinction.

21 “Again, as the breeze blows, flowers are scattered throughout the buddha land; they spontaneously divide into different colors, not mixed together. They are soft and pleasant to touch, glow brilliantly, and diffuse rich fra­grances. When one’s foot is placed on them they sink down four inches, but when the foot is lifted they rise to their former level. When the flowers have served their purpose the earth opens up and they vanish, leaving the ground clean and without trace of them. At the right moment, six times a day, the breeze wafts, scattering the flowers in this way. Moreover, lotus flowers of various jewels fill the land; each has a hundred thousand koṭis of petals with lights of numerous colors—green lotuses glow with a green light; white ones with a white light; and likewise dark blue, yellow, red, and purple lotuses glow with lights of their respective colors. The brilliance of these lights is so magnificent that it outshines the sun and moon. Each flower emits thirty-six hundred thousand koṭis of rays of light, each sending forth thirty-six hun­dred thousand koṭis of buddhas. The bodies of these buddhas are purple-gold, and their physical characteristics and marks are superb beyond compare. Each buddha emits a hundred thousand rays of light and expounds the won­derful Dharma to beings in the ten directions, thus setting innumerable beings on the right path of the Buddha.

End of Part One of the Sutra on the Buddha of Infinite Life Delivered by Śākyamuni Buddha

Part Two

22 The Buddha said to Ānanda, “Sentient beings who are born in that buddha land all reside among those assured of nirvana. The reason is that in that land there are neither beings who are destined to adverse conditions nor those whose destinies are uncertain.

“All buddha tathāgatas in the ten directions, as numerous as the sands of the Ganges River, together praise the inconceivable, supernal virtue of Amitāyus. All sentient beings who, having heard his Name, rejoice in faith, think of him even once, and sincerely transfer the merit of virtuous practices to that land,11 aspiring to be born there, will attain birth and dwell in the stage of non-retrogression. But excluded are those who have committed the five grave offenses and abused the Right Dharma.”

23 The Buddha said to Ānanda, “Devas and humans in the worlds of the ten directions who sincerely aspire to be born in that land can be classified into three grades. The higher grade of aspirants are those who leave their homes and abandon worldly desires to become monks. Having awakened aspira­tion for enlightenment, they singlemindedly think of Amitāyus and perform meritorious practices, aspiring to be born in his land. When they are about to die, Amitāyus, together with a host of sages, will appear before them. Then they will follow him and attain birth in his land. At once they will be born by transformation spontaneously from within seven-jeweled lotus flowers. They will dwell in the stage of non-retrogression, attain steadfast wisdom, and be capable of freely exercising supernatural powers. For this reason, Ānanda, sentient beings who wish to see Amitāyus while in this world should awaken aspiration for highest enlightenment, perform meritorious deeds, and aspire to be born in his land.”

24 The Buddha said to Ānanda, “The middle grade of aspirants are the devas and humans in the worlds of the ten directions who sincerely desire to be born in that land. Although unable to become monks and cultivate much merit, they awaken aspiration for the highest enlightenment, singlemindedly think of Amitāyus, perform some good deeds, observe the precepts of abstinence,

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build stupas, donate Buddhist statues, give alms to mendicants, hang banners, light candles, scatter flowers, burn incense, and so forth. They transfer the merit of those practices to his land, aspiring to be born there. When they are about to die, Amitāyus will manifest his transformed body, which is fully pos­sessed of the same radiance and physical characteristics and marks as those of the real Buddha, and make it appear before them, together with a host of sages. Then they will follow this transformed buddha and be born in the Pure Land, where they will dwell in the stage of non-retrogression. Their virtue and wis­dom will be next to those of the higher grade of aspirants.”

25 The Buddha said to Ānanda, “The lower grade of aspirants are the devas and humans in the worlds of the ten directions who sincerely desire to be born in that land. Although unable to do many meritorious deeds, they awaken aspiration for highest enlightenment and singlemindedly think of Amitāyus even ten times, desiring birth in his land. When they hear the profound Dharma they joyfully accept it and do not entertain any doubt; and so, think­ing of the Buddha even once, they sincerely aspire to be born in that land. When they are about to die they will see the Buddha in a dream. Those aspi­rants, too, will be born in the Pure Land. Their merit and wisdom will be next to those of the middle grade of aspirants.”

26 The Buddha said to Ānanda, “The majestic virtue of Amitāyus is bound­less. All the innumerable, countless, and inconceivable buddha tathāgatas in the worlds of the ten directions praise him. Innumerable and countless bodhi­sattvas in the buddha lands of the eastern direction, as numerous as the sands of the Ganges River, all without exception, visit Amitāyus in order to worship and make offerings to him and to the assembly of bodhisattvas and śrāvakas. Having heard the teaching, they expound it to lead people into the path of the Buddha. As in the eastern direction, so it is in the southern, western, and north­ern, as well in the four intermediate directions and above and below.”

27 Then the World-honored One spoke the following verses:

1.      In the eastern direction there are buddha lands As numerous as the sands of the Ganges River; Bodhisattvas dwelling in those lands

Go to pay homage to Amitāyus,12 the Enlightened One.

2.      So it is in the southern, western, and northern directions, The intermediate directions, above, and below; Bodhisattvas dwelling in those lands

Go to pay homage to Amitāyus, the Enlightened One.

3.      All those bodhisattvas, taking with them Exquisite heavenly flowers,

Precious incense, and priceless robes,

Make offerings to Amitāyus, the Enlightened One.

4.      Playing heavenly music in concert, Producing harmonious and delicate sounds,

They praise the Most Honored One with hymns saying:

5.      “You have perfected supernatural powers and wisdom,

With which you freely enter the gates of the profound Dharma; You also possess stores of merit and virtue

And unparalleled supreme knowledge.

6.      “Illuminating the world with the sun of wisdom, You disperse the clouds of birth and death.” Having reverently walked round him three times,

The bodhisattvas pay homage to the Unsurpassed One.

7.      Having seen the glorious Pure Land, Wonderfully resplendent,

They are led to awaken supernal aspiration13 And wish their lands to be like his.

8.      Then Amitāyus, the Enlightened One, Changes his countenance and smiles;

From his mouth come forth innumerable rays of light, Which illuminate the worlds of the ten directions.

9.      These rays of light return, encircle his body Three times, and enter the crown of his head. All devas and humans are delighted to see this And are filled with great joy.

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10.   Avalokiteśvara, the Exalted Being, having respectfully arranged His clothes and bowed his head,

Asked the Buddha, “Why are you smiling? Reverently I inquire. Please tell me why.”

11.   The Buddha’s majestic voice was like thunder,

Producing wonderful sounds in the eight qualities of voice: “Because I am about to give predictions to the bodhisattvas. I shall now explain to you. Listen carefully!

12.   “I am fully aware of the vows of the bodhisattvas Who come from ten directions;

They seek to glorify their pure lands.

After receiving my predictions, they will become buddhas.

13.   “While realizing that all dharmas are like a dream, An illusion, or an echo,

They will fulfill their excellent vows

And surely establish pure lands such as this.

14.   “Knowing that dharmas are like a flash of lightning or a shadow, They will pursue the bodhisattva path to its end

And amass a store of merit. After receiving My predictions, they will become buddhas.

15.   “While thoroughly knowing that the nature of all dharmas14

Is empty and without substance,

They will singlemindedly seek to produce their pure lands And will surely establish lands such as this.”

16.   The buddhas tell the bodhisattvas to go and pay homage To the Buddha of the Land of Peace and Provision. “Listen to his teaching, joyfully receive and practice it, And then quickly reach the realm of purity.

17.   “When you go to his glorious Pure Land,

You will instantly acquire supernatural powers.

Having, without fail, received predictions from Amitāyus, You will attain perfect enlightenment.

18.   “By the power of that buddha’s Original Vows, All who hear his Name and desire birth

Will, without exception, be born in his land

And effortlessly enter the stage of non-retrogression.

19.   “Bodhisattvas, if you make vows That your lands will be like this,

While aspiring to save all beings everywhere,

Your name will be renowned throughout the ten directions.

20.   “In order to serve millions of tathāgatas,

You can assume various forms and fly to those lands; After worshiping them with joyful hearts,

You will return to the Land of Peace and Provision.”

21.   Without a store of good from former lives, One cannot hear this sutra;

But those who have strictly observed the precepts Can hear the Right Dharma.

22.   One who has met a World-honored One in the past Can accept this teaching.

Such a person respectfully worships, hears,

And upholds it, and rejoices so greatly as to dance.

23.   Arrogant, corrupt, and indolent people Cannot readily accept this teaching.

But those who have met buddhas in their former lives Rejoice to hear it.

24.   Neither śrāvakas nor bodhisattvas are able to know The Sage’s mind exhaustively;

They are like those who are born blind And yet wish to guide others.

25.   The ocean of the Tathāgata’s wisdom Is deep, vast, and boundless.

Even sages of the Hinayana cannot fathom it; Only the Buddha clearly knows it.

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26.   Let us suppose that all human beings,

Without exception, have attained enlightenment And, with pure wisdom, realized original emptiness.

Even if they pondered the Buddha’s wisdom for myriads of kalpas

27.   And expounded it with the utmost effort all through their lives, They would not come to exhaustive knowledge of it.

The Buddha’s wisdom is thus limitless And pure to its depths.

28.   To obtain human life is difficult in the extreme; To meet a buddha in this world is also difficult;

It is difficult, too, for a person to attain faith and wisdom. Once you have heard the Dharma, strive to reach its heart.

29.   If you have heard the Dharma and do not forget it But adore and revere it with great joy,

You are my good friend. For this reason,

You should awaken aspiration for enlightenment.

30.   Even if the whole world is on fire,

Be sure to pass through it to hear the Dharma;

Then you will surely enter the Buddha’s enlightenment

And everywhere deliver beings from the river of birth and death.

28 The Buddha said to Ānanda, “All the bodhisattvas in the land of Amitāyus will ultimately attain the stage of becoming a buddha after one more life. Excepted are those who have made original vows for the sake of sentient beings, resolving to cultivate the merit of realizing their great vows to save all sentient beings. Ānanda, each śrāvaka in the buddha land of Amitāyus emits a light for one fathom around his body. The light of a bodhisattva shines a hundred yojanas. There are two bodhisattvas who are the most dig­nified; their majestic light reaches everywhere in the universe of a thousand million worlds.”

Ānanda asked, “What are the names of those two bodhisattvas?”

The Buddha replied, “One is called Avalokiteśvara and the other Mahā­sthāmaprāpta. They had both performed bodhisattva practices in this world and, at the end of their lives, were born by transformation in that buddha

land. Ānanda, the sentient beings born there all fully possess the thirty-two physical characteristics of a great being as well as perfect wisdom, with which they penetrate deeply into the nature of all dharmas and reach their subtle essence. Their supernatural powers know no obstruction and their physical senses are sharp and clear. The bodhisattvas of lesser capacities attain two insights. Those with superior capacities attain innumerable [mer­its through the]15 insight into the non-arising of all dharmas. Those bodhi­sattvas will not be subject to rebirth in evil realms before they become buddhas. Excepted are those who seek birth in the worlds of other directions during the turbulent period of the five defilements, manifesting their forms in the likeness of the beings there, as in this world. They can freely exercise supernatural powers and always remember their former lives.”

The Buddha said to Ānanda, “By the Buddha’s power, bodhisattvas of that land go to innumerable worlds of the ten directions, in as short a time as it takes to eat a meal, in order to pay homage and make offerings to the buddhas and World-honored Ones. If those bodhisattvas so wish, countless and innumerable offerings, such as flowers, incense, music, silken canopies, and banners, spontaneously appear before them as soon as they are imag­ined. They are rare and marvelous, unlike anything in this world. They are, accordingly, offered to the assemblies of buddhas, bodhisattvas, and śrā­vakas. The flowers remain in the sky and gather into canopies. Their bril­liance is dazzling and their fragrance pervades everywhere. The flower canopies range in size from those of four hundred li in circumference up to those large enough to cover the universe of a thousand million worlds. As new flower canopies appear old ones disappear. These bodhisattvas all rejoice together, and, while poised in midair, play heavenly music and praise the virtues of the buddhas with hymns accompanied by wonderful sounds. They listen to the Dharma and attain immeasurable joy. After thus worshiping the buddhas, they quickly return home to the Pure Land before their meal.”

29  The Buddha said to Ānanda, “When Amitāyus preaches the Dharma to śrāvakas and bodhisattvas, they all assemble in the seven-jeweled lecture hall. There he fully expounds the teachings of the Way and proclaims the won­derful Dharma. The whole audience rejoices, comprehends, and attains enlight­enment. At that time a breeze spontaneously arises in each of the four direc­tions and wafts over the jeweled trees, producing sounds of the pentatonic

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scales and causing innumerable exquisite flowers to fall like rain and scat­ter everywhere. Natural ways of glorification such as these are endlessly repeated. All the devas bring with them a hundred thousand flowers, pieces of aromatic wood, and thousands of musical instruments to use as offerings to the Buddha and the assembly of bodhisattvas and śrāvakas; they scatter flowers, diffuse perfumes everywhere, and play various kinds of music. They come and go in succession, giving way to each other. At such times their joy and happiness are beyond description.”

30 The Buddha said to Ānanda, “The bodhisattvas born in that buddha land expound the Right Dharma whenever appropriate and, because they are in accord with the wisdom of enlightenment, their expositions are infallible and free of error. In regard to the myriads of things in that land, they have no thought of possession or attachment. Whether going or coming, pro­ceeding or remaining, their hearts are unattached, their acts are in accordance with their will and are unrestricted, and they have no thought of discrimi­nation. In them there is no idea of self or others, no idea of competition or dispute. With the heart of great compassion to benefit all living beings and with tenderness and self-control, they bear no enmity or grudge against any­one. Free of mental hindrances, they are pure in mind and without indolence. Unbiased, noble-minded, sincere, and tranquil, their hearts can revere, appre­ciate, and enjoy the Dharma.

“Having extinguished all evil passions, they are free of those tenden­cies that cause one to fall into evil realms. They have accomplished all the duties of a bodhisattva and are fully endowed with immeasurable virtues. Having reached deep meditation and gained supernatural powers, transcen­dent knowledge, and wisdom, they are established in the seven practices leading to enlightenment and are devoted to the Buddha-Dharma.

“With the physical eye they see clearly, discerning objects without error; the sight of their divine eye reaches everywhere without limit; with the Dharma eye they observe and know thoroughly the teachings of the Way; with the wisdom eye they see truth and attain the other shore; with the buddha eye they completely realize the nature of dharmas; and with unhindered wis­dom they expound the Dharma to others.

“Although they observe with the eye of equality that the three worlds are empty and nonexistent, they strive to learn the Buddha-Dharma and

acquire varied eloquence to rid living beings of affliction caused by the evil passions. Since all dharmas have arisen from suchness, the bodhisattvas see them as they really are and know skillful means of speech that will develop good habits and destroy bad ones in living beings. They dislike secular talk, enjoying only right discourse on the Dharma.

