佛說阿彌陀三耶三佛薩樓佛檀過度人道經

The Buddha told Bodhisattva Ajita:

– If good men, good women, and the people of this world aspire to be born in the land of Amitabha Buddha, there are three classes of them. The meritorious deeds they perform may be great or small, and their attainments gradually become correspondingly unequal. These three classes are as follows:

1- Those of the highest class leave behind their families, wives, and children, completely sever sensual desire, live the life of a sramana, and accomplish the unconditioned Way. They constantly practice the bodhisattva path and uphold the sutras of the paramitas. As sramanas, they are never deficient in observing the scriptural precepts; they are loving and diligent, should not become angry, and should not associate intimately with women.

They observe the pure fasting precepts and harbor no attachment in their minds. With utmost sincerity and earnestness, they aspire to be born in the land of Amitabha Buddha, keeping him continually in mind without interruption. While seeking the Way, they naturally see Amitabha Buddha and the bodhisattvas and arhats in their dreams.

When they are about to die, Amitabha Buddha himself, together with the bodhisattvas and arhats, flies forth to welcome them. They are immediately born in the land of Amitabha Buddha, taking birth by transformation from lotus flowers in the seven-jeweled pond. They naturally receive tall and majestic bodies, become non-retrogressing bodhisattvas, and fly in ordered ranks with the other bodhisattvas to make offerings to innumerable Buddhas throughout the ten directions.

They immediately attain courageous wisdom and delight in hearing the sutras and the Way. Their bodies and minds are joyful and delighted. They dwell in houses made of the seven jewels suspended in space, freely accomplishing whatever they wish according to their intentions, and they are able to draw near to Amitabha Buddha.

The Buddha taught:

– Those who wish to be born in the land of Amitabha Buddha must diligently uphold the scriptural precepts and practice the Dharma as stated above. They will then be born in the land of Amitabha Buddha and be honored by all. This is the first class of people.

The Buddha taught:

– There is another class of people here who wish to be born in the land of Amitabha Buddha but are unable to leave their families, part from their wives and children, sever sensual desire, and become sramanas. They should uphold the scriptural precepts without deficiency, perform many acts of giving, and accept with faith the words of the Buddha's sutras, with the deepest and most earnest sincerity. They should offer food to sramanas, establish monasteries and build stupas, present flowers, light lamps, and hang splendid banners and streamers. Practicing properly in this way, they should no longer be influenced by distinctions between relatives and strangers. They should not become angry but should observe the pure fasting precepts, diligently cultivate a loving mind, and put an end to thoughts of sensual desire. If, wishing to be born in the land of Amitabha Buddha, they maintain this practice without interruption for an entire day and night, they will see Amitabha Buddha in a dream even during their present lives. When they die, Amitabha Buddha will manifest a form that enables them to behold the Buddha and his land. Those who attain birth in the land of Amitabha Buddha will acquire courageous wisdom.

The Buddha taught:

2- If people practice giving in this way but later regret it, harbor doubts, and do not believe that giving and performing good deeds will bring blessings in a future life; if they do not believe in Amitabha Buddha and do not believe that there is a Buddha-land into which they may be born—even so, although their mindfulness is not continuous, although at times they believe and at other times do not, and although their resolve is hesitant and not single-minded, their wholesome aspiration nevertheless continues as its root, and therefore they attain rebirth there.

When they become ill and are about to die, Amitabha Buddha manifests an image that allows them to behold him, although they are unable to speak. Inwardly they feel joyful and delighted, thinking: “I regret that I did not understand that by doing good and observing the fasting precepts I would now attain birth in the land of Amitabha Buddha.” Thus they repent of their faults.

If those who repent feel even a little shame concerning minor matters, there is still time. After death they are immediately born in the land of Amitabha Buddha, but they cannot go before Amitabha Buddha. Instead, they naturally find themselves within a city made of the seven jewels, situated at one side of the land of Amitabha Buddha.

Their hearts are filled with great joy, so they remain in that city and are born by transformation from lotus flowers in a seven-jeweled pond. They naturally receive tall and majestic bodies and dwell in this city for approximately five hundred years. The city is 2,000 li in circumference, and within it are also houses made of the seven jewels.

Both inside and outside the city are bathing ponds made of the seven jewels. In the bathing ponds, flowers naturally emit fragrance all around. Along the ponds stand rows of trees made of the seven jewels, producing five kinds of musical sounds.

Whenever they wish to eat or drink, food naturally appears before them, complete with fragrant, delicious, and sweet flavors, and they partake of whatever they prefer. Those dwelling in this city experience great bliss and possess naturally manifested necessities comparable to those in the Heaven of the Thirty-three. Nevertheless, they cannot leave the city and cannot see Amitabha Buddha, though they see his radiance.

They reproach themselves and repent, yet are joyful and delighted. They cannot hear the sutras, cannot meet the Sangha of bhiksus, and cannot see or know what the appearances of the bodhisattvas and arhats in the land of Amitabha Buddha are like. They feel sorrow and distress; thus, their satisfaction is only slight.

The Buddha does not cause these circumstances to be created personally for them; rather, they arise naturally, and their own minds direct them onto the path leading into the city. In their previous lives, when seeking the Way, their minds and mouths were at variance, and their thoughts and words lacked sincerity. They doubted the Buddha's sutras and did not place faith in or turn toward the Three Jewels; therefore, they naturally entered an evil path.

Amitabha Buddha, out of compassion, used his awe-inspiring spiritual power to guide them and enable them to escape. Only after remaining in the city for a full five hundred years are they able to leave. They go before Amitabha Buddha to hear the sutras, but their minds do not clearly awaken or fully comprehend.

They are unable to remain among the bodhisattvas, arhats, and the Sangha of bhiksus to hear the sutras. They dwell only in houses upon level ground and cannot cause their houses to become lofty and spacious in the sky according to their wishes. They remain very far from Amitabha Buddha and cannot draw near to him.

They lack clear wisdom, know little of the scriptures, are not joyful at heart, and their minds are not open and liberated. Only after a very long time do they attain awakened wisdom and knowledge of the sutras; their spirits become courageous and discerning, and their minds become peaceful and joyful. Gradually they become like those of the first class described above.

Why is this? It is because in their former lives, while seeking the Way, they did not observe the fasting precepts, violated and abandoned the Dharma of the sutras, doubted and disbelieved the Buddha's words, did not deeply believe the Buddha's sutras, and did not believe that giving and doing good would bring blessed rewards in a future life. Moreover, they harbored regret, did not believe in birth in the land of Amitabha Buddha, and did not wholeheartedly cultivate merit.

