Sutras

The Sūtra In Which The Buddha Speaks Of Immeasurable Life《佛说无量寿经》

The Sūtra In Which The Buddha Speaks Of Immeasurable Life

(In 252 C.E.) by Cáo Wèi Dynasty’s Saṅghavarman translated (to Chinese). (In 2020 C.E. on Mañjuśrī Bodhisattva’s Sacred Birthday on fourth day of fourth lunar month by Upāsakā Shěn Shí’ān translated to English.)

[For Chinese-English version, see purelanders.com/dajing. For Hànyǔ Pīnyīn version, see purelanders.com/dajingpinyin. Suggestions are welcome for more precise choice of words. Notes to be expanded in time can be studied at purelanders.com/dajingnotes too. Námó Āmítuófó.]

Higher Scroll

Preface Section

Common Preface: Preface For Confirmation Of Faith

First Chapter On Time And Place Of Hearing This Sūtra

I have heard thus, that at one time, the Buddha was abiding at Rājagṛha City, within Mount Gṛdhrakūṭa. With the Great Bhikṣu assembly of twelve thousand persons together, all of whom are great sages, with supernormal powers already attained.

Second Chapter On Voice-Hearers’ Assembly With Others

Their names are, the Honoured One Understanding Reality’s Limit, Honoured One Right Vows, Honoured One Right Speech, Honoured One Great Name, Honoured One Benevolent Virtue, Honoured One Departure From Defilements, Honoured One Renown, Honoured One Good Fruit, Honoured One Completion, Honoured One Bull King, Honoured One Uruvilvā-Kāśyapa, Honoured One Gayā-Kāśyapa, Honoured One Nadī-Kāśyapa, Honoured One Mahākāśyapa, Honoured One Śāriputra, Honoured One Great Maudgalyāyana, Honoured One Kapphiṇa, Honoured One Great Abode, Honoured One Great Pure Aspiration, Honoured One Mahācunda, Honoured One Fulfiller-Of-Vows’ Son, Honoured One Departure From Obstacles, Honoured One Water Pourer, Honoured One Firm Subjugation, Honoured One Face King, Honoured One Different Vehicle, Honoured One Benevolent Nature, Honoured One Excellent Music, Honoured One Well-Come, Honoured One Rāhula, Honoured One Ānanda, all such as these, and other foremost ones too.

Third Chapter On Bodhisattvas’ Noble Assembly

Moreover, with the Great Vehicle’s assembly of Bodhisattvas together, are Universal Virtue Bodhisattva, Wonderful Virtue Bodhisattva, Maitreya Bodhisattva and others, all Bodhisattvas within this Virtuous Kalpa.

Moreover, there are Virtue Protection and other sixteen Bodhisattvas, Good Comprehension Bodhisattva, Faithful Wisdom Bodhisattva, Emptiness Bodhisattva, Supernormal Powers’ Flower Bodhisattva, Light Outstanding Bodhisattva, Wisdom Superior Bodhisattva, Wisdom Banner Bodhisattva, Tranquil Roots Bodhisattva, Vows’ Wisdom Bodhisattva, Fragrant Elephant Bodhisattva, Treasures Outstanding Bodhisattva, Middle Abode Bodhisattva, Restraint’s Practice Bodhisattva and Liberation Bodhisattva, all following the virtues of Universal Virtue Great Bodhisattva, complete with all Bodhisattvas’ immeasurable practices and vows, peacefully abiding in the Dharma of all meritorious virtues. Travelling in the ten directions, practising skilful means. Entering the Buddhas’ Dharma treasury, completely reaching the other shore.

In immeasurable worlds, appearing to accomplish Equal Awakening. Dwelling in Tuṣita heavens, greatly proclaiming the right Dharma. Renouncing those heavenly palaces, descending with their consciousnesses into their mothers’ wombs. From their right sides born, appearing to walk seven steps. With bright light prominent and glorious, universally illuminating the ten directions. In immeasurable Buddha lands, with six kinds of shaking. Raising voices to personally claim, ‘I will in this world, be the Unsurpassable Honoured One.’ With Śakra and Brahmā serving and attending, heavenly and human beings taking refuge and relying on him.

Manifesting skills in calculation, literature and art, archery and charioteering, extensively integrated with spiritual paths’ skills, with understanding and practice of many classical texts. Freely in the back garden, discussing martial arts and testing skills. Appearing to dwell within palaces, among forms and flavours.

Seeing old age, sickness and death, awakening to the world’s impermanence. Relinquishing kingdom, wealth and position, entering mountains to learn the path. With clothing, chariot, white horse, treasure crown and necklace, sending them, ordering to be returned. Renouncing precious and wonderful clothing, then wearing the Dharma robe. Shaving to remove beard and hair, seated upright under a tree, with diligence and suffering for six years, practising accordingly that which should be done.

Appearing in a land with five defilements, accordingly complying with all sentient beings. Manifesting to have dust and dirt, taking a bath in the Golden River. With a heavenly being pressing down a tree’s branch, to attain climbing out of the pool. Spiritual birds fly to follow, to go towards the place for realising the path.

With Auspiciousness moved to prove, praising and showing clearly his meritorious virtues and blessed rewards. With empathy receiving given grass, for spreading under the Buddha tree, in the lotus posture then seated. Exerting great bright light, causing Māra to know this. Māra commanding his officials and subordinates, then come to press and test him. Restraining with wisdom’s power, with all enabled to be subdued. Attaining the subtle and wonderful Dharma, accomplishing the Most Right Awakening.

With Śakra and Brahmā imploring and encouraging, requesting for turning of the Dharma wheel. With the Buddha travelling, the Buddha’s roar is then roared. Striking the Dharma drum, blowing the Dharma conch, holding the Dharma sword, building Dharma pillars, shaking with Dharma thunder, dazzling with Dharma lightning, raining with Dharma rain, expounding with the Dharma to give. Constantly with the Dharma’s sounds, awakening all in the world. With bright light universally illuminating immeasurable Buddha lands. All worlds have six kinds of shaking. With all gathering in Māra’s realm, moving Māra’s palace hall. All māras become fearful and terrified, with none not taking refuge and subdued.

Breaking and splitting evil’s net, eliminating all views. Dissipating all afflictions, destroying all desires’ moats. Strictly protecting the Dharma city, opening and explaining Dharma Doors. Washing away dirt, to clearly reveal the pure. With light merging with the Buddha’s Dharma, propagating the right to transform.

Entering kingdoms for alms, obtaining many abundant meals. For accumulating meritorious virtues, manifesting as blessings’ fields. Desiring to proclaim the Dharma, appearing with joyous smiles. With all Dharma medicines, saving and curing those with the three sufferings. Revealing the intention to attain the path’s immeasurable meritorious virtues. Conferring Bodhisattvas predictions, to accomplish Equal And Right Awakening. Manifesting Parinirvāṇa, saving and aiding without limit. Eliminating all outflows, planting all virtuous roots. Complete with meritorious virtues, that are subtle and wonderful, difficult to measure.

Travelling in all Buddha lands, universally presenting the path’s teachings. His those cultivated practices, are pure without defilements. For example, like an illusionist, manifesting all different appearances. As males, as females, without those not transformed. With the intrinsic learnt and understood clearly, with that in mind done. All these Bodhisattvas, are likewise thus.

Learning all of the Dharma, having understanding integrated with detailed practice. With that abided upon peacefully and carefully examined, with none not moved and transformed. In innumerable Buddha lands, all universally appearing. Never before arrogant and indulgent, with empathy for distressed sentient beings. With such of the Dharma, all complete.

Of Bodhisattvas’ sūtras, thoroughly understanding and fluently expressing their essence and wonders. Their names universally reach, with the path taming in the ten directions. Immeasurable all Buddhas, all together mindfully protect them.

With that the Buddhas abide in, they have all already attained abiding. With that the Great Sages established, thus all already established. With the Thus Come Ones’ path transforming, each able to proclaim it. For all Bodhisattvas, thus becoming great teachers. With extremely profound meditative concentration and wisdom, inspiring and guiding sentient beings. Proficient in all dharmas’ nature, understanding thoroughly sentient beings’ forms. Understanding clearly all lands, making offerings to all Buddhas. Manifesting their bodies, similar to lightning. Well learning the web of fearlessness, knowing clearly the illusory manifestations of dharmas.

Breaking and splitting Māra’s net, liberating from all binding fetters. Surpassing grounds of Voice-Hearers and those by Conditions Awakened, attaining the samādhis of emptiness, formlessness and wishlessness. Well establishing skilful means, clearly expressing the Three Vehicles. With this transforming ended, then manifesting Parinirvāṇa.

Also without that with doing, also without that existing. Not arising and not ceasing, attaining equality of dharmas. Completely accomplishing immeasurable dhāraṇīs and a hundred thousand samādhis. With all roots’ wisdom, in vast and universal tranquil concentration.

Deeply entering Bodhisattvas’ Dharma treasury, attaining Buddhas’ Flower Adornment Samādhi, propagating and expounding all sūtras. Abiding in profound concentration’s door, with all seeing the present’s immeasurable all Buddhas. In the moment of one thought, without that of everywhere not reached. Aiding all with severe difficulties, all those with leisure and without leisure. Differentiating and clearly expressing the boundaries of truth, attaining all Thus Come Ones’ wisdom of eloquence. Entering with all languages’ voices, inspiring and transforming all. Surpassing all of the world’s Dharma, with minds constantly and attentively abiding on the path of delivering the world. With all ten thousand things, yet according to their wishes with ease.

For all numerous kinds, becoming their friends without invitation. Carrying burdens of all sentient beings, and for those with heavy loads. Accepting and upholding Thus Come Ones’ extremely profound Dharma treasury. Protecting the Buddhas’ lineage, constantly causing it to not end. Giving rise to great compassion, with empathy for sentient beings. Expounding with loving-kindness and eloquence, conferring the Dharma eye. Shutting the three realms, opening good doors. With that Dharma without invitation, giving to all of the masses. Like children of pure filiality, loving and revering their fathers and mothers. Of all sentient beings, seeing them to be like oneself. With all good roots, all delivered to the other shore. All have obtained all Buddhas’ immeasurable meritorious virtues. With wisdom noble and brilliant, that is inconceivable. Of such and other Great Bodhisattvas, who cannot be counted, at this one time, they came to the assembly.

Distinct Preface: Preface On Origin

Fourth Chapter On Ānanda’s Teaching Request

At that time, all of the World-Honoured One’s were roots joyous, with countenance and form pure, and radiant complexion imposing.

The Honoured One Ānanda, having received the Buddha’s noble order, immediately from his seat arose, bared his right shoulder, long knelt with joined palms, and to the Buddha said, ‘Today, all of the World-Honoured One’s roots are joyous, with countenance and form pure, and radiant complexion imposing. Like a bright mirror pure, reflecting clearly outwards and inwards. Your majestic countenance is prominent and glorious, surpassing and immeasurable. Never ever respectfully seen is a special wonder like this now. It is so, Great Sage.

In my mind, I said, “Today, the World-Honoured One abides in the Dharma that is extraordinary and special. Today, the World’s Hero abides in that all Buddhas abide. Today, the World’s Eye abides in the practice of guiding teachers. Today, the World’s Outstanding One abides on the most excellent of paths. Today, the Heavens’ Honoured One practises the virtues of Thus Come Ones. As past, future and present Buddhas are mindful of one another, is it not that now, the Buddha is mindful of all Buddhas? For what reason is his majestic supernormal light shining like this?”‘

Thereupon, the World-Honoured One told Ānanda, ‘Why, Ānanda, did all heavenly beings instruct you to come to ask the Buddha, or did you personally with wisdom’s view ask about my majestic countenance?’

Ānanda said to the Buddha, ‘I did not have all those heavenly beings come to instruct me, as I personally with that seen, asked about what this means only.’

The Buddha said, ‘Excellent, Ānanda, that asking was extremely fast. Arising from profound wisdom, and truly wonderful eloquence, with empathy mindful of sentient beings, asking about this wisdom’s meaning.

The Thus Come Ones, with inexhaustible great compassion, and empathy for the three realms, therefore arise in worlds, to promote and explain the path’s teachings. Desiring to save and aid sentient beings, to confer them with true benefits. In immeasurable koṭis of kalpas, they are difficult to encounter and difficult to see. Similar to the spiritually auspicious flower, when in season then blossoms. Now, that asked about, is for many of those to be benefitted, to inspire and transform all heavenly and human people.

Ānanda, you should know, that of the Thus Come Ones’ Right Awakening, its wisdom is difficult to measure, for many of those to be guided and tamed. With wisdom’s view unobstructed, that is not able to be stopped and exhausted. With the power of one meal, able to abide with a lifespan of a koṭi of hundred thousand kalpas, innumerable and immeasurable, again surpassing of this, with all roots joyous, not with harm and impairment, with countenance and form without change, and radiant complexion without difference. Why is that so? The Thus Come Ones’ concentration and wisdom, are with thorough understanding and fluent expression without limit. With all dharmas, yet attaining ease. Ānanda, attentively listen, to that now for you to be spoken.’

In reply said, ‘It is so, that I aspire with joyful desire to hear.’

Main Principles’ Section

Dharma Treasury’s Causal Ground’s Vows And Practices

Fifth Chapter On Ancient Buddhas’ Arising

The Buddha told Ānanda, ‘In the past, long and distant, immeasurable, inconceivable and inexhaustible numerous kalpas ago, Lamp Lighter Thus Come One, arose in this world, to teach and transform, to deliver and liberate immeasurable sentient beings, with all enabled to attain the path, then obtaining Parinirvāṇa.

Next is the Thus Come One, named Light Far-Reaching. Next is named Moon Light. Next is named Sandalwood Fragrance. Next is named Good Mountain King. Next is named Sumeru’s Heavenly Crown. Next is named Sumeru’s Equal Brilliance. Next is named Moon Colour. Next is named Right Mindfulness. Next is named Departure From Defilements. Next is named Non-Attachment. Next is named Dragon Heaven. Next is named Night Light. Next is named Peaceful Bright Crown. Next is named Immovable Ground. Next is named Lapis Lazuli Wonderful Flower. Next is named Lapis Lazuli Golden Colour. Next is named Gold Treasury. Next is named Flaming Light. Next is named Flaming Roots. Next is named Earth Seed. Next is named Moon Image. Next is named Sun Voice. Next is named Liberation Flower. Next is named Majestic Bright Light. Next is named Ocean Of Awakening’s Supernormal Powers. Next is named Water Light. Next is named Great Fragrance. Next is named Departure From Dust And Dirt. Next is named Renunciation Of Aversion’s Mind. Next is named Treasure Flames. Next is named Wonderful Crown. Next is named Courageous Stance. Next is named Meritorious Virtues Upholding Wisdom. Next is named Covering Sun And Moon Light. Next is named Sun And Moon Lapis Lazuli Light. Next is named Unsurpassable Lapis Lazuli Light. Next is named Most Foremost One. Next is named Bodhi Flower. Next is named Moon Brightness. Next is named Sun Light. Next is named Flower Colour King. Next is named Water Moon Light. Next is named Elimination Of Delusion’s Darkness. Next is named Deliverance From Hindrances’ Practice. Next is named Pure Faith. Next is named Good Lodging. Next is named Majestic Glory. Next is named Dharma Wisdom. Next is named Phoenix Voice. Next is named Lion Voice. Next is named Dragon Voice. Next is named Dwelling In The World. Thus, all these Buddhas, have all already passed.

At that time, next is a Buddha, named King Of World With Ease Thus Come One, One Who Should Be Offered, Equally And Rightly Awakened One, One With Understanding And Practice Complete, Well-Gone One, World-Understanding One, Unsurpassable One, Tamer Of Men, Heavenly And Human Beings’ Teacher, Buddha, the World-Honoured One.

Sixth Chapter On Dharma Treasury’s Causal Ground

Then, there was a king, who heard the Buddha speak the Dharma, and with his mind filled with joy, sought to give rise to the intention of attaining the unsurpassable right and true path. Relinquishing his kingdom and renouncing kingship, practising to become a Śramaṇa named Dharma Treasury. Highly talented, courageous and wise, with the world surpassed in extraordinariness. Visiting where King Of World With Ease Thus Come One was, he prostrated at the Buddha’s feet, to the right circumambulated three rounds, long knelt with joined palms, and with praises said,

“With radiant complexion imposing,
and majestic glory without limit.
Such blazing brightness,
is without that equal with.

The sun, moon and maṇi
gem, with radiance dazzling,
are all concealed and covered,
similar to the gathering of ink.

