佛說阿彌陀三耶三佛薩樓佛檀過度人道經
Chinese title:佛說阿彌陀三耶三佛薩樓佛檀過度人道經
At one time, the Buddha was dwelling on Mount Gridhrakuta near the city of Rajagriha, together with a great assembly of twelve thousand bhikshus. They were all pure arhats, including the Venerable Kaundinya, Bạt Trí Chí, Ma Ha Na Di, Hàm Thi, Tu Mãn Nhật, Duy Lai Để, Bất Nãi, Ca Vi Bạt Để, Uruvilva Kashyapa, Na Phú Kashyapa, Na Mạc Kashyapa, Shariputra, Mahamaudgalyayana, Mahakashyapa, Mahakatyayana, Ma Ha Yết Tân, Ma Ha Cầu Tư, Ma Ha Phạm Đề, Na Đề Văn Đà Phật, Aniruddha, Nandi, Bình Tỳ Để, Tu Phong, Mâu Việt, Ma Ha La Nghê, Ma Ha Ba La Diên, Ba Cưu Việt, Nan Trì, Mãn Phong Mâu, Tát Yết, and Lệ Việt....
Bhikshus such as these were exceedingly numerous, numbering thousands of kotis of myriads. All were bodhisattvas, arhats, and venerable sages gathered together in the great assembly, countless and beyond reckoning.
At that time, the Buddha sat in right mindfulness, contemplating the Way. From his countenance radiated light of nine colors, from which shone forth hundreds of thousands of immense rays of incomparable brilliance.
The Venerable Ananda arranged his robes properly, approached the Buddha, knelt before him, joined his palms respectfully, bowed at his feet, and said:
“Why does the radiance shining from your face today continually transform in this manner, its hundreds of thousands of brilliant colors illuminating everywhere? Since becoming the Buddha’s attendant, I have never before seen your countenance shine as it does today. Never have I witnessed such majestic spiritual radiance from a Supremely Enlightened One. Do you perhaps have some special purpose in mind? I respectfully wish to hear of it.”
The Buddha said to the Venerable Ananda:
“Did some heavenly deity tell you to ask me this, or did the Buddhas instruct you to question me? Or has this question arisen from your own wholesome intention?”
The Venerable Ananda said to the Buddha:
“No heavenly deity told me, nor did any Buddha instruct me to ask this question. Rather, from my own wholesome mind I perceived your intention and therefore spoke thus. Whether you are walking, standing, lying down, sitting, departing, or entering; wherever you wish to go; whatever you are about to do; and whatever instructions you give me—I immediately understand the Buddha’s intention. Now the Buddha is privately contemplating the Buddhas of the past, the Buddhas of the future, the Buddha-realms of other directions, or the Buddhas of the present. Because you alone are recollecting them one after another, your countenance shines with such brilliance.”
The Buddha said:
“Excellent! Excellent, Venerable Ananda! You have asked about a matter exceedingly profound, thereby bringing great deliverance and peace and happiness to all beings. One who questions the Buddha in this way far surpasses someone who, for hundreds of thousands of myriads of kotis of kalpas, makes offerings to all the arhats and pratyekabuddhas throughout the world or gives alms to heavenly beings, humans, and animals both great and small.
“Ananda! Today you have opened the gate of liberation for heavenly beings, kings, the people, and all kinds of insects. The majestic spiritual power of the Buddhas is immeasurably deep and weighty and is difficult to receive. The matter you have asked about is exceedingly profound and arises from the Buddha’s compassionate heart, which lovingly regards heavenly beings, kings, and the people. Those bhikshus, bhikshunis, upasakas, and upasikas who possess abundant wholesome karma and are able to receive this teaching will all be delivered.
“Ananda! Just as in the world there is the udumbara tree, which bears fruit without flowers, so the presence of a Buddha in the world is like the blooming of an udumbara flower. How exceedingly difficult it is to encounter a Buddha in the world! Now that I have become a Buddha and appeared in the world, only one endowed with great virtue, noble insight, and a wholesome mind can discern the Buddha’s intention and attend him without negligence.”
The Buddha said to Ananda:
“There was an event in the distant past, countless kalpas ago—so immeasurably many kalpas that they cannot be reckoned. At that time there was a past Buddha named Dipankara. Next there was a Buddha named Chiên Đà Kỳ.
In the past there was also a Buddha named Tu Ma Phu Kiếp Ba Tát Đa, followed by Buddhas named Duy Mạc Lâu, A Nan Na Lợi, Na Yết Tỳ, Lê Câu Giá Ba La Dạ Thái, Di Ly Câu Lâu, Bạt Đà Ni, Thất Đề Ba, Phàm Phu Để, Đọa Lâu Lặc Da, Chiên Đà Nan Tư, Tu Da Duy Vu Sa, Câu Hoàn Di Bát Ma Xa, Thi Lợi Cốt Chi, Ma Ha Na Đề, Kỳ Đầu Ma Đề, La Lân Kỳ Ly, Du Lâu Câu Lộ Thái, Mãn Hô Quần Ni Bát Tân Đầu, Chiên Đà Thâu Du Bạt Hòa Sa, Chiên Đà Thái Câu Lôn, Thẩm Ba Mâu Tần Ni, Bạt Ba Hòa Tư, A Thuật Kỳ Đà Yết Mâu, Vật Chử Đề, Chất Dạ Thái, Đàm Ma Hòa Đề, Tiết Da Duy Cố Chất, Lâu Da Đới, Tăng Ca La Di Lâu Ca Đới, and Đàm Vị Ma Đề A Duy Nan Đề.”
The Buddha said to Ananda:
“Next there was a Buddha named Lâu Di Thuyên La, who taught and transformed beings in the world for forty-two kalpas. At that time, a great king heard the sutras and the Dharma taught by the Buddha. His mind awakened to understanding, and he rejoiced greatly.
He immediately relinquished his throne, left the household life, and became a shramana named Dharmakara, practicing the bodhisattva path. He possessed lofty abilities and bold, penetrating wisdom and was unsurpassed in the world. That shramana went to the place where the Buddha Lâu Di Thuyên La was dwelling, bowed respectfully, knelt with palms joined, and said: ‘Blessed One!
I wish to request the Buddha’s guidance in practicing the bodhisattva path, so that after I attain Buddhahood, among the countless Buddhas throughout the ten directions I may possess bold and penetrating wisdom and be supreme; that a halo like the Buddha’s may shine above my head, its radiance illuminating boundlessly and without end; that the land in which I dwell may naturally be adorned with the seven precious substances of exquisite beauty; and that after I attain Buddhahood, my Dharma and my name may resound throughout countless lands in the ten directions, with no place where my name is not heard and known.
Countless heavenly beings and humans, even all kinds of insects, who are born in my land—I shall cause them all to become bodhisattvas and arhats surpassing those in other lands. Can aspirations such as mine be fulfilled?’
The Buddha said to the Venerable Ananda:
– Buddha Lou Yi Quan Luo clearly knew the wholly virtuous and exalted aspirations of Bodhisattva Tan Mo Jia, and so he taught the Bodhisattva: “Suppose a person were to measure out all the vast ocean waters beneath heaven and earth without ceasing for an entire kalpa; that person could still cause the great ocean to dry up, down to the very mud at its bottom. How, then, could one who single-mindedly and earnestly seeks the Way fail to attain it? One who diligently pursues it without rest will ultimately have one’s wishes fulfilled according to one’s heart; so it is with this as well.” When Bodhisattva Tan Mo Jia had heard Buddha Lou Yi Quan Luo expound this teaching, he was filled with immense joy and inspiration. That Buddha selected and expounded the innermost aspirations, the good and bad qualities of the lands, and the wholesome and unwholesome deeds of devas and human beings throughout twenty-one billion lands. As soon as the Buddha finished speaking, Bodhisattva Tan Mo Jia, with single-minded right mindfulness, immediately attained the heavenly eye and saw everything throughout them all. The Bodhisattva himself perceived the good and bad qualities of the lands, the wholesome and unwholesome deeds of devas and human beings, and gathered together their innermost aspirations throughout twenty billion and one hundred million lands, condensing them into this scripture of twenty-four vows. Following these vows, the Bodhisattva practiced with courageous diligence, earnestly and laboriously seeking the Way throughout innumerable kalpas, and for innumerable kalpas made offerings to and served as honored teachers the Buddhas of the past. Thereafter, Bodhisattva Tan Mo Jia attained Buddhahood and was named Amitabha. His supreme, courageous wisdom and brilliant radiance were beyond compare. That Buddha now abides in an exceedingly splendid land, teaching and transforming innumerable devas and human beings, even the myriad kinds of insects throughout the ten directions, enabling them all to transcend sorrow and suffering and attain peaceful, joyful liberation.
The Buddha told Ananda:
– When Amitabha Buddha was still a bodhisattva, he constantly upheld and practiced these twenty-four vows, treasuring them more highly than precious jewels, carefully and reverently preserving them, and diligently maintaining right mindfulness in accordance with his vows and practices. This was truly transcendent and sublime, lofty beyond compare, with no one able to equal him.
The Buddha said:
– The twenty-four vows are as follows:
– The First Vow: When I attain Buddhahood, I shall ensure that in my land there are no hells, animals, hungry ghosts, or minute insects. Only upon fulfillment of this vow shall I attain Buddhahood; otherwise, I shall never attain Buddhahood.
– The Second Vow: When I attain Buddhahood, I shall ensure that in my land there are no women or girls. Whoever is about to be born in my land shall immediately become male. Innumerable devas, human beings, and minute insects born in my land shall all be born by transformation from lotus flowers in ponds of the seven treasures. Their bodies shall be tall and majestic, and the innumerable beings among them shall all be bodhisattvas and arhats. Only upon fulfillment of this vow shall I attain Buddhahood; otherwise, I shall never attain Buddhahood.
– The Third Vow: When I attain Buddhahood, I shall ensure that the ground in my land is naturally composed of the seven treasures, open, broad, boundless, exceedingly splendid, smooth, and soft. Dwellings, places of residence, clothing, and food shall all appear naturally, just as in the abode of the king of the sixth heaven. Only upon fulfillment of this vow shall I attain Buddhahood; otherwise, I shall never attain Buddhahood.