For these reasons, such circumstances arise. This is the second class of people.

The Buddha taught:

3- Those who wish to be born in the land of Amitabha Buddha but do not practice giving, light lamps, burn incense, scatter flowers, hang banners, streamers, or jeweled canopies, establish monasteries, build stupas, or offer food to sramanas must completely sever sensual desire and be free from attachment. They must diligently cultivate a compassionate mind, refrain from anger, and observe the pure fasting precepts. Practicing properly in this way, they must single-mindedly aspire to be born in the land of Amitabha Buddha throughout ten days and nights without interruption. When they die, they will attain birth in the land of Amitabha Buddha, possess courageous wisdom, and be honored by all.

The Buddha taught:

– A person who has practiced such things, but later becomes regretful, doubtful in mind, does not believe that doing good will bring blessings in a future life, and does not believe in rebirth in Amitabha Buddha’s land, will nevertheless still attain rebirth there. When this person falls ill and approaches death, Amitabha Buddha causes that person to behold His land in a dream. The person becomes exceedingly joyful and thinks: “I regret that I did not know to perform many wholesome deeds; today I shall be reborn in Amitabha Buddha’s land.” The person merely thinks this but is unable to speak, and inwardly repents of past faults. Through repentance, the person’s offenses are somewhat diminished, and it is still not too late. After death, this person is reborn in Amitabha Buddha’s land but cannot reach the Buddha’s presence, dwelling only within a city of the seven treasures two thousand miles away. Yet, being joyful at heart, the person remains in that city, born by transformation within a lotus flower in a pond of the seven treasures and naturally receiving a tall and magnificent body. The conditions within this city are like those in the city previously described, and its necessities arise naturally, equal to those in the Trayastrimsa Heaven. Only after dwelling in the city for five hundred years can this person leave it and go into the presence of Amitabha Buddha, whereupon the person becomes exceedingly joyful. Although hearing the sutras, the person’s mind does not awaken to their meaning, the thoughts are not peaceful and joyful, wisdom remains obscured, and understanding of the sutras is very slight. The person may dwell only in houses upon level ground and cannot, at will, cause lofty and spacious residences to appear in empty space. Moreover, being extremely far from Amitabha Buddha, the person cannot draw near and attend upon Him. This person harbors doubts like those of the second class.

Only after a very long time does this person’s wisdom unfold, enabling the person to understand the sutras, become courageous and vigorous, and possess a peaceful and joyful mind like those of the first class. Why is this? It is because, in a former life, while seeking the Way, the person’s mind was doubtful, believing at one time and disbelieving at another. Because the person did not believe that doing good would bring merit and blessings, such karmic recompense naturally resulted. According to whether one’s merit is great or small, the corresponding result naturally ensues. Those who expound the sutras and practice the Way surpass such people by hundreds of thousands of myriads of kotis, beyond all comparison.

The Buddha taught:

– Whoever wishes to seek the bodhisattva path and be reborn in Amitabha Buddha’s land will later attain the stage of a non-retrogressing bodhisattva. Such a non-retrogressing bodhisattva will possess the thirty-two marks of a great being, a body the color of pure gold, and the eighty excellent characteristics, and will certainly become a Buddha. According to the aspiration sought within the mind, that bodhisattva may become a Buddha in a land in another direction. Such a person will never fall among animals or into the realms of hell-beings or hungry ghosts. Whether attainment comes sooner or later depends upon one’s diligence in seeking the Way. If one seeks the Way without ceasing, one will attain the Way, and one’s cherished aspiration will never be lost.

The Buddha told Bodhisattva Ajita, the devas, kings, officials, and people:

– Those who wish to be reborn in Amitabha Buddha’s land, although they may not be diligent in meditation or observe many precepts, must principally perform wholesome deeds:

1- They must not kill.

2- They must not steal.

3- They must not engage in sexual misconduct or have relations with another person’s wife.

4- They must not lie.

5- They must not drink intoxicants.

6- They must not engage in divisive speech.

7- They must not speak harshly or maliciously.

8- They must not engage in frivolous speech.

9- They must not speak words of jealousy or hatred.

10- They must not be greedy. They must harbor no covetousness, miserliness, or stinginess in their hearts. They must not be angry. They must not be deluded. They must not indulge their desires without restraint. They must not harbor regret in their hearts. They must not doubt.

They should practice filial devotion. They should be loyal, trustworthy, sincere, and earnest. They should believe and accept the words of the Buddha’s sutras. They should deeply believe that doing good brings blessings in a future life.

Practice and uphold the Dharma in this way, for it is never lost. It accords with the aspiration in one’s own mind and enables one to be reborn in Amitabha Buddha’s land. Most importantly, one must observe the fasting precepts, remain single-minded and pure, and constantly retain, day and night, the thought of wishing to be reborn in Amitabha Buddha’s land, without interruption for ten days and ten nights. Out of compassionate concern for all beings, I cause them to attain rebirth in Amitabha Buddha’s land.

The Buddha taught:

– People of the world who are affectionate and virtuous, who cultivate goodness and practice the Way while living at home, dwell together with their wives and children amid bonds of affection and attachment. Consequently, they encounter many worries and sorrows, and the myriad affairs of the household leave them no leisure to observe the fasting precepts with single-minded purity. Although they do not leave their families or separate themselves from desire and attachment, when they have leisure they should set their minds upright, maintain right mindfulness, devote themselves to practicing goodness, and cultivate diligently throughout ten days and nights, without giving rise to excessive thoughts or calculations. If they wish for this body to attain liberation, they must firmly resolve to end discursive thoughts and relinquish anxiety. They must not think about household affairs, must not share a bed with a woman, must conduct themselves properly and maintain right mindfulness, completely sever desire and attachment, single-mindedly and purely observe the fasting precepts, and sincerely think of rebirth in Amitabha Buddha’s land without interruption throughout one day and one night. When they die, they will be reborn in Amitabha Buddha’s land, born by transformation within lotus flowers in a pond of the seven treasures. They will dwell in houses likewise made of the seven treasures and act freely according to their wishes, just like those of the first class described above.