The Thus Come One’s countenance,
surpasses the world without peer.
The Rightly Awakened One’s great voice
resounds and spreads in the ten directions.

With precepts, learning, diligence,
samādhi, wisdom,
and majestic virtues without companion,
especially excellent and rare.

Deeply examining with good mindfulness,
all in Buddhas‘ Dharma ocean,
exhausting its depth, to the end of the profound,
eventually reaching its boundary and bottom.

Of ignorance, desires and anger,
the World-Honoured One is forever without them.
As human beings’ hero and lion,
with majestic virtues immeasurable.

With meritorious deeds vast and great,
wisdom profound and wonderful,
with bright light and majestic form,
shaking the great thousandfold world.

May I become a Buddha
equal to the noble Dharma King.
Crossing over, delivering beings from birth and death,
with none not liberated.

With generosity taming minds,
precepts, patience and diligence,
thus with samādhi
and wisdom as supreme.

I vow to attain Buddhahood,
to universally practise these vows.
Of all with fear,
for them creating great peace.

If there are Buddhas,
of a hundred thousand koṭis of ten thousand,
immeasurable Great Sages,
numbering like the Ganges’ sands,

Making offerings to all,
these and all other Buddhas,
this is not as good as seeking the path
resolutely, uprightly and not retreating.

For example, like the Ganges’ sands,
of all Buddhas’ worlds,
even in those incalculable
innumerable lands,

With bright light all illuminating,
everywhere in all these lands.
With such diligence,
and majestic glory difficult to measure.

If I become a Buddha,
my land will be the foremost.
Its assembly will be unique and wonderful,
in a place for realising the path surpassing.

My land will be like Nirvāṇa,
and without an equal or two.
I will, with empathy,
deliver and liberate all.

The ten directions’ beings who come to be born,
with minds joyful and pure,
having already reached my land,
will have happiness, bliss and tranquillity.

May the Buddha please confirm with faith,
and be my true witness.
Having given rise to vows for that,
I will strive diligently for that desired.

May the ten directions’ World-Honoured Ones’
wisdom unobstructed,
constantly enable these Honoured Ones,
to know my aspirations and practices.

Even if my body stays,
in all of suffering and pain within,
I will practise diligently,
enduring to the end without regrets.”’

The Buddha told Ānanda, ‘Dharma Treasury Bhikṣu, having spoken these praises already, then to the Buddha said, “It is so, World-Honoured One, that I have given rise to the mind of aspiration for Unsurpassable Right Awakening. May the Buddha for me, extensively proclaim the sūtras’ Dharma, that I should cultivate practices, to gather and receive Buddha lands’ pure adornments for an immeasurably wonderful land. Enable me to, in this world, quickly accomplish Right Awakening, to uproot the roots of all births’ and deaths’ toilsome suffering.”’

The Buddha told Ānanda, ‘Then, King Of World With Ease Buddha, said to Dharma Treasury Bhikṣu, “As for those to be cultivated practices, to adorn a Buddha land, you yourself should know them.”

The Bhikṣu said to the Buddha, “These meanings are vast and deep, and not of my realm. I only wish the World-Honoured One, to extensively, for me, elaborate and expound all Buddha Thus Come Ones’ practices of Pure Lands. I, having heard these already, will as said, cultivate practices, to accomplish fully that vowed.”

At that time, King Of World With Ease Buddha, knew that he had wisdom lofty and bright, with aspirations deep and vast. Immediately for Dharma Treasury Bhikṣu then speaking this sūtra’s words, “For example, like the great ocean, with one person’s measuring dipper, passing through kalpas numerous, still can exhaust it to the bottom, to attain its wonderful treasures. As a person having the sincere mind and diligence, to seek the path unceasingly, will definitely be able to attain its fruit, what vow cannot be attained?”

Thereupon, King Of World With Ease Buddha, immediately for him, extensively spoke of two hundred and ten koṭīs of all Buddha lands, the good and evil of their heavenly and human beings, with the coarseness and refinement of their lands, responding to his mind’s wishes, with all appearing for him.

Then, that Bhikṣu, having heard that the Buddha spoke on adorning Pure Lands, with all of them seen, gave rise to vows of unsurpassable special excellence. His mind was tranquil, and his aspirations without that attached to. All in the world, were without those able to be compared with him. Completing five kalpas, he contemplated to gather and receive the pure practices of adorning Buddha lands.’

Ānanda said to the Buddha, ‘In that Buddha land, how long was the lifespan?’

The Buddha said, ‘That Buddha’s lifespan, was forty-two kalpas.’

Seventh Chapter On Giving Rise To Great Vows

Then, Dharma Treasury Bhikṣu gathered and received the pure practices of two hundred and ten koṭīs of all Buddhas’ wonderful lands. Thus cultivated already, he visited where that Buddha was, prostrated at his feet, circumambulated the Buddha three rounds, with joined palms then stood. To the Buddha, he said, “World-Honoured One, I have already gathered and received the pure practices of adorning Buddha lands.”

The Buddha told the Bhikṣu, “You now can speak of them, and should know that this is the time, to give rise to the joyous approval of all in the great assembly. Bodhisattvas, having heard them already, will cultivate the practices of this Dharma, to condition and cause their fulfilment of immeasurable great vows.”

The Bhikṣu said to the Buddha, “I only wish you to be so kind, to listen and examine, as that I have] vowed, will be] completely spoken of.

First Vow Of Land Without Three Evil Paths

If I attain Buddhahood, should my land have those as hell-beings, hungry ghosts and animals, I shall not obtain Right Awakening.

Attainment of liberation from evil paths upon reaching Pure Land

Second Vow Of Not Again Further Born In Evil Paths

If I attain Buddhahood, should heavenly and human beings within my land, after their lives end, have those again further born in the three evil paths, I shall not obtain Right Awakening.

Attainment of liberation from evil paths after leaving Pure Land

Third Vow Of Each Attaining True Gold-Coloured Body

If I attain Buddhahood, should heavenly and human beings within my land, not all be those true gold in colour, I shall not obtain Right Awakening.

Attainment of purest majestic colour

Fourth Vow Of Body And Countenance Not Having Beauty And Ugliness

If I attain Buddhahood, should heavenly and human beings within my land, have bodies and countenances not the same, having those beautiful and ugly, I shall not obtain Right Awakening.

Attainment of equal physical majesty

Fifth Vow Of Those Born All Attaining Past Lives’ Knowledge

If I attain Buddhahood, should heavenly and human beings within my land, have those not knowing past lives, to at least know a hundred thousand koṭis of nayutas of all kalpas’ matters, I shall not obtain Right Awakening.

Attainment of knowledge of innumerable past lives

Sixth Vow Of All Attaining Heavenly Eye With Pervasive Sight

If I attain Buddhahood, should heavenly and human beings within my land, have those not attaining the heavenly eye, to at least see a hundred thousand koṭis of nayutas of all Buddha lands, I shall not obtain Right Awakening.

Attainment of sight of innumerable Buddha lands

Seventh Vow Of All Attaining Heavenly Ear With Pervasive Hearing

If I attain Buddhahood, should heavenly and human beings within my land, have those not attaining the heavenly ear, to at least hear that a hundred thousand koṭis of nayutas of all Buddhas say, and not all accept and uphold them, I shall not obtain Right Awakening.

Attainment of hearing of innumerable Buddhas’ teachings

Eighth Vow Of All Attaining Knowledge Of Others’ Thoughts

If I attain Buddhahood, should heavenly and human beings within my land, have those not attaining wisdom from seeing others’ minds, to at least know a hundred thousand koṭis of nayutas of all Buddha lands’ sentient beings’ thoughts within, I shall not obtain Right Awakening.

Attainment of knowledge of thoughts of beings in innumerable Buddha lands

Ninth Vow Of All Attaining Supernormal Flight

If I attain Buddhahood, should heavenly and human beings within my land, have those not attaining supernormal feet, in one thought moment, at least not able to surpass a hundred thousand koṭis of nayutas of all Buddha lands, I shall not obtain Right Awakening.

Attainment of swift travel to innumerable Buddha lands

Tenth Vow Of Non-Arising Of View Of Greedy Attachment To Body

If I attain Buddhahood, of heavenly and human beings within my land, if there are those giving rise to thoughts of greedy attachment to their bodies, I shall not obtain Right Awakening.

Attainment of liberation from attachment to body and self

Eleventh Vow Of Abiding In The Right Definite Assembly To Definitely Reach Nirvāṇa

If I attain Buddhahood, should heavenly and human beings within my land, have those not abiding in the Definite Assembly, until definitely reaching Nirvāṇa, I shall not obtain Right Awakening.

Attainment of the Right Definite Assembly for Buddhahood

Twelfth Vow Of Bright Light Everywhere Illuminating In The Ten Directions

If I attain Buddhahood, should my bright light have a limit, to at least not illuminate that of a hundred thousand koṭis of nayutas of all Buddha lands, I shall not obtain Right Awakening.

Attainment of immeasurable blessings from light everywhere

Thirteenth Vow Of Everlasting Lifespan The Same As The Buddha

If I attain Buddhahood, should lifespans have a limit, of at least that of a hundred thousand koṭis of nayutas of kalpas, I shall not obtain Right Awakening.

Attainment of immeasurable blessings for all time

Fourteenth Vow Of Voice-Hearers Numerous And Immeasurable

If I attain Buddhahood, should Voice-Hearers within my land, be able to be counted and measured, and even if a three-thousandfold great-thousandfold world’s sentient beings, are all accomplished as those by Conditions Awakened, and for a hundred thousand kalpas, all together calculating and comparing, have those knowing their number, I shall not obtain Right Awakening.

Attainment of birth in Pure Land for immeasurable Voice-Hearers

Fifteenth Vow Of Lifespan Cut Short Accordingly As Wished

If I attain Buddhahood, heavenly and human beings within my land, will have lifespans that are not able to be limited. Excluded are those with fundamental vows, to have them cut short with ease. If it is not thus, I shall not obtain Right Awakening.

Attainment of immeasurable lifespan that can be shortened as wished

Sixteenth Vow Of Land Without Unvirtuous Names Within

If I attain Buddhahood, should heavenly and human beings within my land, even have those who hear unvirtuous names, I shall not obtain Right Awakening.

Attainment of liberation from all evil influences

Seventeenth Vow Of All Buddhas Proclaiming Name With High Praises

If I attain Buddhahood, should those ten directions’ worlds’ immeasurable all Buddhas, not all highly praise and proclaim my name, I shall not obtain Right Awakening.

Attainment of knowledge, recommendation and confidence of Amitābha Buddha’s most excellent vows and Pure Land through all Buddhas

Eighteenth Vow Of Those With Ten Thoughts All Born In My Land

If I attain Buddhahood, of the ten directions’ sentient beings, with the sincere mind of joyful faith, desiring birth in my land, and even with ten thoughts, if there are those not born there, I shall not obtain Right Awakening. Only excluded are those with the Five Heinous Transgressions, who slandered the right Dharma.

Attainment of birth in Pure Land with ten thoughts of sincere faith and aspiration

Nineteenth Vow Of Those With Diligent Cultivation All Received And Guided By Me

If I attain Buddhahood, of the ten directions’ sentient beings, for those who give rise to the Bodhi Mind, cultivate all meritorious virtues, with the sincere mind give rise to the aspiration, desiring birth in my land, when approaching life’s end, if I do not, with a great assembly surround and appear before these persons, I shall not obtain Right Awakening.

Attainment of reception and guidance for birth in Pure Land for those with Bodhicitta, cultivation of meritorious virtues and sincere aspiration

Twentieth Vow Of Those With Continual Mindfulness Definitely Attaining Rebirth

If I attain Buddhahood, should the ten directions’ sentient beings, who hear my name, be continually mindful of my land, plant all virtuous roots, with the sincere mind dedicating, desiring birth in my land, have those not with this fruit fulfilled, I shall not obtain Right Awakening.

Attainment of birth in Pure Land with continual mindfulness, planting of virtuous roots and sincere dedication

Twenty-First Vow Of Each Complete With Thirty-Two Forms

If I attain Buddhahood, should heavenly and human beings within my land, not all be those accomplished fully with the thirty-two great human’s forms, I shall not obtain Right Awakening.

Attainment of great human’s forms

Twenty-Second Vow Of Bodhisattvas Attaining The Position Of One Life To Replacement

If I attain Buddhahood, other directions’ Buddha lands’ all Bodhisattva assemblies, who come to be born in my land, will ultimately and definitely reach the Position Of One Life To Replacement. Excluded are those with fundamental vows, who with ease at places manifest, for sentient beings thus, wear the armour of great vows, accumulate and amass virtuous roots, to deliver and liberate all. Travelling to all Buddha lands, cultivating Bodhisattva practices, and making offerings to the ten directions’ all Buddha Thus Come Ones. Inspiring and transforming Ganges’ sands of immeasurable sentient beings, enabling them to be established on the unsurpassable right and true path, surpassing practices of ordinary peers of all grounds, manifesting in the present, cultivating of the virtues of Universal Virtue Bodhisattva. If it is not thus, I shall not obtain Right Awakening.

Attainment of Buddhahood in next life and ease to most greatly practise the Bodhisattva path anywhere

Twenty-Third Vow Of In One Instant Universally Offering To All Buddhas

If I attain Buddhahood, should Bodhisattvas within my land, who receive the Buddha’s supernormal power, to make offerings to all Buddhas, in the short time for having one meal, be those not able to everywhere reach innumerable and immeasurable koṭis of nayutas of all Buddha lands, I shall not obtain Right Awakening.

Attainment of ability to swiftly make offerings to all Buddhas

Twenty-Fourth Vow Of Offering Instruments Naturally All As Wished

If I attain Buddhahood, Bodhisattvas within my land, before all Buddhas, will appear with their virtuous roots, and all those sought and desired instruments of offering. If not with those as wished, I shall not obtain Right Awakening.

Attainment of ability to make offerings as desired to all Buddhas

Twenty-Fifth Vow Of Bodhisattvas Expounding All-Knowing Wisdom

If I attain Buddhahood, should Bodhisattvas within my land, have those not able to expound all-knowing wisdom, I shall not obtain Right Awakening.

Attainment of ability to expound complete wisdom

Twenty-Sixth Vow Of Bodhisattvas Attaining Vajra Bodies

If I attain Buddhahood, should Bodhisattvas within my land, have those not attaining vajra Nārāyaṇa bodies, I shall not obtain Right Awakening.

Attainment of indestructible and strong body

Twenty-Seventh Vow Of Ten Thousand Things All Being Excellent And Special

If I attain Buddhahood, heavenly and human beings within my land, and all its ten thousand things, will be majestic and pure, brilliant and magnificent, with appearances and colours excellent and special, exhausting fineness and utmost wonders, that are not able to be stated and measured. Should all its sentient beings, and even those who have reached and attained the heavenly eye, have the ability to understand them clearly, and distinguish their names and numbers, I shall not obtain Right Awakening.

Attainment of life with immeasurable pure and excellent adornments

Twenty-Eighth Vow Of Bodhisattva Path’s Tree Universally Seen

If I attain Buddhahood, should Bodhisattvas within my land, and even those with few meritorious virtues, be not able to know and see its place for realising the path’s tree’s immeasurable lights and colours, that are as high as four million lǐs, I shall not obtain Right Awakening.

Attainment of Dharma knowledge and insight from Bodhi Tree

Twenty-Ninth Vow Of Receiving Sūtras With Universal Attainment Of Wisdom And Eloquence

If I attain Buddhahood, should Bodhisattvas within my land, if receiving and studying sūtras’ Dharma, reciting, memorising, upholding and speaking it, yet are with those not attaining eloquence and wisdom, I shall not obtain Right Awakening.

Attainment of wisdom and eloquence

Thirtieth Vow Of Wisdom And Eloquence Not Having Limits

If I attain Buddhahood, should Bodhisattvas within my land, of their wisdom and eloquence, if they can be limited, I shall not obtain Right Awakening.

Attainment of unlimited wisdom and eloquence

Thirty-First Vow Of Pure Land With Illumination And Sight Of The Ten Directions

If I attain Buddhahood, my land will be pure, with all of it illuminating for seeing the ten directions’ all immeasurable, innumerable and inconceivable all Buddha worlds, similar to in bright mirrors, seeing their faces’ images. If it is not thus, I shall not obtain Right Awakening.

Attainment of clear sight of all Buddha lands

Thirty-Second Vow Of Majestic Adornments Surpassing Those Of All Heavenly Beings

If I attain Buddhahood, from the ground to above, reaching to the sky, palace halls, high towers, ponds, streams, flowers, trees, and all those ten thousand things in my land, will all be with immeasurable varied treasures, and a hundred thousand kinds of fragrances, thus together composed. These majestic adornments are unique and wonderful, surpassing those of all heavenly beings. Their fragrances universally perfume the ten directions’ worlds. Those Bodhisattvas who smell them, will all cultivate Buddha practices. If it is not thus, I shall not obtain Right Awakening.