– The Fourth Vow: When I attain Buddhahood, I shall cause my name to resound throughout innumerable lands in the ten directions, and cause the great bhiksus dwelling in the abodes of the Buddhas to proclaim the merits and splendid qualities of my land. All devas, human beings, and insects who hear my name shall give rise to loving-kindness and become joyful and inspired, and I shall cause them to be born in my land. Only upon fulfillment of this vow shall I attain Buddhahood; otherwise, I shall never attain Buddhahood.
– The Fifth Vow: When I attain Buddhahood, if any among the innumerable devas, human beings, and minute insects throughout the ten directions have committed evil in former lives but hear my name and wish to be born in my land, they shall immediately repent of their faults, return to the true path, study the Way, practice virtue, observe the precepts and scriptures, and uninterruptedly aspire to be born in my land. When their lives come to an end, I shall prevent them from falling into the realms of hell beings, animals, or hungry ghosts. At that very moment, they shall be born in my land and have their wishes fulfilled according to their hearts. Only upon fulfillment of this vow shall I attain Buddhahood; otherwise, I shall never attain Buddhahood.
– The Sixth Vow: When I attain Buddhahood, if devas and human beings, or good men and good women, in innumerable lands throughout the ten directions wish to be born in my land, they shall perform still more virtuous deeds for my sake: giving alms, burning incense, circumambulating stupas, lighting lamps, scattering flowers, hanging banners and streamers, making offerings to sramanas, establishing monasteries, constructing stupas, and completely severing sensual desire. They shall be born in my land as bodhisattvas. Only upon fulfillment of this vow shall I attain Buddhahood; otherwise, I shall never attain Buddhahood.
– The Seventh Vow: When I attain Buddhahood, if among the devas and people in innumerable lands throughout the ten directions there are good men or good women who practice the bodhisattva path and uphold the six paramitas, or who become sramanas without violating the scriptures or precepts, purely observe the fasting precepts, sever sensual desire, maintain single-minded right mindfulness, and wish day and night without interruption to be born in my land, then, when their lives are about to end, I, together with bodhisattvas and arhats, shall fly to welcome them. They shall immediately be born in my land as non-retrogressing bodhisattvas possessed of courageous wisdom. Only upon fulfillment of this vow shall I attain Buddhahood; otherwise, I shall never attain Buddhahood.
– The Eighth Vow: When I attain Buddhahood, if any bodhisattvas in my land wish to be born in another Buddha-land, I shall ensure that they never again return to the realms of hell beings, animals, or hungry ghosts, but shall cause them all to attain the Buddha Way. Only upon fulfillment of this vow shall I attain Buddhahood; otherwise, I shall never attain Buddhahood.
– The Ninth Vow: When I attain Buddhahood, I shall ensure that the bodhisattvas and arhats in my land have upright and handsome features of wondrous purity and beauty. They shall all have the same complexion and be of the same kind, like the beings of the sixth heaven. Only upon fulfillment of this vow shall I attain Buddhahood; otherwise, I shall never attain Buddhahood.
– The Tenth Vow: When I attain Buddhahood, I shall ensure that the bodhisattvas and arhats in my land are all united in single-minded recollection and share the same aspirations; they shall also know in advance what others intend to say. Only upon fulfillment of this vow shall I attain Buddhahood; otherwise, I shall never attain Buddhahood.
– The Eleventh Vow: When I attain Buddhahood, I shall ensure that the bodhisattvas and arhats in my land have no lustful desires, never entertain thoughts of women, and are never subject to anger or delusion. Only upon fulfillment of this vow shall I attain Buddhahood; otherwise, I shall never attain Buddhahood.
– The Twelfth Vow: When I attain Buddhahood, I shall ensure that the bodhisattvas and arhats in my land never harbor resentment or hatred toward one another. Only upon fulfillment of this vow shall I attain Buddhahood; otherwise, I shall never attain Buddhahood.
– Thirteenth Vow: If, when I attain Buddhahood, I enable the bodhisattvas and arhats in my land who wish to make offerings together to innumerable Buddhas throughout the ten directions to have all the articles they require naturally fly at once before them, and they take those articles to make offerings to the Buddhas; and after they have made offerings to all the Buddhas, they fly back to my land before noon—only if this vow is fulfilled shall I attain Buddhahood; otherwise, I shall never attain Buddhahood.
– Fourteenth Vow: If, when I attain Buddhahood, the bodhisattvas and arhats in my land, whenever they wish to take their meal, naturally have before them bowls made of the seven treasures filled with food of a hundred flavors, and after they have finished their meal, those bowls naturally disappear—only if this vow is fulfilled shall I attain Buddhahood; otherwise, I shall never attain Buddhahood.
– Fifteenth Vow: If, when I attain Buddhahood, the bodies of the bodhisattvas in my land are all radiant golden in color and possess the thirty-two excellent marks and eighty beautiful characteristics, just like a Buddha—only if this vow is fulfilled shall I attain Buddhahood; otherwise, I shall never attain Buddhahood.
– Sixteenth Vow: If, when I attain Buddhahood, the voices of the bodhisattvas and arhats in my land are like the sound of three hundred bronze bells, and whether they expound sutras or practice the Way, they are all like a Buddha—only if this vow is fulfilled shall I attain Buddhahood; otherwise, I shall never attain Buddhahood.
– Seventeenth Vow: If, when I attain Buddhahood, I am able to see and hear all things without obstruction, and my power of flight surpasses that of other Buddhas tenfold—only if this vow is fulfilled shall I attain Buddhahood; otherwise, I shall never attain Buddhahood.
– Eighteenth Vow: If, when I attain Buddhahood, my wisdom in expounding sutras and practicing the Way surpasses that of other Buddhas tenfold—only if this vow is fulfilled shall I attain Buddhahood; otherwise, I shall never attain Buddhahood.
– Nineteenth Vow: If, when I attain Buddhahood, I enable devas, humans, and even minute insects in innumerable lands throughout the ten directions all to be born as human beings, become pratyekabuddhas and arhats, abide single-mindedly in meditation, and together attempt to calculate how many thousands, tens of thousands, and hundreds of millions of years my lifespan comprises, yet none can ever fully know that lifespan—only if this vow is fulfilled shall I attain Buddhahood; otherwise, I shall never attain Buddhahood.
– Twentieth Vow: If, when I attain Buddhahood, I enable devas, humans, and even minute insects in the hundreds of billions of lands throughout the ten directions all to become pratyekabuddhas and arhats, abide single-mindedly in meditation, and together attempt to calculate how many thousands, tens of thousands, and hundreds of millions of bodhisattvas and arhats dwell in my land, yet none can know their number—only if this vow is fulfilled shall I attain Buddhahood; otherwise, I shall never attain Buddhahood.
– Twenty-first Vow: If, when I attain Buddhahood, I enable the bodhisattvas and arhats in my land to have lifespans extending through innumerable kalpas—only if this vow is fulfilled shall I attain Buddhahood; otherwise, I shall never attain Buddhahood.
– Twenty-second Vow: If, when I attain Buddhahood, I enable all the bodhisattvas and arhats in my land to possess valiant wisdom, so that they themselves know their former lives throughout countless billions of kalpas and the deeds they performed since the distant past; know what is wholesome and what is unwholesome; see all things without obstruction; and know the past, future, and present throughout the lands of the ten directions—only if this vow is fulfilled shall I attain Buddhahood; otherwise, I shall never attain Buddhahood.
– Twenty-third Vow: If, when I attain Buddhahood, I enable all the bodhisattvas and arhats in my land to possess valiant wisdom and halos of light above their crowns—only if this vow is fulfilled shall I attain Buddhahood; otherwise, I shall never attain Buddhahood.
– Twenty-fourth Vow: If, when I attain Buddhahood, there is within my crown a supremely beautiful light, a hundred thousand myriad billion times brighter than the moon and sun and more wondrous than the light of other Buddhas; if that light shines brilliantly throughout innumerable heavens and worlds, filling even the darkest places with radiance; and if no deva, human, or minute insect encountering my light fails to awaken a compassionate mind, perform wholesome deeds, and thereby be born in my land—only if this vow is fulfilled shall I attain Buddhahood; otherwise, I shall never attain Buddhahood.
The Buddha told the Venerable Ananda:
– When Amitabha Buddha was still a bodhisattva, he constantly practiced in accordance with these twenty-four vows. He practiced generosity, refrained from violating the precepts, cultivated patience, diligence, meditation, and wisdom; his resolve and vows were always valiant. He did not transgress the teachings of the sutras, diligently sought and studied them, dwelt in solitude, relinquished his royal throne and kingdom, severed attachment to wealth and sensual beauty, and made his vows with lucid impartiality, showing neither favor nor estrangement. He accumulated merit throughout innumerable kalpas until, in the present day, he attained the fruit of Buddhahood. Even after achieving perfect fulfillment, none of his previous efforts in cultivation were lost.