The Buddha told Bodhisattva Ajita:

– Innumerable devas, human beings, bhiksus, bhiksunis, upasakas, and upasikas throughout the ten directions attain rebirth in Amitabha Buddha’s land. In that entire great assembly, every person bathes together in ponds of the seven treasures and sits together upon a great lotus flower, each cultivating virtue and practicing goodness. Each person recounts the period during which they sought the Way in a former life: how they observed the precepts and practiced wholesome Dharma, or the circumstances and origins of their birth; their delight in the sutras and the Way, their wisdom and knowledge of the sutras, and the merit gained through practicing generosity. They relate everything in its proper order: whether their understanding of the sutras was clear or unclear; whether their wisdom was deep or shallow, great or small; and whether their virtue was high or low, abundant or meager. The Way naturally distinguishes all these things clearly. Endowed with ability, wisdom, courage, and vigor, they contemplate one another, observe propriety, live in harmony, and together rejoice and become inspired, their wisdom growing courageous and vigorous.

The Buddha taught:

– Those who perform meritorious deeds without hesitation, joyfully practice goodness, do not believe in absurdities, and do not rely upon others or become indolent. Because people conduct themselves in such a manner, when the assembly gathers to expound the sutras and the Way, those who have naturally allowed themselves to be driven by circumstances respond slowly. Though the wisdom of the Way is supremely excellent and transcendent, and their abilities are lofty, powerful, and vigorous, they hesitate between two paths. Only when matters arise do they regret, but by then regret comes too late. What benefit can there possibly be in harboring remorse afterward? Clinging regretfully is likewise of no avail.

The Buddha taught:

– The bodhisattvas, arhats, and others in Amitabha Buddha’s land naturally assemble in exceedingly great numbers. Within the great assembly, they calm their minds in right mindfulness, rectify their minds and conduct, exercise spiritual powers with perfect freedom, and follow one another as they fly forth and return, making offerings without end. Their hearts are joyful and delighted as together they study the sutras and practice the Way. They dwell in lasting harmony and goodwill, their wisdom complete and their lofty aspiration equal to empty space. They diligently seek and vow to attain the Way; their minds never retreat, their intentions never waver, and they are never indolent. Though outwardly their pursuit of the Way may appear unhurried, inwardly it is urgent. Vast as empty space, yet perfectly accordant within, their inner and outer states correspond. Naturally dignified, solemn, upright, and true, they are pure in body and mind. They have no sensual desire, attachment, blemish, or defilement. The aspirations of all the bodhisattvas and arhats are entirely settled, excellent, and sublime, neither increased, deficient, nor diminished. In seeking the Way, they accord with what is right and do not incline toward what is false. Relying upon the Dharma of the Way, they follow the purport of the sutras and dare not deviate from it. Wherever they may be throughout the ten directions, there are no boundaries. These beings freely go wherever they wish, even to places infinitely remote, and serenely practice the Way. Magnanimous, broad, and boundless, they think only of the Way and of nothing else. Free from anxiety, they are naturally unconditioned, as though standing in the midst of empty space. Serene and without desire, they fulfill wholesome vows, wholeheartedly seek the Way, and nurture loving-kindness and compassion. Diligent both inwardly and outwardly, they accord with propriety and righteousness. Empty, penetrating, and unobstructed, they are harmonious and concordant, embracing both within and without. Only by liberating sentient beings through transformation can they advance directly toward nirvana. Increasing in virtue and uniting with the Way, they form radiant light. Naturally sustaining one another, they gain ever greater peace and joy, ever greater truthfulness—truthfulness clear and immaculate. Their aspiration is unsurpassed; they are settled and pure, their tranquil joy inexhaustible, their excellence beyond compare. Lofty and radiant, they shine forth, revealing and penetrating all things. The natural characteristics within nature nevertheless have their source. Naturally, five lights arise; from the five lights come nine colors. The nine colors intermingle and revolve hundreds of thousands of times, naturally appearing singly or in pairs. They naturally become the seven treasures, extending vertically and horizontally to form all the myriad things. Translucent radiance mingles with the light, emitting wondrous colors of inexhaustible beauty.

Since that Buddha-land is supremely excellent in this way, why do sentient beings not strive to do good? They should naturally contemplate the Way, setting their minds where there is neither above nor below, in an emptiness that is penetrating and boundless, and placing their aspiration within empty space. Why do they not diligently strive and seek for themselves to reach that supremely transcendent place, be born in Amitabha Buddha’s land, sever the five evil destinies, bring the evil realms to an end, and advance toward the unsurpassed fruit of the Way, which is easy for everyone to approach?

That Buddha-land does not run counter to the current but accords with what is naturally so. Why do people not cast aside worldly affairs and diligently seek the Way and virtue, thereby attaining long life and immeasurable longevity? Why do they cling to worldly affairs and become entangled in shifting anxieties?

People of the world are fickle and mundane, competing with one another over countless empty matters. They live together amid extreme suffering and intense evil, their lives wearied by schemes for earning a livelihood. Regardless of whether they are honored or humble, rich or poor, old or young, male or female, all must worry about wealth.

Whether they possess it or not, their anxieties are the same. Their sorrow and suffering increase, their thoughts pile one upon another, and, driven by their minds, they are seldom at peace. Those who have fields worry about their fields; those who have houses worry about their houses; those who have oxen worry about their oxen; those who have horses worry about their horses; those who have livestock worry about their livestock; those who have servants worry about their servants.

Those who have clothing, money, gold, silver, precious objects, and so forth must likewise worry about those possessions. Their thoughts continue without cease; sorrow and fear beset them. Calamities are truly endless: thieves, floods, fires, enmities, and debts.

Their possessions may be swept away by water or consumed by fire; they may be bound and constrained or suddenly drown. Afflicted by worry and distress, they are never liberated. Anger accumulates into pent-up resentment within the breast, while sorrow, anguish, and distress become unceasing illnesses of the chest, abdomen, and elsewhere.

Their minds cling tightly and refuse to let go; some are imprisoned for life, even until they lose their lives. Once life is gone, what can they take with them? Whether they held rank, wealth, honor, and luxury, or whether they were poor or rich, nothing remains but such terror, suffering, and toil.

They dwell together amid the combined torments of heat, cold, and all other afflictions.

The poor possess little property and are afflicted by poverty, deprivation, and want. Having no fields, they worry and desire fields; having no house, they worry and desire a house; having no horse, they worry and desire a horse; having no ox, they worry and desire an ox; having no livestock, they worry and desire livestock; having no servants, they worry and desire servants. Having no clothing, food, money, or other necessities, they worry and desire to possess all these things.

As soon as they obtain one thing, they find that they lack another. If they have only a little of something, they think they must have as much of it as they have of something else. As soon as their lesser needs are met, they desire to possess everything in full.

Thus they suffer throughout their entire lives from seeking and fruitless worrying, yet never attain satisfaction. Both body and mind are exhausted; whether sitting or standing, they are ill at ease. Anxiety accompanies their many hardships and sufferings, scorching their minds.