Attainment of inspiration by sight and smell to cultivate Buddha practices

Thirty-Third Vow Of Receiving Light That Touches Body For Obtaining Benefits

If I attain Buddhahood, of the ten directions’ immeasurable and inconceivable all Buddha worlds’ kinds of sentient beings, those who receive my bright light that touches their bodies, will have bodies and minds gentle and soft, that surpass those of heavenly beings. If it is not thus, I shall not obtain Right Awakening.

Attainment of physical and mental peace and bliss by light

Thirty-Fourth Vow Of All Attaining Dharma Forbearance And Dhāraṇīs

If I attain Buddhahood, should the ten directions’ immeasurable and inconceivable all Buddha worlds’ kinds of sentient beings, who hear my name, have those not attaining Bodhisattvas’ Non-Arising Of Dharmas’ Forbearance, and all profound dhāraṇīs, I shall not obtain Right Awakening.

Attainment of Non-Arising Of Dharmas’ Forbearance and all dhāraṇīs

Thirty-Fifth Vow Of Joyful Faith For Eternal Departure From Female Body

If I attain Buddhahood, in the ten directions’ immeasurable and inconceivable all Buddha worlds, if they have women, who hear my name, with joyful faith, give rise to the Bodhi Mind, and loathe their female bodies, after their lives end, if they are again as those with female appearances, I shall not obtain Right Awakening.

Attainment of liberation from female body

Thirty-Sixth Vow Of Diligent Cultivation With Definite Accomplishment Of The Buddha Path

If I attain Buddhahood, of the ten directions’ immeasurable and inconceivable all Buddha worlds’ all Bodhisattva assemblies, who hear my name, after their lives end, they will constantly cultivate pure practices, until they accomplish the Buddha path. If it is not thus, I shall not obtain Right Awakening.

Attainment of constant pure practices until Buddhahood

Thirty-Seventh Vow Of Heavenly And Human Beings Moved To Take Refuge

If I attain Buddhahood, should the ten directions’ immeasurable and inconceivable all Buddha worlds’ all heavenly and human people, who hear my name, with five parts of the body thrown to the ground, prostrate to pay homage, with joyful faith, cultivate Bodhisattva practices, of all heavenly beings and the world’s people, there will be none not paying respects to them. If it is not thus, I shall not obtain Right Awakening.

Attainment of respect by all heavenly and human beings

Thirty-Eighth Vow Of Wonderful Clothing Naturally On Body

If I attain Buddhahood, should heavenly and human beings within my land, desire to attain clothing, according to their thoughts, it will immediately arrive, like that the Buddhas praise, this wonderful clothing that corresponds with the Dharma, will naturally be on their bodies. If it is that which has need for cutting, sewing, pounding, dyeing and washing, I shall not obtain Right Awakening.

Attainment of immediate wonderful clothing

Thirty-Ninth Vow Of Receiving Bliss The Same As Those With Outflows Ended

If I attain Buddhahood, should heavenly and human beings within my land, of their received happiness and bliss, be not equal to those of Bhikṣus with outflows ended, I shall not obtain Right Awakening.

Attainment of happiness and bliss similar to Arhats

Fortieth Vow Of Seeing All Buddha Lands Accordingly As Wished

If I attain Buddhahood, of Bodhisattvas within my land, accordingly as wished, with desires to see the ten directions’ immeasurable majestic and pure Buddha lands, they will immediately as aspired, within the treasure trees, all be illuminated and seen, similar to in bright mirrors, seeing their faces’ images. If it is not thus, I shall not obtain Right Awakening.

Attainment of immediate sight of all Buddha lands

Forty-First Vow Of Hearing Name Leading To All Roots Being Complete

If I attain Buddhahood, should other directions’ lands’ all Bodhisattva assemblies, who hear my name, until reaching and attaining of Buddhahood, have those with all roots lacking, ugly and incomplete, I shall not obtain Right Awakening.

Attainment of majestic and complete sense faculties

Forty-Second Vow Of All Attaining Pure Liberation

If I attain Buddhahood, other directions’ lands’ all Bodhisattva assemblies, who hear my name, will all reach and attain Pure Liberation Samādhi. Abiding in this samādhi, once giving rise to a moment of intention, they can make offerings to immeasurable and inconceivable all Buddha World-Honoured Ones, yet not losing their concentrated minds. If it is not thus, I shall not obtain Right Awakening.

Attainment of Pure Liberation Samādhi to swiftly make offerings to all Buddhas

Forty-Third Vow Of Hearing Name Leading To Birthplace Being Honourable

If I attain Buddhahood, of other directions’ lands’ all Bodhisattva assemblies, who hear my name, after their lives end, they will be born in honourable families. If it is not thus, I shall not obtain Right Awakening.

Attainment of honourable rebirth

Forty-Fourth Vow Of Cultivating Practices For Complete Virtuous Roots

If I attain Buddhahood, other directions’ lands’ all Bodhisattva assemblies, who hear my name, will joyfully and enthusiastically, cultivate Bodhisattva practices, to complete their virtuous roots. If it is not thus, I shall not obtain Right Awakening.

Attainment of complete virtuous roots

Forty-Fifth Vow Of All Attaining Samādhi For Sight Of Buddhas

If I attain Buddhahood, other directions’ lands’ all Bodhisattva assemblies, who hear my name, will all reach and attain Universal Equality Samādhi. Abiding in this samādhi, until reaching and accomplishing Buddhahood, constantly seeing immeasurable and inconceivable all Buddhas. If it is not thus, I shall not obtain Right Awakening.

Attainment of Universal Equality Samādhi for sight of all Buddhas

Forty-Sixth Vow Of Naturally Attaining Hearing Of The Wonderful Dharma

If I attain Buddhahood, Bodhisattvas within my land, according to their aspirations, of that desired to hear Dharma, they will naturally attain hearing of it. If it is not thus, I shall not obtain Right Awakening.

Attainment of hearing the Dharma as desired

Forty-Seventh Vow Of Immediately Attaining Non-Retrogression’s Ground

If I attain Buddhahood, should those other directions’ lands’ all Bodhisattva assemblies, who hear my name, not immediately attain to non-retrogression, I shall not obtain Right Awakening.

Attainment of non-retrogressive progress towards Buddhahood

Forty-Eighth Vow Of Immediately Attaining All Forbearances Completely

If I attain Buddhahood, should those other directions’ lands’ all Bodhisattva assemblies, who hear my name, not immediately attain to the First Forbearance, Second and Third Dharma Forbearances, and of all Buddhas’ Dharma, be not able to immediately attain non-retrogression, I shall not obtain Right Awakening.”‘

Attainment of all Dharma Forbearances and non-retrogressive realisation of all Dharma teachings

Eighth Chapter On Spoken Praises With Personal Wishes

The Buddha told Ānanda, ‘At that time, Dharma Treasury Bhikṣu, having spoken these vows already, with verses of praise said,

“I, having established these world-surpassing vows,
will definitely reach the unsurpassable path.
If these vows are not fulfilled,
I vow to not accomplish Equal Awakening.

I, for immeasurable kalpas,
if not as a great giving host,
universally aiding all the poor and suffering,
I vow to not accomplish Equal Awakening.

When I reach accomplishment of the Buddha path,
my name’s sound will be surpassing in the ten directions.
If in the end, having those not hearing it,
I vow to not accomplish Equal Awakening.

Departing from desires with profound right mindfulness,
for pure wisdom cultivating pure practices,
with aspiration seeking to be an Unsurpassable Honoured One,
for becoming all Heavenly And Human Beings’ Teacher.

With supernormal powers extending great light,
universally illuminating boundless lands,
eliminating the three defilements’ darkness,
with brightness aiding sentient beings with adversities and difficulties.

Opening their wisdom eye,
eliminating this dim and blind darkness,
closing and blocking all evil paths,
for understanding thoroughly good realms’ doors.

With meritorious virtues and blessed rewards accomplishing fulfilment,
majestic, glorious and bright in the ten directions,
with the sun and moon restrained one after another of radiance,
heavenly lights are concealed, to not appear.

For sentient beings opening the Dharma treasury,
extensively giving meritorious virtues’ treasures,
constantly within great assemblies,
speaking the Dharma with the lion’s roar.

Making offerings to all Buddhas,
completing all virtuous roots,
with vows and wisdom all accomplished fully,
attaining as the three realms’ hero.

Like the Buddhas’ unobstructed wisdom,
with understanding thorough, and nothing not illuminated,
may my meritorious virtues’ power,
be equal to these most excellent Honoured Ones.

Of these vows, if able to attain their fruits,
may the great thousandfold world respond with shaking,
and the sky’s all heavenly gods,
then rain precious and wonderful flowers.”’

The Buddha said to Ānanda, ‘Dharma Treasury Bhikṣu, having spoken these praises already, immediately and universally, the earth had six kinds of shaking, as the sky rained wonderful flowers, with them scattering on him above. With natural music, from the sky within were these words of praise, “With definite certainty is accomplishment of Unsurpassable Right Awakening.”

Thereupon, Dharma Treasury Bhikṣu, completely cultivated and fulfilled such great vows, which are sincerely true and not false. Surpassing the world, with profound joy aspiring for tranquillity and extinguishment.

Ninth Chapter On Accumulating And Planting Virtuous Practices

Ānanda, Dharma Treasury Bhikṣu, at where that Buddha was, within the great assembly of all heavenly māras, brahmās and dragon gods, their eight divisions, gave rise to these great vows. Having established these vows already, he wholeheartedly focused on his aspirations to adorn a wonderful land. That cultivated Buddha land, is open and wide, vast and great, surpassingly excellent and uniquely wonderful. Established to be eternal thus, without decline and without change.

For an inconceivable period of extremely many distant kalpas, he accumulated and planted Bodhisattvas’ immeasurable virtues and practices.

Not giving rise to desires’ feelings, anger’s feelings and harm’s feelings. Not giving rise to desires’ perceptions, anger’s perceptions and harm’s perceptions. Not attached to forms, sounds, smells, flavours, touches and thoughts.

With patience’s power accomplished, not bothered by all suffering. With few desires, knowing contentment, without afflicted desires, anger and delusion.

With samādhi constantly tranquil, and wisdom unobstructed, not having the mind of falsehood and flattery. With kindly expression and loving words, in advance knowing others’ thoughts, undertaking that asked for.

With courageous and powerful diligence, and aspirations untiring. Focusing on seeking the Dharma of purity, with it giving to benefit all sentient beings.

Reverencing the Triple Gem, attending to teachers and seniors. With great adornments completing all practices. Enabling all sentient beings’ meritorious virtues to be accomplished.

Abiding in the Dharma of emptiness, formlessness and wishlessness, without doing and without arising, contemplating dharmas as manifested.

Far departing from coarse speech, that self-harms and harms others, with one another together harmed. Cultivating good speech, that self-benefits and benefits people, with people and oneself simultaneously benefitted.

Relinquishing his kingdom and renouncing kingship, severing away wealth and sex. Personally practising the Six Pāramitās, teaching people to enable their practice. For inexhaustible numerous kalpas, accumulating merits and amassing virtues.

Accordingly at his birthplaces, with that in mind as desired, immeasurable treasure stores, naturally manifest in response.

Teaching and transforming, peacefully establishing innumerable sentient beings, to abide on the unsurpassable right and true path. Perhaps as elders, laypersons, those from rich and powerful clans, and the honourable. Perhaps as kṣatriya monarchs and Wheel-Turning Noble Emperors. Perhaps as the Sixth Desire Heaven’s Lords, and even Brahmā Kings. Constantly with the four requisites, offering and reverencing all Buddhas. Such meritorious virtues, cannot be stated.

With mouth’s breath fragrant and clean, like utpala flowers. With all of the body’s pores, emitting sandalwood fragrance, this fragrance universally perfumes immeasurable worlds.

With countenance upright, forms’ excellences special and wonderful. His hands constantly produce inexhaustible treasures. With clothing, drinks, food, precious and wonderful flowers and incenses, silky canopies and banners, as instruments of adornment. Such and other matters, surpass that of all heavenly beings. With all dharmas, yet attaining ease.’

Tenth Chapter On Time And Place Of Accomplishing Buddhahood

Ānanda said to the Buddha, ‘Dharma Treasury Bodhisattva, has already accomplished Buddhahood and attained Parinirvāṇa, has yet to accomplish Buddhahood, or is now present?’

The Buddha told Ānanda, ‘Dharma Treasury Bodhisattva, has now already accomplished Buddhahood, and is presently in the western direction, from here a hundred thousand koṭis of lands away. That Buddha’s world, is named “Peace And Bliss”.’

Ānanda again asked, ‘Since that Buddha accomplished the path, how much time has passed?’

The Buddha said, ‘Since accomplishing Buddhahood, altogether, ten kalpas have passed.’

Amitābha Buddha’s Accomplished Fruits Of Virtues

Eleventh Chapter On Land’s Treasures’ Adornments

That Buddha land, is naturally with seven treasures, with gold, silver, lapis lazuli, coral, amber, tridacna and carnelian composed as its ground. Extensive, open and vast, it cannot be limited. All forms mix and mingle, in turn with one another joining between. Bright and prominent, glorious and glittering, refined and wonderful, unique and beautiful, pure and majestic. Surpassing beyond the ten directions’ all worlds’ essence within all treasures, its treasures are similar to the Sixth Heaven’s heavenly treasures.

Moreover, that land is without Mount Sumeru, and Vajra Wall, with all mountains. Also without great oceans, small seas, streams, channels, wells and valleys. With the Buddha’s supernormal power thus, desiring to see them, then seeing them. Also without realms of hell-beings, hungry ghosts, animals and all difficulties. Also without the four seasons of spring, autumn, winter and summer, neither cold nor hot, constantly harmonious and adaptive.’

At that time, Ānanda to the Buddha said, ‘World-Honoured One, if that land is without Mount Sumeru, of its Four Heavenly Kings’ and Trayastriṁśa Heavens, what do they rely on to then abide?’

The Buddha said to Ānanda, ‘From the Third Yāma Heaven, and even to the Ultimate Form Heaven, what do they all rely on for abiding?’

Ānanda said to the Buddha, ‘Conduct’s karmic results are inconceivable.’

The Buddha said to Ānanda, ‘Conduct’s karmic results are inconceivable. All Buddhas’ worlds are likewise inconceivable. With all these sentient beings’ meritorious virtues and goodness’ power, abiding on the ground of conduct’s karma, thus are they able to do so.’

Ānanda said to the Buddha, ‘I do not doubt this Dharma, only for future sentient beings, desiring to eliminate their doubts and confusions, thus asked for this meaning.’

Twelfth Chapter On Bright Light Being Immeasurable

The Buddha told Ānanda, ‘Immeasurable Life Buddha’s majestic and supernormal bright light is the most honoured and foremost. All Buddhas’ bright lights are all not able to be compared with it. Perhaps illuminating a hundred Buddha worlds, perhaps a thousand Buddha worlds, essentially speaking of it, thus illuminating the eastern direction’s Ganges’ sands of Buddha lands. In the southern, western, northern, four intermediate, above and below directions, likewise thus. Perhaps having Buddhas’ lights illuminating to seven chǐs, perhaps illuminating one yojana, two, three, four, five yojanas, thus in turn for many times, and even illuminating to one Buddha land.

Therefore, Immeasurable Life Buddha is named Immeasurable Light Buddha, Boundless Light Buddha, Unobstructed Light Buddha, Incomparable Light Buddha, Flame King Light Buddha, Pure Light Buddha, Joyful Light Buddha, Wisdom Light Buddha, Uninterrupted Light Buddha, Difficult-To-Conceive Light Buddha, Unnameable Light Buddha and Surpassing Sun And Moon Light Buddha.

If there are sentient beings who encounter this light, their three defilements will be eliminated, and their bodies and minds will be gentle and soft, with joyful enthusiasm and good minds arising then. If those at places of the three paths with utmost suffering, see this bright light, they will all attain cessation, without again having suffering and afflictions. After their lives end, they will all receive liberation.

Immeasurable Life Buddha’s bright light prominently illuminates in the ten directions. All Buddha lands are without those who have not heard about it. Not only am I now praising his bright light, all Buddhas, Voice-Hearers, those by Conditions Awakened and all Bodhisattva assemblies, all together highly praise it, likewise thus.