The Buddha taught:
– The light of Amitabha Buddha is supreme and foremost, beyond comparison with the light of all other Buddhas. Among the innumerable Buddhas throughout the ten directions, some Buddhas emit light from the crown of the head that shines for 2 miles; some emit light from the crown of the head that shines for 5 miles; some emit light from the crown of the head that shines for 10 miles; some emit light from the crown of the head that shines for 20 miles; some emit light from the crown of the head that shines for 40 miles; some emit light from the crown of the head that shines for 80 miles; some emit light from the crown of the head that shines for 160 miles; some emit light from the crown of the head that shines for 320 miles; some emit light from the crown of the head that shines for 640 miles; some emit light from the crown of the head that shines for 1,300 miles; some emit light from the crown of the head that shines for 2,600 miles; some emit light from the crown of the head that shines for 5,200 miles; some emit light from the crown of the head that shines for 10,400 miles; some emit light from the crown of the head that shines for 21,000 miles; some emit light from the crown of the head that shines for 42,000 miles; some emit light from the crown of the head that shines for 84,000 miles; some emit light from the crown of the head that shines for 170,000 miles; some emit light from the crown of the head that shines for 350,000 miles; some emit light from the crown of the head that shines for 700,000 miles; some emit light from the crown of the head that shines for 1,500,000 miles; some emit light from the crown of the head that shines for 3,000,000 miles; some emit light from the crown of the head that shines for 6,000,000 miles; some emit light from the crown of the head that shines throughout 1 land; some emit light from the crown of the head that shines throughout 2 lands; some emit light from the crown of the head that shines throughout 4 lands; some emit light from the crown of the head that shines throughout 8 lands; some emit light from the crown of the head that shines throughout 15 lands; some emit light from the crown of the head that shines throughout 30 lands; some emit light from the crown of the head that shines throughout 60 lands; some emit light from the crown of the head that shines throughout 120 lands; some emit light from the crown of the head that shines throughout 240 lands; some emit light from the crown of the head that shines throughout 500 lands; some emit light from the crown of the head that shines throughout 1,000 lands; some emit light from the crown of the head that shines throughout 2,000 lands; some emit light from the crown of the head that shines throughout 4,000 lands; some emit light from the crown of the head that shines throughout 8,000 lands; some emit light from the crown of the head that shines throughout 16,000 lands; some emit light from the crown of the head that shines throughout 32,000 lands; some emit light from the crown of the head that shines throughout 64,000 lands; some emit light from the crown of the head that shines throughout 130,000 lands; some emit light from the crown of the head that shines throughout 260,000 lands; some emit light from the crown of the head that shines throughout 500,000 lands; some emit light from the crown of the head that shines throughout 1,000,000 lands; and some emit light from the crown of the head that shines throughout 2,000,000 lands.
The Buddha taught:
– Throughout the ten directions, innumerable Buddhas all emit light from the crown of the head in this manner. The light from the crown of Amitabha Buddha shines throughout tens of millions of lands. Why does the light of the Buddhas shine to varying distances, some near and some far? It is because, in former times, when those Buddhas were still bodhisattvas, the aspirations and merit of each were greater or lesser. Thus, upon attaining Buddhahood, each naturally received a different karmic reward, and consequently their light did not shine equally far. The awe-inspiring spiritual power of the Buddhas is equal; therefore, they freely act according to their wishes, without premeditation. The light of Amitabha Buddha shines vast and boundless to the furthest reaches, and the light of all other Buddhas cannot compare with it.
The Buddha praised the exceedingly wondrous light of Amitabha Buddha:
– The light of Amitabha Buddha is supremely wondrous, the most wondrous of all that is wondrous. It is truly lovely beyond comparison, for its splendor is utterly inexhaustible.
The light of Amitabha Buddha is clear and pure, without the slightest stain or diminution.
The light of Amitabha Buddha surpasses the light of the sun and moon by hundreds of thousands of myriads of kotis of times. It is the most wondrous light among the lights of all Buddhas, the finest among lights, the most magnificent among lights, and the loveliest among lights. Because it is the loftiest among all lights, Amitabha is the king among the Buddhas. It is the utterly supreme light among lights.
The light of Amitabha Buddha shines throughout innumerable lands, brilliantly illuminating even places of darkness. Among devas, human beings, insects, and other living creatures, there is no one who does not behold the light of Amitabha Buddha. All who behold that light give rise to loving-kindness and joy, and are freed from the three worldly evils of anger, lust, and ignorance.
All who behold the light of Amitabha Buddha will perform wholesome deeds. If beings undergoing interrogation, torment, and suffering in the realms of hell-beings, animals, or hungry ghosts see the light of Amitabha Buddha shine upon them, their punishments will immediately cease, and they will no longer be subjected to torment. After death, those beings will be liberated from the sorrow and suffering caused by their former punishments in hell.
The renown of Amitabha Buddha’s light resounds throughout the ten directions, reaching infinite and boundless realms and innumerable lands. Among devas and human beings, there is no one who does not hear and know of it. Once they have heard and known of it, all will attain liberation.
The Buddha taught:
– It is not only I who praise the light of Amitabha Buddha. Innumerable pratyekabuddhas, bodhisattvas, and arhats throughout the ten directions likewise praise it.
The Buddha taught:
– If any person, good man, or good woman hears praise of Amitabha Buddha’s light and, from morning until evening, continually praises that wondrous light with sincere and uninterrupted devotion, cherishing this aspiration in the heart, that person will attain rebirth in the land of Amitabha Buddha and receive the reverence of the bodhisattvas and arhats. When that person later attains Buddhahood, innumerable Buddhas, pratyekabuddhas, bodhisattvas, and arhats will likewise praise that Buddha’s light. At the same time, the assemblies of bhiksus, bodhisattvas, and arhats, together with devas, Sakra, and human beings, will rejoice greatly upon hearing this praise of the light, and there will be no one who does not join in praising it.
The Buddha taught:
– Were I to speak of the surpassingly wondrous, supremely exalted light of Amitabha Buddha and continually praise its excellence throughout an entire kalpa, I still could not exhaust the subject. Therefore, I have told you only a small part of its excellence.
The Buddha spoke of how Amitabha Buddha, while still a bodhisattva, aspired to fulfill these 24 vows. At that time, Prince Ajatasatru, the king’s son, together with 500 sons of elders, each carrying a golden flower-canopy, went to the Blessed One. They reverently bowed at the Buddha’s feet and offered the golden flower-canopies to him. Afterward, they all sat to one side and listened to the sutra. When the prince and the 500 sons of elders had heard the 24 vows of Amitabha Buddha, they were filled with joy and elation. Silently they made this aspiration in their hearts: “May we, after attaining Buddhahood, become like Amitabha Buddha.”
The Buddha clearly knew the aspirations of the prince and the elders’ sons, and he addressed the bhiksus:
– The prince, son of King Ajatashatru, and these five hundred sons of elders will, after innumerable kalpas in future lives, all attain Buddhahood like Amitabha Buddha.
The Buddha taught:
– From the time the prince and these sons of elders became established on the bodhisattva path until now, they have passed through innumerable kalpas and made offerings to forty billion Buddhas. Now they have come here to make offerings to me. Because the prince and the sons of the elders were my disciples in a former life during the time of Kashyapa Buddha, today we have met together in this assembly.
When the bhikshus heard the Buddha’s words, they rejoiced exceedingly and were delighted for the prince and the sons of the elders.
The Buddha said to Ananda:
– It has been ten minor kalpas since Amitabha attained Buddhahood. His land is called Suma-de and lies directly to the west, ten million billion Buddha-realms of Mount Sumeru away from this realm of Jambudvipa. The ground in Amitabha Buddha’s realm is formed entirely and naturally from the seven treasures: white gold, gold, crystal, lapis lazuli, coral, amber, and mother-of-pearl. These seven treasures intermingle to form the ground, which is immensely broad, boundlessly vast, and without end. The seven treasures alternate and blend together, each naturally emitting its own sparkling light amid the others. It is splendidly beautiful, smooth, soft, truly wondrous, and beyond compare. This ground of seven treasures is the pure essence of precious substances from throughout the ten directions, naturally joined together and spontaneously manifested in this way. The jeweled ground in Amitabha Buddha’s realm is comparable to the seven treasures of the sixth heaven. Amitabha Buddha’s land has no Mount Sumeru. The moon, stars, sun, the Four Heavenly Kings of the first heaven, and the gods of the second heaven, Trayastrimsha, all abide in empty space. In this land there are no great seas or small seas, no waters of the Ganges, no mountains, forests, springs, or ravines, and no places of darkness. The ground of seven treasures in Amitabha Buddha’s realm is perfectly level. There are no hell beings, hungry ghosts, birds or beasts, or tiny insects; nor are there asuras, dragons, ghosts, or spirits. Rain never falls there, nor are there the four seasons of spring, summer, autumn, and winter. The climate is neither excessively cold nor excessively hot, but is always mild, pleasant, and exceedingly comfortable, beyond compare. Myriad kinds of necessities arise naturally, as do many kinds of delicious food. As soon as one wishes for them, they naturally appear before one’s eyes, without any labor in seeking them. When such things are no longer needed, they immediately disappear. They are like the natural possessions in the sixth heaven, freely available according to one’s wishes.
In Amitabha Buddha’s land, all are bodhisattvas or arhats. There are no women there, and life spans extend for innumerable kalpas. If there is a woman, then at death she immediately transforms into a male body.
There are only innumerable bodhisattvas and arhats, all endowed with penetrating wisdom in seeing and hearing. However far apart they may be, they can still see one another, meet one another, and hear one another’s voices. They all seek the wholesome path and are of one kind, with none of a different kind.
The bodhisattvas and arhats in this realm are handsome and noble in appearance, supremely pure and excellent. They all have the same countenance, and none are ugly or evil. The bodhisattvas and arhats are all powerful, capable, and intelligent.
Sustained by natural support, they think only of the path and virtue. Whenever they wish to say something, they discern one another’s thoughts. They always speak of what is right and utter only words concerning the sutras and the path.
They never speak ill of others. The resonance of their voices is like the sound of three hundred bronze bells. They know how to live with reverence and affection, and none are jealous of one another.
They live according to proper precedence and order: those who came before instruct those who came after, employing what is righteous and in accord with propriety. They respect one another as elder and younger brothers, practicing benevolence and righteousness. They neither act nor speak recklessly, but sincerely instruct one another.
They do not oppose or disparage one another, and together they accept good counsel. The minds of these bodhisattvas are utterly pure and free from greed and possessiveness. They never harbor anger, sexual desire, or delusion; nor do they have deceitful thoughts or thoughts of women.
Their wisdom is courageous and powerful, their minds harmonious, friendly, peaceful, and joyful, and they delight in the sutras and the path. They naturally remember and know the countless billions of kalpas that have passed, from where they were born and came here, the good and evil deeds, deaths and continuations of former lives, and everything in the present life.