Never free from anger, they retain only wrath, while all forms of heat and cold gather together and dwell with their suffering.

At times, even when they attain life in a heavenly realm, they still refuse to practice the Way and do good. When death comes, each must enter the distant path alone. Whether that path leads toward good or evil, how can they know?

In this world, fathers and children, elder and younger siblings, husbands and wives, and all relatives within and beyond the household live together between heaven and earth. They should love and respect one another and should not resent or hate one another. Whether they possess much or little, they should aid one another and should not harbor greed or miserliness.

Their words and expressions should always be harmonious, and they should not oppose one another. If anger arises in their minds and they quarrel, then the hatred and jealousy of this life will extend into future lives and become fierce enmity. Why is this?

It is because, although in the present life they may wish to harm one another yet have not found the occasion to inflict injury, their sorrow and anguish congeal into resentment. This naturally becomes deeply engraved in their consciousness, never leaving them, and they will continue to arise in relation to one another and repay one another in kind.

People living amid sensual desire in this world come into life alone, depart alone, die alone, and live alone. Each person proceeds toward suffering or happiness, and no one can take another’s place. Good and evil transform elsewhere into calamities; faults remain stored up, awaiting them as provisions for the journey. Then each person must travel alone to distant places. Who can see where they will dwell? Good or evil naturally follows them throughout the course of life. The way ahead is profound, obscure, and shrouded in darkness. Parted forever, they no longer share the same path and cannot appoint a time to meet; it is exceedingly difficult for them ever to encounter one another again.

Why do they not relinquish household affairs while they are still healthy and young, striving to do good and diligently seeking to transcend worldly life so as to attain boundless longevity? Unwilling to resolve themselves to seek the Way, what further happiness do they hope to await? Such people do not believe that doing good brings merit, that practicing the Way leads to attainment of the Way, that after death there will be rebirth, or that giving to others brings merit and virtue.

They believe in absolutely nothing! Because they have no faith, they attain nothing at all. Thus, whatever they encounter they hear from one another, passing it down successively from one to the next.

Apart from the teachings and commands handed down from their fathers to their ancestors and forefathers, they do no good whatsoever. Because they have never practiced the Way, their bodies are dull, their spirits obscured, and their minds closed and obstructed. They cannot perceive the great Way, cannot see where the living or the dead are bound, and neither know nor perceive the paths of good and evil; they can say nothing about them.

The good and evil they have done, their merit and virtue, calamities and transgressions, misfortune and blessings, and blame and punishment all naturally produce their effects; there is nothing strange about this.

Thus the course of birth and death continues without cease: a father may weep for his child, a child for his father, a younger brother for his elder brother or an elder brother for his younger brother, a wife for her husband or a husband for his wife. Root and branch, those below and those above—all are overturned by impermanence and must pass away, unable to endure. Though teachings are given to open and guide the way, very few believe in the Way, and therefore they must undergo birth and death without respite.

Such people are sinful and deluded. They do not believe the words of the sutras but desire pleasure. Their minds neither reflect nor consider; they are foolish amid craving and desire, know nothing of the Way and virtue, are deluded by anger, and are attached to wealth and sensual beauty.

Committing offenses and failing to attain the Way, they must live in toil and hardship, be born into the evil realms, and suffer without ever gaining even a moment’s respite. Their pain is truly pitiable!

When close family members—parents and children, brothers, husbands and wives, and others—come to the boundary between life and death, they are driven to sorrow and weeping. Anxious and anguished thoughts, bound together by unending affection and attachment, cause their minds to cling in pain and grief throughout day and night, binding and obstructing them so that they never experience ease or liberation. Even when instructed in the Way and virtue, their minds fail to awaken. Instead, they continue thinking without cease of affection and love, which shroud them in darkness and compound the obstruction of their path, leaving them unable to reflect clearly.

Even if they should rectify their own minds, resolve to abandon worldly affairs, and single-mindedly practice the Way, continuing in this manner until the end of their lives, they still may be unable to attain the Way or gain anything at all. All such evil and confusion arise from attachment to craving and desire. Living in this manner, very many people fail to understand the Way, while very few attain it. Life is fleeting and fragile; one must not be indolent or complacent.

Those of high and low rank, the noble and humble, the wealthy and prosperous and the poor and destitute, men and women, old and young, all rush about attending to their own affairs and therefore endure toil, hardship, and misery. Harboring resentment, they kill and harm one another; evil energies spread a dark obscurity. There is no one who is not burdened by sorrow because of deeds born of deluded thoughts, contrary to Heaven and Earth and not in accord with the hearts of humankind.

Having previously followed evil and lacked virtue, they act without restraint. Before their natural lifespans are exhausted, they abruptly lose their bodies and immediately fall into the evil realms. They suffer through many lifetimes, with grief and pain continuing for thousands, tens of thousands, and hundreds of millions of years, without any appointed end.

How could all their agony be expressed? How truly pitiable!

The Buddha told Bodhisattva Ajita and the devas, kings, officials, and people:

“I tell you that the affairs of worldly people are fraught with wrongdoing, and therefore they do not attain the Way. You should consider this carefully. Abandon and distance yourselves from evil karma, and practice in accordance with wholesome karma.

You should persevere and must not follow deluded thoughts in doing what is wrong. The more good you perform, the less any arising of craving and desire—whether great or small, much or little—will be able to persist. Therefore, do not delight in such things, but distance yourselves from them.

Turn toward the Blessed One, faithfully accept the profound words of the Buddha’s sutras, and uphold and practice the Way and virtue. Such people are My younger siblings. Those who wish to study the honored precepts and sutras of the Buddha are all My disciples.

Those who wish to leave their households, bid farewell to wives and children, relinquish wealth and sensual beauty, go forth as śramaṇas, and become bhikshus of the Buddha are all My descendants. It is exceedingly difficult to encounter Me in the world. Those who aspire to be born in the land of Amitabha Buddha and wish to gain courageous wisdom and be honored by all beings must not allow their minds to pursue desires or act contrary to the precepts and sutras.

If afterward they should occasionally have doubts and fail to understand the meaning of a sutra, let them come and ask the Buddha, and I will explain it to them.”

Bodhisattva Ajita knelt, joined his palms, and said:

“The Buddha’s majestic spiritual power is supremely honored. You expound the sutras, bringing peace and goodness. Having heard the Buddha’s teaching, all our minds have become thoroughly clear, and so too have those of the people of the world.

It is exactly as the Buddha has taught, without the slightest difference. The Buddha now compassionately pities us, reveals the great path, and shows us the way of life. Only today have our eyes and ears been enabled to see and hear far and wide, and we have gained deliverance.