“They cultivate roots of virtue, revere the path of the Buddha, and know that all dharmas are completely tranquil and nonexistent. Their samsaric bod­ies and evil passions have been extinguished together with their remaining karmic tendencies. When they hear the profound Dharma their minds are free of doubt and fear. They are always able to cultivate great compassion, which is deep and subtle, embracing everything like the sky and bearing all like the earth. Having reached the end of the single path they have gone to the other shore. Since they have cut the net of doubt wisdom arises in their minds. Within the Buddha-Dharma there is nothing that they do not comprehend. “Their wisdom is like the ocean, and their samādhi is like the king of mountains. The light of their wisdom, being brilliant and pure, outshines the sun and moon. They are in complete possession of the pure, undefiled Dharma. They are like the Himalayas, because the brilliance of their virtues is reflected evenly and clearly. They are like the great earth, because they have no dis-criminative thoughts, such as pure or impure, beautiful or ugly. They are like pure water, because they wash away afflictions and defilements. They are like the king of fire, because they burn the firewood of all evil passions. They are like a great wind, because they travel throughout the worlds without hin­drance. They are like the sky, because they have no attachments. They are like lotuses, because nothing in the world can defile them. They are like a great vehicle, because they carry the multitude of beings out of birth and death. They are like a heavy cloud, because they cause the great thunder of the Dharma to roar and awaken the unenlightened. They are like a great rain, because they cause the nectar of the Dharma to fall like rainshowers to nour­ish living beings. They are like the [Encircling] Adamantine Mountains, because demons and non-Buddhists cannot move them. They are like the king of the Brahmā Heaven, because they are foremost in the performance of var­ious good deeds. They are like the nyagrodha tree, because they afford shel­ter to all beings. They are like the uḍumbara flower, because they rarely appear in the world and are difficult to encounter. They are like the gold-winged

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garuḍa, because they subdue non-Buddhists. They are like a flock of play­ful birds, because they do not store things. They are like the king of bulls, because they are invincible. They are like the king of elephants, because they conquer adversaries. They are like the king of lions, because they fear noth­ing. They are like the vast sky, because their great compassion reaches every­where without discrimination.

“They have destroyed envy by not being envious of the superiority of others. With singleheartedness they seek the Dharma tirelessly. Always desir­ing to expound the doctrine, they never grow weary. Striking Dharma drums and hoisting Dharma banners, they cause the sun of wisdom to shine forth and dissipate the darkness of ignorance. They perform the six acts of accord and respect, and always provide others with the gift of the Dharma. Strong willed and diligent, their determination never falters. Thus they become lamps for the world and fields of supreme merit; they always become teachers and harbor no thought of discrimination, aversion, or attachment. They seek only the right path, finding neither joy nor sorrow in other matters. They extract thorns of passion and give peace of mind to multitudes of beings. Because of their merit and wisdom,16 there is no one who does not revere them.

“They have destroyed the hindrance of the three defilements and mas­tered the supernatural powers. They also possess the power of good karma from their former lives,17 the power of guiding others, of the will, of vows, of employing skillful means, of continuous practice, of doing good, of med­itation, of wisdom, and of hearing the Dharma widely. They also possess the power of the six pāramitās—giving (dāna), morality (śīla), patience (kṣānti), effort (vīrya), meditation (dhyāna), and wisdom ( prajñā)—and the power of right mindfulness, concentration, contemplation, the supernatural facul­ties, and transcendent knowledge, the power to tame and train living beings in the right way, as well as other powers.

“Fully possessed of all the physical characteristics and marks, virtues, and eloquence, they have no equals. They revere and worship innumerable buddhas and are, in turn, always praised by them. They have completed the bodhisattva’s course of pāramitās and practiced the samādhis of emptiness, non-form, and non-desire; the samādhi of non-arising, non-perishing, and many other samādhis; they have gone far beyond the stages of śrāvakas and pratyekabuddhas.

“Ānanda, bodhisattvas of that land have innumerable virtues such as these, of which I have given you only an outline. If I were to expound them in full detail, a thousand million kalpas would not be long enough to do so.”

31 The Buddha said to Bodhisattva Maitreya and to devas and humans, “The virtue and wisdom of śrāvakas and bodhisattvas in the land of Amitāyus are indescribable. That land is sublime, blissful, serene, and pure. Why do you not diligently practice good, reflect on the naturalness of the Way, and real­ize that it is above all discrimination and is boundlessly pervasive? You should each make a great effort to attain it. Strive to escape from samsara and be born in the Land of Peace and Provision. Then, the causes of the five evil realms having been destroyed, they will naturally cease to be and so you will progress unhindered in your pursuit of the Way. The Pure Land is easy to reach but very few actually go there. It rejects no one but naturally and unfailingly attracts beings. Why do you not abandon worldly matters and strive to enter the Way? If you do, you will obtain an infinitely long life and one of limitless bliss.

“People of the world, being weak in virtue, engage in strife over mat­ters that are not urgent. In the midst of abject wickedness and extreme afflic­tions they painstakingly toil for their living. Whether noble or corrupt, rich or poor, young or old, male or female, all people worry about wealth and property. In this there is no difference between rich and poor; both have their anxieties. Groaning in dejection and sorrow, they pile up thoughts of anguish or, driven by inner urges, they run wildly in all directions and thus have no time for peace and rest.

“For example, if they own fields they are concerned about them. If they have houses they worry about them. They are also anxious about their six domestic animals, such as cows and horses, about their male and female ser­vants, money, wealth, clothes, food, and furnishings. With deepening trou­bles they sigh repeatedly, and anxiety increasingly torments and terrifies them. Sudden misfortune may befall them: all their possessions may be destroyed by fire, swept away by floods, plundered by robbers, or seized by adversaries or creditors. Then gnawing grief afflicts them and incessantly troubles their hearts. Anger seizes their minds, keeps them in constant agitation, increas­ingly tightens its grip, hardens their hearts, and never leaves them.

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“When their lives end in such agonizing conditions, they must leave everyone and everything behind. Even nobles and wealthy people have these worries. With much anxiety and fear, they endure such tribulations. Break­ing out in cold sweats or fevers, they suffer unremitting pain.

“The poor and the underprivileged are constantly destitute. If, for exam­ple, they have no fields, they are unhappy and want them. If they have no houses, they are unhappy and want them. If they have none of the six domes­tic animals, such as cows and horses, or if they have no male or female ser­vants, or lack money, wealth, clothes, food, or furnishings, they are unhappy and want those as well. If they possess some of these things, others may be lacking. If they have this, they do not have that, and so they wish to possess all. But even if by some chance they come to possess everything, it will soon be destroyed or lost. Then, dejected and sorrowful, they may strive to obtain such things again but it may be impossible. Brooding over this is to no avail. Exhausted in mind and body, they become restless in all their activities and anxieties follow on their heels. Such are the troubles they must endure. Break­ing out in cold sweats or fevers, they suffer unremitting pain. Such condi­tions may result in the sudden end of their lives or an early death. Since they have not done any good in particular, nor followed the Way, nor acted vir-tuously, when they die they will depart alone to an inferior world. Although they are destined to different states of existence, none of them understands the law of karma that sends them there.

“People of the world, parents and children, brothers and sisters, hus­bands and wives, and other family members and kinsmen,18 should respect and love each other, refraining from hatred and envy. They should share things with others, not be greedy and miserly, always speak friendly words with a pleasing smile, and not hurt each other.

“If one disagrees with others and grows angry, however small one’s grudge and enmity may be in this life, these will increase in the life to come until they grow into a mass of hostility. For if people are engaged in tor­menting and harming each other in this life, such conflict may not immedi­ately end in mutual destruction. But persistent bitterness and raging fury are impressed upon the mind, and thus naturally leave indelible marks on con­sciousness, so that those involved will be reborn at about the same time to take revenge on each other.

“Further, in the midst of worldly desires and attachments one comes and goes alone, is born alone, and dies alone. After death, one goes to a painful or pleasant state of existence. Each receives his karmic consequences, and no one else can take his place. In accordance with different acts of good and evil, people are destined to realms of bliss or suffering. Unalterably bound by their karma, they depart for those realms all alone. Having reached the other world, they cannot see each other. The law of good and evil natu­rally pursues them, and wherever they may be reborn distance and darkness always separate them. Since their paths of karma are different, it is impos­sible to tell the time of their reunion and it is difficult to meet again. Can they ever see each other once more?

“Why do they not abandon all worldly involvements and strive, while they are strong and healthy, to pursue good and diligently seek deliverance from samsara? If they do they will be able to attain infinite life. Why do they not seek the Way? What is there in this world that should be longed for? What pleasure is there that ought to be sought after?

“Thus people of the world do not believe in pursuing good and receiv­ing its reward or in practicing the Way and attaining enlightenment; neither do they believe in transmigration and retribution for evil acts or reward for good ones, such as obtaining merit by helping others. Believing that these do not exist, they totally reject such a view.

“Further, by so doing, they cling to their own views more tenaciously. Later generations learn from previous ones to act likewise. Fathers, perpet­uating their wrong views, pass them on to their children. Since parents and grandparents from the beginning did not do good deeds, were ignorant of the Way, committed foolish acts, and were benighted, insensitive, and cal­lous, their descendants are now unable to realize the truth of birth and death and the law of karma. There is no one to tell them about this. Nobody seeks to know the cause of fortune and misfortune, happiness and misery, although these states result from such acts.

“The reality of birth and death is such that the sorrow of parting is mutu­ally felt by all generations. A father cries over the deaths of his children; children cry over the death of their father. Brothers, sisters, husbands, and wives mourn each other’s deaths. According to the basic law of imperma­nence, whether death will occur in order of seniority or in the reverse order

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is unpredictable. All things must pass. Nothing stays forever. Few believe this, even if someone teaches and exhorts them. And so the stream of birth and death continues everlastingly.

“Because they are stupid and callous, such people do not accept the teachings of the Buddha; they lack forethought and only wish to satisfy their own desires. They are deluded by their passionate attachments, unaware of the Way, misguided and trapped by anger and enmity, and intent on gain­ing wealth and gratifying their carnal desires like wolves. And so, unable to follow the Way, they are again subject to suffering in evil realms in an end­less cycle of birth and death. How miserable and pitiable this is!

“In the same family, when one of the parents, children, brothers, sisters, or the husband or wife dies, those surviving mourn over the loss and their attachment to the deceased persists. Deep sorrow fills their hearts and, grief-stricken, they mournfully think of the departed. Days pass and years go by, but their distress goes on. Even if someone teaches them the Way, their minds are not awakened. Brooding over fond memories of the dead, they cannot rid themselves of attachment. Being ignorant, inert, and illusion-bound, they are unable to think deeply, keep their self-composure, practice the Way with diligence, or dissociate themselves from worldly matters. As they wander here and there they come to their end and die before entering on the Way. Then what can be done for them?

“Because they are spiritually defiled, deeply troubled, and confused, peo­ple indulge their passions. Hence, many are ignorant of the Way and few real­ize it. Everyone is restlessly busy, having nothing on which to rely. Whether moral or corrupt, of high or low rank, rich or poor, noble or base, all are pre­occupied with their own work. They entertain venomous thoughts, creating a widespread and dismal atmosphere of malevolence. Subversive activities are planned, contrary to the universal law and the wishes of the people. “Injustice and vice inevitably follow and are allowed to run their course unchecked until evil karma accumulates to the limit. Before they expect their lives to end people meet sudden death and fall into evil realms, where they will suffer excruciating torments for many lives. They will not be able to escape for many thousands of koṭis of kalpas. How indescribably painful!

How pitiable this is!”

32  The Buddha said to Bodhisattva Maitreya and to devas and humans, “I have told you the truth about people of the world. Such being their mode of life, they are unable to enter the Way. Therefore, you should think deeply and try to avoid various evil acts; choose the good and diligently practice it. A life of addiction to desires or a life of pomp and vainglory cannot last long. All must pass; there is nothing you can really enjoy. Since you have encoun­tered a buddha in this world you should assiduously practice the Way. Any­one who sincerely desires birth in the Land of Peace and Bliss is able to attain purity of wisdom and supremacy in virtue. You should not follow the urges of the passions, break the precepts, or fall behind others in the practice of the Way. If you have doubts and are not clear about my teaching, ask me, the Buddha, about anything and I shall explain it to you.”

Bodhisattva Maitreya prostrated himself on the ground and said, “Your majestic glory, O Buddha, is awe-inspiring, and your exposition is most pleasing to me. Having heard your teaching I feel deeply that people of the world are just as you have described. Your compassionate revelation of the Great Way has opened our eyes and ears, awakening us to liberation. Those who have heard your teachings are all filled with joy. Devas, humans, and lesser beings, including even those that crawl, have all been blessed by your compassionate guidance and have thereby attained deliverance from suffer­ing and affliction.

“The Buddha’s admonition is indeed profound and appropriate, and his wisdom clearly surveys things in the eight directions, above and below, pen­etrating all in the past, present, and future. Our liberation in the present life is entirely due to the Buddha’s perseverance and painstaking efforts in his former lives when he was seeking the Way. His benevolence covers the whole world and the extent of his merit is majestic and glorious. His light penetrates to the utmost ends of space and guides people to nirvana. He reveals the sutras, destroys wrong views, and subdues demons. Thus his influence extends boundlessly in the ten directions. The Buddha is the King of the Dharma; his virtue surpasses that of all the sages. He is the teacher of all devas and humans and enables them to enter the Way according to their wishes. Having been able to meet you, O Buddha, and also to hear the Name of Amitāyus,19 we have all attained joy and illumination.”

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33  The Buddha said to Maitreya, “What you say is true. Those who adore and revere a buddha attain great merit. Buddhas very rarely appear in the world. Having become a buddha in this life, I have taught the Dharma, expounded teachings of the Way, cleared people’s doubts, eradicated the causes of lust and desire, and blocked the source of all evils. Visiting vari­ous places in the three worlds, I encounter no obstructions. The wisdom dis­closed in the scriptures provides for all ways of life. It keeps essential prin­ciples together and clearly reveals the truth. I have explained the reality of the five realms, thereby freeing those who have not yet attained deliverance and distinguishing between the paths of samsara and nirvana.

“Maitreya, you should know that you have, for innumerable kalpas, been perfecting the bodhisattva practices to save sentient beings. Incalcula­ble indeed is the number of beings who under your guidance have attained the Way and reached nirvana. From time immemorial, you and all the devas and humans in the ten directions and the four groups of followers have been floundering in the five realms of samsara, undergoing indescribable troubles and afflictions. Until you were born in this life, you, too, underwent endless cycles of birth and death. Now you have encountered a buddha, listened to his expositions of the Dharma, and been able to learn about Amitāyus. What pleasure and joy this is for you and me to share! I share the joy with you. “It is time for all to seek deliverance from the pains of birth, sickness,

old age, and death. Outflows of depravity and defilement are everywhere, and there is nothing in which you can find true joy. You should resolutely do worthy deeds with propriety, strive to do more good, control and purify yourselves, wash away the mental defilements, be sincere in word and deed, and allow no contradiction between what you think and what you do. Seek your own liberation and then turn to saving others; straightforwardly aspire to be born in the Pure Land and accumulate roots of virtue. However hard you may practice in this life, it can only be for a short while. In the life to come you will be born in the land of Amitāyus and enjoy endless bliss there. Being forever in accord with the Way, you will no longer be subject to birth and death and be free of the afflictions caused by greed, anger, and ignorance. If you wish your life to be as long as a kalpa, a hundred kalpas, or ten mil­lion koṭis of kalpas, it will be just as you please. You will dwell in effortless spontaneity and attain nirvana. You should each diligently seek to realize

your aspiration. Do not entertain any doubt or give up your endeavors, lest as a result of that fault you should be born into the seven-jeweled palace in the border region of the Pure Land and be subject to various disadvantages for five hundred years.”