If there are sentient beings, who hear of his bright light’s majestic supernormal powers and meritorious virtues, in day and night recite his name, with sincere minds uninterrupted, accordingly as wished, with that aspired, they will attain birth in his land. By assemblies of all Bodhisattvas and Voice-Hearers, they will be those together highly praised, with praise of their meritorious virtues. Until when they finally attain the Buddha path, universally by the ten directions’ all Buddhas and Bodhisattvas, they will be praised for their bright lights, likewise like now too.’

The Buddha said, ‘My speaking of Immeasurable Life Buddha’s bright light’s majestic supernormal powers, that are imposing with special wonders, in day and night for one kalpa, will still yet to be able to exhaust them.’

Thirteenth Chapter On Lifespans Being Immeasurable

The Buddha said to Ānanda, ‘Moreover, as Immeasurable Life Buddha’s lifespan is long-lasting, and cannot be counted, how can you know it? Even if the ten directions’ worlds’ immeasurable sentient beings, all attain the human body, with all enabled to accomplish as Voice-Hearers and those by Conditions Awakened, with all together assembled, to meditatively contemplate single-mindedly, exhausting their wisdom’s power, for a thousand million kalpas, all together calculating, counting his lifespan’s far-reaching number, this will not be able to end completely, to know its limit.

Assemblies of Voice-Hearers, Bodhisattvas, heavenly and human beings there, of their lifespans’ lengths, they are likewise thus, not by arithmetic and analogies those able to be known too.

Fourteenth Chapter On Noble Assembly Being Immeasurable

Moreover, of these Voice-Hearers and Bodhisattvas, their numbers are difficult to measure, and cannot be stated. With supernormal powers and wisdom with thorough understanding, mighty powers with ease, they are able to, within their palms, hold all worlds.

The Buddha said to Ānanda, ‘That Buddha’s first assembly’s Voice-Hearers’ number cannot be counted, with Bodhisattvas’ likewise thus. If Great Maudgalyāyana, with a thousand million koṭis of immeasurable and innumerable ones, in asaṃkhyeya nayutas of kalpas, and even until Parinirvāṇa, all together calculate and compare, they will not be able to completely understand how many their numbers are.

For example, the great ocean’s depth and vastness is immeasurable. If there is a person who divides his one hair, with it as a hundred parts, with one part’s hair, wet to obtain one drop, what do you think of this? Of that drop, with that great ocean, which is that greater?’

Ānanda said to the Buddha, ‘That drop of water, compared with the great ocean’s measure of number of drops, is not by skilful and careful arithmetic, words and analogies that able to be known too.’

The Buddha said to Ānanda, ‘If Maudgalyāyana and others, in a thousand million koṭis of nayutas of kalpas, count that first assembly’s Voice-Hearers and Bodhisattvas, of that known number, it is similar to the one drop, and of that not known, it is like the great ocean’s water.

Fifteenth Chapter On Treasure Trees’ Adornments

Moreover, in that land, all seven treasures’ trees fill everywhere in that world. There are gold trees, silver trees, lapis lazuli trees, crystal trees, coral trees, carnelian trees and trees of tridacna, perhaps having two treasures, three treasures, and even seven treasures, in turn together composed.

Perhaps having gold trees, with silver leaves, flowers and fruits. Perhaps having silver trees, with gold leaves, flowers and fruits. Perhaps lapis lazuli trees, with crystal as leaves, with flowers and fruits likewise thus. Perhaps jadeite trees, with lapis lazuli as leaves, with flowers and fruits likewise thus. Perhaps coral trees, with carnelian as leaves, with flowers and fruits likewise thus. Perhaps carnelian trees, with lapis lazuli as leaves, with flowers and fruits likewise thus. Perhaps tridacna trees, with all treasures as leaves, with flowers and fruits likewise thus.

Perhaps having treasure trees, with purple-gold as roots, white-silver as stems, lapis lazuli as branches, jadeite as twigs, coral as leaves, carnelian as flowers, and tridacna as fruits. Perhaps having treasure trees, with white-silver as roots, lapis lazuli as stems, jadeite as branches, coral as twigs, carnelian as leaves, tridacna as flowers, and purple-gold as fruits. Perhaps having treasure trees, with lapis lazuli as roots, jadeite as stems, coral as branches, carnelian as twigs, tridacna as leaves, purple-gold as flowers, and white-silver as fruits. Perhaps having treasure trees, with jadeite as roots, coral as stems, carnelian as branches, tridacna as twigs, purple-gold as leaves, white-silver as flowers, and lapis lazuli as fruits. Perhaps having treasure trees, with coral as roots, carnelian as stems, tridacna as branches, purple-gold as twigs, white-silver as leaves, lapis lazuli as flowers, and jadeite as fruits. Perhaps having treasure trees, with carnelian as roots, tridacna as stems, purple-gold as branches, white-silver as twigs, lapis lazuli as leaves, jadeite as flowers, and coral as fruits. Perhaps having treasure trees, with tridacna as roots, purple-gold as stems, white-silver as branches, lapis lazuli as twigs, jadeite as leaves, coral as flowers, and carnelian as fruits.

Row to row, meeting one another, stem to stem, gazing at one another, branch to branch, level with one another, leaf to leaf, facing one another, flower to flower, following one another, and fruit to fruit, matching one another.

With glorious colours and lights brilliant, there cannot be a superior sight. When cool breezes blow, they emit the five notes’ sounds, with refined and wonderful tunes, that are naturally in harmony with one another.

Sixteenth Chapter On The Buddha’s Bodhi Tree

Moreover, of Immeasurable Life Buddha, his place for realising the path’s tree, it is as tall as four million lǐs. Its roots surround for five thousand yojanas. Its branches and leaves in the four directions spread for two hundred thousand lǐs. All are with all treasures naturally composed. With moon light maṇi, upholding ocean’s wheel treasure, the king of all treasures, thus adorning them. Surrounding its twigs between, hang treasure necklaces, of a thousand million colours, with all kinds of different transformations, and immeasurable lights blazing, illuminating gloriously without limit.

Seventeenth Chapter On Treasure Nets’ Sounds And Fragrances

Precious and wonderful treasure nets cover them above. All adornments, accordingly responding then appear. Gentle breezes gently move, blowing through all the treasure trees, change to emit immeasurable wonderful Dharma sounds. Their sounds spread, to pervade all Buddha lands. Those who hear these sounds, attain profound Dharma Forbearances, to abide in non-retrogression, until accomplishment of the Buddha path, with their ear roots pure and clear, not encountering suffering from misfortune. With eyes seeing its colours, noses knowing its fragrances, mouths tasting its flavours, bodies touching its lights, and minds with the Dharma’s conditions, all attain the extremely profound Dharma Forbearances, to abide in non-retrogression, until accomplishment of the Buddha path, with their six roots pure and clear, without all afflictions and difficulties.

Ānanda, if that land’s heavenly and human beings, see this tree, they will attain the Three Dharma Forbearances. First is Sound And Echo Forbearance, second is Gentle Compliance Forbearance, third is Non-Arising Of Dharmas’ Forbearance. These are all from Immeasurable Life Buddha’s majestic supernormal powers thus, from his fundamental vows’ power thus, fulfilment of his vows thus, clear understanding of his vows thus, firmness of his vows thus, and ultimacy of his vows thus.’

The Buddha told Ānanda, ‘The world’s emperors have a hundred thousand kinds of music, from Wheel-Turning Noble Kings, and even to the Sixth Heaven above, their musical sounds, passing through many heavens, are superior to one another by a thousand koṭis of ten thousand times. The Sixth Heaven above has ten thousand kinds of musical notes, that are not equal to Immeasurable Life Buddha’s Land’s all seven treasures’ trees’ one kind of sound, by a thousand koṭis of times. Likewise naturally having ten thousand kinds of music. Moreover, their musical sounds are without those which are not the Dharma’s sounds. Pure and smooth, moving and clear, refined and wonderful, harmonious and elegant, of the ten directions’ worlds’ sounds within, they are as the most foremost.

Eighteenth Chapter On Halls, Vihāras And High Towers

Its lecture halls, vihāras, palace halls and high towers, are all with seven treasures adorned, naturally manifested and formed. Again with pearls, bright moon pearls, maṇis and all treasures, with them as interweaving nets, that cover them above.

Nineteenth Chapter On Treasure Ponds And Virtues’ Water

Inside and outside, to the left and right, are many bathing ponds. Perhaps of ten yojanas, perhaps twenty, thirty, and even a hundred thousand yojanas. With lengths and breadths, depths and shallowness, each and every one equal.

Their eight meritorious virtues’ water is clear and filled fully, pure, fragrant and clean, with taste like ambrosia. Those yellow-gold ponds, have bottoms with white-silver sands. Those white-silver ponds, have bottoms with yellow-gold sands. Those jadeite ponds, have bottoms with lapis lazuli sands. Those lapis lazuli ponds, have bottoms with jadeite sands. Those coral ponds, have bottoms with amber sands. Those amber ponds, have bottoms with coral sands. Those tridacna ponds, have bottoms with carnelian sands. Those carnelian ponds, have bottoms with tridacna sands. Those white jade ponds, have bottoms with purple-gold sands. Those purple-gold ponds, have bottoms with white jade sands. Perhaps having two treasures, three treasures, and even seven treasures, in turn together composed.

Above these ponds’ banks, are sandalwood trees, with flowers and leaves drooping and spreading, their fragrances universally perfuming. Heavenly utpala flowers, padma flowers, kumuda flowers and puṇḍarīka flowers, with various colours and lights luxuriant, fully cover their waters above.

All of that land’s Bodhisattvas’ and Voice-Hearers’ assemblies, if entering the treasure ponds, with the wish desiring to enable the water to cover the feet, the water immediately covers the feet. Desiring to enable reach of the knees, it immediately reaches the knees. Desiring to enable reach of the waist, the water immediately reaches the waist. Desiring to enable reach of the neck, the water immediately reaches the neck. Desiring to enable pouring over the body, the water naturally pours over the body. Desiring to enable return again, the water immediately returns again. Harmonious in coolness and warmth, naturally and accordingly as wished.

Awakening the spirit and delighting the body, washing to eliminate the mind’s defilements. Clear and bright, still and clean, pure as if without form. Treasure sands shine through, with no depths not illuminated. Subtle ripples return in flow, in turn pouring into one another. Serenely and gently departing, neither slowly nor quickly. With waves propagating immeasurable natural and wonderful sounds, that according to them respond, with none not hearing them.

Perhaps hearing Buddhas’ sounds, perhaps hearing the Dharma’s sounds, perhaps hearing the Saṃgha’s sounds, perhaps tranquillity’s sounds, emptiness’ and non-self’s sounds, great loving-kindness’ and compassion’s sounds, Pāramitās’ sounds, perhaps the Ten Powers’, Fearlessnesses’ and Uncommon Dharmas’ sounds, all supernormal powers’ and wisdom’s sounds, without that with doing’s sounds, non-arising’s and ceasing’s sounds, Non-Arising Forbearance’s sounds, and even ambrosia anointments, all wonderful Dharmas’ sounds. Such and other sounds, suit those who hear them, who have joy immeasurable. Accordingly complying with the true meaning of pure departure from desires’ tranquillity and extinguishment, accordingly complying with the Triple Gem, Powers, Fearlessnesses and Uncommon Dharmas, accordingly complying with the paths of supernormal powers and wisdom, that Bodhisattvas and Voice-Hearers practise. Not having names of the three paths, their suffering and difficulties, only having the sounds of natural happiness and bliss. Therefore, that land is named “Peace And Bliss”.

Twentieth Chapter On Clothing And Food Being Natural

Ānanda, in that Buddha land, all those reborn, are complete with such pure physical bodies, all with wonderful voices, supernormal powers and meritorious virtues.

Their dwelling places are palace halls, with clothing, drinks, food, all wonderful flowers and incenses, as instruments of adornment, like the Sixth Heaven’s natural objects.

If when desiring to eat, seven treasures’ alms bowls, naturally manifest before them. Of gold, silver, lapis lazuli, tridacna, carnelian, coral, amber, bright moon pearls and pearls, all such alms bowls, accordingly as wished, then arrive.

With a hundred flavours of drinks and food, they are naturally filled fully. Although there are these foods, there are really no eaters. Merely seeing their forms and smelling their fragrances, wishing to use them as food, they naturally become full. With bodies and minds gentle and soft, without those flavours attached to. Served already, they dissolve away, and when mealtimes arrive, again appear. That Buddha Land is pure and tranquil, with subtle and wonderful happiness and bliss, second only to the path of unconditioned Nirvāṇa.

Twenty-First Chapter On Appearances’ Uprightness

All its Voice-Hearers, Bodhisattvas, heavenly and human beings, have wisdom lofty and bright, and supernormal powers with thorough understanding, all the same as one kind, with appearances without different forms. However, accordingly complying with other directions, thus having the names of heavenly and human beings. With appearances upright, surpassing the world in rarity. With countenances refined and wonderful, neither heavenly nor human. They all receive natural bodies of emptiness, the forms of boundlessness.’

The Buddha told Ānanda, ‘For example, like a poor beggar in the world, at an emperor’s side, of their forms and countenances, how can they be similar?’

Ānanda said [to the] Buddha, ‘If this person is at the emperor’s side, he is thin, weak and repulsive, without use as an analogy, by a thousand million koṭis of incalculable times. It is therefore so, as the poor beggar, is at the bottom extreme of all the mean and lowly, with clothes not covering his body, with food barely supporting his life, hungry and cold, with difficulties suffering, and human morality nearly exhausted. All because in past lives, not planting virtuous roots, accumulating wealth without giving, becoming rich with increasing miserliness, only desiring to, with nothing attain, greedily seeking without weariness. Not believing in cultivating good, committing evil that like a mountain accumulates. Thus, when life ends, wealth and treasures dissipate and scatter. With suffering of the body accumulating, because of them with worries and afflictions, for oneself without benefits, only for others to have them. Without good that can be depended on, without virtues that can be relied on, therefore with death falling into evil realms, to receive this long suffering. With transgressions’ karma exhausted attaining exit, born as the lowly, foolish and shallow, to such an extreme, to only manifest to be the same as humans.

Therefore, the world’s emperors, are among humans alone honoured, all due to past lives’ accumulated virtues as its cause. With loving-kindness extensively giving, and benevolent love simultaneously aiding, fulfilling trust and cultivating good, without that contradictory and contentious. Thus with life ending and blessings responding, attaining ascent to good paths. Ascending to be born in heavens above, enjoying these blessings and joys. With accumulated good having remaining fortune, enabling attainment as humans, then born in royal families, to naturally be honoured. With bearing and countenances upright, by the masses those respectfully served. With wonderful clothing and delicious meals, according to their wishes making use of them. With past blessings that follow, thus able to cause these.’

The Buddha told Ānanda, ‘What you have said is so. Calculating thus, an emperor, although among humans honoured, with body and countenance upright, comparing him with a Wheel-Turning Noble King, is extremely mean and ugly, like that of a beggar at an emperor’s side.

A Wheel-Turning Noble King with majestic forms’ special wonders, is foremost under the heavens. Comparing him with Trāyastriṃśa Heaven’s King, is also again repulsive, and cannot be compared by analogy with one another, by ten thousand koṭis of times too.

If the heavenly emperor, is compared with the Sixth Heaven’s King, by a hundred thousand koṭis of times, they are not similar to one another too.

If the Sixth Heaven’s King, compared with Immeasurable Life Buddha’s Land’s Bodhisattvas and Voice-Hearers, their radiant complexion and countenances, are not able to catch up with one another, by a thousand million koṭis of incalculable times.’

Twenty-Second Chapter On General Praises Of Adornments

The Buddha told Ānanda, ‘In Immeasurable Life Buddha’s Land, all its heavenly and human beings’ clothing, drinks, food, flowers, incenses, necklaces, silky canopies, banners, refined and wonderful music, those dwelling residences, palace halls and towering pavilions, suit their bodies and countenances, with them high and low, big and small. Perhaps with one treasure, two treasures, and even immeasurable all treasures, accordingly as wished, with that desired, responding to their thoughts, immediately arriving.

Moreover, with all treasures’ wonderful clothing, everywhere spread on its ground, for all heavenly and human beings to tread on it and walk. Immeasurable treasure nets, fully cover the Buddha Land. All with gold threads, pearls and a hundred thousand varied treasures, unique and wonderful, precious and rare, majestically decorating one another. Their surrounding four sides, hang with treasure bells. With lights and colours dazzling and glorious, with the utmost extreme of majestic beauty.