Today we have truly been born anew. Having heard the Buddha’s teaching, there is no one whose compassionate mind has not awakened and who does not rejoice with delight. All devas, kings, officials, and people, even the myriad kinds of insects, receive the benefit of this great grace.

Each is released from sorrow, pain, and suffering. The Buddha’s instructions are supremely profound and wholesome, penetrating to the ultimate root. The Buddha’s wisdom sees and knows all matters of the past, future, and present, whether above or below, extending boundlessly throughout the ten directions.

“How difficult it is to encounter a Buddha! The Buddha’s compassionate heart enables us to gain deliverance. This is entirely due to the hardships and suffering the Buddha endured in former lives while seeking the Way, and to His earnest study and inquiry through which He attained awakening. His gracious virtue encompasses all. He has bestowed merit and virtue, and His blessings rise sublimely high. His radiance shines throughout the myriad directions, illuminating boundless space and penetrating the realm of nirvana. He gathers all transmissions of teachings and the transformative instruction of the scriptures, blending them into a vital current that advances toward wisdom and loving-kindness, earnestly reaching all the myriad beings without limit or end.

“The Buddha is the Lord of Sages, the supremely honored Dharma Master whom no one can equal. For the devas, kings, officials, and people, He serves as teacher throughout the ten directions. According to the aspirations and wishes of every being, whether great or small, He enables them all to attain the Way. Today we have encountered the Buddha and heard the name of Amitabha Buddha. Our joy is beyond measure, and there is no one whose wisdom has not been illumined.”

The Buddha told Bodhisattva Ajita:

“If it is indeed as you have said, and you possess loving-kindness and great joy toward the Buddha, then be mindful of the Buddha. Only after an exceedingly long time does a Buddha appear in the world. Now I have become a Buddha in this world of suffering and affliction. I have expounded the sutras of the Way and transmitted the teaching to sentient beings so that they may comprehend it fully, sever their doubts, rectify their minds and conduct, uproot craving, and entirely cut off the source of evil. Thus they may abide in ease and freedom, with transcendent wisdom penetrating both within and without, grasping all essential principles, illuminating them distinctly, revealing the five paths, and knowing with true precision which is the path of birth and death and which is nirvana.”

The Buddha taught:

– If, throughout innumerable kalpas until now—kalpas so numerous that they cannot be counted—you have practiced the bodhisattva path, wishing to bring deliverance to devas, human beings, and even tiny insects, then indeed an exceedingly long time has passed. Those who have followed the path and attained liberation are innumerable, and those who have attained the fruition of the path, nirvana, are also innumerable. Whether you are devas, kings, officials, or common people, or bhiksus, bhiksunis, upasakas, or upasikas throughout the ten directions, perhaps throughout former lives and innumerable kalpas until now you have revolved within the five paths of birth and death. Alas, your cries and tears, together with craving and attachment, anxiety and sorrow, pain and suffering, cannot be fully described. Birth and death have continued without cease up to this very life. Only today, having encountered the Buddha and this assembly, have you been able to hear the voice of Amitabha Buddha; this is truly peaceful and joyful. I assist you in attaining that peace and joy and in personally becoming weary of the pain of birth and death. Birth is truly painful, truly distressing, and truly extreme. Growing to maturity is also painful, distressing, and extreme. At the time of death, too, there is agony, distress, and extreme suffering. You dwell in a most evil and impure place, devoid of purity. Therefore, the Buddha explains everything to you. You can resolve for yourselves to sever the evil paths and abandon vile places. You can rectify your bodies and minds, perform many wholesome deeds, remain upright both inwardly and outwardly, cleanse your bodies, wash away the defilements of the mind, restrain body and mind so that the inner mind and outward body accord with each other, and be faithful and trustworthy in speech and action; only then can people liberate themselves. Help one another to uproot craving and sensual desire. Let your minds be utterly sincere and lucid, your vows and aspirations unwavering, thereby establishing the foundation of the wholesome path. Although you strive diligently and endure hardship for one lifetime, it is but a fleeting moment. If you do good in this life, in the next life you will be born in Amitabha Buddha's land, where there is unsurpassed bliss and peace. There, virtue and realization increase, clarity and goodness are attained, and all protect and support one another. You will forever leave behind the afflictions and suffering of the evil paths, uproot all evil and suffering, sever the bonds of affection and sensual desire, live perpetually in Amitabha Buddha's land, and no longer experience grievous pain. There are no vile places, no hardship or toil, no sexual desire, anger, or delusion, and no anxious thoughts, misery, or sorrow.

Born in Amitabha Buddha's land, if you wish to live for one kalpa, ten kalpas, a hundred kalpas, a thousand kalpas, ten thousand kalpas, or a hundred million kalpas, your lifespan may accord with your wish; it may extend for innumerable kalpas or even for an incalculable number of kalpas. You may freely attain all things according to your wishes. Whether you wish to eat or not is entirely up to you; everything naturally accords with your wishes.

Regarding the fruition of the path, nirvana, each person must personally exert diligent effort, seek it with clear understanding, aspire to it, and make vows. There should be neither regret nor doubt in the mind. Those who wish to attain rebirth there will no longer incur such faults; they will dwell at the border of Amitabha Buddha's land, naturally residing within a city of the seven treasures for exactly five hundred years.

Bodhisattva Ajita said:

– We have heard the World-Honored One's exceedingly clear and solemn teachings. Each of us will diligently and single-mindedly seek the path, obediently follow the Buddha's instruction, and dare not be indolent or doubtful.

The Buddha told Bodhisattva Ajita and the great assembly:

– If, while living in this world, you can rectify your intentions, settle your minds, and refrain from evil bodily deeds, this is the greatest virtue and goodness. Such people are truly foremost throughout the ten directions, with none their equal. Why is this? It is because devas and human beings in the innumerable Buddha lands throughout the ten directions naturally practice good; few commit evil, and thus they are easy to teach and transform. Now I have become a Buddha in this world, becoming a Buddha amid the five evils, the five sufferings, and the five burnings. I exert my utmost to impart these teachings to the people, causing them to relinquish the five evils, leave the five sufferings far behind, and escape the five consuming fires. I tame and transform the minds of these people, causing them to observe the five wholesome deeds, gain merit and virtue, enjoy long lives, transcend the world, and attain the path of nirvana.

The Buddha taught:

– What are the five evils? What are the five sufferings? What are the five burnings? What eliminates the five evils so that the five kinds of goodness may be attained? What does it mean to observe the five kinds of goodness and thereby gain merit and virtue, enjoy long life, transcend the world, and attain the path of nirvana?