Wherever Amitabha Buddha may teach and transform beings—such as monasteries, lecture halls, and other places—those places naturally consist of the seven treasures: gold, silver, crystal, lapis lazuli, white jade, amber, and mother-of-pearl. Together they naturally shine brilliantly, majestic and beautiful beyond compare. They are not made by anyone, nor does anyone know whence they came. No one keeps them, and no one carries them away.
The merit of Amitabha Buddha’s original vows is truly profound and weighty. Because the aforementioned people practiced goodness, they are naturally born through transformation within their assemblies or lecture halls, where they hold gatherings to discuss the sutras and explain their meaning, expound the sutras, and practice the path. Their monasteries and lecture halls all have towers, pavilions, and railings.
Gold, silver, crystal, lapis lazuli, white jade, amber, and mother-of-pearl form jeweled necklaces, while white jewels, moon-bright jewels, and mani jewels are interwoven together, with canopies covering them from above. These naturally produce five kinds of sound, exceedingly wondrous and beyond compare. The residences and dwellings of the bodhisattvas and arhats are all manifested and formed from the seven treasures: gold, silver, crystal, lapis lazuli, coral, amber, mother-of-pearl, and agate.
All have towers, terraces, and railings made of the seven treasures. Gold, silver, crystal, coral, white jade, amber, and mother-of-pearl form jeweled necklaces, while white jewels, moon-bright jewels, and mani jewels are interwoven together, with canopies covering them from above. All these produce five kinds of wondrous sound.
Within and around Amitabha Buddha’s monasteries and lecture halls, as well as the residences and dwellings of the bodhisattvas and arhats, there are ponds and naturally flowing streams everywhere. These too arise naturally from the seven treasures, being formed together from gold, silver, crystal, lapis lazuli, amber, and mother-of-pearl. In ponds made entirely of gold, the sand on the bottom is silver.
In ponds made entirely of silver, the sand on the bottom is pure gold. In ponds made entirely of crystal, the sand on the bottom is lapis lazuli. In ponds made entirely of lapis lazuli, the sand on the bottom is crystal.
In ponds made entirely of coral, the sand on the bottom is amber. In ponds made entirely of amber, the sand on the bottom is coral. In ponds made entirely of mother-of-pearl, the sand on the bottom is lapis lazuli.
In ponds made entirely of agate, the sand on the bottom is mother-of-pearl. In ponds made entirely of white jade, the sand on the bottom is purple gold. In ponds made entirely of purple gold, the sand on the bottom is white jade.
There are also ponds formed from two kinds of jewels, with gold and silver sand on their bottoms. There are ponds formed from three kinds of jewels, with gold, silver, and crystal sand on their bottoms. There are ponds formed from four kinds of jewels, with gold, silver, crystal, and lapis lazuli sand on their bottoms. There are ponds formed from five kinds of jewels, with gold, silver, crystal, lapis lazuli, and coral sand on their bottoms. There are ponds formed from six kinds of jewels, with gold, silver, crystal, lapis lazuli, coral, and amber sand on their bottoms. There are ponds formed from seven kinds of jewels, with gold, silver, crystal, lapis lazuli, coral, amber, and mother-of-pearl sand on their bottoms.
There are ponds forty li in length, ponds eighty li in length, ponds one hundred and sixty li in length, ponds six hundred and forty li in length, ponds one thousand two hundred and eighty li in length, ponds two thousand five hundred and sixty li in length, ponds five thousand one hundred and twenty li in length, ponds ten thousand two hundred and forty li in length, and ponds twenty thousand four hundred and eighty li in length. The length and breadth of these ponds are equal. These are the places where the bodhisattvas and arhats regularly bathe.
The Buddha said:
– Amitabha Buddha’s bathing pond is forty-eight thousand li long and likewise forty-eight thousand li wide. This pond is formed entirely from the combined seven treasures. The sand on its bottom consists of white jade, moon-bright jewels, and mani jewels. The water in the bathing pond of Amitabha Buddha and the bodhisattvas and arhats is clear, fragrant, and pure. Within the pond are fragrant flowers. A hundred kinds of flowers arise there naturally, differing in color and fragrance. Each stem bears a thousand exceedingly fragrant blossoms and leaves, beyond all comparison, and no words can describe their fragrance. These blossoms are not flowers of the human world, nor are they flowers of the heavens. They are formed from the concentrated fragrances of every kind of flower throughout the ten directions and arise naturally through transformation. The water in the pond flows in streams, neither swiftly nor slowly, producing five kinds of wondrous sounds.
The Buddha said:
– Devas, humans, insects, birds, and beasts from the innumerable lands throughout the ten directions who are born in the land of Amitabha Buddha are all born through transformation within ponds of jeweled lotus flowers. They mature naturally without anyone needing to nurture them. They partake of food that appears naturally. Their bodies are unlike the bodies of people in the human world, nor are they like the bodies of those in the heavens. Because they have accumulated abundant virtuous merit, they receive naturally arisen bodies of immateriality and forms of the limitless, supremely excellent and beyond all comparison.
The Buddha said to Ananda:
– Suppose that in the human world there were an impoverished beggar and he were made to stand beside a king. What would the beggar’s appearance and bearing be like? Would they resemble the king’s appearance and bearing?
The Venerable Ananda replied:
– If that beggar stood beside the king, his appearance and bearing would be exceedingly ugly, inferior to the king’s by hundreds of thousands of myriads of kotis of times. Why is this? Because the beggar is poor and destitute. He has never enjoyed a fine meal but has eaten only coarse and unpalatable food. Not only is his food unpalatable, but it cannot even fill his belly; with what, then, could he sustain his body? His sinews and bones are feeble, he has nothing to support him, and he constantly suffers deprivation, hunger, and thirst, never having enough. He is afflicted by cold, fear, sorrow, and suffering. This is solely because in a former life he was foolish and devoid of wisdom, greedy and miserly. He had no loving compassion, did no good deeds, and did not open his heart in sympathy or give alms to others. He desired only to acquire abundant wealth, greedily indulged in food and drink, and craved delicacies. He did not believe that giving would bring blessed recompense in a future life, nor that doing good would bring future blessings. He sought only to possess more and more, and thus committed ever more evil deeds. When he died, he departed empty-handed, without the slightest beneficent virtue and with nothing upon which to rely. He entered the evil realms and endured suffering and torment. After escaping the evil realms, he obtained a human body but was born into a lowly station, becoming a child in an impoverished household. His body was coarse and ugly, and he was solitary and forsaken. His torn clothing could not adequately cover him, so he had to live by begging. Suffering from hunger and cold, his face became so haggard that he scarcely appeared human. Because of the karma he created in his former life, he endured many calamities and punishments. None who saw him felt pity. Cast out into the streets and marketplaces and exposed to sun, rain, dew, and wind, he became emaciated, darkened, and ugly, beyond comparison with ordinary people.
Why is the king regarded as the most honored and excellent person under heaven? Because in a former life he performed good deeds, believed in and accepted the scriptures and the Way, bestowed kindness and practiced virtue, accorded with righteousness and universal love, and gave with benevolence. He was not greedy for food and drink but shared them with everyone, without regret and entirely free of opposition or contention.
Through the blessings and goodness he created, when he died, his merit and virtue accompanied him, and he did not enter the evil realms. Now born as a human, he dwells within a royal house and becomes the most highly honored king, foremost in governing the people. He is a person of great and majestic might, with a pure and gentle countenance and a well-formed, upright body, and so everyone reveres him.
He may freely enjoy fine food and splendid clothing as he wishes. Whatever he desires appears naturally before him, and nothing ever opposes his wishes. The king is the most excellent and distinguished person in the human realm.
Enjoying carefree happiness, his countenance shines brightly, and thus he possesses all these things.
The Buddha said to Ananda:
– Though such a person may be the foremost sovereign under heaven, if he stood beside a wheel-turning king, his appearance would be as ugly as that of a beggar standing beside a king. Compared with the wheel-turning king’s fine appearance, the king’s countenance would be inferior by hundreds of thousands of myriads of kotis of times.
Although the wheel-turning king is peerlessly excellent among all under heaven, if he stood beside the deva Shakra, his appearance would still be inferior to the upright, excellent, and distinguished countenance of Shakra by hundreds of thousands of myriads of kotis of times.
If Shakra stood beside the king of the sixth heaven, his appearance would be exceedingly ugly, inferior to the upright, excellent, and distinguished countenance of the king of the sixth heaven by hundreds of thousands of myriads of kotis of times.
If the king of the sixth heaven stood beside the bodhisattvas and arhats in the land of Amitabha Buddha, his countenance would be exceedingly ugly, inferior to the upright, excellent, and distinguished countenances of the bodhisattvas and arhats in Amitabha Buddha’s land by hundreds of thousands of myriads of kotis of times.
The Buddha said:
– The appearances of the bodhisattvas and arhats in Amitabha Buddha’s land are all upright and supremely beautiful, beyond all comparison. They are those who carry forward the path to nirvana.
Around the houses, residences, monasteries, lecture halls, and bathing ponds of Amitabha Buddha and the bodhisattvas and arhats, both within and without, there are trees of the seven treasures. Among them are trees made entirely of gold, trees made entirely of silver, trees made entirely of crystal, trees made entirely of lapis lazuli, trees made entirely of white jade, trees made entirely of coral, trees made entirely of amber, and trees made entirely of mother-of-pearl. Trees of each kind are arranged naturally in separate rows.
Some trees are formed from two kinds of jewels. For example, a silver tree has silver roots, a golden trunk, silver branches, golden leaves, silver flowers, and golden fruit. A golden tree has golden roots, a silver trunk, golden branches, silver leaves, golden flowers, and silver fruit. A crystal tree has crystal roots, a lapis lazuli trunk, crystal branches, lapis lazuli leaves, crystal flowers, and lapis lazuli fruit. A lapis lazuli tree has lapis lazuli roots, a crystal trunk, lapis lazuli branches, crystal leaves, lapis lazuli flowers, and crystal fruit. These trees are formed from two kinds of jewels.