Maitreya said to the Buddha, “Having received your considerate admo­nition, we will diligently practice the Way and follow your teaching. We will not allow any doubt to arise.”

34  The Buddha said to Maitreya, “If here in this world you are upright in thought and will, and abstain from doing evil, then you will attain the utmost virtue, unsurpassed in all the lands throughout the ten directions. Why is this so? Devas and humans in the buddha lands naturally do good and rarely com­mit evil, and so it is easy to teach and train them. Having become a buddha in this world, I now dwell in the midst of the five evils, the five sufferings, and the five burnings. This is extremely painful for me. I will teach multi­tudes of beings, making them abandon the five evils, avoid the five suffer­ings, and escape from the five burnings. I will train their minds and lead them to practice the five good deeds, so that they may acquire merit and virtue and attain liberation, long life, and nirvana.”

The Buddha continued. “What are the five evils? What are the five suf­ferings? What are the five burnings? What is the way to extinguish the five evils and lead people to practice the five good deeds, so that they may acquire merit and virtue and attain liberation, long life, and nirvana?”

35 The Buddha said, “The first evil is this. Devas, humans, and lesser beings, including even those that crawl, are bent on doing evil. There is no being that is not. The strong subdue the weak; all inflict serious injuries [upon] and kill each other; all devour their prey. Not knowing how to do good, they commit evil and commit outrageous and unruly deeds. Later, they receive retribution; it is natural that they should be destined to evil realms. Demigods keep records of offenders’ acts and make sure that they are punished. That is why some are poor and destitute, corrupt, beggarly, lonely, deaf, dumb, blind, stupid, wicked, physically handicapped, deranged, or subnormal. But others are honorable, noble, wealthy, intelligent, or clever. This is the result of good and meritorious acts of benevolence and the performance of their duties to their parents in former lives.

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“In this world prisons are set up by the law, and those who are unafraid of them and commit offenses are sent there for punishment. However des­perately they may wish to escape, it is impossible to do so. Such is retribu­tion in this world, but in lives to come, punishment is longer and more severe for such evildoers. The suffering of transmigration through dark and dismal realms is comparable to the severest and most painful punishment ever enforced by law.

“Thus, through the natural working of karma, they undergo immeasur­able sufferings in the three evil realms. In successive transmigrations they are reborn into different states and forms; their lifespans are sometimes long and sometimes short. Their transient selves, vital energy, and conscious-ness20 transmigrate through the natural working of karma. Although each individual is reborn alone, those bound by common karma come to be born together and take revenge upon each other. So this condition persists end­lessly, and until the effect of their evil karma is exhausted there is no possi­bility of avoiding their enemies. Floundering in samsara, they have no chance of escape or of attaining liberation. The pain that they must undergo is inde­scribable. Since this law naturally obtains everywhere between heaven and earth, even if good or evil acts do not immediately bring about reward or ret­ribution they will certainly result in them sooner or later. This I call the first great evil, the first suffering, and the first burning. Those afflictions are such that they are comparable to a huge fire burning people alive.

“If, in the midst of this, one controls one’s thoughts with singlemind-edness, does worthy deeds with proper demeanor, commits no evil, and per­forms only good, then with the merit and virtue acquired one reaches liber­ation and is able to escape from this world, be reborn in heavenly realms, and finally reach nirvana. This is the first great good.”

36  The Buddha continued, “The second evil is that people of this world— parents, children, brothers and sisters, family members, husbands and wives— all lack moral principles, break laws, conduct themselves arrogantly, com­mit licentious and unruly acts, pursue their own pleasures, enjoy themselves as they will, and deceive each other. What they think contradicts what they say; they speak without sincerity, flatter others with deceitful intention, fawn upon others with artful words, envy the reputation of sages, abuse the vir­tuous, and entrap people by dishonest means.

“Masters are unwise in appointing retainers, who, exploiting the situa­tion, seek every opportunity for trickery and deceit. Rulers, being unright-eous, are deceived by ministers and foolishly remove loyal and faithful sub­jects. This is contrary to the will of heaven. Ministers betray their rulers; children deceive their parents; brothers, sisters, husbands, wives, kinsmen, and friends deceive each other. They harbor greed, anger, and ignorance and, desiring many possessions, seek their own advantage. All people are the same at heart, whether they are people of high and honorable positions or of lower and despised classes. They bring their homes and themselves to ruin and recklessly destroy their kindred. Although there are family members, friends, villagers, townspeople, ignorant and vulgar groups working together, all seek to gain their own profit, thereby incurring the anger and enmity of others. When people grow rich, they become miserly and uncharitable. Greed­ily attached to their wealth,21 they toil with mind and body to retain it. When their end comes, they find nothing on which to rely. Ultimately they are born and depart alone, with nobody to accompany them. Bliss or misery result­ing from good or evil acts follow them in their future lives. Thus they are reborn in pleasant or painful states. Even if they later feel regret, what good will that do?

“People of the world, being dark-hearted and lacking insight, hate and abuse good people and show them no respect. They are attached to wrong­doing and willfully commit unlawful acts. They always covet the wealth of others and harbor intentions of stealing. After spending and squandering what they have robbed from others, they seek to regain it. Because of their own hidden motives and dishonesty, they slyly study the reactions shown on the faces of others. Since they are unable to think far ahead, when things go wrong they become despondent with chagrin.

“In this world there are prisons established by law where offenders are sent to receive punishment according to their offenses. In their previous lives they neither believed in the Way nor cultivated roots of virtue. In this life, too, if they commit evil, demigods know and keep records of their acts; so when they die, they fall into evil realms. Thus, because of the natural work­ing of karma, there are the three evil realms and innumerable sufferings through which evildoers must pass, life after life, for many kalpas, with no end in sight. It is indeed difficult for them to attain release. The pain they

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must undergo is indescribable. This is called the second great evil, the sec­ond suffering, and the second burning. The afflictions are such that they are comparable to a huge fire burning people alive.

“If, in the midst of this, one controls one’s thoughts with singlemind-edness, does worthy deeds with proper demeanor, commits no evil, and per­forms only good, then with the merit and virtue acquired one reaches liber­ation and is able to escape from this world, be reborn in heavenly realms, and finally reach nirvana. This is the second great good.”

37  The Buddha continued, “The third evil is this. People of the world live together, inhabiting this realm between heaven and earth, with a limited life­span. On the one hand, among the higher levels there are wise, rich, honor­able, noble, and wealthy people. On the other hand, among the lower levels there are people who are poor, debased, crude, and foolish. Besides, there are evildoers who always harbor vicious thoughts and think only of self-grat-ification; they are full of worries and sunk in lust and attachment; they are restless in their daily lives, greedy and miserly, and desirous of what they have no right to possess. They gloat over fair-skinned women, behave licen-tiously and commit obscene acts with them, hate their own wives, and secretly frequent brothels. Consequently, after squandering all their resources they begin to break the law. They form bands, start riots, engage in fighting, unlawfully attack and kill people, and plunder property.

“Some have evil designs on the possessions of others. Without work­ing at their own occupations, they acquire things through theft. Driven by desire, they commit further offenses. Feverishly agitated, they intimidate and rob people to support their own wives and children with the goods thus acquired. Obeying only the dictates of their passions, they become addicted to wanton pleasures. They also disregard seniority in kinship, causing sor­row and anguish to other family members and relatives; furthermore, they take no account of the laws of the state.

“But such evils are known to others and also to demons. The sun and moon recognize them, and demigods keep records of their doings. Thus, because of the natural workings of karma, there are three evil realms and innumerable sufferings through which evildoers must pass, life after life, for many kalpas, with no end in sight. It is indeed difficult for them to gain

release. The pain they must undergo is indescribable. This is called the third great evil, the third suffering, and the third burning. The afflictions are such that they are comparable to a huge fire burning people alive.

“If, in the midst of this, one controls one’s thoughts with singlemind-edness, does worthy deeds with proper demeanor, commits no evil, and per­forms only good, then with the merit and virtue acquired one reaches liber­ation and is able to escape from this world, be reborn in heavenly realms, and finally reach nirvana. This is the third great good.”

38 The Buddha continued, “The fourth evil is this. People of the world do not think of doing good. They incite each other to commit various kinds of evil— uttering harsh and abusive words, telling lies, and engaging in idle talk. They slander others and cause contention. They hate and envy good people and ruin the wise, while they rejoice in watching this behind the scenes. They are neg-lectful of their parents, make light of their teachers and elders, fail to win the trust of their friends, and lack sincerity. Holding themselves in high esteem, they think that they are virtuous but act waywardly in an overbearing manner and despise others. Unaware of their own evil, they never feel ashamed of themselves. Boastful of their physical strength, they demand respect and fear from others. Taking no heed of heaven, earth, demigods, or the sun and moon, they disdain to do any good. So they are difficult to train and convert. Hold­ing themselves in high esteem, they demand their own way. Arrogant and afraid of nothing, they always assume a haughty attitude. But demigods keep records of their evils. Perhaps there was some meritorious act in their former lives, and they can count on the effect of that small amount of good. But, since they commit evil again in this life, their store of merit is soon exhausted; good divinities forsake them, leaving them alone with no one on whom to depend. When their lives end, all their evil recoils upon them and forces them, through the natural working of karma, to descend to the evil realms. Again, as the exact records of their deeds in the hands of the demigods dictate, their karmic trans­gressions and offenses condemn them to hellish realms. Retribution for evil comes about naturally and nothing can stop it. They must go into the red-hot cauldrons, where their bodies are melted down with the utmost torment and anguish. Even if at that time they repent of their evil deeds, what good will that do? The way of heaven takes its inevitable course without mistake.

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“Thus, because of the natural working of karma, there are the three evil realms and innumerable kinds of suffering through which evildoers must pass, life after life, for many kalpas, with no end in sight. It is indeed difficult for them to gain release, and the pain they must undergo is indescribable. This is called the fourth great evil, the fourth suffering, and the fourth burning. The afflictions are such that they are comparable to a huge fire burning people alive. “If, in the midst of this, one controls one’s thoughts with singlemind-edness, does worthy deeds with proper demeanor, commits no evil, and per­forms only good, then with the merit and virtue acquired one reaches liber­ation and is able to escape from this world, be reborn in heavenly realms,

and finally reach nirvana. This is the fourth great good.”

39  The Buddha continued, “The fifth evil is this. People of the world are indecisive and slothful, reluctant to do good, lacking in self-discipline, and they do not work hard at their occupations; so their families and dependents are left to suffer from hunger and cold. When reproached by their parents, they retort angrily with scornful looks. In such conflicts they are far from peaceful; they can be as violent and frenzied as when enemies confront each other; as a result, parents wish that they had no children.

“In dealing with others, they are licentious and wayward, causing trou­ble and annoyance to many. Even when they are morally obliged to others, they neglect their duties and have no intention of repaying their indebted­ness. Destitute and driven to the most desperate ends, they have no way of regaining their wealth. Although eager to obtain much profit and appropri­ate the riches of others, they waste their money on wanton pleasures. As this becomes a habit, they grow accustomed to acquiring property illegally and to spending their ill-gained profits on personal luxuries; indulging in wine and sumptuous food, they eat and drink to excess. Profligate and contentious as they are, they engage in foolish quarrels. Unable to understand others, they forcibly impose their will upon them.

“When they come upon people who are good, they hate and abuse them. Lacking morality and decorum, they do not reflect on their conduct, and so are presumptuous and insistent, refusing to take the advice and admonitions of others. They are unconcerned if their kinsmen, from the closest to the sixth blood relative, have no means of livelihood. They disregard their par-ents’ benevolence and do not fulfill obligations to their teachers and friends.

They think only of doing evil; their mouths continuously speak malice; and with their bodies, they are forever committing evil. In their whole lives they do not do even one good deed.

“Furthermore, they do not believe in the ancient sages, nor the Buddhist teachings, nor the path of practice leading to liberation. Neither do they believe that after death one is reborn into another state of existence, that good deeds bring about good rewards, or that evil acts bring about evil conse­quences. They plot to murder an arhat or to cause disruption in the sangha; they even think of killing their parents, brothers, sisters, or other relatives. For this reason, even their kinsmen, from the closest to the sixth blood rel­ative, hate them so much as to wish them dead.

“Such people of the world are all of the same mind. They are foolish and ignorant, lacking the wisdom to know whence they have come into life or whither they are going after death. Neither humane toward others nor obe­dient to their elders, they rebel against the whole world. Nevertheless, they expect good fortune and seek long lives, only to meet death in the end. Even if someone compassionately admonishes them, trying to lead them to thoughts of good, and teaches them that there are naturally good and evil realms of samsara, they will not believe him. However hard one may try to persuade them, it is useless. Their minds are closed, and they refuse to listen to oth­ers or understand their teachings. When their lives are about to end, fear and revulsion arise in turn. Not having previously done any good, they are filled with remorse when they come to their end. But what good will that do then? “Between heaven and earth, the five realms are clearly distinguishable.

They are vast and deep, extending boundlessly. In return for good or evil deeds, happiness or misery ensues. The result of one’s karma must be borne by oneself alone, and no one else can take one’s place. This is natural law. Misfortune follows evil deeds as their retribution, which is impossible to avoid. Good people do good deeds, and so enjoy pleasure after pleasure and proceed from light to greater light. Evildoers commit crimes, and so suffer pain after pain and wander from darkness to deeper darkness. No one, except the Buddha, knows this completely. Even though someone admonishes and teaches them, very few believe; and so the cycles of birth and death never cease and the evil paths continue endlessly. The karmic consequences for such worldly people cannot be described in detail.

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“Thus, because of the natural working of karma, there are innumerable kinds of suffering in the three evil realms through which wicked beings must pass, life after life, for many kalpas, with no end in sight. It is indeed diffi­cult for them to gain release, and the pain they must undergo is indescrib­able. This is called the fifth great evil, the fifth suffering, and the fifth burn­ing. The afflictions are such that they are comparable to a huge fire burning people alive.

“If, in the midst of this, one controls one’s thoughts with singleminded-ness, does worthy deeds with proper demeanor, mindfully recollects, harmo­nizes words and deeds, acts with sincerity, utters true words, speaks from the heart, commits no evil, and performs only good, then with the merit and virtue acquired one reaches liberation and is able to escape from this world, be reborn in heavenly realms, and finally reach nirvana. This is the fifth great good.”

40 The Buddha said to Maitreya, “I shall explain further. Such are the afflic­tions of the five evils in this world. The five sufferings and the five burn­ings continue to arise from them. People commit nothing but evil and fail to cultivate roots of virtue, and so it is natural that they all go to evil realms. Even in this life they suffer from incurable illnesses. Longing for death, they cannot die; craving for life, they cannot live. Thus they are an example to others of what the retribution for evil acts is like. After death, driven by their karma, they fall into the three evil realms, where they suffer countless tor­tures and are themselves consigned to the flames.

“After a long time they are reborn again in this world, only to foment hatred against each other. At first hatred is slight but finally develops into a major evil. All this is because of their greedy attachment to wealth and sen­suous pleasures and of their refusal to share with others. Further, wayward thoughts arise from the desires born of stupidity. Their bondage to evil pas­sions will never be severed. In the pursuit of selfish gain, there is no chance for them to reflect on their evils and turn to good. When wealthy and pros­perous, they are happy and do not learn to be modest and virtuous. Conse­quently, their pomp and power are short-lived; when these are exhausted, they must undergo further afflictions. Their sufferings are bound to increase in time to come.