The Buddha taught:

– The first evil karma is this: devas and human beings, down to birds, beasts, and tiny insects, desire to commit evil deeds. The strong oppress the weak, gradually leading to conflict, enmity, slaughter, injury, and mutual devouring. They do not know how to practice good; they are evil, rebellious, and devoid of the Way. Naturally, calamities and punishments befall them, and spiritual beings duly record their deeds. Transgressions are never lost but lead to corresponding retribution. Therefore, some are poor, wretched, lowly, hungry, imprisoned, or alone; some are blind, deaf, unable to speak clearly, mute, foolish, or benighted. Some are strong, and the weak cannot compare with them. Thus, some possess authority and high rank, wealth and honor, abundant riches, lofty abilities, courageous wisdom, lucidity, and penetrating understanding. All this is due to their having practiced good in former lives, showing loving-kindness and filial devotion, giving generously, and bestowing kindness and virtue. Some are summoned by officials or imprisoned under the king's law because, being neither fearful nor cautious, they violated the law and committed evil. Consequently, they incur grave offenses and are subjected to severe punishment. Though they long to escape, it is difficult for them to get free.

In this present life, these events appear before one's very eyes. At death, such people fall into darkness and afterward assume bodies once again, just as one subjected to the king's law suffers extreme torment. Some naturally dwell among hell beings, animals, hungry ghosts, or minute insects.

Gradually they change form and appearance, passing from ugly forms to fair ones; their lives may be short or long. Their consciousness and spirit naturally enter a mother's womb and assume a body. Each must proceed alone upon the path of birth and death, revolving according to karmic retribution, while the calamities, offenses, and punishments never cease.

They wander through those realms and can never leave them behind. Life after life and kalpa after kalpa, there is no appointed day of release. How difficult it is to attain liberation!

How could their suffering ever be fully described? Between heaven and earth, this is naturally so. Even before one's allotted time has arrived, one may suddenly die.

All must accept this natural course and return in accordance with their good and evil deeds. This is the first great evil, the first suffering, and the first burning. Such is the toil and misery.

Alas, how sorrowful! It is like a fierce fire arising and consuming a person's body. Whoever can dwell within this realm with single-minded concentration and settled intention, maintain an upright body and proper conduct, personally do good, and refrain from evil will, through that merit and virtue, attain liberation, enjoy long life, transcend the world, and attain the path of nirvana.

This is the first great good.

The Buddha taught:

– The second evil: In the world, kings, officials, common people, fathers and sons, elder and younger brothers, families, husbands and wives treat one another with contempt and possess no moral principles. They do not follow the righteous path but engage in much sexual misconduct and arrogance. Seeking license and allowing their minds to indulge freely in pleasure, they deceive one another and, above all, do not fear death. Their minds and mouths are at variance; thus, what they say and think is untrue. They employ flowery, deceitful, devious, and insincere words. They conduct affairs without uprightness or proper order, grow jealous of one another, and consequently utter crooked, slanderous, and vicious words, causing others to suffer unjust harm. Kings, though occupying the highest position, are neither clear-minded nor discerning. They entrust matters to their ministers, who continue to follow in their footsteps, attending only to outward formalities while holding themselves in improper positions. They administer affairs wrongly, injure loyal, worthy, and virtuous people, and fail to accord with the will of Heaven, utterly violating moral principles. Ministers deceive their rulers, sons deceive their fathers, younger brothers deceive their elder brothers, and wives deceive their husbands. Within and outside their households, relatives and friends contend and litigate against one another. Everyone harbors much poisonous greed, anger, ignorance, and delusion; they kill living beings and steal, recognizing neither superior nor inferior, neither male nor female, neither elder nor younger. Inwardly, they seek only to obtain as much as possible for themselves, causing others’ families to be ruined and their lives lost, without considering what came before or what will follow, thereby destroying entire clans, households, and kindred. At times, maternal and paternal relatives within a clan, close friends, neighbors in villages and towns, and poor common folk harm one another over their affairs, competing in ability and superiority, quarreling and growing angry until they become enemies contending for victory or defeat. Because the desire for wealth constantly burns in their minds, they refuse to give to anyone. Craving, clinging, hoarding, and begrudging what they possess, they become burdened by anxious thoughts, suffering in body and distressed in mind. Thus, in the end, they have nowhere to rely upon. They depart alone and arrive alone; no one accompanies them. Good and evil, merit and virtue, calamity and punishment follow them like a shadow follows the body to the place of rebirth. They may reach a realm of peace and joy, or they may enter a place of hardship and suffering. Only then do they feel remorse—but how could it still be in time?!

People of the world today are ignorant and lacking in wisdom. When they see others doing good, they neither cherish nor learn from them but instead become angry and slander them. They delight only in doing evil and acting contrary to the Way.

They seek only to gather as much as possible for themselves and constantly harbor malicious intentions. They want others to provide them with necessities, and when their wealth has been entirely exhausted, they continue seeking more. Their minds are deviant and unrighteous, and when alone they constantly fear those who know their outward conduct.

They make no prudent provision in the present, and only when their karma comes upon them do they repent. In this life, they must remain in prison for a long time and naturally fall into places where they undergo many calamities, suffering the worldly misfortunes of poverty, solitude, hunger, and thirst. They incur such offenses because in former lives they did not believe in morality and virtue and refused to do good.

In this life they commit evil, and the heavenly spirits record it clearly; when they die, they are reborn in the evil realms. Some naturally dwell in hell, among animals, hungry ghosts, insects, or tiny creeping creatures. They revolve through these states life after life and kalpa after kalpa, with no day of release.

Escape is difficult, and their pain cannot be fully expressed. This is the second great evil, the second great suffering, and the second burning—such are its anguish and affliction.

It is like a great fire blazing fiercely and burning away human lives. If anyone in that realm can single-mindedly compose the mind, conduct oneself properly, practice righteousness, perform only wholesome deeds, and commit no evil, then through this merit and virtue that person escapes the wretched realms, attains great longevity, transcends the world, abides in heaven, and realizes the path of tranquil nirvana. This is the second great good.