Some trees are formed from four kinds of jewels. For example, a crystal tree has crystal roots, a lapis lazuli trunk, golden branches, silver leaves, crystal flowers, and lapis lazuli fruit. A lapis lazuli tree has lapis lazuli roots, a crystal trunk, golden branches, silver leaves, crystal flowers, and lapis lazuli fruit. These trees are formed from four kinds of jewels, and trees of each kind are arranged naturally in separate rows.
There are trees formed together from five kinds of precious substances, such as: a silver tree with silver roots, a gold trunk, crystal branches, lapis lazuli leaves, silver flowers, and gold fruit. A gold tree with gold roots, a silver trunk, crystal branches, lapis lazuli leaves, coral flowers, and silver fruit. A crystal tree with crystal roots, a lapis lazuli trunk, coral branches, silver leaves, gold flowers, and lapis lazuli fruit.
A lapis lazuli tree with lapis lazuli roots, a coral trunk, crystal branches, gold leaves, silver flowers, and coral fruit. A coral tree with coral roots, a lapis lazuli trunk, crystal branches, gold leaves, silver flowers, and lapis lazuli fruit. These are trees formed together from five kinds of precious substances, each kind arranged in its own distinct rows.
There are trees formed together from six kinds of precious substances, such as: a silver tree with silver roots, a gold trunk, crystal branches, lapis lazuli leaves, coral flowers, and amber fruit. A gold tree with gold roots, a silver trunk, crystal branches, lapis lazuli leaves, amber flowers, and coral fruit. A crystal tree with lapis lazuli leaves, amber flowers, and coral fruit. A crystal tree with crystal roots, a lapis lazuli trunk, coral branches, amber leaves, silver flowers, and gold fruit. A lapis lazuli tree with lapis lazuli roots, a coral trunk, amber branches, crystal leaves, gold flowers, and silver fruit. These are trees formed together from six kinds of precious substances, each kind arranged in its own distinct rows.
There are trees formed together from seven kinds of precious substances, such as: a silver tree with silver roots, a gold trunk, crystal branches, lapis lazuli leaves, coral flowers, and amber fruit. A gold tree with gold roots, a crystal trunk, lapis lazuli branches, coral leaves, amber flowers, and silver fruit. A crystal tree with crystal roots, a lapis lazuli trunk, coral branches, amber leaves, mother-of-pearl flowers, and white-jade fruit.
A coral tree with coral roots, an amber trunk, white-jade branches, lapis lazuli leaves, mother-of-pearl flowers, and moon-bright jewel fruit. An amber tree with amber roots, a white-jade trunk, coral branches, lapis lazuli leaves, crystal flowers, and gold fruit. A white-jade tree with white-jade roots, a mother-of-pearl trunk, coral branches, amber leaves, gold flowers, and mani-jewel fruit.
These are trees formed together from seven kinds of precious substances, each kind arranged in its own distinct rows. Row upon row of trees interweave; their trunks align perfectly straight with one another, their branches rise to an equal height, their leaves face one another, their flowers bloom together in full roundness, and their fruits grow to equal size.
The Buddha taught:
– Whether Amitabha Buddha is in the monastery or the Dharma hall, inside or outside, all around the ponds of the seven treasures and along their banks there are rows of trees of the seven treasures. Around the dwellings of the bodhisattvas and arhats, inside or outside the ponds of the seven treasures and all along their banks, there are also rows of trees of the seven treasures. Everywhere there are row upon row, layer upon layer, extending to hundreds and thousands of precious trees, and each tree naturally produces five exceedingly wondrous sounds beyond compare.
The Buddha told Ananda:
– Suppose a king in the world possessed a hundred kinds of musical sounds; they would still be a hundred thousand myriad kotis of times less beautiful than the musical sounds of a wheel-turning king. Suppose there were ten thousand kinds of musical sounds belonging to a wheel-turning king; they would still be a hundred thousand myriad kotis of times inferior to a single musical sound in the second heaven, the Heaven of the Thirty-Three. Ten thousand musical sounds in the Heaven of the Thirty-Three would still be a hundred thousand myriad kotis of times inferior to a single sound in the sixth heaven.
Likewise, ten thousand kinds of musical sounds in the sixth heaven would still be a hundred thousand myriad kotis of times less beautiful than a single sound from a tree of the seven treasures in Amitabha Buddha’s land. In Amitabha Buddha’s land there are also ten thousand kinds of natural music, supremely beautiful, inexhaustible, and without end.
When Amitabha Buddha and the bodhisattvas and arhats wish to bathe, each enters one of those ponds of the seven treasures to bathe. If the bodhisattvas or arhats wish the water to reach their feet, it rises to their feet. If they wish the water to reach their knees, it immediately rises to their knees.
If they wish the water to reach their waist, it immediately rises to their waist. If they wish the water to reach their chest, it immediately rises to their chest. If they wish the water to reach their neck, it immediately rises to their neck.
If they wish the water to pour over their bodies by itself, it immediately pours over their bodies. If they wish the water to return to its former level, it immediately returns to its former level... Each person is entirely free to have it accord with their wishes.
The Buddha taught:
– When Amitabha Buddha and the bodhisattvas and arhats have finished bathing, they all find themselves seated upon great lotus flowers. At the same time, winds naturally arise from the four directions. These winds are neither winds of the world nor winds of the heavens; rather, winds from throughout the ten directions naturally converge and transform into them. These winds are neither cold nor hot but are always temperate and agreeable to everyone. They are refreshing and pure beyond compare. They blow gently, neither quickly nor slowly, perfectly suited to what is fitting. When these winds blow through the rows of trees of the seven treasures, they produce five sounds and cause flowers from the trees of the seven treasures to cover the entire Buddha-land and scatter over the Buddha and the bodhisattvas and arhats. The flowers fall upon the ground to a depth of four inches, exquisitely beautiful and soft beyond compare. Then a wind naturally comes and carries away the faded flowers. Again, winds from the four directions naturally blow through the rows of trees of the seven treasures. Those rows of trees produce five sounds, and their flowers naturally scatter over the Buddha and the bodhisattvas and arhats. When the flowers fade and fall to the ground, they are immediately carried away by themselves. Winds again arise from the four directions and blow through the trees of the seven treasures. This occurs four times.
Among those bodhisattvas and arhats, some wish only to hear the sutras, some wish only to hear music, and some wish only to perceive the fragrance of flowers. Some do not wish to hear the sutras, some do not wish to hear musical sounds, and some do not wish to perceive the fragrance of flowers. Whatever anyone wishes to hear or perceive, that alone they will hear or perceive. Those who do not wish to hear or perceive something will hear or perceive only the one thing they desire. Everything accords with each person’s wishes and preferences, and nothing ever goes against their will.
After bathing, each person proceeds to cultivate the Way: some expound sutras upon level ground, some recite sutras, some explain sutras, some uphold sutras, some listen to sutras, some recollect sutras, some contemplate the Way, some practice seated meditation, and some practice walking meditation... Among them, some expound sutras in empty space, some recite sutras, some explain sutras, some uphold sutras, some listen to sutras, some recollect sutras, some contemplate the Way, some practice single-minded seated meditation, and some practice walking meditation.
Those who have not yet attained the path of stream-entry immediately attain the path of stream-entry. Those who have not yet attained the path of once-returning immediately attain the path of once-returning. Those who have not yet attained the path of non-returning immediately attain the path of non-returning.
Those who have not yet attained the path of arhatship immediately attain the path of arhatship. Those who have not yet attained the stage of a non-retrogressing bodhisattva immediately attain the stage of a non-retrogressing bodhisattva.
Each person expounded the sutras and practiced the Way, and all attained the Way; there was no one who did not rejoice with gladness. Among these bodhisattvas, some wished to make offerings to innumerable Buddhas throughout the ten directions. They immediately assembled before the Buddha, bowed in reverence, and requested permission to make offerings to innumerable Buddhas throughout the ten directions.
The Buddhas silently accepted their request, causing the bodhisattvas to rejoice exceedingly. They numbered in the thousands of myriads of kotis—immeasurable and countless, beyond all reckoning. These bodhisattvas all possessed valiant wisdom.
Flying one after another, they journeyed together to the abodes of innumerable Buddhas throughout the ten directions and bowed in reverence before those Buddhas. Whatever kinds of naturally manifested articles the bodhisattvas wished to offer, there immediately appeared before them a hundred kinds of flowers in every color, a hundred kinds of beautiful fabrics, velvet, and silk, a hundred kinds of kiếp-ba robes, lamps made of the seven treasures, myriad kinds of music, and all other such things.
The fragrance of the flowers there was produced naturally through the blending of many kinds of fragrances from throughout the ten directions; it was not created by anything in the human world or in the heavens. Whenever anyone wished for fragrance, it naturally appeared at once; when they no longer wished to use it, the fragrance immediately drifted away. When the bodhisattvas wished to bring these articles as offerings to the Buddhas, bodhisattvas, and arhats—whether they wished to offer them on one side or both sides, before or behind, or completely surrounding them—the articles immediately arrived there.
At those moments, their joy was so immense that words could not express it.
If the bodhisattvas wished for flowers extending 40 miles, flowers naturally appeared at once. Remaining together in empty space, they took the flowers and scattered them above the Buddhas, bodhisattvas, and arhats. The fresh, beautiful, fragrant blossoms descended from empty space. When the flowers withered, they fell to the ground of themselves, and a great wind naturally arose and swept the withered flowers away.
If the bodhisattvas wished for flowers extending 80 miles, flowers naturally appeared at once. Remaining together in empty space, they took the flowers and scattered them above the Buddhas, bodhisattvas, and arhats. The fresh, beautiful, fragrant blossoms descended from empty space. When the flowers withered, they fell to the ground of themselves, and a great wind naturally arose and swept the withered flowers away.
If the bodhisattvas wished for flowers extending 160 miles, flowers naturally appeared at once. Remaining together in empty space, they took the flowers and scattered them above the Buddhas, bodhisattvas, and arhats. The fresh, beautiful, fragrant blossoms descended from empty space. When the flowers withered, they fell to the ground of themselves, and a great wind naturally arose and swept the withered flowers away.