Natural virtues’ breezes gently arise and slightly move them. These breezes are harmonious, neither cold nor hot, with warmth and coolness gentle and soft, neither slow nor fast. Blowing through all the nets, and all treasure trees, playing and emitting immeasurable refined and wonderful Dharma sounds, spreading ten thousand kinds of gentle and refined virtues’ fragrances. Those having smelled them, are with afflictions and defiled habits, naturally not arising. When the breezes touch their bodies, they all attain happiness and bliss, for example, like Bhikṣus who have attained Complete Cessation’s Samādhi.

Moreover, breezes blow and scatter flowers, everywhere filling the Buddha Land. According to their colours, one after another, yet not mixed and disorderly. Gentle and soft with light lustrous and fragrance strong. With feet treading above them, stepping down by four cùns, following already raised feet, returning again, as before. With the flowers’ usage already completed, the ground then splits open, in order dissolving and sinking, purely and without residue. According to their time intervals, with breezes blowing and scattering flowers, thus with six repetitions.

Twenty-Third Chapter On Flowers’ Lights Emitting Buddhas

Moreover, all treasures’ lotus flowers, fill everywhere in that world. Each and every one treasure flower, has a hundred thousand koṭis of petals. These flowers’ bright lights, have immeasurable kinds of colours. Blue coloured of blue light, white coloured of white light, black, yellow, red and purple, with lights and colours prominent. Bright and glorious, brilliant and splendid, with brightness outshining suns and moons.

Each and every one flower within, emits thirty-six hundred thousand koṭis of lights. Each and every one light within, emits thirty-six hundred thousand koṭis of Buddhas, with bodies the colour of purple-gold, and forms’ excellences excellent and special. Each and every one of all these Buddhas, also radiates a hundred thousand bright lights, universally for the ten directions, speaking the subtle and wonderful Dharma. All such Buddhas, each peacefully establishes immeasurable sentient beings on the Buddha’s right path.’

Lower Scroll

Causes And Effects Of Sentient Beings Reborn

Twenty-Fourth Chapter On Three Grades Of Rebirth

The Buddha told Ānanda, ‘There are sentient beings, those born in that land, who all abide in the Right Definite Assembly. Why is that so? That Buddha land within, is without all of the Evil Assembly, and the Indefinite Assembly.

The ten directions’ Ganges’ sands of all Buddha Thus Come Ones, all together highly praise Immeasurable Life Buddha’s majestic supernormal powers’ and meritorious virtues’ inconceivability.

All sentient beings, who hear his name, with the faithful mind joyful, and even with one thought, with the sincere mind dedicate, aspire to be born in that land, will immediately attain rebirth there, and abide in non-retrogression. Only excluded are those with the Five Heinous Transgressions, who slandered the right Dharma.’

The Buddha told Ānanda, ‘Of the ten directions’ worlds’ all heavenly and human people, there are those with the sincere mind, aspiring to be born in that land, with all having the Three Grades.

High Grade

There are those of the High Grade, who renounce the household life, relinquish desires and become Śramanas, give rise to the Bodhi Mind, wholeheartedly focus on mindfulness of Immeasurable Life Buddha, cultivate all meritorious virtues, and aspire to be born in that land.

For this kind of sentient beings, when approaching life’s end, Immeasurable Life Buddha, with many in his great assembly, will appear before these persons.

Immediately following that Buddha for rebirth in his land, then from seven treasures’ flowers within, naturally manifesting birth, to abide in non-retrogression. With wisdom, courageous and powerful, supernormal powers with ease.

Therefore, Ānanda, if there are sentient beings, who desire to, in this life see Immeasurable Life Buddha, they should give rise to the unsurpassable Bodhi Mind, cultivate practices for meritorious virtues, and aspire to be born in that land.’

Middle Grade

The Buddha told Ānanda, ‘There are those of the Middle Grade. Of the ten directions’ worlds’ all heavenly and human people, if they have the sincere mind, and aspire to be born in that land, although not able to practise by becoming Śramanas, to greatly cultivate meritorious virtues, they should give rise to the unsurpassable Bodhi Mind, wholeheartedly focus on mindfulness of Immeasurable Life Buddha, more or less cultivate good, uphold the Purification Precepts, erect stūpas and images, offer food to Śramanas, hang banners, light lamps, scatter flowers and burn incenses, with these dedicate, aspire to be born in that land.

For these persons when approaching life’s end, Immeasurable Life Buddha will manifest his body, with bright lights and forms’ excellences, complete like the real Buddha, with many in his great assembly, appearing before these persons.

Immediately following the manifested Buddha, for rebirth in his land, to abide in non-retrogression. Their meritorious virtues and wisdom, are second thus, to those of the High Grade.’

Low Grade

The Buddha told Ānanda, ‘There are those of the Low Grade. Of the ten directions’ worlds’ all heavenly and human people, if they have the sincere mind, and desire to be born in that land, even if not able to create all meritorious virtues, they should give rise to the unsurpassable Bodhi Mind, wholeheartedly focus their minds, and even with ten thoughts, mindful of Immeasurable Life Buddha, aspire to be born in his land.

If hearing the profound Dharma, with joyful faith, not giving rise to doubts and confusions, and even with one thought, mindful of that Buddha, with the utmost sincere mind, aspire to be born in his land.

These persons, when approaching life’s end, will dream of seeing that Buddha, also attaining rebirth. Their meritorious virtues and wisdom, are second thus, to those of the Middle Grade.’

Twenty-Fifth Chapter On The Ten Directions Prostrating And Meeting

The Buddha told Ānanda, ‘Immeasurable Life Buddha’s majestic supernormal powers are without limit. Of the ten directions’ worlds’ immeasurable, boundless and inconceivable all Buddha Thus Come Ones, none do not praise him. In that eastern direction’s Ganges’ sands of Buddha Lands, immeasurable and innumerable all Bodhisattva assemblies, all go towards where Immeasurable Life Buddha is, to reverently make offerings, and with all assemblies of Bodhisattvas and Voice-Hearers, listen to receive sūtras’ Dharma, to proclaim the path to transform others. Those in the southern, western, northern directions, four intermediate, above and below directions, likewise do thus.’

At that time, the World-Honoured One then spoke these praises:

‘In the eastern direction’s all Buddha lands,
with their number like the Ganges’ sands,
those lands’ Bodhisattva assemblies,
go to meet the Immeasurable Awakened One.

In the southern, western, northern, four intermediate,
above and below directions likewise thus,
those lands’ Bodhisattva assemblies,
go to meet the Immeasurable Awakened One.

All Bodhisattvas,
each present heavenly wonderful flowers,
treasure incenses and priceless clothing,
to make offerings to the Immeasurable Awakened One.

All thus play heavenly music,
joyfully producing harmonious and elegant sounds,
singing praises to the Most Excellent Honoured One,
to make offerings to the Immeasurable Awakened One.

“With thorough understanding of supernormal powers and wisdom,
freely entering profound Dharma Doors,
complete with meritorious virtues’ treasury,
and wonderful wisdom without an equal peer.

With wisdom’s sun brightly shining in the world,
eliminating clouds of birth and death, reverently
circumambulating three rounds,
and prostrating to the Unsurpassable Honoured One.

Seeing that majestic Pure Land,
with refined wonders difficult to conceive,
therefore giving rise to the immeasurable mind,
may our lands be likewise thus.”

Immediately, the Immeasurable Honoured One,
changes his countenance to show a joyous smile,
as his mouth emits innumerable lights,
that everywhere illuminate in the ten directions’ lands.

As returning lights circumambulate his body,
with three rounds, and from his crown enter,
all heavenly and human beings’ assemblies,
are enthusiastically all joyful.

The Great Bodhisattva Contemplator Of The World’s Sounds,
tidies his robes, prostrates and asks,
saying, “The Buddha, with what condition is smiling?
I only wish that you can speak of its meaning.”

With a pure voice like thunder shaking,
its eight tones fluent, wonderful and resounding,
“I will confer these Bodhisattvas predictions of their Buddhahood,
as now speaking, may benevolent ones attentively listen.

Of the ten directions’ coming Bodhisattvas,
I know all their vows,
with aspirations seeking to adorn their Pure Lands,
and to receive predictions of definitely becoming Buddhas.

Awakening to understand all dharmas,
to be similar to dreams, illusions and echoes,
fulfilling all wonderful vows,
definitely accomplishing such a land.

Knowing dharmas to be like lightning and shadows,
thoroughly understanding the Bodhisattva path,
completing all meritorious virtues’ roots,
receiving predictions of definitely becoming Buddhas.

Understanding thoroughly all dharmas’ nature,
to all be empty and non-self,
focusing on seeking to purify Buddha lands,
definitely accomplishing such a land.”

All Buddhas tell Bodhisattvas,
to enable them to meet the Land Of Peaceful Nurturing’s Buddha,
to hear the Dharma and joyfully receive practices,
to swiftly attain purity’s position.

Reaching that majestic Pure Land,
then quickly attaining supernormal powers,
definitely from the Immeasurable Honoured One,
receiving predictions of accomplishing Equal Awakening.

With that Buddha’s fundamental vows’ power,
hearing his name with desire to be reborn,
all will reach that land,
to personally attain non-retrogression.

Bodhisattvas giving rise to sincere vows,
will wish their lands to be without difference,
with universal mindfulness for delivering all,
their names prominently filling the ten directions.

Attending to koṭis of Thus Come Ones,
flying and manifesting everywhere in all lands,
with reverence and joy going,
returning to the Land Of Peaceful Nurturing.

If a person is without a good heart,
one will not attain hearing of this sūtra.
Those pure who have precepts,
then obtain hearing of its right Dharma.

Previously also having seen World-Honoured Ones,
then able to believe these matters,
to humbly and reverently hear and practise,
enthusiastically with great joy.

Those arrogant, with evil views and lazy,
are difficult to be with faith in this Dharma.
Those in past lives having seen many Buddhas,
delight in hearing thus taught.

Voice-Hearers or Bodhisattvas,
not able to examine the Buddha’s noble mind,
for example, are like those from birth blind,
who desire to walk, inspire and guide people.

The Thus Come One’s wisdom ocean,
is deep and vast, without boundary and bottom,
that those of the Two Vehicles are not able to fathom,
with only Buddhas alone understanding it clearly.

Even if all people,
have all completely attained the path,
with pure wisdom knowing fundamental emptiness,
for koṭis of kalpas contemplating the Buddha’s wisdom.

Exhausting energy to the utmost explaining,
at the end of life still not knowing it,
as the Buddha’s wisdom is without boundary,
thus leading to purity.

With lifespans extremely difficult to attain,
a Buddha in the world is likewise difficult to encounter.
With people having faith and wisdom difficult,
if hearing this, you should diligently seek them.

With those hearing this Dharma, able to not forget it,
seeing it reverently and attaining great rejoice,
then being my good relatives and friends,
therefore should you give rise to this aspiration.

If the world is full of fire,
it must be crossed to hear this Dharma,
so that you will definitely accomplish the Buddha path,
to widely deliver from the flow of birth and death.‘

Twenty-Sixth Chapter On The Position Of One Life To Replacement

The Buddha told Ānanda, ‘That land’s Bodhisattvas, all will ultimately attain the Position Of One Life To Replacement. Excluded are those with fundamental vows, for sentient beings thus, with great vows’ meritorious virtues, then personally adorned, universally desiring to deliver and liberate all sentient beings.

Ānanda, within that Buddha land, all Voice-Hearers’ assemblies, have bodily light of one xún. Bodhisattvas’ bright lights, illuminate a hundred yojanās. There are two Bodhisattvas, as the most honoured and foremost, with majestic supernormal bright lights, that universally illuminate three-thousandfold great-thousandfold worlds.’

Ānanda said to the Buddha, ‘Of those two Bodhisattvas, what are their names?’

The Buddha said, ‘The first is named Contemplator Of The World’s Sounds, and the second is named Great Power Arrived. These two Bodhisattvas, in this land, cultivated Bodhisattva practices, and when their lives ended, transformed to be born in that Buddha land.

Ānanda, there are sentient beings, those born in that land, all complete with the thirty-two forms, with wisdom accomplished fully, who deeply enter all Dharma teachings, thoroughly understanding and fluently expressing their essence and wonders, with supernormal powers unobstructed, all roots brilliant and sharp. Those with dull roots, accomplish the two forbearances. Those with sharp roots, attain the incalculable Non-Arising Of Dharmas’ Forbearance.

Moreover, those Bodhisattvas, and even until accomplishing Buddhahood, will not receive rebirth in evil realms. With supernormal powers with ease, constantly knowing past lives. Excluded are those born in other directions’ worlds with the Five Defilements in Evil Periods, who manifest to be the same as those there, such as in my land.’

Twenty-Seventh Chapter On Bodhisattvas Going Out To Make Offerings

The Buddha said to Ānanda, ‘That land’s Bodhisattvas, receiving the Buddha’s majestic supernormal powers, in the short time of one meal, go towards the ten directions’ immeasurable worlds, to reverently make offerings to all Buddha World-Honoured Ones. According to their wishes, that mindful of, flowers, incenses, music, clothing, canopies, banners, innumerable and immeasurable instruments of offering, naturally manifest to arise, responding to their thoughts, immediately arriving. Precious and wonderful, excellent and special, not like all those in this world. Immediately with these offerings spread to all Buddhas, and assemblies of all Bodhisattvas and Voice-Hearers.

In the sky within, manifests and forms flower canopies, with lights and colours bright and glittering, with fragrance universally perfuming. These flowers surround around for four hundred lǐs, thus in turn for many times, then covering the three-thousandfold great-thousandfold world. According to those before and after, in order manifesting and disappearing. All these Bodhisattvas, are all thus joyous. In the sky within, together playing heavenly music, with refined and wonderful sounds, singing praises of the Buddhas’ virtues. Listening to receive sūtras’ Dharma, with joy immeasurable. Having offered to the Buddhas already, before, when yet to eat, they suddenly lightly rise, for return to that original land.’

Twenty-Eighth Chapter On Extensive Proclamation Of The Wonderful Dharma

The Buddha said to Ānanda, ‘When Immeasurable Life Buddha, for all Voice-Hearers, Bodhisattvas, heavenly and human beings, confer and proclaim the Dharma, they all assemble in a seven treasures’ lecture hall, for extensive proclamation of the path’s teachings, that clearly expounds the wonderful Dharma, with none not joyful, with their minds understanding and attaining the path.

Immediately, in the four directions, natural breezes arise, that blow through the seven treasures’ trees, to emit the five notes’ sounds. Immeasurable wonderful flowers following the breezes are in the four directions scattered, as natural offerings, thus without end. All heavenly beings all present, from the sky above, a hundred thousand kinds of flowers and incenses, with ten thousand kinds of music, to offer that Buddha, and all assemblies of Bodhisattvas and Voice-Hearers. They universally scatter the flowers and incenses, and play all kinds of music. With those before and after, coming and going, with one after another, keeping clear. When at this moment, with harmony and joy, happiness and bliss, that cannot be completely spoken of.’

Twenty-Ninth Chapter On Bodhisattvas’ Meritorious Virtues

The Buddha said to Ānanda, ‘Born in that Buddha land, of all Bodhisattvas and others, those who can explain, will constantly proclaim the right Dharma. Accordingly complying with wisdom, without violation and without faults. In that land, of all its ten thousand things, they are without the mind of them belonging to themselves, and without the mind of defiled attachment. When going, coming, advancing and stopping, their emotions are without them bound. Accordingly as wished with ease, without those close and distant. Without others and without self, without contention and without disputes. For all sentient beings, they attain the mind of great loving-kindness and compassion to benefit them. Gently and smoothly taming and subduing them, without resentful and hateful minds. Departed from hindrances to be pure, without weary and lazy minds.

With the equanimous mind, superb mind, profound mind, concentrated mind, mind of love of the Dharma, bliss in the Dharma and joy in the Dharma. Eliminating all afflictions, departing from evil realms’ minds. Thoroughly understanding all that Bodhisattvas practise, completely accomplishing immeasurable meritorious virtues. Attaining profound meditative concentration, all supernormal powers, insights and wisdoms. Freely aspiring towards the Seven Awakening Branches, to cultivate their minds with the Buddha’s Dharma.

With the flesh eye pure and clear, none is not distinctly understood. With the heavenly eye understanding thoroughly, immeasurably without limit. With the Dharma eye observing carefully, thoroughly understanding all paths. With the wisdom eye seeing truth, able to deliver to the other shore. With the Buddha eye completely awakened to understanding of Dharma-nature. With unobstructed wisdom, for people expounding it.