The Buddha taught:

– The third evil: People in the world are born through causes and dwell together beneath heaven and upon the earth, not knowing how many years they will live. Some are wealthy, honored, and noble; some are virtuous, good, and discerning; while others are ignorant, poor, lowly, diminutive, and emaciated. Among them are unwholesome people who harbor only malicious intentions. Their bodies and minds are not upright, and they constantly think of sexual desire, so that their whole being is filled with turmoil. Entangled in sensual craving, they find no peace whether sitting or standing. Greedy and miserly, they desire to acquire much. They cast wanton glances even at the slightest beauty, behaving with vile lustfulness. Though they have wives, they grow weary of and despise them; they secretly come and go, taking the family’s property and joining with others in wrongful deeds. They assemble to eat and drink and then commit evil together. They raise armies and become bandits, seize cities and wage war, kill and plunder, hack and mutilate, and forcibly take what is not theirs without regard for the Way. They seize and appropriate the wealth and property of others for themselves, not knowing how to make life wholesome. What they ought to seek, they refuse to seek. Their manifestly evil minds control their actions, and they establish powers of coercion and oppression, seeking to terrorize others and bring back provisions for their families and shared livelihood. Their minds run unrestrained after pleasures; they engage in sexual misconduct with other men’s wives and do not refrain even with their own relatives and kin. Old and young, great and small, all resent and despise them; everyone within and outside their households hates them. Nor do they fear the law, so the records of their crimes fill the officials’ registers. Through such evils, they naturally fall into prison. Divine spirits keep records, examining the days and months and knowing their offenses clearly. Thus, some naturally enter the realms of hell beings, hungry ghosts, animals, insects, or tiny creeping creatures, revolving through those states life after life and kalpa after kalpa, with no appointed day of release. Even when they finally escape, the suffering and pain they endured cannot be fully expressed. This is the third great evil, the third great suffering, and the third burning—such are its anguish and affliction.

It is like a great fire blazing and burning human bodies. If anyone in that realm can single-mindedly compose the mind, conduct oneself properly, practice righteousness, perform only wholesome deeds, and commit no evil, then through this merit and virtue that person escapes the wretched realms, attains great longevity, transcends the world, abides in heaven, and realizes the path of tranquil nirvana. This is the third great good.

The Buddha taught:

– The fourth evil: Those who are unable to do good will fall into corruption together and counsel one another to commit evil deeds. They take command of discourse, yet desire only to speak with forked tongues, utter harsh words, revile, and deceive, thereby becoming jealous of and opposing one another. Hating and envying good people, they ruin what is virtuous and wholesome, yet take delight in such conduct. Moreover, they do not dutifully support and care for their parents; they disdain teachers, elders, friends, and wise companions; they are untrustworthy and seldom sincere. They consider themselves noble and use authority and power to intimidate, act tyrannically, and violate others, without understanding themselves. Though committing evil, they remain obstinate and feel no shame or pangs of conscience, desiring only that others revere and fear them and obey their commands. They know no reverence or fear toward sages, spirits, heaven, and earth, nor do they know how to teach anyone to do good. Unable to instruct or transform anyone, they are nevertheless so arrogant and contemptuous of the world. Their minds know no apprehension, and their unrestrained intentions know no fear. The heavenly spirits record these offenses and acts of arrogance. Relying upon the few meritorious deeds performed in former lives and the slight assistance afforded by their wholesome karma, they hope to receive abundant support. But because they now commit evil, that wholesome karma is exhausted. Beset by evil, they stand alone and forsaken amid empty space, with nowhere to take refuge, while numerous calamities and transgressions befall them. When death arrives, all their evil karma gathers around them; naturally pressed and distressed, they must race about in circles without respite as their evil deeds converge upon them. Their offenses are clearly recorded before the divine spirits, and calamities and transgressions drag them immediately to that place, where they naturally fall and undergo disastrous punishments. Body and mind are shattered; both physically and spiritually they suffer torment from which they cannot escape. They fall directly into cauldrons of boiling oil and blazing fire. Only then do they realize remorse—but what use is it, and how could it still be in time?! They cannot even enter the heavenly path. Thus, some naturally fall into the realms of hell beings, hungry ghosts, animals, and insects, circling through these places life after life and kalpa after kalpa, with no day of release and scarcely any possibility of escape. How could all their pain ever be described! This is the fourth great evil, the fourth manifestation of suffering, and the fourth burning; such is its anguish.

It is like a great fire blazing up and consuming human lives. Yet whoever can dwell in that realm with single-minded concentration, upright in body and correct in conduct, performing only good deeds and committing no evil, through this merit will escape the evil realms, attain great longevity, transcend the world, dwell in heaven, and realize the path of quiescent nirvana. This is the fourth great good.

The Buddha taught:

– The fifth evil: People of the world commonly follow indolence and refuse to do good. They give no thought to a peaceful and happy life, while their wives and children suffer hunger and cold, as do their parents. If the parents seek to rebuke and instruct their children, such a child, with an evil mind and glaring eyes, angrily speaks in opposition and rebels even more fiercely than a stranger from the distant wilderness. The child behaves like an enemy, as though it would be better to have no child at all. Deceitful borrowing gives rise to countless troubles, and because they have no intention of making repayment, they fall into deprivation, poverty, and misery from which they cannot recover. They delight in gathering together for games and debauchery, forming large bands so they may be provided for, without fearing prohibitions or restraints. They are fond of drinking and intoxication, consume food and drink without moderation, and come and go without restraint. Dull-witted by nature, they violate others without regard for human feeling and use brute force to coerce them. Seeing others happy, they become jealous and angry with them. Living without propriety or righteousness, they cannot be remonstrated with or brought to understanding. Nor do they care whether their parents, wives, and children have enough or are in want. They do not consider repaying their parents’ kindness, nor remember the gracious benevolence of their teachers and elders, but constantly think of evil. Their mouths habitually speak evil words, and their bodies habitually commit evil deeds. They labor all day without accomplishing anything; they do not believe in morality and virtue, nor in immortals, sages, and enlightened worthies. They do not believe that performing wholesome karma is a path by which one may transcend this evil life. They do not believe that Buddhas exist in the world; they wish to kill arhats and contend against the bhikshu Sangha. They would even kill their parents, siblings, wives, children, relatives, and friends, regarding them with a malicious mind, hating them, and desiring their deaths before they can be satisfied. They do not believe the words of the Buddha’s sutras. They do not believe that people are reborn after death. They do not believe that doing good brings favorable results. They do not believe that doing evil brings painful consequences. The minds and intentions of these men and women are all perverse, rebellious, foolish, deluded, and absurd. They crave sensual pleasures, lack wisdom, yet regard this as great wisdom, goodness, peace, and happiness. They do not know whence they were born or where they will go after death. Devoid of loving-kindness and filial devotion, they are instead wicked and rebellious toward heaven and earth. Yet all the while, they seek good fortune and wish to live long, hoping their bodies will endure forever and never die. In the end, they will converge upon the paths of birth and death, goodness and evil, and grievous suffering. Since their bodies have created calamitous, transgressive, and malicious karma, they certainly cannot attain deliverance. Nor can they be taught and transformed so that they do good. With compassionate hearts, others reveal and teach them that death is suffering and explain the wholesome and evil paths into which they may fall, yet some still refuse to believe. Though one grieves and wearies oneself with words, wishing to bring such people to deliverance, it is all in vain, for their minds are obstructed and their intentions remain closed. When life and death draw near and the time arrives, they all regret their deeds, but regret is already too late! Having failed earlier to cultivate goodness, they wait until they reach the extremity before becoming concerned—what use can that be! The five paths stand distinctly revealed amid vast and profound heaven and earth, and beings remain within them ceaselessly. Revolving through them, they receive the fruits of good and evil; they themselves must bear the suffering, and no one can take their place. Naturally, they follow the paths they have created. They should not be heedless, for karma pursues them to their place of rebirth. Good people who perform wholesome deeds and practice loving-kindness, gentleness, and filial conduct pass from peace and happiness into peace and happiness, and from light into light. Evil people who commit wicked deeds pass from suffering into darkness. Who can know this? Only the Buddha sees and knows it. Very few believe and follow these teachings; therefore, the cycle of birth and death continues without respite, and the evil paths persist. People of the world are thus beyond reasoning with. Consequently, some naturally fall into the realms of hell beings, hungry ghosts, animals, and insects, down to the tiniest creatures. They circle through these places life after life and kalpa after kalpa, with no day of release. Liberation is indeed difficult to attain; how could all their pain ever be described! These are the five evils, the five agonies, and the five burnings; such is their anguish.