If the bodhisattvas wished for flowers extending 320 miles, flowers naturally appeared at once. Remaining together in empty space, they took the flowers and scattered them above the Buddhas, bodhisattvas, and arhats. The fresh, beautiful, fragrant blossoms descended from empty space. When the flowers withered, they fell to the ground of themselves, and a great wind naturally arose and swept the withered flowers away.
If the bodhisattvas wished for flowers extending 640 miles, flowers naturally appeared at once. Remaining together in empty space, they took the flowers and scattered them above the Buddhas, bodhisattvas, and arhats. The fresh, beautiful, fragrant blossoms descended from empty space. When the flowers withered, they fell to the ground of themselves, and a great wind naturally arose and swept the withered flowers away.
If the bodhisattvas wished for flowers extending 1,280 miles, flowers naturally appeared at once. Remaining together in empty space, they took the flowers and scattered them above the Buddhas, bodhisattvas, and arhats. The fresh, beautiful, fragrant blossoms descended from empty space. When the flowers withered, they fell to the ground of themselves, and a great wind naturally arose and swept the withered flowers away.
If the bodhisattvas wished for flowers extending 2,560 miles, flowers naturally appeared at once. Remaining together in empty space, they took the flowers and scattered them above the Buddhas, bodhisattvas, and arhats. The fresh, beautiful, fragrant blossoms descended from empty space. When the flowers withered, they fell to the ground of themselves, and a great wind naturally arose and swept the withered flowers away.
If the bodhisattvas wished for flowers extending 5,120 miles, flowers naturally appeared at once. Remaining together in empty space, they took the flowers and scattered them above the Buddhas, bodhisattvas, and arhats. The fresh, beautiful, fragrant blossoms descended from empty space. When the flowers withered, they fell to the ground of themselves, and a great wind naturally arose and swept the withered flowers away.
If the bodhisattvas wished for flowers extending 12,410 miles, flowers naturally appeared at once. Remaining together in empty space, they took the flowers and scattered them above the Buddhas, bodhisattvas, and arhats. The fresh, beautiful, fragrant blossoms descended from empty space. When the flowers withered, they fell to the ground of themselves, and a great wind naturally arose and swept the withered flowers away.
If the bodhisattvas wished for flowers extending 20,480 miles, flowers naturally appeared at once. Remaining together in empty space, they took the flowers and scattered them above the Buddhas, bodhisattvas, and arhats. The fresh, beautiful, fragrant blossoms descended from empty space. When the flowers withered, they fell to the ground of themselves, and a great wind naturally arose and swept the withered flowers away.
If the bodhisattvas wished for flowers extending 50,000 miles, flowers naturally appeared at once. Remaining together in empty space, they took the flowers and scattered them above the Buddhas, bodhisattvas, and arhats. The fresh, beautiful, fragrant blossoms descended from empty space. When the flowers withered, they fell to the ground of themselves, and a great wind naturally arose and swept the withered flowers away.
If the bodhisattvas wished for flowers extending 100,000 miles, flowers naturally appeared at once. Remaining together in empty space, they took the flowers and scattered them above the Buddhas, bodhisattvas, and arhats. The fresh, beautiful, fragrant blossoms descended from empty space. When the flowers withered, they fell to the ground of themselves, and a great wind naturally arose and swept the withered flowers away.
If the bodhisattvas wished for flowers extending 400,000 miles, flowers naturally appeared at once. Remaining together in empty space, they took the flowers and scattered them above the Buddhas, bodhisattvas, and arhats. The fresh, beautiful, fragrant blossoms descended from empty space. When the flowers withered, they fell to the ground of themselves, and a great wind naturally arose and swept the withered flowers away.
If the bodhisattvas wished for flowers extending 800,000 miles, flowers naturally appeared at once. Remaining together in empty space, they took the flowers and scattered them above the Buddhas, bodhisattvas, and arhats. The fresh, beautiful, fragrant blossoms descended from empty space. When the flowers withered, they fell to the ground of themselves, and a great wind naturally arose and swept the withered flowers away.
If the bodhisattvas wished for flowers extending 1,600,000 miles, flowers naturally appeared at once. Remaining together in empty space, they took the flowers and scattered them above the Buddhas, bodhisattvas, and arhats. The fresh, beautiful, fragrant blossoms descended from empty space. When the flowers withered, they fell to the ground of themselves, and a great wind naturally arose and swept the withered flowers away.
If the bodhisattvas wished for flowers extending 3,000,000 miles, flowers naturally appeared at once. Remaining together in empty space, they took the flowers and scattered them above the Buddhas, bodhisattvas, and arhats. The fresh, beautiful, fragrant blossoms descended from empty space. When the flowers withered, they fell to the ground of themselves, and a great wind naturally arose and swept the withered flowers away.
When the bodhisattvas wish to have flowers measuring six million li, flowers naturally appear at once. While remaining in the open sky, they together take the flowers and scatter them over the Buddhas, bodhisattvas, and arhats. Those flowers naturally merge into a single blossom, its petals revolving evenly, many times more beautiful than before.
The flower is exceedingly fresh and beautiful, smooth and delicate, surpassing its former state a hundred thousandfold, with distinctive colors and a fragrance that cannot be expressed in words. The bodhisattvas rejoice beyond measure and, while in the open sky, together perform music whose sounds arise naturally, delighting the Buddhas, bodhisattvas, and arhats.
At that moment, everyone experiences joy beyond description. The bodhisattvas sit and listen to the sutra. After hearing it, they are all able to read and recite it fluently, clearly understand its meaning, and further increase their luminous wisdom. At that time, throughout the various lands, from the first heaven of the Four Heavenly Kings to the thirty-third heaven, devas and humans bring naturally manifested celestial objects as offerings to the bodhisattvas and arhats. The devas and humans also perform magnificent music in the open sky. In due order, one after another, they come to make offerings to the bodhisattvas. The devas and humans joyfully hear the sutra and perform magnificent music. During these moments, their joy is beyond all telling.
After hearing the sutra and making offerings, the bodhisattvas rise, bow reverently to the Buddha, and withdraw. They fly to the innumerable Buddhas throughout the ten directions to hear the sutras and make offerings in the same order as before. When they have completed these acts, near midday they fly back to their own land, bow reverently to Amitabha Buddha, and sit down to hear the sutra with hearts filled with immense joy.
The Buddha said:
– When Amitabha Buddha and the bodhisattvas and arhats are about to take their meal, seats made of the seven treasures naturally appear, together with places to sit spread with soft, smooth, and comfortable velvet, according to each one’s wishes. Before the Buddha and the bodhisattvas take their seats, bowls made of the seven treasures have already appeared, naturally filled with every kind of fragrant and delicious food. This food is neither of the human world nor of the heavens; rather, it is the pure essence of all foods throughout the ten directions. Its exquisite fragrance and flavor are beyond compare, and it naturally comes into being in this manner. Whatever sweetness or fine flavor anyone desires appears according to that person’s wish.
Among these bodhisattvas and arhats, some wish for bowls of gold, some for bowls of silver, some for bowls of crystal, some for bowls of coral, some for bowls of amber, some for bowls of white jade, some for bowls of mother-of-pearl, some for bowls of agate, some for bowls of moon-bright jewels, some for bowls of mani jewels, and some for bowls of pure gold... Whatever they wish for appears at once. These bowls come from nowhere, are offered by no one, and arise naturally through transformation.
All the bodhisattvas and arhats partake of the meal; the portions of food are neither too great nor too small, but equal. No one praises or disparages the food as delicious or unpalatable, nor does anyone become delighted because it is delicious. When the meal is finished, all the food, bowls, and seats naturally disappear.
When the time for the next meal approaches, they arise again through transformation in the same manner. The minds of the bodhisattvas and arhats are utterly pure. They eat and drink solely to sustain their strength, and therefore all waste naturally dissolves, leaving absolutely nothing behind.
The Buddha told Ananda:
– When Amitabha Buddha expounds the sutras to the bodhisattvas and arhats, innumerable bodhisattvas, arhats, devas, and humans—so many that they cannot be counted—fly to the great assembly hall where Amitabha Buddha is dwelling. They bow reverently and sit to hear the sutra. The Buddha extensively expounds the great sutra of the path of wisdom so that all may hear and understand it. Everyone’s mind is uplifted and filled with joy at receiving instruction and being freed from their doubts. At once, winds naturally arise from the four directions and blow through the trees of the seven treasures, producing the five tones. Flowers from the trees of the seven treasures cover the entire land and descend from the open sky. Their fragrance pervades the whole realm, and the flowers are scattered over Amitabha Buddha and the bodhisattvas and arhats. They fall upon the ground to a depth of four inches. When the flowers wither, a great wind naturally sweeps them away. Four times in this manner, winds from the four directions blow through the flowering trees of the seven treasures: from the first heaven, that of the Four Heavenly Kings; the second, the Trayastrimsha Heaven; and onward to the thirty-third heaven. Devas and humans bring myriad kinds of celestial objects that naturally appear: a hundred varieties of flowers intermingled in many colors, a hundred kinds of fragrances, a hundred kinds of fine and delicate cloth, a hundred kinds of cloth that can be fashioned into garments at will, and myriad kinds of music surpassing the former music many times over. They come and bow reverently to Amitabha Buddha, then make offerings to the Buddha and to the bodhisattvas and arhats. The devas and humans again perform majestic music to delight Amitabha Buddha and the bodhisattvas and arhats. During these moments, their joy is beyond all telling. In due order, the devas come one after another to make offerings, just as those before them had done.
In the East are innumerable lands, beyond all reckoning, as numerous as the sands of the Ganges. If each grain of sand represented one Buddha, the number of these Buddhas would be just as vast. These Buddhas instruct innumerable bodhisattvas, so many that they cannot be counted, to fly to the dwelling place of Amitabha Buddha, bow reverently to him, and hear the sutra. With hearts exultant and joyful, they rise, bow reverently to the Buddha, and withdraw.
The Buddhas in the West, North, South, and the four intermediate directions, as numerous as the sands of the Ganges, likewise instruct innumerable bodhisattvas to fly to the dwelling place of Amitabha Buddha, bow reverently to him, and hear the sutra.