Equally contemplating the three realms, to be empty without that existing. With aspirations seeking the Buddha’s Dharma, complete with all kinds of eloquence. Eliminating sentient beings’ suffering of afflictions. From the thus come arising, understanding dharmas’ thusness. Knowing well causes and cessation, with voices as skilful means. Not delighting in worldly speech, with joy in right discussions. Cultivating all good roots, with aspirations for the lofty Buddha path. Knowing all dharmas, to all be tranquil and extinguished.

With physical bodies and afflictions, these two remainders together ended. Hearing the extremely profound Dharma, with minds not doubting and fearing. Constantly able to cultivate practices of those with great compassion. Profound and far-reaching, subtle and wonderful, with none not covered and carried.

Thoroughly understanding the One Vehicle, with reaching of the other shore. Decisively severing doubts’ net, wisdom from the mind arises. Of the Buddha’s taught Dharma, completely included without that external. With wisdom like the great ocean, samādhi like the Mountain King. With wisdom’s light bright and pure, surpassing beyond suns and moons. With the Dharma of purity, complete and perfect.

Similar to snow mountains, illuminating all meritorious virtues equally with one purity thus. Similar to the great earth, with the pure and defiled, good and evil, without different minds thus. Similar to pure water, washing to eliminate afflictions and all defilements thus. Similar to fire kings, burning and eliminating all afflictions’ fuel thus. Similar to great winds, moving in all worlds without obstacles thus. Similar to empty space, with all existing, without that attached thus. Similar to lotus flowers, in all worlds without defilements thus. Similar to the Great Vehicle, delivering sentient beings to exit birth and death thus. Similar to layered clouds, shaking with great Dharma thunder, that awakens those yet to awaken thus. Similar to great rain, raining ambrosial Dharma to moisten sentient beings thus. Like the Vajra Mountain, with all māras and external paths not able to move them thus. Like the Brahma Heavens’ King, with all good Dharma teachings the most foremost thus. Like nyagrodha trees, universally covering all thus. Like uḍumbara flowers, rare and difficult to encounter thus. Like golden-winged birds, with might subduing external paths thus. Like all flying birds, without that stored and accumulated thus. Similar to bull kings, not able to be conquered thus. Similar to elephant kings, well tamed and subdued thus. Like lion kings, without that feared thus. Vast like empty space, with great loving-kindness equal thus. Destroying and eliminating the jealous mind, not jealous of those superior thus.

Focusing on joyfully seeking the Dharma, their minds are without weariness and little as enough. Constantly desiring to extensively speak it, with aspirations without weariness. Striking the Dharma drum, building Dharma pillars. Shining wisdom’s sun, eliminating delusion’s darkness. Cultivating the Six Harmonious Reverences, constantly practising Dharma-giving. With aspirations courageous and diligent, with minds not retreating and weak. As the world’s bright lamps, the most excellent blessings’ fields. Constantly as teachers guiding, equally without hatred and love. Only with joy for the right path, without others with happiness and sadness. Uprooting all desires’ thorns, with peace for all sentient beings. With meritorious virtues and wisdom especially excellent, with none not revering them.

Eliminating the three defilements’ obstacles, freely with all supernormal powers. With causes’ power, conditions’ power, will’s power, aspirations’ power and power of skilful means. With constant power, goodness’ power, concentration’s power, wisdom’s power and power of much listening. With powers of generosity, precepts, patience, diligence, meditative concentration and wisdom. With right mindfulness, cessation and contemplation, all supernormal and insights’ powers. With power according with the Dharma taming and subduing all sentient beings. With such and other powers all complete. With bodies’ and expressions’ forms’ excellences, meritorious virtues and eloquence, complete with adornments, without those equal with. Reverently making offerings to immeasurable all Buddhas. Constantly by all Buddhas those together praised. Completing Bodhisattvas’ all pāramitās, cultivating the samādhis of emptiness, formlessness and wishlessness, all non-arising and non-ceasing samādhi doors. Far departing from the grounds of Voice-Hearers and those by Conditions Awakened.

Ānanda, all those Bodhisattvas, are accomplished like this, with immeasurable meritorious virtues. I have however for you, briefly spoken of them only. If to extensively speak of them, in a thousand million kalpas, they are not able to be completely ended.’

Śākyamuni Buddha With The Compassionate Mind Sending Off

Thirtieth Chapter On Exhortation To Advance For Rebirth

The Buddha told Maitreya Bodhisattva, all heavenly, human beings and others, ‘Immeasurable Life Buddha’s Land’s Voice-Hearers’ and Bodhisattvas’ meritorious virtues and wisdom cannot be stated. Moreover, that land is refined and wonderful, peaceful and blissful, pure like this. Why not utmost do good, and be mindful of this path of naturalness? It is without attachment to the above and below, unimpeded and without boundary.

Each should persevere diligently, and strive to personally seek it. This will definitely attain the surpassing to go, to be reborn in the Land Of Peace And Bliss. Horizontally cutting off the five evil paths, with these evil paths naturally closed. Ascending to the path without an exhaustible limit, it is easy to be reborn there, yet without many people doing so.

With this land not gone against, naturally are they by that restrained. Why not relinquish worldly matters, to diligently practise and seek the path’s virtues? This can attain ultimately long life, with lifespan and bliss not having limits.

Thirty-First Chapter On Five Evils And Five Goodnesses

However, the world’s people are superficial and mundane, together disputing over matters of non-urgency. In this severe evil and utmost suffering within, toiling with their bodies and striving, for themselves providing aid. Regardless of the noble or lowly, poor or rich, young or old, male or female, together worrying about wealth and property. Those who have and have not are alike thus, with worried thoughts matching equally. With fear and trepidation, sorrow and distress, accumulating worries and amassing anxiety. By their minds ordered about, not having peaceful moments.

Those who have fields worry about fields, with residences worry about residences. With cows, horses, the six domesticated animals, slave servants, wealth, properties, clothing, food and miscellaneous things, they are again together worried about them. With repeated considering and wearied breathing, with worried thoughts of sorrow and fear. They are unexpectedly by unusual waters, fires, robbers, enemies and creditors, burnt, drifted away, seized by force, dissipated, scattered and obliterated. With worries’ poison terrified and uneasy, not having relieved moments. Forming resentment within their minds, not departing from worries and afflictions. With minds firm and thoughts stubborn, following without releasing and abandoning them. Perhaps staying destroyed and broken, when their bodies die as life ends, throwing them away, there is none whatsoever that can follow. Those with honour, power and wealth, likewise have such suffering. With worries and apprehensions of ten thousand kinds, with toilsome suffering like this, forming all colds and fevers, with pain together dwelling.

The poor and lowly, have difficulties with that lacking, often without them. Those without fields likewise worry with desires to have fields. Those without residences likewise worry with desires to have residences. Those without cows, horses, the six domesticated animals, slave servants, wealth, properties, clothing, food and miscellaneous things, likewise worry with desires to have them. Just having one, again lacking another one, having this, lacking that, considering having that equal to others’. Just with the desired possessed, then again with it broken and lost.

Thus with worries and suffering, they will again seek them. Not able to often attain them, with thinking without benefit. With body and mind together toiling, with sitting and standing not peaceful. With worried thoughts following one another, with toilsome suffering like this, likewise forming all colds and fevers, with pain together dwelling. Sometimes staying like this to the end of their bodies with shortened lives, not willing to do good, and practise the path to advance virtues. When life ends and their bodies die, they will alone go far away. Having those inclined towards, of the paths of good and evil, not able to have those known.

The world’s people, fathers, sons, brothers, husbands, wives, families, internal and external relatives, should have respect and love for one another, without hatred and jealousy of one another. Those with and without should connect with one another, and must not have greed and miserliness. With speech and expression constantly harmonious, not going against one another.

Sometimes with minds for disputes, having those enraged. This life’s resentful thoughts, with subtle hatred and jealousy for one another, in future lives transform in severity, until they become great enmity. Why is that so? Of these worldly matters, with one after another harmed. Although not immediately, they should urgently break this with one another. However, containing poison and storing anger, forming resentment’s essence in their minds, naturally recorded in their consciousnesses, not attaining departure from one another. All will in opposition be born, with one after another retaliating.

Humans in this world, with love and desires within, are alone born, alone die, alone go and alone come. They will move to reach lands with realms of suffering and bliss, by themselves personally bearing them, not having those to replace them. With good and evil changing and transforming, as misfortunes and blessings at different places, where past karma in advance strictly awaits, they will alone enter these realms. Far away, having arrived at other places, not able to have those seen. With good and evil naturally pursuing and acting where born, dim and dusky, hidden in depth and distance, with separation for a long time. With paths not the same, meeting again is without a fixed time. It is extremely difficult, extremely difficult, to now attain encountering of one another. Why not relinquish all matters, with each, when encountering strength and health, strive and persevere to cultivate good, and diligently aspire to be delivered from this world? Able to attain ultimately long life, how is it that you are not seeking the path to reach it? Where else is there to wait for, with desire for what other bliss?

Such people of the world, do not believe that doing good attains good, that cultivating the path attains the path. Not believing that people after death are again born, that kind giving attains blessings. Of good and evil matters, all not believing them. Saying they are not thus, in the end not having these. Only staying like this thus, moreover with personal views then. With one after another looked to, ancestors and descendants are alike thus. In turn carrying on in succession to receive, what fathers and others teach and enable, with ancestral grandfathers, always not doing good, not recognising the path’s virtues. With bodies ignorant and consciousnesses dark, minds blocked and thoughts closed. With the realms of birth and death, and their paths of good and evil, personally not able to see them, and not having those speaking on these to them. For the auspicious and inauspicious, their misfortunes and blessings, each contending to do them, without anyone finding this unusual too.

Births’ and deaths’ constant path, is in turn with inheriting of one another’s positions. Perhaps with fathers crying for their sons, perhaps with sons crying for their fathers. With brothers, husbands and wives, one after another crying. Inverting those above and below, with impermanence as root, all will pass by, and cannot be permanently retained. With teachings spoken to inspire and guide, those believing them are few. Thus, births and deaths in rebirth do not have stopping. Of such people, ignorant, rude and impetuous, not believing sūtras’ Dharma, their minds are without long-term considerations, each desiring pleasures, with ignorance, confusions, love and desires. Not attaining the path’s virtues, confused and sunken in anger, like wolves greedy for wealth and sex, staying like this, not attaining the path. As they will again have evil realms’ suffering, with births and deaths without end, how sorrowful and extremely pitiable is this.

Sometimes, families’ fathers, sons, brothers, husbands and wives, have one deceased and one alive, with one after another sympathising. With affectionate love and longing, by worried thoughts fettered, and minds’ thoughts with painful attachments, with one after another worrying and longing, to the end of their days and to the end of their years, not having liberation thereafter. With teachings spoken on the path’s virtues, their minds are not open to understanding. Thinking about those affectionate and fond of, not departing from lustful desires. By dim ignorance’s darkness blocked, and foolish confusions those covered. Not able to deeply consider and carefully plan, with minds personally upright, to single-mindedly and diligently practise the path, and decisively sever from worldly matters. Dithering cyclically until the end, with years of their lifespans ended completely, not able to attain the path, with no way to be helped. With all lowly, troubled and disturbed, all are greedy with love and desires. With those confused about the path many, and those awakened to it few.

In the world hurrying, without what can be dependably relied on. The honoured and lowly, above and below, poor and rich, noble and mean, with toilsome suffering and hurried activities, each conceive killing’s poison. With evil airs dim and dusky, doing the reckless to give rise to disturbances. Going against the heavens and earth, not following the human heart. Naturally with those wrong and evil, first according with them, allowing that done, awaiting for their transgressions to become extreme, with their lifespans yet to end completely, then suddenly with them taken by force. Descending to enter evil paths, accumulating lives of toilsome suffering, passing through many, within them, for several thousand koṭis of kalpas, not having exit dates. With pains unspeakable, this is extremely pitiable.’

The Buddha told Maitreya Bodhisattva, all heavenly, human beings and others, ‘I am now speaking to you, that of worldly matters, humans, because of these thus, stay unable to attain the path. You should carefully consider and plan, to far depart from all evils. Those who choose that which is good, should then diligently practise it. Love and desires, glory and splendour, cannot be permanently retained. All will be separated from, without that which can be joyous of. Having encountered the Buddha in this world, you should persevere diligently. There are those with sincere aspiration for birth in the Land Of Peace And Bliss, who can attain wisdom with understanding thorough, and meritorious virtues especially excellent. Do not allow yourself to accord with your wishes as desired, to be lacking and let down this sūtra and the precepts, to fall behind others too. If having doubtful thoughts, those not understanding this sūtra, you can all ask the Buddha, as I will for you explain on them.’

Maitreya Bodhisattva long knelt and said, ‘The Buddha’s majestic glory is honoured, with that said for happiness and good. Listening to the Buddha’s sūtra’s words, which penetrate the mind, and considering them, the world’s people are truly thus, like those the Buddha said. Now, with the Buddha’s loving-kindness and sympathy, clearly expressing the great path, our ears and eyes are open to understanding, to constantly be able to attain deliverance and liberation. Hearing that the Buddha said, none are not joyful. From all heavenly and human people, to kinds of wriggling beings, all receive his loving-kindness, to be liberated from worries and suffering. The Buddha’s spoken teachings and admonishments, are extremely profound and extremely good. His wisdom clearly sees the eight directions, the above and below, past, future and present matters, with none not thoroughly understood and fluently expressed.

Now, we in this assembly and others, therefore receiving attainment of deliverance and liberation, this is all with when the Buddha was in his past lives, with his seeking of the path, caused by his humility and hardship. With kindness’ virtue universally covering, blessings and prosperity imposing. With bright light pervasively illuminating, thoroughly understanding emptiness without limit, teaching entering of Nirvāṇa. Instructing the scriptures’ essentials, with majesty subduing, eliminating and transforming. Moving the ten directions, without end and without limit. The Buddha as the Dharma King, has honour surpassing all sages, universally as the teacher of all heavenly and human beings, who according to their wishes as aspired, are all enabled to attain the path. Now attaining encountering of the Buddha, again hearing Immeasurable Life Buddha’s name’s sound, none are not joyful, with minds attaining opening to understanding.’

The Buddha told Maitreya, ‘What you have said is so. If there are those with loving-kindness and reverence of the Buddha, they are truly doing great good. Under the heavens, in a very long time, will then again have a Buddha. Now, I in this world have become a Buddha, to expound sūtras’ Dharma, to proclaim the path’s teachings, and sever all doubts’ net. Uprooting the roots of love and desires, ending the source of all evils. Travelling in the three realms, without that clung to and obstructed. With scriptures’ grasped wisdom, the essentials of all paths. Firmly upholding their guiding principles, revealing them obviously, distinctly and clearly. Teaching on the five realms, delivering those yet to be delivered, decisively with the right path, from birth and death, to go to Nirvāṇa.

Maitreya, you should know, that you from innumerable kalpas since, have cultivated Bodhisattva practices, desiring to deliver sentient beings, with this already for a long and distant time. Those from you attaining the path, for reaching of Nirvāṇa, cannot be stated in number. You and the ten directions’ all heavenly and human people’s all four assemblies, from distant kalpas since, have passed through many of the five paths, with worries, fears and toilsome suffering, that cannot be completely spoken of. Then reaching this life, with births and deaths not ending, with the Buddha, encountering one another, listening to receive the sūtras’ Dharma, once again attaining hearing about Immeasurable Life Buddha, how happy and extremely good this is, with myself supporting this joy!

You now likewise can personally loathe the pain and suffering of birth, death, ageing, sickness, and their foul fluids that are not pure, without that which can be joyous of. You should personally decisively sever from them, with upright bodies and right practice, increase doing of all good. Cultivating personal purity, washing to eliminate the mind’s defilements. With speech and actions loyal and trustworthy, with the outwards and inwards corresponding. People able to be self-delivered, can in turn save and aid one another, sincerely and confidently seek their aspirations, to accumulate and amass good roots. Although with one lifetime of toilsome suffering, it is just a moment in between. Later born in Immeasurable Life Buddha’s Land, it is with happiness and bliss without limit. Constantly with the path’s virtues merged in brightness, forever uprooting births’ and deaths’ roots. Without again with suffering of afflictions from greed, anger and ignorance, desiring lifespan of one kalpa, one hundred kalpas, or one thousand koṭis of ten thousand kalpas, with ease accordingly as wished, all can attain them. Unconditioned and natural, second only to the path of Nirvāṇa. You and others should each be diligent, in seeking that your minds aspire. You must not with doubts and confusions within have regrets, that naturally become faults, to be born in that borderland’s palace halls of seven treasures, for five hundred years within receiving many adversities.’