“The law of karma operates like a net stretched everywhere; in its meshes it inevitably catches all offenders. The net woven of large and small ropes

covers the whole world, from top to bottom, and those caught in it feel utterly helpless and tremble in fear. This net has been in existence from of old. How painful and heart-rending!”

The Buddha said to Maitreya, “People of this world are as I have described. All the buddhas pity them and with divine powers destroy their evils and lead them all to good. If you give up wrong views, hold fast to the scriptures and the precepts, and practice the Way without committing any fault, then you will finally be able to attain the path to liberation and nirvana.”

The Buddha continued, “You and other devas and people of the present and future generations, having received the Buddha’s teachings, should reflect upon them and, while following them, should remain upright in thought and do virtuous deeds. Rulers should abide by morality, reign with beneficence, and decree that everyone should maintain proper conduct, revere the sages, respect people of virtue, be benevolent and kind to others, and take care not to disregard the Buddha’s teachings and admonitions. All should seek liber­ation, cut the roots of samsara and its various evils, and so aspire to escape from the paths of immeasurable sorrow, fear, and pain in the three evil realms. “In this world, you should extensively plant roots of virtue, be benevo­lent, give generously, abstain from breaking the precepts, be patient and dili­gent, teach people with sincerity and wisdom, do virtuous deeds, and prac­tice good. If you strictly observe the precepts of abstinence with upright thought and mindfulness even for a day and a night, the merit acquired will surpass that of practicing good in the land of Amitāyus for a hundred years. The reason is that in that buddha land of effortless spontaneity all the inhab­itants do good without committing even a hair’s breadth of evil. If in this world you do good for ten days and nights, the merit acquired will surpass that of practicing good in the buddha lands of other directions for a thou­sand years. The reason is that in the buddha lands of other directions many practice good and very few commit evil. These are lands where everything is naturally provided as a result of one’s merit and virtue, and so no evil is done. But in this world much evil is committed and few are provided for nat­urally; people must work hard to get what they want. Since they intend to deceive each other, their minds are troubled, their bodies are exhausted, and they drink bitterness and eat hardship. In this way, they are too much pre-

occupied with their toil to have time for rest.

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“Out of pity for you and other devas and humans, I have taken great pains in exhorting you to do good deeds. I have given you instructions appro­priate to your capacities. You have, without fail, accepted my teachings and practiced them, and so have all entered on the Way as you wished.

“Wherever the Buddha comes to stay, there is no state, town, or village that is not blessed by his virtues. The whole country reposes in peace and harmony. The sun and moon shine with pure brilliance; wind arises and rain falls at the right time. There is no calamity or epidemic, and so the country becomes wealthy and its people enjoy peace. Soldiers and weapons become useless; and people esteem virtue, practice benevolence, and diligently cul­tivate courteous modesty.”

The Buddha continued, “My concern for you, devas and humans, is greater than the care of parents for their children. I have become a buddha in this world, destroyed the five evils, removed the five sufferings, and extin­guished the five burnings. I have countered evil with good, eradicated the suffering of birth and death, and enabled people to acquire the five virtues and attain the peace of unconditioned nirvana. But after I have departed from this world, my teaching will gradually decline and people will fall prey to flattery and deceit and commit various evils again, resulting in the recur­rence of the five sufferings and the five burnings. As time goes on, their suf­ferings will intensify. As it is impossible to describe this in detail, I have given you only a brief outline.”

The Buddha said to Maitreya, “You should each ponder on this well, teach and admonish each other, and be on guard against disobeying the Buddha’s instruction.”

Bodhisattva Maitreya, with his palms together, said, “O Buddha, how appropriate your admonition is! People of the world are just as you have described. O Tathāgata, you take pity on and care for us without discrimi­nation and seek to deliver us all from suffering. Having accepted the Buddha’s repeated exhortations, I will be careful not to disobey them.”

41 The Buddha said to Ānanda, “Rise to your feet, rearrange your robes, put your palms together, and respectfully revere and worship Amitāyus. Buddha tathāgatas in the lands of the ten directions always praise with one accord that buddha’s virtue of nonattachment and unimpeded activity.”

Ānanda stood up, rearranged his robes, assumed the correct posture, faced westward, and, demonstrating his sincere reverence, joined his palms together, prostrated himself on the ground, and worshiped Amitāyus.

Then he said to Śākyamuni Buddha, “World-honored One, I wish to see that buddha, his Land of Peace and Bliss, and its hosts of bodhisattvas and śrāvakas.”

As soon as he had said this, Amitāyus emitted a great light, which illu­minated all the buddha lands. The Encircling Adamantine Mountains, Mount Sumeru, together with large and small mountains and everything else shone with the same [golden] color. That light was like the flood at the end of the period of cosmic change that fills the whole world, when myriads of things are submerged, and as far as the eye can see there is nothing but the vast expanse of water. Even so was the flood of light emanating from Amitāyus. All the lights of śrāvakas and bodhisattvas were outshone and surpassed, and only the Buddha’s light remained shining bright and glorious.

At that time Ānanda saw the splendor and majesty of Amitāyus resem­bling Mount Sumeru, which rises above the whole world. There was no place that was not illuminated by the light emanating from his body of glory. The four groups of followers of the Buddha in the assembly saw all this at the same time. Likewise, those of the Pure Land saw everything in this world.

42  Then the Buddha said to Ānanda and Bodhisattva Maitreya, “Have you seen that land filled with excellent and glorious manifestations, all sponta­neously produced, from the ground to the Heaven of Pure Abode?”

Ānanda replied, “Yes, I have.”

The Buddha asked, “Have you also heard the great voice of Amitāyus expound the Dharma to all the worlds, guiding sentient beings to the Way of the Buddha?”

Ānanda replied, “Yes, I have.”

The Buddha further asked, “Have you also seen the inhabitants of that land move freely, riding in seven-jeweled airborne palaces as large as a hundred thousand yojanas, to worship the buddhas of the lands in the ten directions?”

“Yes, I have,” replied Ānanda.

“Have you also seen that some of the inhabitants are in the embryonic state of rebirth?”

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“Yes, I have. Those in the embryonic state dwell in palaces as high as a hundred yojanas or five hundred yojanas, where they spontaneously enjoy pleasures as do those in the Heaven of the Thirty-three Gods.”

43 Then Bodhisattva Maitreya said to the Buddha, “World-honored One, for what reason are some of the inhabitants of that land in the embryonic state and the others born by transformation?”

The Buddha replied, “Maitreya, if there are sentient beings who do var­ious meritorious deeds, aspiring for birth in that land while still entertaining doubt, such beings are unable to comprehend the buddha wisdom, incon­ceivable wisdom, ineffable wisdom, boundless Mahayana wisdom, and incomparable, unequaled, and unsurpassed supreme wisdom. Although they doubt these wisdoms, they still believe in retribution for evil and reward for virtue and so cultivate a store of merit, aspiring for birth in that land. Such beings are born in a palace, where they dwell for five hundred years with­out being able to behold the Buddha, hear his exposition of the Dharma, or see the hosts of bodhisattvas and śrāvakas. For this reason, that type of birth in the Pure Land is called the ‘embryonic state.’

“If there are sentient beings who with resolute faith accept these kinds of wisdom, from the Buddha’s wisdom to the supreme wisdom, do merito­rious deeds, and sincerely transfer the merit acquired [to that land], those beings will be spontaneously born by transformation, seated with legs crossed, in the seven-jeweled lotus flowers, and instantly attain the same glorious forms, wisdom, and virtue as those of the bodhisattvas there.

44  “Further, Maitreya, if great bodhisattvas in the buddha lands22 of other directions desire to see Amitāyus, and revere and make offerings to him and the hosts of bodhisattvas and śrāvakas, they will, after death, be born in the land of Amitāyus. Spontaneously transformed, they will be born from within the seven-jeweled lotus flowers.

“Maitreya, you should know that those born by transformation are pos­sessed of supreme wisdom, while those in the embryonic state lack that wis­dom and must pass five hundred years without being able to behold the Buddha, hear his teaching of the Dharma, see the hosts of bodhisattvas and śrāvakas, make offerings to the Buddha, learn the rules of conduct for bodhisattvas, or

perform meritorious practices. You should know that this is because those beings harbored doubt and lacked wisdom in their previous lives.”

45  The Buddha said to Maitreya, “Let us suppose that a wheel-turning monarch has a special chamber that is adorned with the seven kinds of jew­els and provided with curtained couches and silken banners hanging from the ceiling. If princes have committed an offense against the king, they are taken to that chamber and fettered with gold chains. There they are served with food and drink and provided with clothes, couches and cushions, flow­ers and incense; and they can enjoy music. Being treated just like the wheel-turning monarch himself, they have no wants. Do you think that those princes would enjoy living there?”

“No, they would not,” replied Maitreya. “They would seek various means of approach to ask a person of power to help them escape.”

The Buddha said to Maitreya, “Those beings born within the lotus buds are like that. Because of their doubt of the Buddha’s wisdom they have been born in palaces. Although they receive no punishment or ill treatment even for a single moment, they must pass five hundred years there without being able to see the Three Treasures, make offerings to the Buddha, or cultivate a store of virtue. This is distressing to them. Though there are other pleas­ures, they do not enjoy living there.

“If those beings become aware of the faults committed in their former lives and deeply repent, they can, as they wish, leave and go to where Amitāyus dwells. Then they can worship and make offerings to him; they can also visit innumerable and countless other tathāgatas to perform various meritorious practices. Maitreya, you should know that the bodhisattvas who allow doubt to arise lose great benefits. For this reason, you should have res­olute faith in the supreme wisdom of the Buddha.”

46  Bodhisattva Maitreya said to the Buddha, “World-honored One, how many non-retrogressive bodhisattvas are there in this world who will be born in that buddha land?”

The Buddha replied, “Sixty-seven koṭis of non-retrogressive bodhisattvas from this world will be born there. Each of these bodhisattvas has previously

made offerings to innumerable buddhas with almost as much diligence as you  278c

did, Maitreya. Furthermore, bodhisattvas of lesser practices and those who have performed small acts of merit, whose number is beyond calculation, will all be born there.”

The Buddha said to Maitreya, “Not only those bodhisattvas from this world but also those from buddha lands in other directions are born there. First, in the land of the buddha named Far-reaching Illumination there are one hundred and eighty koṭis of bodhisattvas who all visit there. Second, in the land of Buddha Jewel Storehouse there are ninety koṭis of bodhisattvas who all visit there. Third, in the land of Buddha Immeasurable Sound there are two hundred and twenty koṭis of bodhisattvas who all visit there. Fourth, in the land of Buddha Taste of Nectar there are two hundred and fifty koṭis of bodhisattvas who all visit there. Fifth, in the land of Buddha Dragon Sub­duing there are fourteen koṭis of bodhisattvas who all visit there. Sixth, in the land of Buddha Superior Power there are fourteen thousand bodhisattvas who all visit there. Seventh, in the land of Buddha Siṃha there are five hun­dred koṭis of bodhisattvas who all visit there. Eighth, in the land of Buddha Undefiled Light there are eighty koṭis of bodhisattvas who all visit there. Ninth, in the land of Buddha Peak of Virtue there are sixty koṭis of bodhi­sattvas who all visit there. Tenth, in the land of Buddha Mountain of Excel­lent Virtue there are sixty koṭis of bodhisattvas who all visit there. Eleventh, in the land of Buddha King of Humans there are ten koṭis of bodhisattvas who all visit there. Twelfth, in the land of Buddha Splendid Flower there are innumerable and incalculable bodhisattvas who are all non-retrogressive and possessed of unrivaled wisdom, who have previously made offerings to countless buddhas, and are able to learn in seven days the adamantine teach­ings of the Dharma that can only be attained by mahāsattvas after practic­ing for a hundred thousand koṭis of kalpas. Those bodhisattvas all visit there. Thirteenth, in the land of Buddha Fearlessness there are seven hundred and ninety koṭis of great bodhisattvas and incalculable minor bodhisattvas and bhikṣus who all visit there.”

The Buddha said to Maitreya, “Not only do the bodhisattvas from those

fourteen buddha lands23 visit that land, but also bodhisattvas from innumer­able buddha lands in the ten directions, whose number is incalculable. Even if I were to give you only the names of the buddhas in the ten directions and the number of the bodhisattvas and bhikṣus who visit that land, enumerating

them continuously day and night for a kalpa, I would not be able to com­plete the list. This is why I have given you only a brief description.”

47 The Buddha said to Maitreya, “If there are people who hear the Name of that buddha, rejoice so greatly as to dance, and think of him even once, then you should know that they have gained great benefit by receiving unsur­passed virtue. For this reason, Maitreya, even if a great fire were to fill the universe of a thousand million worlds, you should pass through it to hear this sutra, to arouse joyful faith, to uphold and chant it, and to practice in accordance with its teachings. This is because there are many bodhisattvas who wish to hear this teaching but are still unable to do so. If there are sen­tient beings who have heard it, they will attain the stage of non-retrogres-sion for realizing the highest enlightenment. This is why you should single-heartedly accept in faith, uphold, and chant this sutra, and practice in accordance with its teachings.”

The Buddha further said, “I have expounded this teaching for the sake of sentient beings and enabled you to see Amitāyus and all in his land. Strive to do what you should. After I have passed into nirvana, do not allow doubt to arise. In the future, the Buddhist scriptures and teachings will perish. But, out of pity and compassion, I will especially preserve this sutra and main­tain it in the world for a hundred years more. Those beings who encounter it will attain deliverance in accord with their aspirations.”

The Buddha said to Maitreya, “It is difficult to encounter and behold a tathāgata when he is in this world. Difficult to access, difficult to hear are the buddhas’ teachings and scriptures. It is also difficult to hear the excel­lent teachings for bodhisattvas, the pāramitās. Difficult too is it to meet a good teacher, to hear the Dharma, and perform the practices. But most dif­ficult of all difficulties is to hear this sutra, have faith in it with joy, and hold fast to it. Nothing is more difficult than this. Thus have I formed my Dharma, thus have I expounded my Dharma, thus have I taught my Dharma. You must receive it and practice it by the method prescribed.”

48 When the World-honored One had finished his presentation of this sutra, aspiration for highest enlightenment was awakened in innumerable sentient beings. Twelve thousand nayutas of human beings attained the pure Dharma eye; twenty-two koṭis of devas and humans attained the stage of non-returner

279a

(anāgāmin); eight hundred thousand bhikṣus realized the wisdom of destroy­ing defilements; forty koṭis of bodhisattvas attained the stage of non-retro-gression; and all, adorned with the virtue of the universal vows, will ulti­mately attain perfect enlightenment.

At that time the entire universe of a thousand million worlds quaked in six ways, and a great light illuminated all the lands in the ten directions. A hundred thousand kinds of music played spontaneously, and innumerable marvelous flowers fell in profusion from the sky.

When the Buddha finished delivering this sutra, Bodhisattva Maitreya and bodhisattvas from the lands in the ten directions, together with Elder Ānanda, other great śrāvakas, and all those in the assembly, without excep­tion, rejoiced at the Buddha’s discourse.