The Buddhas above and below, as numerous as the sands of the Ganges, all instruct immeasurable and innumerable bodhisattvas to fly to the dwelling place of Amitabha Buddha, bow reverently to him, and hear the sutra. Thus they follow one another in succession, without ever ceasing.
The Buddha said:
– The reason the Buddhas use the phrase “as numerous as the sands of the Ganges” to indicate their number is that the innumerable Buddhas throughout the ten directions, above and below, are so exceedingly numerous that they cannot be counted. Therefore, this phrase is used as a symbolic measure of their number.
The Buddha told the Venerable Ananda:
– When Amitabha Buddha had finished expounding the sutra to the bodhisattvas and arhats, among the devas and humans there, those who had not yet attained the path immediately attained the path; those who had not yet attained the fruit of stream-entry immediately attained the fruit of stream-entry; those who had not yet attained the fruit of once-returning immediately attained the fruit of once-returning; those who had not yet attained the fruit of non-returning immediately attained the fruit of non-returning; those who had not yet attained the fruit of arhatship immediately attained the fruit of arhatship; and those who had not yet attained the stage of a non-retrogressing bodhisattva immediately attained the stage of a non-retrogressing bodhisattva. Amitabha Buddha, in accordance with each person's former lives and whether the aspiration of the mind seeking the path was great or small, joyfully bestowed instruction upon them, causing them to awaken and understand, their wisdom becoming lucid and bright. Each delighted in the sutras and the path according to their own aspiration, and there was no one who did not joyfully recite and practice this sutra. They recited the sutra with complete mastery and never knew weariness or boredom. Among the bodhisattvas and arhats, some recited the sutra with voices like three hundred great bells, while some expounded it like a whirlwind and torrential rain. Even after continuing thus for an entire kalpa before finishing, they never once became weary. Their wisdom was valiant and keen, their bodies light and at ease, and they never knew illness. Whether walking, standing, sitting, or lying down, they were always dignified, steadfast, and majestic like the king of lions. Whether dwelling deep in the mountains or traveling anywhere else, no one dared regard himself as their equal, nor did they entertain doubt or fear. They never hesitated, yet discerned, deliberated, and knew what should be done a hundred thousand myriad kotis of times better. Such is the king of lions, yet even multiplied a hundred thousand myriad kotis of times, he could not equal the valor of my second disciple, Mahamaudgalyayana. Mahamaudgalyayana, even multiplied a hundred thousand myriad kotis of times, is indeed supreme and incomparable among the bodhisattvas and arhats of my realm. This worthy one, whether flying or remaining still, is ever valiant in wisdom; his vision and hearing penetrate everything, and he clearly knows the past, future, and present throughout the ten directions. Yet even if wisdom such as his were multiplied a hundred thousand myriad kotis of times and combined into a single wisdom, then placed beside that of the arhats in Amitabha Buddha's realm, its virtue still could not compare with theirs, even by a hundred thousand myriad kotis of times.
Bodhisattva Ajita knelt, respectfully joined his palms, and addressed the Buddha:
– Do the arhats in Amitabha Buddha's realm enter nirvana? I wish to hear about this.
The Buddha said:
– Do you see the stars throughout the four quarters of the heavens?
Bodhisattva Ajita replied:
– Yes, I see them.
The Buddha said:
– If my second disciple, Mahamaudgalyayana, were to fly through the heavens for a day and a night and calculate how many stars there are, the stars in these four quarters of the heavens would still be so numerous—a hundred thousand myriad kotis of times more—that they could not be counted. Likewise, if one drop of water were removed from the vast ocean, could the water in that ocean be diminished even slightly?
The bodhisattva replied:
– Even if a hundred thousand myriad kotis of buckets of water were drawn out, the water in the great ocean could not be diminished in the slightest.
The Buddha said:
– Although the arhats in Amitabha Buddha's realm enter nirvana, it is like diminishing that vast ocean by a single drop of water; the number of those arhats cannot thereby be reduced.
– Blessed One! Even if the water of a hundred thousand myriad kotis of streams were removed, one still could not perceive the slightest decrease.
– If a volume of water equal to one Ganges River were removed from the great ocean, could any slight decrease be perceived?
– Blessed One! Even if a hundred thousand myriad kotis of volumes of water equal to the Ganges River were removed, one still could not perceive the slightest decrease.
– Countless arhats in Amitabha Buddha's realm enter nirvana, but countless beings also newly attain the path; therefore, their number neither increases nor decreases.
– If all streams were made to flow into the great ocean, could that great ocean be made to increase?
– Blessed One! That ocean could not be made to increase. Why is this? Because the great ocean is the king of all waters; therefore, it is so.
The Buddha said:
– Amitabha Buddha's realm is likewise. It enables immeasurably many beings—devas and humans, as well as tiny insects—from innumerable lands throughout the ten directions to be reborn there. They are exceedingly numerous, a vast multitude beyond calculation. Yet the bodhisattvas and arhats in Amitabha Buddha's realm, who constitute the Bhiksu Sangha, remain as before, neither increased nor decreased nor otherwise altered. Why is this? Because Amitabha Buddha's realm is supremely blissful. Among the innumerable lands throughout the ten directions, it is the king of all wholesome karma, the most magnificent of lands, the jewel among lands, the land of most enduring longevity, the most outstanding among lands, the most vast among lands, the capital among lands, and the unsurpassed, naturally unconditioned realm of happiness, peace, excellence, and splendor. Why is this? Because when Amitabha Buddha was still a bodhisattva, he made vows and practiced with valiant diligence, never becoming indolent; therefore, he attained such blessed fruit.
Bodhisattva Ajita rejoiced greatly, knelt with palms joined, and addressed the Buddha:
– Does the Blessed One speak of Amitabha Buddha's land as possessing only peace and joy, excellence, splendor, and incomparable distinction?
The Buddha said:
– In the dwelling places of the bodhisattvas and arhats, the houses are made of the seven treasures. Some dwell in empty space, while others dwell upon level ground. If someone wishes for a very tall house, the house immediately becomes very tall. If someone wishes for a very spacious house, the house immediately becomes spacious. Everything manifests naturally according to their wishes. Yet there are exceptional cases in which a house cannot be made to accord with a person's wishes. Why is this? Those whose houses can be made to accord with their wishes are those who, in former lives while seeking the bodhisattva path, were constantly diligent and compassionate and performed ever more wholesome karma, thereby acquiring abundant merit. In the other cases, their wishes cannot be fulfilled because, in former lives while seeking the path, they were not diligent, lacked compassion, and did not perform more wholesome karma, thereby acquiring little merit.
In Amitabha Buddha's realm, clothing and food arise naturally and are equal for all, but virtue may be abundant or scant according to whether one practiced with valiant diligence. Thus it is clearly manifested for us to see.
The Buddha asked:
– Do you see the dwelling place of the sovereign of the sixth heaven?
– Blessed One, we see it.
The Buddha said:
– The assembly halls, houses, and grounds in Amitabha Buddha's realm surpass the dwelling place of the sovereign of the sixth heaven by a hundred thousand myriad kotis of times. The vision and hearing of the bodhisattvas and arhats penetrate everything. They see and know all events of the past, future, and present throughout the ten directions.
There are also innumerable people, animals, and tiny insects in the heavens and upon the earth. Whatever thoughts they entertain concerning good or evil and whatever words they utter are all known by those bodhisattvas and arhats. They know how many years remain or in which kalpa those beings will be delivered and born in the human realm, when they will be reborn in Amitabha Buddha's realm, and when they will become arhats, bodhisattvas, and so forth. They foresee and know all such things. From the crowns of the bodhisattvas' and arhats' heads, light naturally shines forth, radiating with greater or lesser brilliance.
Among the bodhisattvas were two foremost bodhisattvas who always stood in attendance to the Buddha’s right and left. He often conversed with these two bodhisattvas, discussing the past, future, and present affairs of sentient beings throughout the ten directions. At times, he dispatched these two bodhisattvas to the abodes of innumerable Buddhas throughout the ten directions.
They would immediately fly away, reaching wherever they wished as swiftly as a Buddha, and their heroic vigor was beyond compare. These two were Bodhisattva Cái Lâu Tuyên and Bodhisattva Ma Ha Na Bát. They possessed supreme wisdom and light.
The radiance from the crowns of their heads shone into other directions, always brilliantly illuminating as far as a thousand Mount Sumerus within the Buddha-land. The radiance from the crowns of the bodhisattvas in this land shone throughout thousands of myriads of kotis of miles. The radiance from the crowns of the arhats shone for seven zhang.
The Buddha said:
– If any good man, good woman, or other person in the world becomes entangled in affairs with government authorities or faces terror or an urgent calamity, and knows to turn back, bow in reverence, and take refuge in Bodhisattva Cái Lâu Tuyên and Bodhisattva Ma Ha Na Bát, that person will be delivered from them all.
The Buddha told Bodhisattva Ajita:
– The radiance from the crown of Amitabha Buddha’s head shines with surpassing magnificence, causing the light of the moon, stars, and sun in the heavens to halt, unable to move or emit their light, for the Buddha’s brilliant radiance overshadows them all. The Buddha’s radiance shines throughout his land and throughout the lands in all other directions, forever brilliant and luminous, without darkness at any time. In Amitabha Buddha’s land, there is no passage of one day or two days; no five days or ten days; no fifteen days or one month; no five months or ten months, five years or ten years; no hundred years or thousand years, no ten thousand years or myriads of kotis of years; no hundreds of thousands of myriads of kotis of years; no single kalpa, ten kalpas, a hundred kalpas, or a thousand kalpas; no ten thousand kalpas or a million kalpas; no ten million kalpas or hundreds of kotis of myriads of kalpas.
The radiance of Amitabha Buddha shines infinitely and without limit. It shines into the kalpas to come and onward through innumerable kalpas. After innumerable kalpas, there are again innumerable kalpas.
From innumerable kalpas it continues into immeasurable kalpas, never becoming dark at any time. The land and its heavens never undergo dissolution. Why is this?