Maitreya to the Buddha said, ‘Having accepted the Buddha’s earnest instructions, I will single-mindedly and diligently cultivate and learn them, with as taught practising, not daring to have doubt.’

The Buddha told Maitreya, ‘You and others who are able to, in this world, have upright minds and right thoughts, to not do all evils, are with the very utmost virtues. In the ten directions’ worlds, you are superior and without peers comparable. Why is that so? In all Buddha lands, their kinds of heavenly and human beings naturally do good, are not with great doing of evil, and can easily be inspired and transformed. Now, I in this world became a Buddha, to dwell in its Five Evils, Five Pains and Five Burnings within, which is with the most severe suffering, to teach and transform all sentient beings, to enable renouncing of the Five Evils, enable eliminating of the Five Pains, enable departing from the Five Burnings, to subdue and transform their minds, enable upholding of the Five Goodnesses, to obtain their blessed virtues, to be delivered from the world, with the path of long life for Nirvāṇa.’

The Buddha said, ‘What are the Five Evils? What are the Five Pains? What are the Five Burnings? How to eliminate and transform the Five Evils, to enable upholding of the Five Goodnesses, to obtain their blessed virtues, to be delivered from the world, with the path of long life for Nirvāṇa?

First Great Evil And First Great Goodness

Those with that First Evil, are from all heavenly and human people, to kinds of wriggling beings, who desire to do all evils, with none of all not thus. Those stronger subdue the weaker, in turn harming one another. Injuring and slaughtering, with one after another swallowed. Not knowing how to cultivate good, with evil contradicting and without the path.

Later receiving misfortunes and punishment, as naturally inclined towards. With gods recording and in their consciousness, these violators are not pardoned. Thus having the poor, lowly, beggars, orphans, lonely, deaf, blind, mute, ignorant and repulsive, even having those belonging to the feeble, insane and those not equal to others. Moreover, those having honour, power, wealth, high talents and understanding thorough, are all due to past lives’ loving-kindness and filial piety, caused by cultivating good and accumulating virtues.

The world has the constant path, with kings’ laws and prisons, with those not willing to be reverent and cautious, doing evil and incriminating themselves, to receive their misfortunes and punishment. Appealing and hoping for liberation, with difficulty of attaining exemption for exit. The world has these present matters before our eyes, and when life ends, in future lives, they become more profound and more severe. They enter those dark worlds, with rebirth to receive bodies. For example, by kings’ laws, having pain and suffering with extreme punishment.

Thus, naturally having the three paths, with immeasurable suffering and afflictions. In turn trading their bodies, altering forms and changing paths. Those received lifespans, are perhaps longer, perhaps shorter. Their spiritual consciousnesses, with their natural inclinations go there. They will alone take turns to go towards them, accompanying one another, to be together born. With one after another retaliating, not having resting and ending. With misfortunes and evils yet to end, not attaining departure from one another. Passing through many paths, within them, not having exit dates, difficult to attain liberation, with pains unspeakable. The heavens and earth between naturally has these. Although not immediately, abruptly and violently with responses arriving, the paths of good and evil, will definitely return to them. With this as the First Great Evil, First Pain and First Burning, with toilsome suffering thus.

For example, like a great fire burning people’s bodies, if people are those able to within wholeheartedly control their minds, with upright bodies and right practices, only do all good, and not do all evils, their bodies alone will be delivered and liberated, to obtain their blessed virtues, to be delivered from the world, with the paths of ascent to the heavens and to Nirvāṇa, with this as the First Great Goodness.’

Second Great Evil And Second Great Goodness

The Buddha said, ‘Those with that Second Evil, are the world’s people, fathers, sons, brothers, families’ husbands and wives, who are all without moral principles, not following law systems. Extravagant, licentious, arrogant and indulgent, each desiring pleasures. Allowing their minds to personally be unrestrained, with one after another cheating and confusing. With the mind and mouth each different, words and thoughts without truth. Hypocritically cajoling without loyalty, with pleasant but unrealistic words flattering and ingratiating.

Jealous of the virtuous, slandering the good, to fall into unjust treatment. With lords above not wise, trusting and appointing officials below. Officials below with ease, are deceitful and hypocritical with many varied ruses. Carrying out with calculating of what able to be done, with knowledge of their circumstances. Those in positions are not upright, by them those cheated. Recklessly harming the loyal and kind-hearted, not conforming with their natural conscience. Officials cheat their lords, and sons cheat their fathers.

Brothers, husbands and wives, internal and external known ones, are with one after another cheating and confusing. Each conceiving greedy desires, anger and ignorance. Desiring to personally favour oneself, with desires greedy to have more. The honoured and lowly, above and below, have minds together alike thus. Destroying families and losing lives, not regarding before and after. Relatives inside and outside, are convicted to have extermination of their clans.

Sometimes, families, known ones, fellow villagers, townsfolk, ignorant people and savage people, in turn together undertake matters. With one after another for benefits harming, with resentment becoming enmity’s fetter. The rich are miserly with attachments, not willing to give to help. For the attached protecting with greed heavy, with minds weary and bodies suffering.

Thus until the end, without that to rely on. Alone coming and alone going, without anyone that follows. With good and evil, misfortunes and blessings, pursuing in life where born. Perhaps at joyful places, perhaps entering suffering and pain, afterwards then regretting, how will this again, be in time?

The world’s people, have minds ignorant with little wisdom. Seeing the good, hating and slandering, not considering with respect to be equal. Only desiring to do evil, recklessly doing the illegal. Constantly conceiving stealing’s mind, wishing for others’ benefits. When dissipated, scattered and obliterated completely, yet again seeking them. With evil minds not upright, afraid of people, having sight of them. Not in advance contemplating and planning, with matters arrived then regretting.

With this life’s presently existing kings’ laws and prisons, according to their crimes inclined towards, receiving their misfortunes and punishment.

Because in their past lives not believing in the path’s virtues, not cultivating good roots. Now again doing evil, naturally by gods recorded and in their consciousness, furthermore with their names registered. At life’s end, when their consciousnesses depart, they descend to enter evil paths.

Thus having naturally the three paths, with immeasurable suffering and afflictions. Passing through many paths, within them, life after life for continuous kalpas, not having exit dates, difficult to attain liberation, with pains unspeakable. With this as the Second Great Evil, Second Pain and Second Burning, with toilsome suffering thus.

For example, like a great fire burning people’s bodies, if people are those able to within wholeheartedly control their minds, with upright bodies and right practices, only do all good, and not do all evils, their bodies alone will be delivered and liberated, to obtain their blessed virtues, to be delivered from the world, with the paths of ascent to the heavens and to Nirvāṇa, with this as the Second Great Goodness.’

Third Great Evil And Third Great Goodness

The Buddha said, ‘Those with that Third Evil, are the world’s people, who are with one another as the cause, as relied on to be born, together dwelling between the heavens and earth. With living years of lifespans, not able to have much. Above having capable and wise elders, those honourable, powerful and wealthy, below having those poor, lowly, feeble and ignorant, in the middle having people of non-virtue, who constantly conceive evil. Only mindful of licentiousness, with afflictions filling their breasts within. By love and desires simultaneously confused, with sitting and standing not peaceful. With greedy minds guarding miserly, only desiring to with nothing attain. Ogling and glancing at delicate forms, with evil manners outwardly uninhibited.

With their own wives loathed, secretly and recklessly going out and coming in. Wasting and exhausting family wealth, with matters done illegally. With those associated gathering, sending troops, with one another cut down. Assaulting, robbing, slaughtering and forcibly seizing without the path. With evil minds on the external, not personally cultivating livelihoods. Stealing to take and attain, for that desired attacking to accomplish matters. With that using fear and power coerced, returning to give them to their wives. Indulging their minds in pleasures, to the extreme with their bodies making merry. Perhaps with relatives, not avoiding the honoured and lowly. Families’ internal and external, are with worrying and suffering then. Likewise not fearing kings’ laws and prohibitions.

Of such evils, they are revealed to humans and ghosts. With the sun and moon illuminated and seen, with gods recording and in their consciousness.

Thus having naturally the three paths, with immeasurable suffering and afflictions. Passing through many paths, within them, life after life for continuous kalpas, not having exit dates, difficult to attain liberation, with pains unspeakable. With this as the Third Great Evil, Third Pain and Third Burning, with toilsome suffering thus.

For example, like a great fire burning people’s bodies, if people are those able to within wholeheartedly control their minds, with upright bodies and right practices, only do all good, and not do all evils, their bodies alone will be delivered and liberated, to obtain their blessed virtues, to be delivered from the world, with the paths of ascent to the heavens and to Nirvāṇa, with this as the Third Great Goodness.’

Fourth Great Evil And Fourth Great Goodness

The Buddha said, ‘Those with that Fourth Evil, are the world’s people, who are not mindful of cultivating good. In turn teaching and enabling one another, together doing all evils. With double-tongued speech, abusive speech, false speech and frivolous speech. With slander harming, contending chaotically, hatefully jealous of good people. Ruining the capable and wise, by the side happy and joyful. Not filial to their two parents, slighting their teachers and seniors. With friends without trust, difficult to attain the truthful. The “honourable” and arrogant, say they have the path. Running rampant with power and influence, with violating and slighting of people. Not able to know themselves, doing evil without shame. Regarding themselves as strong and sturdy, desiring people’s respect with difficulty.

Not fearing the heavens and earth, gods, sun and moon, not willing to do good, difficult to be subdued and transformed. Obstinate and arrogant, saying they can be constantly thus. Without that worried and apprehensive of, constantly conceiving arrogance. Of such all evils, naturally by gods recorded and in their consciousness. Depending on their past lives’ slight created blessed virtues, with little good supporting and assisting, rescuing, protecting and helping them. In this life doing evil, blessed virtues are completely eliminated. All good ghosts and gods, will each go away from them. With their bodies alone, empty and isolated, without that to again rely on. When their lifespans end completely, with all evils that return to them. Naturally compelled and urged, together to their realms, taken by force. Moreover, with their names registered, as recorded by the gods. To misfortunes and punishment led, they will be reborn where they are inclined towards.

With transgressions’ retribution natural, without way to depart from it. Only having to go forward, to enter in flaming cauldrons. With bodies and minds destroyed and broken, their consciousnesses with pain and suffering. When at this moment, with regret again, how will this be in time? As the heavenly path is bright and just, it cannot be with slips and falls.

Thus having naturally the three paths, with immeasurable suffering and afflictions. Passing through many paths, within them, life after life for continuous kalpas, not having exit dates, difficult to attain liberation, with pains unspeakable. With this as the Fourth Great Evil, Fourth Pain and Fourth Burning, with toilsome suffering thus.

For example, like a great fire burning people’s bodies, if people are those able to within wholeheartedly control their minds, with upright bodies and right practices, only do all good, and not do all evils, their bodies alone will be delivered and liberated, to obtain their blessed virtues, to be delivered from the world, with the paths of ascent to the heavens and to Nirvāṇa, with this as the Fourth Great Goodness.’

Fifth Great Evil And Fifth Great Goodness

The Buddha said, ‘Those with that Fifth Evil, are the world’s people, who are dithering and slack, not willing to do good, control their bodies and cultivate livelihoods. With family members hungry and cold, with difficulties suffering. Towards their fathers and mothers teaching and instructing, with glaring eyes angrily responding. With their words and orders not harmonious, going against, opposing and contradicting them. For example, like enemies, not as good as being without such children. With taking and giving without control, with all together suffering loathing them. Betraying kindness and violating righteousness, not having the mind of repayment. Poor with difficulties of that lacking, not able to again attain them.

Plundering and amassing, freely taking by force, arrogantly indulgent and idle. Habitually and repeatedly, using that with nothing attained, for oneself aiding and giving. Indulging in wine and fond of beauty, drinking and eating without limit. With unrestrained minds indulging, dull-witted and domineering, rude and impetuous. Not recognising human feelings, with strong desires to suppress them. Seeing people having good, jealously loathing them. Without righteousness and without propriety, without any misgivings and difficulties. Obstinate with their knowledge as right, they cannot be admonished to know. Of their six relations’ family members, being with or without their resources, not able to have worried thoughts. Not contemplating kindness of fathers and mothers, not retaining righteousness of teachers and friends. With minds constantly mindful of evil, mouths constantly speaking of evil, and bodies constantly doing evil, formerly without once good.

Not believing in ancient sages and all Buddhas’ sūtras’ Dharma, not believing practising the path can attain deliverance from the world, and not believing that after death, their consciousnesses are again born. Not believing that doing good attains good, and that doing evil attains evil. Desiring to kill people who have realised the truth, contending chaotically with all in the Saṃgha. Desiring to harm their fathers, mothers, brothers and family members. With their six relatives loathed, wishing to enable their deaths. Such people of the world, are with their minds’ thoughts together thus. With ignorance obscured, yet regarding themselves as wise. Not knowing with birth from where coming, and with death to where inclined towards. Not benevolent and not filial, with evil contradicting the heavens and earth. Yet of those within, hoping to be lucky. Desiring to seek long lives, they will definitely return to death. Those with loving-kindness’ mind teach and instruct, to enable them to be mindful of good. With teachings on births’ and deaths’ realms of good and evil, naturally having these, yet they are not willing to believe this. Those painstakingly given words, are without benefit to these persons. With minds within closed and blocked, their thoughts are not open to understanding.

With lifespan going to end, regrets and fear simultaneously arrive. Not in advance cultivating good, when facing the end then regretting, regretting this when later, how is this going to be in time? Between the heavens and earth, the five paths are distinct and clear. Extensive and hidden in depth and distance, vast and boundless. With good and evil, repaying and responding, with misfortunes and blessings, carrying on in succession. With themselves personally bearing them, without those whosoever to replace them. With principles of nature, responding in time with that practised. With misfortunes and punishment pursuing in life, without way to abandon them. Good persons practising good, from bliss enter bliss, from brightness enter brightness. Evil persons practising evil, from suffering enter suffering, from darkness enter darkness. Who is able to know that? Only the Buddhas know. With teachings spoken to teach, those believing and using them are few. With births and deaths not resting, and the evil paths not ending. Such people of the world, are difficult to be stated completely.

Thus having naturally the three paths, with immeasurable suffering and afflictions. Passing through many paths, within them, life after life for continuous kalpas, not having exit dates, difficult to attain liberation, with pains unspeakable. With this as the Fifth Great Evil, Fifth Pain and Fifth Burning, with toilsome suffering thus.

For example, like a great fire burning people’s bodies, if people are those able to within wholeheartedly control their minds, with upright bodies and right thoughts, with speech and actions corresponding with one another, with that done with utmost sincerity, that said with thusness’ speech, with the mind and mouth not turned away from each other, only do all good, and not do all evils, their bodies alone will be delivered and liberated, to obtain their blessed virtues, to be delivered from the world, with the paths of ascent to the heavens and to Nirvāṇa, with this as the Fifth Great Goodness.’

Thirty-Second Chapter On Instructions And Exhortations One After Another

The Buddha told Maitreya, ‘As I have spoken to you and others, these are the world’s Five Evils, with toilsome suffering like this. With the Five Pains and Five Burnings, passing through many paths, with one another born. Only doing all evils, not cultivating good roots, all naturally entering all evil realms. Perhaps they in this life, are first by misfortunes and sicknesses struck, seeking death but not attaining it, seeking life but not attaining it, by transgressions’ evils that attracted these, manifesting for all to see them. With their bodies’ deaths following, entering the three evil paths. With suffering and pain immeasurable, with one another scorching and burning.

Until long after, they together form enmity’s fetter. From the very small arising, thereupon becoming great evil. All due to greedy attachment to wealth and sex, not able to give with kindness. By deluded desires that are compelled, according with their wishes and thoughts. By afflictions fettered, not having liberation thereafter. Favouring oneself with disputes for benefits, without any reflection and registration. For wealth and honour, glory and splendour, that moment’s pleasure. Not able to be patient, not striving to cultivate good. With power and influence not much, then with them obliterated. With the body, because of toiling with suffering, long after with great severity. The heavenly path loosens and tightens, naturally gathers and raises. The hawser and its all-directional net, is with that above and below corresponding. Alone, worried, terrified and uneasy, will they enter within it. Then and now having these, how painful and pitiable.’

The Buddha said to Maitreya, ‘With the world thus, the Buddhas all pity them. With majestic supernormal powers, destroying and eliminating all evils, all are enabled to approach good. Throwing away those evil thoughts, upholding the sūtras and precepts. Accepting and practising the path’s Dharma, without that violated with faults. In the end, attaining the path of deliverance from the world to Nirvāṇa.’