End of Part Two of the Sutra on the Buddha of Infinite Life Delivered by Śākyamuni Buddha

THE SUTRA ON THE VISUALIZATION OF THE BUDDHA OF INFINITE LIFE

DELIVERED BY ŚĀKYAMUNI BUDDHA

Translated into Chinese during the Liu-Song Dynasty by Tripiṭaka Master Kālayaśas24 of Central Asia

1  Thus have I heard. At one time the Buddha was staying on Vulture Peak in Rājagṛha with a great assembly of twelve hundred and fifty monks. He was also accompanied by thirty-two thousand bodhisattvas led by Mañjuśrī, the Dharma Prince.

2 At that time, in the great city of Rājagṛha, there was a prince named Ajāta­śatru. Instigated by his wicked friend Devadatta, he seized his father, King Bimbisāra, confined him in a room with walls seven deep, and forbade all the court officials to visit the king.

Vaidehī, the king’s consort, was devoted to him. After having bathed and cleansed herself, she spread over her body ghee and honey mixed to a paste with wheat flour, filled her ornaments with grape juice, and secretly offered this food and drink to the king. He ate the flour paste, drank the juice, and then asked for water. Having rinsed his mouth, he joined his palms in reverence and, facing Vulture Peak, worshiped the World-honored One from afar, and said, “Mahāmaudgalyāyana is my close friend. I beseech you to have pity on me and send him here to give me the eight precepts.”

Then Mahāmaudgalyāyana flew as swiftly as a hawk to the king. Day after day he came like this to give the king the eight precepts. The World-honored One also sent Venerable Pūrṇa to the palace to expound the Dharma to the king. Three weeks passed in this way. Because he had eaten the flour paste and heard the Dharma, he appeared peaceful and contented.

3  Then Ajātaśatru asked the guard, “Is my father still alive?”

The guard replied, “Great King, his consort spreads flour paste over her body, fills her ornaments with grape juice, and offers these to the king. The monks Mahāmaudgalyāyana and Pūrṇa come here through the air to expound the Dharma to him. It is impossible to stop them.”

Hearing this, Ajātaśatru became furious with his mother and said, “Because you are an accomplice of that enemy, Mother, you too are an enemy. Those monks are evil, for with their delusive magic they have kept this wicked king alive for many days.” So saying, he drew his sharp sword, intending to kill her.

At that time the king had a minister named Candraprabha who was intel­ligent and wise. Together with Jīvaka he made obeisances to the king and

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said, “Great King, according to a certain Vedic scripture,25 since the begin­ning of this cosmic period there have been eighteen thousand wicked kings who have killed their fathers out of their desire to usurp the throne, but we have never heard of anyone who has committed the outrage of killing his mother. Your Majesty, if you commit such an outrage, you will bring dis­grace upon the kṣatriya class. As your ministers, we cannot bear to hear what people will say. As this would be the act of an outcaste, we could no longer remain here.”

Having spoken these words, the two ministers grasped their swords and stepped back. Agitated and frightened, Ajātaśatru said to Jīvaka, “Are you not on my side?”

Jīvaka replied, “Your Majesty, please restrain yourself and do not kill your mother.”

Hearing this, the king repented and begged their forgiveness. Having thrown away his sword, he stopped short of killing his mother and instead ordered the court officials to lock her up in an inner chamber and not allow her to leave.

4 Vaidehī, thus confined, grew emaciated with grief and despair. Facing Vul­ture Peak, she worshiped the Buddha from afar and said, “O Tathāgata, World-honored One, you used to send Ānanda to comfort me. Now I am in deep sorrow and distress. Since there is no way of my coming to look upon your august countenance, World-honored One, I pray you send Venerable Mahāmaudgalyāyana and Venerable Ānanda here to see me.”

When she had said these words, tears of sorrow streamed down her cheeks like rain. Then she bowed toward the Buddha in the distance. Even before she raised her head, the World-honored One, who was then staying on Vulture Peak,26 knew Vaidehī’s thoughts and immediately ordered Mahāmaudgalyā­yana and Ānanda to go to her through the air; he himself disappeared from the mountain and reappeared in the inner chamber of the royal palace.

After worshiping him, Vaidehī raised her head and saw Śākyamuni Buddha, the World-honored One. He was the color of purple-gold and was seated upon a lotus flower of a hundred jewels. He was attended by Mahā­maudgalyāyana on his left and Ānanda on his right. Śakra, Brahmā, the guardian gods of the world, and other devas were in the air about him. Scat­tering heavenly blossoms like rain, they paid homage to the Buddha.

When she saw the World-honored One, Vaidehī tore off her ornaments and prostrated herself on the ground. Weeping bitterly, she said to the Buddha, “O World-honored One, what bad karma did I commit in former lives that I have given birth to such an evil son? I wonder, World-honored One, what karmic relations could have made you a relative of Devadatta?

5  “I beseech you, World-honored One, to reveal to me a land of no sorrow and no affliction where I can be reborn. I do not wish to live in this defiled and evil world of Jambudvīpa where there are hells, realms of hungry ghosts, animals, and many vile beings. I wish that in the future I shall not hear evil words or see wicked people. World-honored One, I now kneel down to repent and beg you to take pity on me. I entreat you, O sunlike Buddha, to teach me how to visualize a land of pure karmic perfection.”

Then the World-honored One sent forth from between his eyebrows a flood of light that was the color of gold and illuminated the innumerable worlds in the ten directions. Returning to the Buddha, the light settled on his head and transformed itself into a golden platform resembling Mount Sumeru. On the platform appeared the pure and resplendent lands of all the buddhas in the ten directions. Some of these lands were made of the seven kinds of jewels, some solely of lotus flowers; some resembled the palace in the Heaven of Free Enjoy­ment of Manifestations by Others, while some were like a crystal mirror in which all the lands in the ten directions were reflected. Innumerable buddha lands like these, glorious and beautiful, were displayed to her.

Vaidehī then said to the Buddha, “O World-honored One, these buddha lands are pure and free of defilement, and all of them are resplendent. But I wish to be born in the Land of Utmost Bliss of Amitāyus. I beseech you, World-honored One, to teach me how to contemplate that land and attain samādhi.”

6  The World-honored One smiled, and from his mouth came five-colored rays of light, each shining on King Bimbisāra’s head. Although the old king was confined, with his unhindered mind’s eye he saw the World-honored One in the distance. He knelt down in homage to the Buddha and effortlessly made spiritual progress until he reached the stage of non-returner.

7 Then the World-honored One said to Vaidehī, “Do you know that Amitāyus is not far away? Fix your thoughts upon and contemplate that buddha land.

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Then you will accomplish the pure acts.27 I shall describe it to you in detail with various illustrations, so that all ordinary people in the future who wish to practice pure karma may also be born in that Western Land of Utmost Bliss. Whoever wishes to be born there should practice the three acts: first, caring for one’s parents, attending to one’s teachers and elders, compas­sionately refraining from killing, and doing the ten good deeds; second, tak­ing the Three Refuges, keeping the various precepts, and refraining from breaking the rules of conduct; and third, awakening aspiration for enlight­enment (bodhicitta), believing deeply in the law of causality, chanting the Mahayana sutras, and encouraging people to follow their teachings. These three are called pure karma.”

The Buddha further said to Vaidehī, “Do you know that these three acts are the pure karma practiced by all the buddhas of the past, present, and future as the right cause of enlightenment?”

8 The Buddha said to Ānanda and Vaidehī, “Listen carefully, listen carefully and ponder deeply. I, the Tathāgata, shall discourse on pure karma for the sake of all sentient beings of the future who are afflicted by the enemy, evil passions. It is very good, Vaidehī, that you have willingly asked me about this. Ānanda, you must receive and keep the Buddha’s words and widely pro­claim them to the multitude of beings. I, the Tathāgata, shall now teach you, Vaidehī, and all sentient beings of the future how to visualize the Western Land of Utmost Bliss. By the power of the Buddha all will be able to see the Pure Land as clearly as if one were looking at one’s own reflection in a bright mirror. Seeing the utmost beauty and bliss of that land, they will rejoice and immediately attain insight into the non-arising of all dharmas.”

The Buddha said to Vaidehī, “You are unenlightened and so your spir­itual powers are weak and obscured. Since you have not yet attained the divine eye, you cannot see that which is distant. But the buddha tathāgatas have special ways to enable you to see afar.”

Vaidehī said to the Buddha, “World-honored One, through the Buddha’s power, even I have now been able to see that land. But after the Buddha’s passing sentient beings will become defiled and evil and be oppressed by the five kinds of suffering. How then will those beings be able to see the Land of Utmost Bliss of Amitāyus?”

9  The Buddha said to Vaidehī, “You and other sentient beings should con­centrate and, with one-pointed attention, turn your thoughts westward. How do you contemplate? All sentient beings except those born blind—that is, all those with the faculty of sight—should look at the setting sun. Sit in the proper posture, facing west. Clearly gaze at the sun, with mind firmly fixed on it; concentrate your sight and do not let it wander from the setting sun, which is like a drum suspended above the horizon. Having done so, you should then be able to visualize it clearly, whether your eyes are open or closed. This is the visualization of the sun and is known as the first con­templation. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”

10 The Buddha said to Ānanda and Vaidehī, “After you have accomplished the first contemplation, next practice the visualization of water. Envision the western direction as entirely flooded by water. Then picture the water as clear and pure, and let this vision be distinctly perceived. Keep your thoughts from being distracted. After you have visualized the water, envision it becoming frozen. After you have visualized the ice as transparent to its depth, see it turning into beryl. When you have attained this vision, next imagine that the beryl ground shines brilliantly, inside and out, and that this ground is sup­ported from below by columns that are made of diamond and the seven kinds of jewels and hung with golden banners. These columns have eight sides and eight corners, each side being adorned with a hundred kinds of jewels. Each jewel emits a thousand rays of light, each ray in turn having eighty-four thou­sand colors. As they are reflected on the beryl ground, they look like a thou­sand koṭis of suns, so dazzling that it is impossible to see them in detail. “On this beryl ground, golden paths intercross like a net of cords. The land

is divided into areas made of one or the other of the seven jewels, so the parti­tions are quite distinct. Each jewel emits a flood of light in five hundred col­ors. The light appears in the shape of a flower or a star or the moon; suspended in the sky, it turns into a platform of light on which there are ten million pavil­ions made of a hundred kinds of jewels. Both sides of this platform are adorned with a hundred koṭis of flowered banners and innumerable musical instruments. As eight pure breezes arise from the light and play the musical instruments, they proclaim the truths of suffering, emptiness, impermanence, and no-self. This is the visualization of the water and is known as the second contemplation.

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11 “When you have attained this contemplation, visualize each object quite clearly without losing the image, whether your eyes are closed or open. Except when sleeping,28 always keep it in mind. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”

The Buddha said to Ānanda and Vaidehī, “When the visualization of the water has been accomplished, it is called the general perception of the ground of the Land of Utmost Bliss. If you attain a state of samādhi, you will see this ground so clearly and distinctly that it will be impossible to describe it in detail. This is the visualization of the ground and is known as the third contemplation.”

The Buddha said to Ānanda, “Keep these words of the Buddha in mind, and expound this method of visualizing the ground for the benefit of the mul­titude of future beings who will seek liberation from suffering. If one has attained a vision of the ground of that land, the evil karma that would bind one to birth and death for eighty koṭis of kalpas29 will be extinguished, and so one will certainly be born in the Pure Land in the next life. Do not doubt this. To practice in this way is called the correct contemplation, and to prac­tice otherwise is incorrect.”

12 The Buddha said to Ānanda and Vaidehī, “When you have accomplished visualization of the ground, next contemplate the jeweled trees. This is how to do so. Visualize each one and then form an image of seven rows of trees, each being eight thousand yojanas high and adorned with seven-jeweled blossoms and leaves. Each blossom and leaf has the colors of various jew­els. From the beryl-colored blossoms and leaves issues forth a golden light. From the crystal-colored [blossoms and leaves] issues forth a crimson light. From the agate-colored [blossoms and leaves] issues forth a sapphire light. From the sapphire-colored [blossoms and leaves] issues forth a green pearl light. Coral, amber, and all the other jewels serve as illuminating ornaments. Splendid nets of pearls cover the trees. Between these seven rows of nets covering each tree there are five hundred koṭis of palaces adorned with exqui­site flowers, like the palace of the Brahmā king, where celestial children nat­urally dwell. Each of these children wears ornaments made of five hundred koṭis of śakra-abhilagna-maṇi-gems, which light up a hundred yojanas in all directions, like a hundred koṭis of suns and moons shining together, and

so it is impossible to describe them in detail. Manifold jewels intermingle, producing the most beautiful colors.

“Rows of these jeweled trees are evenly arranged and their leaves are equally spaced. From among the leaves appear wonderful blossoms which spontaneously bear fruits of the seven kinds of jewels. Each leaf is twenty-five yojanas in both length and breadth. Like the celestial ornaments, the leaves are of a thousand colors and a hundred patterns. These trees have mar­velous blossoms which are the color of gold from the Jambu River and spin like firewheels among the leaves. From these blossoms appear various fruits, as from Śakra’s vase, and from the fruits issue forth great floods of light which transform themselves into banners and innumerable jeweled canopies. Inside the jeweled canopies can be seen reflections of all the activities of the Buddha throughout the universe of a thousand million worlds. The buddha lands in the ten directions are also reflected in them.

“After you have seen these trees, visualize each detail in order: the trunks, branches, leaves, blossoms, and fruits, and let your vision of all of them be clear and distinct. This is the visualization of the trees and is known as the fourth contemplation. To practice in this way is called the correct contem­plation, and to practice otherwise is incorrect.”

13 The Buddha said to Ānanda and Vaidehī, “When you have accomplished visualization of the trees, next contemplate the ponds.30 This is how to do so. In the Land of Utmost Bliss, there are ponds of water possessing the eight excellent qualities, each made of the seven kinds of jewels that are soft and pliable. The water, springing from a wish-fulfilling king maṇi-gem, forms fourteen streams. Each stream is the color of the seven kinds of jewels. Its banks are made of gold and its bed is strewn with diamond sand of many colors. In each stream there are sixty koṭis of lotus flowers of the seven kinds of jewels, which are round and symmetrical, measuring twelve yojanas in diameter. The water from the maṇi-gem flows among the flowers and mean­ders between the trees. As it ripples it produces exquisite sounds, which pro­claim the truths of suffering, emptiness, impermanence, and no-self, and of the pāramitās. Its sound also praises the physical characteristics and marks of the buddhas. The wish-fulfilling king maṇi-gem emits a splendid golden light, which transforms itself into birds with the colors of a hundred jewels.

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Their songs are melodious and elegant, constantly praising the virtue of mind­fulness of Buddha, Dharma, and Sangha. This is the visualization of the water possessing the eight excellent qualities and is known as the fifth con­templation. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”

14 The Buddha said to Ānanda and Vaidehī, “In each region of this jeweled land there are five hundred koṭis of jeweled pavilions in which innumerable devas play heavenly music. There are also musical instruments suspended in the sky, which, like those on the heavenly jeweled banners,31 spontaneously produce tones even without a player. Each tone proclaims the virtue of mind­fulness of Buddha, Dharma, and Sangha. When this contemplation has been accomplished, it is known as the general perception of the jeweled trees, jeweled ground, and jeweled ponds of the Land of Utmost Bliss. This is a composite visualization and is called the sixth contemplation.

