Sukhāvatī-vyūha (English) 無量寿経

Immeasurable Life Sutra

Part One
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. 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 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 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.
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 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.”
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. “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:
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.
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.
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.
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.
My discipline in giving (dāna), mind-control,
Moral virtues (śīla), patience (kṣānti), and effort (vīrya), And also 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.
Even though there are buddhas 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.
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.
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.
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.
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.” The Buddha said to Ānanda, “Having spoken these verses, Bhikṣu Dharmā-kara 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, Worldhonored One, to explain in detail the practices by which buddha tathāgatas 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, 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?”
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.’
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 knowing 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.
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 times 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.
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 “universal equality” and, while dwelling therein, should not always be able to see the immeasurable and inconceivable tathāgatas until those bodhisattvas, too, become buddhas, may I not attain perfect enlightenment.
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.’”

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.’”

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, 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, 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.”

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.”

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.”

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.”

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.”

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 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.

“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.

“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, moon-bright 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-retrogression. Until they attain buddhahood, their senses of hearing will remain clear and sharp 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.”

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.

“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 moon-bright 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, completely 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.’

“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 moon-bright pearl—spontaneously 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.
“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.”

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.”

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.”

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

“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
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, 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.”

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.”

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,
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.”

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.”

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.”

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, 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, yhey 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 aspiration 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.
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 dharmas 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 meta 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.
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.

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 Mahā-sthāmaprāpta. 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 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 śrā-vakas. 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.”

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 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.”

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 rain-showers 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 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, 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, 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.”

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.
“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 virtuously, 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, 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 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!”

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, we have all attained joy and illumination.”
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.”

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?”

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.
“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 consciousness 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 singlemindedness, 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.”

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 unrighteous, 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, 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 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 singlemindedness, 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.”

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-gratification; 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 licentiously 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 singlemindedness, 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.”

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 neglectful 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.
“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 singlemindedness, 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.”

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 parents’ 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.
“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 singlemindedness, 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.”

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 preoccupied with their toil to have time for rest.
“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.”

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.

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?”
“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.”

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.

“Further, Maitreya, if great bodhisattvas in the buddha lands 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.”

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.”

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 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 lands 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.”

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-retrogression 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.”

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 (anāgāmin); eight hundred thousand bhikṣus realized the wisdom of destroying defilements; forty koṭis of bodhisattvas attained the stage of non-retrogression; 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