It is because Amitabha Buddha’s lifespan is utterly perfect and his land is supremely excellent that this is so. Amitabha Buddha’s lifespan extends into future kalpas; after innumerable kalpas and then innumerable kalpas again, he still will not have entered nirvana. The Buddha teaches and transforms beings in the world because he wishes to deliver devas, human beings, animals, and tiny insects in innumerable lands throughout the ten directions.
He wishes to cause those sentient beings to be born in his land and all to attain the path of nirvana. Those who have become bodhisattvas in this land he further wishes to cause to become Buddhas. After becoming Buddhas, they proceed to teach and transform devas, human beings, animals, and tiny insects throughout the ten directions.
They in turn wish to cause them to become Buddhas. After becoming Buddhas, they again teach and transform devas, human beings, animals, and minute insects, causing them to attain the path of nirvana.
Those capable of receiving instruction are taught in succession; they in turn teach others, and all are delivered together, until they attain the fruits of stream-enterer, once-returner, non-returner, and arhat, or the path of a pratyekabuddha. Together they are delivered and attain the path of nirvana. Even after all this has been accomplished, he still does not wish to enter nirvana. Such is Amitabha Buddha’s successive work of deliverance. He abides in the world for innumerable, incalculable kalpas, yet at no time does he enter nirvana.
Innumerable devas, human beings, and tiny insects throughout the ten directions are born in Amitabha Buddha’s land, and innumerably many become Buddhas. The arhats who attain the path of nirvana are likewise innumerable and beyond all calculation.
The gracious virtue that Amitabha Buddha bestows upon the myriad beings throughout the ten directions is truly infinite and inexhaustible, profoundly deep, immeasurable, and boundless, and its bliss cannot be fully expressed. From his surpassing wisdom issue the scriptures of the Way by which he instructs others, spreading them among innumerable sentient beings throughout the ten directions, from the heavens above to the earth below; they are truly boundless. The number of scripture volumes is exceedingly great, infinitely and inexhaustibly many, beyond all calculation.
The Buddha told Bodhisattva Ajita:
– Do you wish to know the duration of Amitabha Buddha’s lifespan?
– World-Honored One, I wish to hear and understand this matter.
The Buddha said:
– Listen carefully. Suppose all the innumerable devas, human beings, animals, and tiny insects throughout the ten directions were to enter the path and become pratyekabuddhas and arhats. Suppose they single-mindedly entered meditation and combined their heroic wisdom into one, wishing to calculate how many years or how many thousands of myriads of kotis of kalpas Amitabha Buddha’s lifespan comprises. They would be entirely unable to calculate or know it. Furthermore, suppose all the devas, human beings, animals, and tiny insects throughout the thousand Mount Sumerus in the lands of the other directions were to enter the path. Suppose they all became pratyekabuddhas and arhats, single-mindedly entered meditation, and combined their heroic wisdom into one, wishing together to calculate how many thousands of myriads of kotis of bodhisattvas and arhats dwell in Amitabha Buddha’s land. They would still be unable to calculate or know their number. Amitabha Buddha’s lifespan is everlasting, enduring, infinite, and inexhaustible; his radiance is vast, and his luminous goodness is profound, infinite, and inexhaustible. Who could believe this, unless one were a supremely holy being such as a Buddha?
Upon hearing the Buddha’s words, Bodhisattva Ajita rejoiced greatly, knelt, joined his palms, and said:
– The World-Honored One has spoken of Amitabha Buddha’s long and inexhaustible lifespan, his unsurpassed spiritual power, his radiant wisdom, and his lofty peace and goodness. Only he himself can be thus.
The Buddha said:
– In the future, after Amitabha Buddha passes into extinction, Bodhisattva Cái Lâu Tuyên will become a Buddha. He will preside over the work of wisdom and take the lead in instructing, transforming, and delivering devas, human beings, and even tiny insects throughout the worlds of the ten directions, causing them to attain the Buddha’s path of nirvana. This bodhisattva’s wholesome merit will be like that of the great teacher Amitabha Buddha. The bodhisattva will abide in the world for innumerable, incalculable kalpas, and only in accordance with the Dharma of the great teacher will he enter nirvana. Next, Bodhisattva Ma Ha Na Bát will become a Buddha, presiding over the work of wisdom and leading the meritorious instruction, transformation, and deliverance of all beings. Like the great teacher Amitabha Buddha, the bodhisattva will abide in the world for innumerable kalpas without entering nirvana. Thus they will succeed one another, transmitting and propagating the scriptures of the Way. Their brilliance will be infinite, the land supremely excellent, and the teaching likewise so, never interrupted but infinite and inexhaustible.
The Venerable Ananda knelt, joined his palms, and asked the Buddha:
– In Amitabha Buddha’s land there is no Mount Sumeru, no first heaven of the Four Heavenly Kings, and no second Trayastrimsa Heaven. Upon what, then, do they depend in order to dwell there? I wish to hear you explain this matter.
The Buddha told Ananda:
– Do you harbor any doubt concerning the dwelling place of Amitabha Buddha? Suppose that someone were to measure the waters of the great ocean, gathered from throughout all the worlds of the ten directions; that person might still be able to drain it dry down to the mud at its bottom, but the Buddha's wisdom is not like this. According to what I see and know, the Buddhas of the past named Shakyamuni Buddha, as I am, are as numerous as the sands of the Ganges, each grain of sand representing one Buddha. The Buddhas of the future bearing the same name as I do are likewise as numerous as the sands of the Ganges. Those who have only just aspired to attain Buddhahood and bear the same name as I do are also as numerous as the sands of the Ganges. The Buddha sat facing directly south. The Buddhas presently abiding who bear the same name as I do are likewise as numerous as the sands of the Ganges. Throughout the ten directions, the Buddhas of the past, future, and present who bear the same name as I do are as numerous as ten times the sands of the Ganges, each grain of sand representing one Buddha. Such is the number of those Buddhas, and the Buddha perceives and knows them all.
The Buddha taught:
– Long ago, throughout the innumerable kalpas that have passed—one kalpa or ten kalpas, a hundred kalpas, a thousand kalpas, ten thousand kalpas, a hundred million kalpas, or hundreds of millions upon hundreds of millions of kalpas—there were Buddhas belonging to the bygone past: one Buddha, ten Buddhas, a hundred Buddhas, a thousand Buddhas, ten thousand Buddhas, a hundred million Buddhas, or hundreds of millions upon hundreds of millions of Buddhas. Those Buddhas bore different names, and some did not bear a name like mine. In the kalpas beginning in the future—one kalpa, ten kalpas, a hundred kalpas, a thousand kalpas, ten thousand kalpas, a hundred million kalpas, or hundreds of millions upon hundreds of millions of kalpas—there will be Buddhas: one Buddha or ten Buddhas, a hundred Buddhas, a thousand Buddhas, hundreds of millions of Buddhas, or hundreds of millions upon hundreds of millions of Buddhas. Those Buddhas will each bear different names, and only after a long interval will there be a Buddha bearing the same name as I do. In innumerable lands throughout the ten directions, Buddhas are presently abiding. Beyond these are lands in other directions: one Buddha-land, ten Buddha-lands, a hundred Buddha-lands, a thousand Buddha-lands, ten thousand Buddha-lands, a hundred million Buddha-lands, or hundreds of millions upon hundreds of millions of Buddha-lands. Buddhas abide within them, but their names differ greatly and are not the same as mine. Among the innumerable Buddhas of the ten directions, only after a long interval does a Buddha appear bearing the same name as I do. Throughout the ten directions, in the past, future, and present, that vast and distant span of time is exceedingly long, boundless and endless. The Buddha's wisdom shines forth with incomparable clarity, discerning antiquity and knowing the present. The Buddha knows beforehand all present and future kalpas and perceives the endless past, whose extent is beyond calculation. He clearly knows the brilliant and exalted spiritual might of all the innumerable Buddhas. The Buddha's virtue and wisdom unite to form light; therefore, one can never question the Buddha to the ultimate end of the scriptures and the Path, for the Buddha's wisdom can never be measured or fully expressed.
When the Venerable Ananda heard the Buddha's teaching, he became fearful and his hair stood on end. He quickly knelt and addressed the Buddha:
– I dare not harbor any doubt concerning the Buddha's dwelling place. I asked the World-Honored One this question because I have seen that the lands in other directions all have Mount Sumeru, the first heaven of the Four Heavenly Kings, and the second heaven of the Thirty-Three, upon which sentient beings depend for their dwelling. I fear that after the Buddha enters nirvana, gods, humans, bhikshus, bhikshunis, upasakas, or upasikas may suddenly come and ask me why Amitabha Buddha's land has no Mount Sumeru, no first heaven of the Four Heavenly Kings, and no second heaven of the Thirty-Three, and upon what its inhabitants depend for their dwelling. How, then, should I answer them? If I do not ask the Buddha now, after the Buddha has departed, what could I use to answer their questions? The World-Honored One alone clearly knows this matter; no one else can answer it for me. Therefore, today I ask the Buddha.
The Buddha said to Ananda:
– Upon what do the third Yama Heaven, the fourth Tushita Heaven, and the seventh Brahma Heaven depend for their dwelling?
The Venerable Ananda replied:
– The gods all dwell naturally in empty space, for within empty space there is no place upon which to depend. The Buddha's spiritual might is immense; he naturally acts according to his will, and action according to his will requires no prior deliberation. If even the gods dwell in empty space, how much less would the Buddha, the Honored One possessed of spiritual might, require a place upon which to depend?
When the Venerable Ananda heard the Buddha's teaching, he rejoiced greatly, knelt, joined his palms, and said:
– The Buddha's wisdom clearly knows all matters of the past, future, and present throughout the ten directions. It is truly infinite and endless, vast and without boundary, supremely profound and magnificent, wondrous and blissful, exceedingly luminous, and excellent beyond all comparison. The Buddha's spiritual might is supremely unsurpassed; nothing can equal it.
THE SUTRA SPOKEN BY THE BUDDHA ON AMITABHA
End of the First Fascicle
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