“Those who have perceived these objects will be rid of extremely heavy evil karma which they have committed during innumerable kalpas and will certainly, after death, be born in that land. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”

15 The Buddha said to Ānanda and Vaidehī, “Listen carefully, listen care­fully and ponder deeply. I will expound for you the method of removing suf­fering. Bear my words in mind and explain them to the multitude of beings.” When these words were spoken, Amitāyus appeared in the air above, attended on his left and right by the two mahāsattvas Avalokiteśvara and Mahāsthāmaprāpta. So brilliant was their radiance that it was impossible to see them in detail. They could not be compared even with a hundred thou-

sand nuggets of gold from the Jambu River.

After she had this vision of Amitāyus, Vaidehī knelt down in worship at Śākyamuni’s feet and said to him, “World-honored One, through your power I have been able to see Amitāyus and the two bodhisattvas, but how can sentient beings of the future see them?”

The Buddha said to Vaidehī, “Those who wish to see that Buddha should form an image of a lotus flower on the seven-jeweled ground. They visual­ize each petal of this flower as having the colors of a hundred kinds of jew­els and eighty-four thousand veins like a celestial painting, with eighty-four

thousand rays of light issuing forth from each vein. They should visualize all of these clearly and distinctly. Its smaller petals are two hundred and fifty yojanas in both length and breadth. This lotus flower has eighty-four thousand large petals. Between the petals there are a hundred koṭis of king maṇi-gems as illuminating adornments. Each maṇi-gem emits a thousand rays of light which, like canopies made of the seven kinds of jewels, cover the entire earth. “The dais is made of śakra-abhilagna-maṇi-gems and is decorated with eighty thousand diamonds, kiṃśuka-gems, brahma-maṇi-gems, and also with exquisite pearl nets. On the dais four columns with jeweled banners spon­taneously arise, each appearing to be as large as a thousand million koṭis of Mount Sumerus. On the columns rest a jeweled canopy similar to that in the palace of the Yāma Heaven. It is also adorned with five hundred koṭis of excellent gems, each emitting eighty-four thousand rays shining in eighty-four thousand different tints of golden color. Each golden light suffuses this jeweled land and transforms itself everywhere into various forms, such as diamond platforms, nets of pearls, and nebulous clusters of flowers. In all the ten directions it transforms itself into anything according to one’s wishes and performs the activities of the Buddha. This is the visualization of the

lotus throne and is known as the seventh contemplation.”

The Buddha further said to Ānanda, “This majestic lotus flower was originally produced by the power of Bhikṣu Dharmākara’s [Original] Vow. Those who wish to see Buddha Amitāyus should first practice this contem­plation of the flower throne. In doing so, do not contemplate in a disorderly way. Visualize the objects one by one—each petal, each gem, each ray of light, each dais, and each column. See all of these as clearly and distinctly as if you were looking at your own image in a mirror. When this contem­plation is accomplished, the evil karma that would bind you to birth and death for five hundred koṭis of kalpas will be extinguished, and you will cer­tainly be born in the Land of Utmost Bliss. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”

16 The Buddha said to Ānanda and Vaidehī, “After you have seen this, next visualize the Buddha. Why the Buddha? Because buddha tathāgatas have cosmic bodies,32 and so enter into the meditating mind of each sentient being. For this reason, when you contemplate a buddha, your mind itself takes the

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form of his thirty-two physical characteristics and eighty secondary marks. Your mind produces the Buddha’s image and is itself the Buddha.33 The ocean of perfectly and universally enlightened buddhas thus arises in the meditat­ing mind. For this reason, you should singlemindedly concentrate and deeply contemplate the Buddha Tathāgata, Arhat, and Perfectly Enlightened One. “When you visualize the Buddha, you should first form his image.

Whether your eyes are open or closed, perceive a jeweled image of him, who is the color of gold from the Jambu River, sitting on that flower throne. When you have thus perceived a seated image of the Buddha, your mind’s eye will open and you will clearly and distinctly see the seven-jeweled glorious objects of the Land of Utmost Bliss, including the seven-jeweled ground, the jew­eled ponds, the rows of jeweled trees covered with heavenly jeweled cur­tains, and jeweled nets spreading over the sky. Perceive these as clearly and distinctly as if you were seeing an object in the palm of your hand.

“After you have seen this image, visualize on the Buddha’s left a large lotus flower which is exactly the same as the one described above, and then another large one on his right. Visualize an image of Bodhisattva Avalo­kiteśvara sitting on the flower seat on his left, sending forth a golden light just like the buddha image described above, and then an image of Bodhi­sattva Mahāsthāmaprāpta sitting on the flower seat on his right.

“When you have attained this vision, you will see these images of the Buddha and bodhisattvas sending forth golden rays, which illuminate the jeweled trees. Under each tree there are also three lotus flowers with images of a buddha and two bodhisattvas sitting on them, so that the land is com­pletely filled with such images.

When you have attained this vision, you will perceive the streams, rays of light, jeweled trees, ducks, geese, male and female mandarin ducks, and so forth, all expounding the wonderful Dharma. Whether in meditation or not, you will always hear the wonderful Dharma. When you rise from med­itation you should remember what you have heard, not forget it, and con­firm it with the sutras. If it does not agree with the sutras it should be called an illusion, but if it does agree it is called the attainment of the general per­ception of the Land of Utmost Bliss. This is the visualization of the buddha image, and is known as the eighth contemplation. If you have attained this, the evil karma that would bind you to birth and death for innumerable koṭis

of kalpas will be extinguished and, while in this life, you will attain the buddha-recollection samādhi. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”

17  The Buddha said to Ānanda and Vaidehī, “After you have succeeded in seeing these images, next envision the physical characteristics and the light of Amitāyus. Ānanda, you should realize that his body is as glorious as a thousand million koṭis of nuggets of gold from the Jambu River of the Yāma Heaven and that his height is six hundred thousand koṭis of nayutas of yojanas multiplied by the number of the sands of the Ganges River. The white tuft of hair curling to the right between his eyebrows is five times as big as Mount Sumeru. His eyes are clear and as broad as the four great oceans; their blue irises and whites are distinct. From all the pores of his body issues forth a flood of light as magnificent as Mount Sumeru. His aureole is as broad as a hundred koṭis of universes, each containing a thousand million worlds. In this aureole reside transformed buddhas numbering as many as a million koṭis of nayutas multiplied by the number of the sands of the Ganges River. Each buddha is attended by innumerable and countless transformed bodhisattvas. “Buddha Amitāyus possesses eighty-four thousand physical character­istics, each having eighty-four thousand secondary marks of excellence. Each secondary mark emits eighty-four thousand rays of light; each ray of light shines universally upon the lands of the ten directions, embracing and not forsaking those who are mindful of the Buddha. It is impossible to describe in detail these rays of light, physical characteristics, and marks, transformed buddhas, and so forth. But you can see them clearly with your mind’s eye

through contemplation.

“Those who have envisioned them see all the buddhas of the ten direc­tions. Because they see the buddhas, this is called the buddha-recollection samādhi. To attain this contemplation is to perceive the bodies of all the buddhas. By perceiving these, one also realizes the buddhas’ mind. The buddhas’ mind is great compassion. It embraces sentient beings with uncon­ditional benevolence. Those who have practiced this contemplation will, after death, be born in the presence of the buddhas and realize insight into the non-arising of all dharmas. For this reason, the wise should concentrate their thoughts and visualize Amitāyus.

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“In contemplating him, begin with one of his physical characteristics. Visualize first the white tuft of hair between his eyebrows until you see it quite clearly and distinctly. When you visualize it, all the eighty-four thou­sand physical characteristics will spontaneously become manifest. When you see Amitāyus you will also see innumerable buddhas of the ten direc­tions. Having visualized these innumerable buddhas you will receive from each the prediction of your future buddhahood. This is the general percep­tion of all the physical characteristics of the Buddha and is known as the ninth contemplation. To practice in this way is called the correct contem­plation, and to practice otherwise is incorrect.”

18 The Buddha said to Ānanda and Vaidehī, “After you have seen Amitāyus clearly and distinctly, next visualize Bodhisattva Avalokiteśvara. His height is eighty koṭis of nayutas of yojanas multiplied by the number of the sands of the Ganges River. His body is the color of purple-gold, and on the top of his head is a mound surrounded by an aureole with a radius of a hundred thousand yojanas, in which there are five hundred transformed buddhas. Each transformed buddha resembles Śākyamuni and is attended by five hun­dred transformed bodhisattvas and innumerable devas. In the light emanat­ing from his entire body are seen the sentient beings of the five realms of samsara in all their distinct physical forms. On his head he wears a heavenly crown made of śakra-abhilagna-maṇi-gems, on which stands a transformed buddha (Amitāyus) measuring twenty-five yojanas in height.

“The face of Bodhisattva Avalokiteśvara is the color of gold from the Jambu River, while the tuft of hair between his eyebrows has the colors of the seven kinds of jewels, and from it issue forth eighty-four thousand dif­ferent rays of light. In each of these rays dwell innumerable and countless hundreds of thousands of transformed buddhas, each attended by countless transformed bodhisattvas, all of whom manifest in various forms at will, fill­ing completely the worlds of the ten directions. Avalokiteśvara’s arms are the color of red lotus flowers. They emit eighty koṭis of exquisite rays of light in the shape of ornaments, in which are reflected all the glorious objects of that land. The palms of his hands are the color of five hundred koṭis of various lotus flowers. Each of his ten fingertips bears eighty-four thousand signs like impressed patterns, each with eighty-four thousand colors. Each

color in turn emits eighty-four thousand delicate rays of light, illuminating all beings. With his jeweled hands he welcomes and guides sentient beings. “When he lifts one of his feet, the mark of a thousand-spoked wheel on

its sole spontaneously changes into a pedestal, which emits five hundred koṭis of light rays. When he puts his foot down, flowers made of diamond and maṇi-gems scatter, covering everywhere. All the other physical charac­teristics and marks that he fully possesses are the same as the Buddha’s, except for the mound on his head and the uppermost, invisible part,34 which are not equal to those of the World-honored One. This is the visualization of the true physical features of Bodhisattva Avalokiteśvara and is known as the tenth contemplation.”

Then the Buddha said to Ānanda, “Those who wish to see Bodhisattva Avalokiteśvara should follow the method of contemplation just mentioned. Those who practice this contemplation will not encounter any misfortune but will be freed from karmic hindrances and rid of the evil karma that would bind them to birth and death for innumerable kalpas. If you only hear the name of this bodhisattva, you will obtain immeasurable merit. And so, how much more merit will you acquire if you clearly visualize him! Those who wish to see Bodhisattva Avalokiteśvara should first envision the mound on his head and next his heavenly crown. Then they should visualize the other physical characteristics in order, as clearly as if they were looking at some­thing in the palm of their hand. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”

19  The Buddha said to Ānanda and Vaidehī, “Next visualize Bodhisattva Mahāsthāmaprāpta. The dimensions of this bodhisattva are the same as those of Avalokiteśvara. His aureole, two hundred and twenty-five yojanas in diameter, shines to a distance of two hundred and fifty yojanas. The light emanating from his entire body illuminates the worlds of the ten directions, making them shine like purple-gold. This light can be seen by anyone who has a close karmic relationship with him. Even if one sees the light emanat­ing from only one pore of his skin, one can perceive the pure and glorious lights of the innumerable buddhas of the ten directions. That is why this bodhisattva is called Boundless Light. Furthermore, he has great power to illumine all beings with the light of wisdom in order to deliver them from

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the three evil realms. It is for this reason that he is also called Possessed of Great Power.

“The heavenly crown of this bodhisattva is adorned with five hundred jeweled lotus flowers, each having five hundred jeweled pedestals. On each pedestal appear the pure and resplendent lands of the buddhas in the ten directions with all their boundless and glorious features.

“The mound on his head, shaped like a lotus bud, has a jeweled vase in front. This is suffused with various lights which reveal all the activities of the Buddha. The rest of the characteristics of his body are exactly the same as Avalokiteśvara’s. When this bodhisattva walks all the worlds in the ten directions quake. Wherever the earth trembles, five hundred koṭis of jeweled flowers appear, each as beautiful and brilliant as a flower in the Land of Utmost Bliss. When this bodhisattva sits down all the seven-jeweled lands, from the land of Buddha Golden Light in the nadir to that of Buddha King of Light in the zenith, tremble simultaneously. From between these, manifested bodies of Amitāyus, Avalokiteśvara, and Mahāsthāmaprāpta, as innumerable as particles of dust, all assemble like clouds in the Land of Utmost Bliss, fill­ing the entire sky. Sitting on lotus seats, they expound the wonderful Dharma to save suffering beings. To visualize thus is known as the contemplation of Bodhisattva Mahāsthāmaprāpta, and is also called the contemplation of Mahāsthāmaprāpta’s physical characteristics. To visualize that bodhisattva in this way is known as the eleventh contemplation. It extinguishes the evil karma that would bind one to birth and death for immeasurable and count­less kalpas. Those who practice this contemplation will no longer be subject to birth from the womb. They can journey to the pure and exquisite lands of the buddhas. These contemplations are known as the complete contempla­tions of Avalokiteśvara and Mahāsthāmaprāpta. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”

20 The Buddha said to Ānanda and Vaidehī, “After you have contemplated thus, next visualize yourself as born in the Western Land of Utmost Bliss sitting cross-legged upon a lotus flower. Visualize this lotus flower as closed; as it opens, five hundred rays of colored light illuminate your body; then your eyes open and you see buddhas and bodhisattvas filling the sky and hear the sounds of the water, birds, and trees, and the voices of the buddhas all expounding the wonderful Dharma in accord with the twelve divisions

of the scriptures. When you rise from meditation, keep those things in mind and do not forget them. Seeing them thus is known as the visualization of the Land of Utmost Bliss of Buddha Amitāyus. This is the comprehensive visualization and is known as the twelfth contemplation.

“Innumerable transformed bodies of Amitāyus, together with those of Avalokiteśvara and Mahāsthāmaprāpta, will always accompany those who contemplate thus. To practice in this way is called the correct contempla­tion, and to practice otherwise is incorrect.”

21  The Buddha said to Ānanda and Vaidehī, “If you sincerely desire to be born in the Western Land, you should first picture a figure, sixteen feet tall, on the surface of a pond. The dimensions of Amitāyus as previously described are boundless and beyond the mental scope of ordinary beings. But by the power of the Original Vows of that tathāgata, those who contemplate him will certainly succeed. You can acquire immeasurable merit simply by visu­alizing an image of that buddha. And so, how much more merit will you acquire by visualizing his complete physical characteristics!

“Amitāyus, exercising supernatural powers at will, can freely manifest his various forms in the lands of the ten directions. At times he may appear as a large figure, filling the whole sky; at other times as a smaller figure, only sixteen or eight feet high. The figures that he manifests are all of the color of pure gold. The transformed buddhas and jeweled lotus flowers in the aureole of each manifested form are like those described above.

“Bodhisattva Avalokiteśvara and Bodhisattva Mahāsthāmaprāpta have a similar appearance, wherever they are. Sentient beings can only tell one from the other by looking at the emblems on their heads. These two bodhi­sattvas assist Amitāyus in saving all beings everywhere. This is the miscel­laneous visualization, and is known as the thirteenth contemplation. To prac­tice in this way is called the correct contemplation, and to practice otherwise is incorrect.”