The Buddha said, ‘You now, all heavenly and human people, and later generations’ humans, who attain the Buddhas’ sūtras’ words, should thoroughly contemplate them. Be able to, with them within, with upright minds have right practice. Lords above should do good, to lead and transform those below. In turn with one another instructed and enabled, to each personally and uprightly guard it. Honour the noble and revere the good, with benevolent loving-kindness and universal love. Of the Buddhas’ words, teachings and instructions, do not dare to be lacking and let them down. You should seek to be delivered from the world, uproot and sever the roots of births’ and deaths’ all evils. You should depart from the path of the three realms’ immeasurable worries and fears, suffering and pain.

You and others should thereupon extensively plant virtuous roots, give with kindness, and not violate the path’s prohibitions. With patience and diligence, wholeheartedly cultivate wisdom. In turn teaching and transforming one another, for virtues establishing good. With right minds and right thoughts, upholding the Purification Precepts purely, for one day and one night, this is superior to, in Immeasurable Life Buddha’s Land, doing good for a hundred years.

Why is that so? That Buddha land, is unconditioned and natural, with all accumulating all good, without a hair of evil. In this world cultivating good for ten days and ten nights, this is superior to, in other directions’ all Buddha lands within doing good for a thousand years.

Why is that so? The other directions’ Buddha lands, are with those doing good many, those doing evil few, with blessed virtues natural, without ground of creating evil. Only this place has many evils, not having that natural. With toilsome suffering seeking the desired, in turn cheating and endangering one another. With minds weary and forms fatigued, drinking suffering and eating poison. Such evil activities, have not yet peacefully ceased.

I, sympathising with you and other kinds of heavenly and human beings, painstakingly instruct and convince, teach to enable cultivation of good. Accordingly and suitably, inspiring and guiding, of conferred sūtras’ Dharma, with none not receiving and using them. With that in mind as aspired, all are enabled to attain the path.

Where Buddhas travel and tread, of capital cities and hill gatherings, none do not receive transformation. Under the heavens, the world will be harmonious and agreeable, the sun and moon clear and bright. With winds and rains timely, disasters and epidemics not arising. With countries abundant and people peaceful, soldiers’ halberds are without use. With revering of virtues, flourishing of benevolence, and striving to cultivate courteous yielding.’

The Buddha said, ‘I sympathise with you and all other heavenly and human people, more than fathers and mothers mindful of their children. Now, I in this world, have become a Buddha, to subdue and dissolve the Five Evils, eliminate the Five Pains, and extinguish the Five Burnings. With good attacking evil, uprooting the suffering of birth and death. Enabling obtaining of the Five Virtues, to rise to unconditioned peace. After I depart from this world, when sūtras’ paths are gradually destroyed, people will flatter hypocritically, and again do all evils. With the Five Burnings and Five Pains, returning to accord with earlier ways. Long after, transforming in severity, that cannot be all said. I have however for you, briefly spoken of them only.’

The Buddha said to Maitreya, ‘You and others, should each carefully contemplate this, in turn teaching and admonishing one another, according with the Buddhas’ sūtras’ Dharma, you must not violate it.’

Thereupon, Maitreya Bodhisattva with joined palms said, ‘That the Buddha said is extremely good, as the world’s people are truly thus. The Thus Come One’s universal loving-kindness and sympathy, is all for enabling deliverance and liberation. Having accepted the Buddha’s earnest instructions, I do not dare to violate them with faults.’

Amitābha Buddha’s Great Compassionate Gathering And Receiving

Thirty-Third Chapter On The Land Of Ultimate Bliss Manifesting Presently

The Buddha told Ānanda, ‘You should rise, further tidy your robes, and with joined palms reverencing, prostrate to Immeasurable Life Buddha. The ten directions’ lands’ all Buddha Thus Come Ones, constantly together highly praise that Buddha, who is without attachment and without obstacles.’

Thereupon, Ānanda arose and tidied his robes, with upright body to the West faced, reverencing with joined palms, and with five parts of the body thrown to the ground, prostrated to Immeasurable Life Buddha.

He said, ‘World-Honoured One, I aspire to see that Buddha, his Land Of Peace And Bliss, and all its Bodhisattvas’ and Voice-Hearers’ great assemblies.’

Having said these words already, immediately, Immeasurable Life Buddha emitted great bright light, that universally illuminated all Buddha worlds. Vajra Wall Mountain, Sumeru Mountain King, all great and small mountains, all that exists, all had the same one colour. For example, like the kalpa’s water, that fully fills the world, with that within, its ten thousand things sunken, to not appear. With its bright expanse overflowing extensively, only seeing the great water. That Buddha’s bright light, is likewise thus. Of Voice-Hearers and Bodhisattvas, all their bright lights, were all concealed and covered, only seeing the Buddha’s light, brilliant and prominent.

At that time, Ānanda immediately saw Immeasurable Life Buddha, with majestic virtues imposing, like Sumeru Mountain King, higher than all worlds above. With forms’ excellences’ bright lights, with none not prominently illuminated. This assembly’s four assemblies, at the same time, all saw them. Those there saw this land, likewise thus.

Thirty-Fourth Chapter On Maitreya Stating That Seen

At that time, the Buddha told Ānanda and Maitreya Bodhisattva, ‘Do you see in that land, from the ground then to above, reaching the Pure Abodes’ Heavens, all its refined and wonderful, majestic and pure natural objects within? Of all, are they seen, or not?’

Ānanda in reply said, ‘It is so, already seen.’

‘Can you again, hear Immeasurable Life Buddha’s great voice, proclaiming to all worlds to transform sentient beings, or not?’

Ānanda in reply said, ‘It is so, already heard.’

‘Of that land’s people, riding upon a hundred thousand yojanas of seven treasures’ palace halls, without any obstruction, reaching everywhere in the ten directions to make offerings to all Buddhas, can you again, see them, or not?’

In reply said, ‘Already seen.’

‘Of that land’s people, those having womb births, can you again, see them, or not?’

In reply said, ‘Already seen. Of those with womb births, their dwelling places are palace halls, perhaps of a hundred yojanas, perhaps five hundred yojanas. Each in them within receive all kinds of happiness and bliss, like those in Trāyastriṃśa Heaven above, likewise all naturally.’

Thirty-Fifth Chapter On Those With Doubts And Regrets Dwelling In Wombs

At that time, Maitreya Bodhisattva to the Buddha said, ‘World-Honoured One, for what causes and what conditions, are that land’s people with womb births and manifested births?’

The Buddha told Maitreya, ‘If there are sentient beings, with minds of doubts and confusions, who cultivate all meritorious virtues, and aspire to be born in that land. Not understanding the Buddha’s wisdom, inconceivable wisdom, unnameable wisdom, Great Vehicle’s vast wisdom, without equal and without peer, the most superior excellent wisdom. Of all these wisdoms, with doubts and confusions, not believing them. However, still believing in transgressions and blessings, cultivating good roots, aspiring to be born in that land.

All these sentient beings, will be born in those palace halls, for the lifespan of five hundred years, constantly not seeing the Buddha, not hearing sūtras’ Dharma, not seeing Bodhisattvas’ and Voice-Hearers’ noble assemblies, therefore in that land, calling them to have womb births.

If there are sentient beings, with understanding and faith in the Buddha’s wisdom, and even in his excellent wisdom, create all meritorious virtues, with faithful minds dedicating, all these sentient beings, will from seven treasures’ flowers within, naturally have manifested births, in the lotus posture then seated. In the short time of a moment, with bodily forms of bright light, wisdom and meritorious virtues, like all Bodhisattvas who are completely accomplished.

Furthermore, Maitreya, of other directions’ all great Bodhisattvas, who give rise to the desire to see Immeasurable Life Buddha, to reverently make offerings, and to all Bodhisattvas’ and Voice-Hearers’ noble assemblies, those Bodhisattvas and others, when their lives end, will attain birth in Immeasurable Life Buddha’s Land, from seven treasures’ flowers within, naturally have manifested births.

Maitreya, you should know, that those with manifested births, have wisdom excellent thus. Those with womb births, are all without wisdom, for five hundred years within, constantly not seeing the Buddha, not hearing sūtras’ Dharma, not seeing Bodhisattvas’ and all Voice-Hearers’ assemblies. Unable to make offerings to the Buddha, not knowing Bodhisattvas’ methods and conduct, not attaining cultivation of meritorious virtues. You should know that these persons, when in their past lives, did not have wisdom, as caused by doubts and confusions.’

The Buddha told Maitreya, ‘For example, a Wheel-Turning Noble King, has seven treasures’ prisons, with all kinds of adornments, laid out with beds and curtains, hanging with all silky canopies. If there are all young princes, who offended the king, then in those prisons within, bound with gold chains. With offered food, clothing, bedding, flowers, incenses and music, like that of the Wheel-Turning King, without that lacking. What do you think of this? Will all these princes, rather have joy in that place, or not?’

In reply said, ‘They will not. They will only, with all kinds of skilful means, seek all kinds of great powers, desiring to personally have exemption for exit.’

The Buddha told Maitreya, ‘All these sentient beings, are likewise thus. With doubts and confusions on the Buddha’s wisdom thus, born in those seven treasures’ palace halls, not having punishment, and even one thought of evil matters. However, for five hundred years within, not seeing the Triple Gem, not attaining making of offerings and cultivating of all good roots, with these as suffering. Although having other joys, they are still not happy in that place.

If these sentient beings, recognise their root transgressions, with deep personal repentance and reproach, seek departure from that place, they will immediately attain as wished, to go towards where Immeasurable Life Buddha is, to reverently make offerings, also attaining reaching of everywhere, where immeasurable and innumerable all other Buddhas are, to cultivate all meritorious virtues.

Maitreya, you should know, that there are these Bodhisattvas, who give rise to doubts and confusions, because of them, losing these great benefits. Therefore, you should have understanding and faith in all Buddhas’ unsurpassable wisdom.’

Noble And Ordinary Beings Reborn Being Innumerable

Thirty-Sixth Chapter On Bodhisattvas Reborn

Maitreya Bodhisattva to the Buddha said, ‘World-Honoured One, in this world, there are how many of those non-retrogressible Bodhisattvas, who will be born in that Buddha land?’

The Buddha told Maitreya, ‘In this world, sixty-seven koṭis of non-retrogressible Bodhisattvas, will be reborn in that land. Each and every one of these Bodhisattvas, already previously made offerings to innumerably many Buddhas, second thus to those of Maitreya. Of all Bodhisattvas with minor practices, and those who cultivated few meritorious virtues, who cannot be counted, all will be reborn.’

The Buddha told Maitreya, ‘Not only are my land’s all Bodhisattvas and others reborn in that land. Those from other directions’ Buddha lands, are likewise thus.

Among them, is the first Buddha, named Far-Illuminating, who has a hundred and eighty koṭis of Bodhisattvas, who all will be reborn.

Among them, is the second Buddha, named Treasure Store, who has ninety koṭis of Bodhisattvas, who all will be reborn.

Among them, is the third Buddha, named Immeasurable Sound, who has two hundred and twenty koṭis of Bodhisattvas, who all will be reborn.

Among them, is the fourth Buddha, named Ambrosia Flavour, who has two hundred and fifty koṭis of Bodhisattvas, who all will be reborn.

Among them, is the fifth Buddha, named Dragon Victory, who has fourteen koṭis of Bodhisattvas, who all will be reborn.

Among them, is the sixth Buddha, named Victorious Power, who has fourteen thousand Bodhisattvas, who all will be reborn.

Among them, is the seventh Buddha, named Lion, who has five hundred Bodhisattvas, who all will be reborn.

Among them, is the eighth Buddha, named Departure From Defilements’ Light, who has eighty koṭis of Bodhisattvas, who all will be reborn.

Among them, is the ninth Buddha, named Virtue Foremost, who has sixty koṭis of Bodhisattvas, who all will be reborn.

Among them, is the tenth Buddha, named Wonderful Virtue’s Mountain, who has sixty koṭis of Bodhisattvas, who all will be reborn.

Among them, is the eleventh Buddha, named Humans’ King, who has ten koṭis of Bodhisattvas, who all will be reborn.

Among them, is the twelfth Buddha, named Unsurpassable Flower, who has innumerable all Bodhisattva assemblies who cannot be counted, all with non-retrogression, wise, courageous and powerful, who already previously made offerings to immeasurably many Buddhas. In seven days within, they will immediately be able to gather and receive a hundred thousand koṭis of kalpas of firm Dharma teachings that Great Bodhisattvas cultivate. These and other Bodhisattvas, all will be reborn.

Among them, is the thirteenth Buddha, named Fearlessness, who has seven hundred and ninety koṭis of Great Bodhisattva assemblies, all Minor Bodhisattvas, Bhikṣus and others, who cannot be counted, who all will be reborn.’

The Buddha said to Maitreya, ‘Not only these fourteen Buddha lands within have all Bodhisattvas and others, who will be reborn there too. In the ten directions’ worlds’ immeasurable Buddha lands, those reborn are likewise thus, extremely many and innumerable. I, only speaking of all these ten directions’ Buddhas’ names, and those of the Bodhisattvas and Bhikṣus born in that land, in day and night for one kalpa, will still yet to be able to exhaust them. I now for you, have briefly spoken of them only.’

Transmission Section

Thirty-Seventh Chapter On Those Hearing This Sūtra Obtaining Benefits

The Buddha told Maitreya, ‘If there are those who attain hearing of that Buddha’s name, with joyful enthusiasm, and even if for one thought, you should know that these persons will because of this attain great benefits, who are then complete with unsurpassable meritorious virtues.

Therefore, Maitreya, if there is a great fire, that fully fills the three-thousandfold great-thousandfold world, one should also cross this, to hear this sūtra’s Dharma, and with joyful faith, accept, uphold, study and recite it, with as said cultivate practice.

Why is that so? There are many Bodhisattvas, who desire to hear this sūtra, yet not able to attain it. If there are sentient beings, who hear this sūtra, of the unsurpassable path, they will to the end not retrogress.

Therefore, you should, with focused minds, faithfully accept, uphold, recite, speak and practise this. I now for all sentient beings, speak this sūtra’s Dharma, enabled sight of Immeasurable Life Buddha, and all that exists in his land. With that which should be done, all can seek it. You must not, with my Parinirvāṇa after, again give rise to doubts and confusions.

In the world of the future, when sūtras’ paths are destroyed completely, I, with loving-kindness, compassion and sympathy, will specially retain this sūtra, to abide and dwell for one hundred years longer. If there are sentient beings, who encounter this sūtra, accordingly as wished, with that aspired, all can attain deliverance.’

The Buddha said to Maitreya, ‘The Thus Come Ones’ arisings in the world, are difficult to encounter, and difficult to see. All Buddhas’ sūtras’ paths, are difficult to attain, and difficult to hear. Of Bodhisattvas’ excellent Dharma, and all Pāramitās, to attain hearing of them is likewise difficult. Encountering good-knowing friends, to hear the Dharma and be able to practise it, this likewise is difficult. If hearing this sūtra, with joyful faith accepting and upholding it, this is the most difficult of difficulties within, without that surpassing this difficulty. Therefore, is my Dharma, thus done, thus spoken, and thus taught. It should be faithfully followed, according with this Dharma, for cultivation of practice.’

At that time, the World-Honoured One, having spoken this sūtra’s Dharma, immeasurable sentient beings, all gave rose to the mind of aspiration for Unsurpassable Right Awakening. Twelve thousand nayutas of persons attained the pure Dharma eye. Twenty-two koṭis of all heavenly and human people attained the Anāgāmin fruit. Eight hundred thousand Bhikṣus are with outflows ended and minds liberated. Forty koṭis of Bodhisattvas attained non-retrogression. With great vows’ meritorious virtues then personally adorning. In future lives, they will accomplish Right Awakening.

Thirty-Eighth Chapter On Ground Moving With Appearance Of Auspicious Signs

At that time, the three-thousandfold great-thousandfold world had six kinds of shaking, and great light universally illuminated the ten directions’ lands. A hundred thousand kinds of music then naturally played. Immeasurable wonderful flowers one after another then fell.

The Buddha, having spoken this sūtra already, of Maitreya Bodhisattva and the ten directions’ all Bodhisattva assemblies, the elder Ānanda, all great Voice-Hearers, and all in the great assembly, none were not joyful.

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相关经论
Related Sūtras And Treatise:

中英《佛说无量寿经》
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《佛说无量寿经》曹魏康僧铠译(简体拼音版)
The Sūtra In Which The Buddha Speaks Of Immeasurable Life Translated By Cáo Wèi Dynasty’s Saṅghavarman (In Simplified Chinese With Pīnyīn)
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中国净土宗十三祖印光大师校订之《净土五经》
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