22  The Buddha said to Ānanda and Vaidehī, “Those born in the Western Land are of nine grades. Those who attain birth on the highest level of the highest grade are sentient beings who resolve to be born in that land, awaken the three kinds of faith, and so are born there. What are the three [kinds of faith]? They are, first, sincere faith; second, deep faith; and third, the faith

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that seeks birth there by transferring one’s merit. Those who have these three kinds of faith will certainly be born there.

“There are three other kinds of sentient beings who also attain birth. Who are the three [other kinds of sentient beings]? They are, first, those who have a compassionate heart, abstain from killing, and observe the precepts; second, those who chant the Mahayana sutras of greater scope; and third, those who practice the six forms of mindfulness. They aspire to be born in that buddha land by transferring there the merit of practice. With the merit acquired from doing these acts for one to seven days, they attain birth. “When an aspirant is about to be born in that land through dedicated

and undaunted practices, Tathāgata Amitāyus arrives together with Avalo­kiteśvara, Mahāsthāmaprāpta, innumerable transformed buddhas, a great assembly of a hundred thousand monks and śrāvakas, and innumerable devas in seven-jeweled palaces. Bodhisattva Avalokiteśvara, carrying a vajra seat, together with Bodhisattva Mahāsthāmaprāpta, approaches the aspirant. Amitāyus releases a great flood of light that illuminates the aspirant’s body and, along with the bodhisattvas, extends his hands in welcome. Avalo­kiteśvara and Mahāsthāmaprāpta, together with innumerable bodhisattvas, praise and encourage the aspirant. Seeing this, the aspirant rejoices so greatly as to dance. Then he sees himself sitting on the vajra seat, and, following the Buddha, is born into that land in the time it takes to snap one’s fingers. “After being born in that land, he sees the Buddha’s body complete with

all its physical characteristics and also the bodies of the bodhisattvas equally complete with all their physical characteristics. Hearing the discourse on the wonderful Dharma sent forth by the light and the jeweled trees, he then reaches the insight into the non-arising of all dharmas. In a single moment, he visits and worships all the buddhas of the ten directions and receives from each of them the prediction of his future buddhahood. Returning to the Pure Land, he is endowed with innumerable hundreds of thousands of dhāraṇīs. Such a person is called one who attains birth on the highest level of the highest grade.

23  “Those who attain birth on the middle level of the highest grade do not necessarily uphold and chant the sutras of greater scope, but they compre­hend the teachings of the Buddha so well that when they hear the supreme truths they are not dismayed. They have deep faith in the law of karmic cause

and effect and do not slight the Mahayana. They transfer the merit acquired to the Land of Utmost Bliss, aspiring to be born there.

“When such an aspirant is about to die, Amitāyus appears before him, surrounded by Avalokiteśvara, Mahāsthāmaprāpta, and innumerable sages and attendants, carrying a purple-gold lotus seat. The Buddha praises him, saying, ‘Son of the Dharma, because you have practiced the Mahayana and appreciate the supreme truths, I have come to welcome you.’ So saying, he and a thousand transformed buddhas extend their hands all at once toward the aspirant, who, seeing himself sitting on the purple-gold seat, joins his palms35 and praises the buddhas. In an instant, he is born in a seven-jeweled pond of that land.

“The purple-gold seat has become like a great jeweled flower, which opens after one night. The body of the aspirant has become the color of pur­ple-gold and beneath his feet are seven-jeweled lotus flowers. The Buddha and bodhisattvas together release a flood of light that illuminates the aspi-rant’s body. His eyes open, and because of the store of merit from his pre­vious life, he hears voices everywhere expounding only the most profound and supreme truths. Descending from his golden seat, he bows with joined palms and praises the Buddha, the World-honored One. After seven days, he immediately reaches the stage of non-retrogression for realizing highest, perfect enlightenment. He is also able to fly in the ten directions, as he wishes, and to revere all the buddhas and learn various samādhis from them. After the lapse of a smaller kalpa, he attains the insight into the non-arising of all dharmas and receives from each buddha the prediction of his future buddha­hood. Such a person is called one who attains birth on the middle level of the highest grade.

24 “Those who attain birth on the lowest level of the highest grade likewise accept the law of karmic cause and effect, do not speak slightingly of the Mahayana, and awaken aspiration for highest enlightenment. They transfer the merit acquired to the Land of Utmost Bliss, aspiring to be born there. “When such an aspirant is about to die, Amitāyus, together with Avalo­kiteśvara, Mahāsthāmaprāpta, and a host of attendants, come to welcome him, bringing a golden lotus flower and manifesting five hundred trans­formed buddhas. Those transformed buddhas extend their hands all at once

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and praise the aspirant, saying, ‘Son of the Dharma, since you have awakened pure aspiration for highest enlightenment, we have come to welcome you.’ “When he has viewed all this, the aspirant finds himself seated upon a golden lotus flower, which then closes. Following the World-honored One, he immediately attains birth on a seven-jeweled pond. After a day and night, the lotus flower opens and, within seven days, the aspirant beholds the Buddha. Although he sees the Buddha’s body, he is still unable to discern his phys­ical characteristics and marks clearly. But after three weeks he sees them distinctly, and also hears all the sounds and voices proclaiming the won­derful Dharma. Then he can travel in all the ten directions to make offerings to the buddhas and hear their profound teachings. After three smaller kalpas he acquires clear understanding of the one hundred dharmas and dwells in the stage of joy. Such a person is called one who attains birth on the lowest level of the highest grade. These three together are known as the contem­plation of the highest grade of aspirants, and the fourteenth contemplation.

To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”

25 The Buddha said to Ānanda and Vaidehī, “Those who attain birth on the highest level of the middle grade are the sentient beings who keep the five precepts, observe the eight abstinences, practice in compliance with various precepts, and abstain from committing the five grave offenses and other transgressions. They transfer the merit acquired to the Western Land of Utmost Bliss, aspiring to be born there.

“When such a person is about to die, Amitāyus appears before him, sur­rounded by a host of monks and radiating a golden light. He then expounds the truth of suffering, emptiness, impermanence, and no-self, and praises renunciation of the world as the way to escape from suffering.

“Seeing this, the aspirant greatly rejoices and finds himself seated upon a lotus flower. He kneels down, joins his palms, and worships the Buddha. Before he raises his head he attains birth in the Land of Utmost Bliss, where his lotus bud soon opens. When the flower opens, he hears various sounds and voices extolling the Four Noble Truths. He immediately attains arhatship, acquires the three kinds of transcendent knowledge and the six supernatural powers, and realizes the eight samādhis of liberation. Such a person is called one who attains birth on the highest level of the middle grade.

26  “Those who attain birth on the middle level of the middle grade are the sentient beings who observe for at least a day and a night the eight absti­nences, the precepts for a novice, or the complete precepts of a monk or a nun, and do not violate any of the rules of conduct. They transfer the merit acquired to the Land of Utmost Bliss, aspiring to be born there.

“When such an aspirant, perfumed by the virtue of observing the pre­cepts, is about to die, he sees Amitāyus coming toward him with his atten­dants, radiating a golden light and carrying a seven-jeweled lotus flower. He hears a voice in the sky above praising him, saying, ‘Person of good deeds, since you are virtuous and have followed the teachings of the buddhas of the three periods, I have come to welcome you.’ The aspirant finds himself seated upon the lotus flower. The flower having closed, the aspirant is born on a jeweled pond of the Western Land of Utmost Bliss. After seven days the lotus bud unfolds, and he then opens his eyes. With joined palms he pays homage to the World-honored One, rejoices at hearing the Dharma, and reaches the stage of stream-winner (śrota-āpanna). After half a kalpa, he becomes an arhat. Such a person is called one who attains birth on the mid­dle level of the middle grade.

27 “Those who attain birth on the lowest level of the middle grade are good men and women who are dutiful to and care for their parents and do benev­olent deeds for others. When such a person is about to die, he may meet a good teacher, who fully explains to him the bliss of the land of Amitāyus and the Forty-eight Great Vows of Bhikṣu Dharmākara. Having heard this, he dies; and in as short a time as it takes a strong man to bend and straighten his arm he attains birth in the Western Land of Utmost Bliss. Seven days after his birth there, he meets Avalokiteśvara and Mahāsthāmaprāpta, rejoices at hearing the Dharma from them, and so reaches the stage of stream-win-ner. After one smaller kalpa, he becomes an arhat. Such a person is called one who attains birth on the lowest level of the middle grade. These three together are known as the contemplation of the middle grade of aspirants and the fifteenth contemplation. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”

28  The Buddha said to Ānanda and Vaidehī, “Those who attain birth on the highest level of the lowest grade are the sentient beings who commit

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various evil acts but do not slander the Mahayana sutras of greater scope. When a foolish person such as this, who has committed much evil but feels no remorse, is about to die, he may meet a good teacher, who praises the titles of the twelve divisions of the Mahayana scriptures. By hearing these sutra titles, he is released from the burden of evil karma that would bind him to birth and death for a thousand kalpas. Furthermore, this wise teacher advises him to join his palms and call, ‘Homage to Amitāyus Buddha (Na-mo-o-mi-tuo-fo).’ Calling the Name of the Buddha extinguishes the evil karma that would bind the dying person to birth and death for fifty koṭis of kalpas. “The Buddha then sends his transformed body and those of Avalo­kiteśvara and Mahāsthāmaprāpta to the aspirant; they praise him, saying, ‘Well done, person of good deeds! By calling the Name of the Buddha your evil karma has been extinguished, and so we have come to welcome you.’ When these words are uttered, the aspirant sees a flood of light from that transformed buddha fill his room. Having seen this, he rejoices and dies. Seated on a jeweled lotus flower, he follows the transformed buddha and is born on a jeweled pond. In seven weeks the lotus bud opens and the bodhi­sattva of great compassion, Avalokiteśvara, and Bodhisattva Mahāsthāma­prāpta appear before him, releasing great floods of light, and explain to him the extremely profound teachings of the twelve divisions of the scriptures. Having heard these, the aspirant accepts them in faith and awakens aspira­tion for highest enlightenment. After ten smaller kalpas, he acquires clear understanding of the one hundred dharmas and enters the first stage of a bodhisattva. Such a person is called one who attains birth on the highest level of the lowest grade. Thus he is born by hearing the Name of Buddha, Dharma,

and Sangha—that is, the Three Treasures.”

29 The Buddha said to Ānanda and Vaidehī, “Those who attain birth on the middle level of the lowest grade are the sentient beings who violate the five precepts, the eight precepts, or the complete precepts of a monk or a nun. A foolish person such as this steals from the sangha, or takes the personal belongings of monks, or preaches the Dharma with impure motives, but feels no remorse. Thus he defiles himself by evil karma36 and because of this he is liable to fall into hell.

“When he is about to die and the flames of hell suddenly close in on him, he may meet a good teacher, who compassionately explains to him the

ten supernal powers of Amitāyus, fully describing the majestic power of the light of that buddha and his virtues in the observance of the precepts, med­itation, wisdom, liberation, and knowledge of liberation. When he has heard this, the evil karma that would bind him to birth and death for eighty koṭis of kalpas are extinguished; thus, the fierce flames of hell turn into cool and refreshing breezes, wafting heavenly flowers. On each flower is a trans­formed buddha accompanied by bodhisattvas welcoming him.

“In an instant, he attains birth within a lotus bud on a seven-jeweled pond. After six kalpas the lotus bud opens, and then Avalokiteśvara and Mahāsthāmaprāpta comfort him with their noble voices and teach him pro­found Mahayana sutras. Upon hearing these, he immediately awakens aspi­ration for highest enlightenment. Such a person is called one who attains birth on the middle level of the lowest grade.”

30 The Buddha said to Ānanda and Vaidehī, “Those who attain birth on the lowest level of the lowest grade are the sentient beings who commit such evils as the five grave offenses, the ten evil acts, and all kinds of immoral­ity. Owing to such evil karma, a fool like this will fall into evil realms and suffer endless agony for many kalpas. When he is about to die, he may meet a good teacher, who consoles him in various ways, teaching him the won­derful Dharma and urging him to be mindful of the Buddha; but he is too tormented by pain to do so. The good teacher then advises him, ‘If you can­not concentrate on the Buddha then you should say instead, “Homage to Amitāyus Buddha.”’ In this way, he sincerely and continuously says, ‘Homage to Amitāyus Buddha’ (Na-mo-o-mi-tuo-fo) ten times. Because he calls the Buddha’s Name, with each repetition the evil karma that would bind him to birth and death for eighty koṭis of kalpas is extinguished. When he comes to die, he sees before him a golden lotus flower like the disk of the sun, and in an instant he is born within a lotus bud in the Land of Utmost Bliss. After twelve great kalpas the lotus bud opens. When the flower opens, Avalo­kiteśvara and Mahāsthāmaprāpta teach him with voices of great compassion the method of extinguishing evil karma through the realization of the such­ness of all dharmas. Hearing this, he rejoices and immediately awakens aspi­ration for enlightenment. Such a person is called one who attains birth on the lowest level of the lowest grade. These three together are known as the con­templation of the lowest grade of aspirants and the sixteenth contemplation.”

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31 As the Buddha delivered these words, Vaidehī and her five hundred female attendants listened to his teaching. Having envisioned the boundless features of the Land of Utmost Bliss, of Buddha [Amitāyus], and of the two bodhi­sattvas, Vaidehī rejoiced in her heart. Wonder-struck at this revelation, she attained great awakening with clarity of mind and insight into the non-aris-ing of all dharmas.37 Her five hundred female attendants awakened aspira­tion for highest, perfect enlightenment and desired to be born in that land. The World-honored One gave them all assurances that they would be born there and that they would then gain the samādhi of being in the presence of all the buddhas. Innumerable devas also awakened aspiration for highest enlightenment.

32 Then Ānanda rose from his seat, stepped forward, and said to the Buddha, “World-honored One, what should we call this sutra and how should we receive and retain the essentials of its teaching?”

The Buddha answered, “Ānanda, this sutra is called the ‘Visualization of the Land of Utmost Bliss of Buddha Amitāyus and of Bodhisattva Avalo­kiteśvara and Bodhisattva Mahāsthāmaprāpta.’ It is also called the ‘Purifi-cation and Elimination of Karmic Hindrances for Attaining Birth in the Pres­ence of All Buddhas.’ Hold fast to this sutra and do not forget it. Those who practice this samādhi will be able to see, during their lifetime, Buddha Amitāyus and the two mahāsattvas. If good men or women simply hear the Name of this buddha or the names of those two bodhisattvas, the evil karma that would bind them to birth and death for innumerable kalpas will be extin­guished. And so, how much more merit will they acquire if they concentrate on them! You should know that all who are mindful of that buddha are like white lotus flowers among humankind; Bodhisattva Avalokiteśvara and Bodhisattva Mahāsthāmaprāpta become their good friends. They will sit in the seat of enlightenment and be born into the family of the buddhas.” The Buddha further said to Ānanda, “Bear these words well in mind.

To bear these words in mind means to hold fast to the Name of Buddha Amitāyus.”

When the Buddha had spoken thus, Venerable Mahāmaudgalyāyana, Venerable Ānanda, Vaidehī, and all the others greatly rejoiced to hear the Buddha’s discourse.

33  Then the World-honored One returned to Vulture Peak through the air. There Ānanda fully explained to the assembly what had happened. Innu­merable humans, devas, nāgas, yakṣas, and all other beings greatly rejoiced to hear the Buddha’s teaching. Having worshiped the World-honored One, they departed.

End of The Sutra on the Visualization of the Buddha of Infinite Life Delivered by Śākyamuni Buddha

THE SUTRA ON AMITĀYUS BUDDHA DELIVERED BY ŚĀKYAMUNI BUDDHA

Translated into Chinese during the Yao-Qin Dynasty by Tripiṭaka Master Kumārajīva of Kucha

1  Thus have I heard. At one time the Buddha was staying in the Jeta Grove monastery of Anāthapiṇḍada’s Garden at Śrāvastī, together with a large assem­bly of twelve hundred and fifty monks who were all great arhats well known to the people. Among them were great disciples such as the elders Śāriputra, Mahāmaudgalyāyana, Mahākāśyapa, Mahākātyāyana, Mahākauṣṭhila, Revata, Śuddhipanthaka, Nanda, Ānanda, Rāhula, Gavāṃpati, Piṇḍola-Bhāradvāja, Kālodayin, Mahākapphiṇa, Vakkula, and Aniruddha. He was also accom­panied by many bodhisattva mahāsattvas, such as Dharma Prince Mañjuśrī, Bodhisattva Ajita, Bodhisattva Sweet-smelling Elephant, and Bodhisattva Constant Endeavor, and by innumerable devas, including Śakra, lord of the gods, and many others.

2  The Buddha then said to Elder Śāriputra: “If you travel westward from here, passing a hundred thousand koṭis of buddha lands, you will come to the land called Utmost Bliss, where there is a buddha named Amitāyus.38 He is living there now, teaching the Dharma.

3  “Śāriputra, why is that land called Utmost Bliss? The beings in that land suffer no pain but only enjoy pleasures of various kinds. For this reason, that land is called Utmost Bliss. Again, Śāriputra, in the Land of Utmost Bliss there are seven rows of balustrades, seven rows of decorative nets, and seven rows of trees. They are all made of four kinds of jewels and extend over the whole land, encompassing everything. For this reason, that land is called Utmost Bliss. Again, Śāriputra, in the Land of Utmost Bliss there are seven-jeweled ponds filled with water possessing the eight excellent qualities. The beds of the ponds are covered solely with gold sand, and from the four sides of each bed rise stairs of gold, silver, beryl, and crystal. Above these stand pavilions adorned with gold, silver, beryl, crystal, sapphire, rosy pearls, and cornelian. In the ponds are lotuses as large as chariot wheels—the blue ones radiating a blue light, the yellow a yellow light, the red a red light, and the white a white light. They are marvelous and beautiful, fragrant and pure. Śāriputra, the Land of Utmost Bliss is filled with such splendid adornments. “Again, Śāriputra, in that buddha land heavenly music is played con­tinually. The ground is made of gold. Six times during the day and night māndārava flowers rain down from the sky. Every day, in the serenity of

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early morning, the people of that land fill the hems of their robes with exqui­site flowers and go to make offerings to a hundred thousand koṭis of buddhas dwelling in the worlds of all the other directions. Then they return to the Pure Land for their morning meal. After the meal they enjoy a stroll. Śāri­putra, the Land of Utmost Bliss is filled with such splendid adornments. “Again, Śāriputra, in that land there are always many kinds of rare and beautiful birds of various colors, such as white geese, peacocks, parrots, śāris, kalaviṅkas, and jīvaṃjīvakas. Six times during the day and night birds sing with melodious and delicate sounds, which proclaim such teachings as the five roots of good, the five powers, the seven practices leading to enlight­enment, and the Noble Eightfold Path. On hearing them, all the people of that land become mindful of the Buddha, Dharma, and Sangha. But, Śāri­putra, you should not assume that these birds are born as retribution for evil karma. The reason is that none of the three evil realms exists in that buddha land. Śāriputra, even the names of the three evil realms do not exist there; how much less the realms themselves! These birds are manifested by Amitāyus

so that their singing can proclaim and spread the Dharma.

“In that buddha land, Śāriputra, when soft breezes waft through the rows of jeweled trees and jeweled nets they produce subtle, wonderful sounds. It is as if a hundred thousand musical instruments were playing together. Every­one who hears the sounds spontaneously becomes mindful of the Buddha, Dharma, and Sangha. Śāriputra, that buddha land is filled with such splen­did adornments.

4 “For what reason, Śāriputra, do you think that buddha is called Amitābha? Śāriputra, the Buddha’s light shines boundlessly and without hindrance over all the worlds of the ten directions. It is for this reason that he is called Amitābha. Again, Śāriputra, the lives of the Buddha and the people of his land last for innumerable, unlimited, and incalculable kalpas. It is for this reason that the buddha is called Amitāyus. Śāriputra, ten kalpas have passed since Amitāyus attained enlightenment. Moreover, Śāriputra, he has an immeasurable and unlimited number of śrāvaka disciples, all of them arhats, whose number cannot be reckoned by any means. His assembly of bodhi­sattvas is similarly vast. Śāriputra, that buddha land is filled with such splen­did adornments.

5  “Again, Śāriputra, all sentient beings born in the Land of Utmost Bliss dwell in the stage of non-retrogression. Many of them are in the stage of becoming a buddha after one more life. Their number is so great that it is beyond reckoning; it can only be described as innumerable, unlimited, and incalculable.

“Śāriputra, those sentient beings who hear of that land should aspire to be born there. Why? Because they will be able to meet such sages of supreme virtue. Śāriputra, one cannot attain birth in that land with few roots of good or a small store of merit. Śāriputra, if a good man or woman who hears of Amitāyus holds fast to his Name even for one day, two days, three, four, five, six, or seven days with a concentrated and undistracted mind, then, at the hour of death, Amitāyus will appear with a host of holy ones. Conse­quently, when their life comes to an end, the aspirants’ minds will not fall into confusion and so they will be born immediately in the Land of Utmost Bliss of Amitāyus. Śāriputra, perceiving these benefits, I say: All sentient beings who hear this teaching should aspire to birth in that land.

6 “Śāriputra, just as I praise the inconceivable virtue of Amitāyus, so do the buddhas in the eastern direction as numerous as the sands of the Ganges River, such as Akṣobhya Buddha,39 Merudhvaja Buddha, Mahāmeru Buddha, Meruprabhāsa Buddha, and Mañjusvara Buddha. While dwelling in their own lands, they extend their long, broad tongues and, encompassing with them the universe of a thousand million worlds, pronounce these words of truth: Sentient beings should accept this sutra entitled ‘Praise of the Incon­ceivable Virtue and Protection by All Buddhas.’

7  “Śāriputra, there are in the southern direction buddhas as numerous as the sands of the Ganges River, such as Candrasūryapradīpa Buddha, Yaśasprabha Buddha, Mahārciskandha Buddha, Merupradīpa Buddha, and Anantavīrya Buddha. While dwelling in their own lands, they extend their long, broad tongues and, encompassing with them the universe of a thousand million worlds, pronounce these words of truth: Sentient beings should accept this sutra entitled ‘Praise of the Inconceivable Virtue and Protection by All Buddhas.’

8  “Śāriputra, there are in the western direction buddhas as numerous as the

sands of the Ganges River, such as Amitāyus Buddha, Amitaketu Buddha,  347c

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Amitadhvaja Buddha, Mahāprabha Buddha, Mahāprabhāsa Buddha, Ratna­ketu Buddha, and Śuddharaśmiprabha Buddha. While dwelling in their own lands, they extend their long, broad tongues and, encompassing with them the universe of a thousand million worlds, pronounce these words of truth: Sentient beings should accept this sutra entitled ‘Praise of the Inconceivable Virtue and Protection by All Buddhas.’

9  “Śāriputra, there are in the northern direction buddhas as numerous as the sands of the Ganges River, such as Arciskandha Buddha, Vaiśvānaranirghoṣa Buddha, Duṣpradharṣa Buddha, Ādityasaṃbhava Buddha, and Jālinīprabha Buddha. While dwelling in their own lands, they extend their long, broad tongues and, encompassing with them the universe of a thousand million worlds, pronounce these words of truth: Sentient beings should accept this sutra entitled ‘Praise of the Inconceivable Virtue and Protection by All Buddhas.’

10 “Śāriputra, there are in the nadir buddhas as numerous as the sands of the Ganges River, such as Siṃha Buddha, Yaśas Buddha, Yaśasprabhāsa Buddha, Dharma Buddha, Dharmadhvaja Buddha, and Dharmadhara Buddha. While dwelling in their own lands, they extend their long, broad tongues and, encom­passing with them the universe of a thousand million worlds, pronounce these words of truth: Sentient beings should accept this sutra entitled ‘Praise of the Inconceivable Virtue and Protection by All Buddhas.’

11  “Śāriputra, there are in the zenith buddhas as numerous as the sands of the Ganges River, such as Brahmaghoṣa Buddha, Nakṣatrarāja Buddha, Gandhottama Buddha, Gandhaprabhāsa Buddha, Mahārciskandha Buddha, Ratnakusumasaṃpuṣpitagātra Buddha, Śālendrarāja Buddha, Ratnotpalaśrī Buddha, Sarvārthadarśa Buddha, and Sumerukalpa Buddha. While dwelling in their own lands they extend their long, broad tongues and, encompassing with them the universe of a thousand million worlds, pronounce these words of truth: Sentient beings should accept this sutra entitled ‘Praise of the Incon­ceivable Virtue and Protection by All Buddhas.’

12 “Śāriputra, why do you think this teaching is called the ‘Sutra of Protec­tion by All Buddhas’? Śāriputra, all good men and women who hear this sutra and hold fast to it, and also those who hear the names of those buddhas,40 are protected by all the buddhas and dwell in the stage of non-retrogression

for realizing highest, perfect enlightenment. This is why, Śāriputra, you should accept my words in faith and the teachings of all the buddhas. “Śāriputra, those who have already aspired, now aspire, or in the future will aspire to be born in the land of Amitāyus Buddha all dwell in the stage of non-retrogression for realizing highest, perfect enlightenment. They have already been born, are now being born, or will be born in that land. Hence,

Śāriputra, good men and women of faith should aspire to birth there.

13 “Śāriputra, just as I now praise the inconceivable virtue of other buddhas, they also praise my inconceivable virtue, saying, ‘Śākyamuni Buddha, you have accomplished an extremely difficult and unprecedented task. In this Sahā world, during the evil period of the five defilements—those of time, views, passions, sentient beings, and lifespan—you have attained highest, perfect enlightenment and, for the sake of sentient beings, have delivered this teaching which is the most difficult in the world to accept in faith.’ “Śāriputra, you must realize that I have accomplished this difficult task during the period of the five defilements. That is to say, having attained high­est, perfect enlightenment, I have for the sake of the world delivered this teaching, which is so hard for [people] to accept in faith. This is indeed an

extremely difficult task.”

14  When the Buddha had delivered this sutra, Śāriputra and all the monks, together with beings of the whole world, including devas, humans, and asuras, rejoiced at what they had heard and reverently accepted it. Having worshiped him, they departed.

End of The Sutra on Amitāyus Buddha Delivered by Śākyamuni Buddha

Notes

1 “And also”; this reading follows the Sanskrit text; tathā is rendered ru zhi (such), but here its other meaning “and also” applies.

2  The ordinary reading of this stanza, which is not appropriate to the context, is:

Suppose there are buddhas,

A thousand million koṭis in number, And great sages in multitudes

Countless as the sands of the Ganges River. Rather than making offerings

To all those buddhas, I shall seek the Way

Resolutely and unflinchingly.

My reading is attested to by the Tang and Song versions and the Sanskrit text. Fu ru (“nothing is better than. . .”) may correspond to atulya (incomparable), which describes bodhi (Way). From the Mahayana viewpoint, to make offerings to buddhas is the essential part of the bodhisattva path, far from being contradictory to the prac­tice of “seeking the Way resolutely and unflinchingly.”

3 “A pint measure”: I have followed the popular edition which says sheng (pint); the Taishō Tripiṭaka edition has dou (peck), which is too large a measure to be applied here.

4 “How long was. . . ?”: The Taishō Tripiṭaka and other editions read, “How long was the duration of the land of that buddha?”; amended according to the Tang and Song versions and the Sanskrit text.

5 “Not knowing”: The Taishō Tripiṭaka edition reads zhi (knowing); I have followed the popular editions which read fu zhi (not knowing).

6 Nei zhi shi nian, “think of me even ten times”: The traditional reading in the Pure Land schools in China and Japan is “call my Name even ten times.” The correspon­ding Sanskrit phrase antaśo daśabhiś cittotpāda-parivartaiḥ means “even with ten arisings of thought”; cf. Max Müller’s translation, “even those who have only ten times repeated the thought (of that buddha country).” According to Tanluan, shi nian, which appears in the Contemplation Sutra, means ten concentrated and uninterrupted thoughts on Amitābha and also means ten continuous sayings of his Name.

7 Fu ke si-yi (inconceivable), acintya in Sanskrit; often used, as in this and other cases, to describe a large number; cf. Mahāvyutpatti, 7814.

97

8 “Silken canopies”: This reading follows the Ming and popular editions; the Taishō Tripiṭaka edition reads “various canopies.”

9 “Their senses of hearing. . .”: The Taishō Tripiṭaka edition omits “their senses of hear­ing will remain clear and sharp”; supplied by other editions.

10 “Silken canopies”: See note 8.

11 “Sincerely transfer the merit. . .”: According to Shinran, it is Amitāyus who sincerely transfers the merit, so his reading of this sentence is: “through the Buddha’s sincere transference of the merit (to the aspirants), they aspire to be born there  ”

12 “Amitāyus”: As for this and four more occurrences of “Amitāyus,” all editions read “Wu liang jiao” (Immeasurable Enlightened One) except the Tang and the Sanskrit texts, which read “Amitāyus.”

13 “Supernal aspiration”: This reading follows the popular editions; the Taishō Tripiṭaka edition reads “immeasurable mind.”

14 “The nature of all dharmas”: I have followed the popular editions; the Taishō Tripiṭaka edition reads “various teaching gates.”

15 The bracketed interpolation is based on the Sanskrit text, in which “innumerable” or “immeasurable” describes “merits,” not “insight.”

16 “Merit and wisdom”: This reading follows the popular editions; the Taishō Tripiṭaka edition reads “merit.”

17 “The power of good karma  ”: This and the following few words have been explained

contextually rather than translated literally.

18 “Kinsmen,” lit., “inner and outer relatives,” i.e., relatives on the father’s side and on the mother’s side.

19 “The Name of Amitāyus,” lit., “voice of Amitāyus.”

20 “Their transient selves ,” hun shen jing shi, is translated here as “transient selves,

vital energy, and consciousness.” Although this section is missing in the Sanskrit and Tibetan texts, we find in the Pratyutpanna Samādhi Sutra a similar phrase, shi hun shen (Taishō Vol. 13, No. 418, 899b, 905b; see also the English translation by Paul Harrison, Numata Center, 1998). From its Tibetan version, we can confirm that this phrase corresponds to rnam par śes pa (vijñāna, consciousness).

21 “Wealth”: I have followed the popular editions; the Taishō Tripiṭaka edition reads “retain.”