It is like a great fire blazing up and consuming human lives. Yet whoever can dwell in that realm with single-minded concentration, upright in body and correct in conduct, with words and actions corresponding and displaying utmost sincerity—whatever is spoken being exactly as stated, with mind and speech never at variance—performing only wholesome karma and committing no evil, through this merit will escape the evil realms, attain great longevity, transcend the world, dwell in heaven, and realize the path of quiescent nirvana. These are the five great goods.

The Buddha said to Bodhisattva Ajita and the great assembly:

– I have told you about the five evils and sufferings in this world, which cause the five pains to arise and the five burnings to arise, one after another. People in the world are unwilling to do good but desire to commit evil deeds. Daring to commit these evils, they naturally must proceed in turn into the evil paths. In their present lives, such people suffer calamities and illnesses, yet fail to understand birth and death. When they die, they fall into places of extreme suffering, filled with countless cruel sorrows. They burn and destroy one another, gradually proceeding toward annihilation. Thereafter, these people become bitter enemies, killing and harming one another. Beginning with trifling matters, their conflicts grow into great and violent distress. All these consequences arise from greed for sensual desire, wealth, and beauty; from being unwilling to practice patience and generosity while desiring happiness for themselves; and from lacking integrity while desiring illustrious fame. Because of deluded craving, their thoughts are driven and oppressed by their minds. When their wishes are not fulfilled, resentment gathers within their breasts. They know no contentment. Bound by wealth and beauty, they have no liberation. Their desires do not diminish but overflow into contention and grasping. They delight in glory, wealth, and rank, yet practice neither patience nor generosity and do no good. Whatever power and influence they possess is fleeting; consumed by their evil reputation, their bodies undergo intense torment and suffering. They naturally fall downward and cannot escape. Once the laws of the state are promulgated, they must be obeyed; superiors and inferiors uphold the corresponding rules and disciplines, joined together in a strict network. Amid mounting anxieties, they must enter such places. From ancient times until now, sufferings such as these have existed. How pitiable they are! This is entirely because people lack righteousness and do not know the true path.

The Buddha told Bodhisattva Ajita and the great assembly:

– Whenever a Buddha is present in the world, through the beneficent power bestowed by the Buddha's loving-kindness and compassion, evil deeds are eliminated, evil is abandoned, and wholesome conduct is perfected. People relinquish their discursive thoughts, uphold the sutras and precepts, and receive them perfectly. They practice according to the Dharma of the sutras and dare not transgress it. They transcend the world, attain the unconditioned Way, and realize the happiness and peace of nirvana.

The Buddha taught:

– If any devas, kings, officials, citizens, or people of future generations hear the words of the Buddha's sutras, reflect upon them thoroughly, and make their minds upright and their conduct proper in accordance with the meaning of the sutras, they thereby obey those above them, practice goodness to guide and transform others, and watch over those below. Their many teachings become ordinances, leading everyone to practice goodness together and attain liberation together. Each person maintains proper deportment, remains benevolent and compassionate, and never grows indolent throughout life. They honor sages and worthies, practice filial obedience, and are intelligent and universally loving, never daring to neglect the Buddha's teachings. Strive to transcend the world and attain the Way of nirvana. Strive to end all suffering in the paths of birth and death and completely uproot the roots of evil. Strive to put an end to birth in the cruel paths of suffering—the realms of hell beings, hungry ghosts, birds and beasts, and tiny insects. Strive to encounter a Buddha in the world, steadfastly uphold the sutras and the Way, and never dare to lose or transgress them.

The Buddha taught:

– You should believe this: What is the first and most urgent matter? Keep your body upright. Keep your mind upright. Keep your eyes dignified. Guard your ears carefully. Keep your nose properly restrained. Guard your mouth carefully. Keep your hands disciplined. Keep your feet disciplined. Only then can you control yourselves and restrain body and mind; you must not indulge your desires. When body and mind are pure, both accord with goodness. Restrain yourselves inwardly and outwardly. Do not pursue attachment to sensual pleasures, and do not utter evil words. Your countenance must be gentle and harmonious. Your bodily conduct must be single-minded. All your actions—walking, standing, lying down, and sitting—must be peaceful. Before undertaking anything, first deliberate and reflect upon it thoroughly; then devise a plan, examine its design, and gradually establish it securely before acting. If you act hurriedly and rashly without careful consideration, the undertaking will not be secure, and all your effort will truly have been wasted. Once the undertaking has failed, regret follows, and suffering overflows until the body itself is lost; even the sincere devotion, loyalty, and faithfulness needed to attain the Way will be gone.

The Buddha taught:

– You should perform still more wholesome deeds, such as bestowing kindness and giving generously, not violating the prohibitions of the Way, practicing patience, diligence, single-mindedness, and wisdom, and gradually teaching and transforming everyone to cultivate goodness and create merit and virtue according to the Dharma of this sutra. To maintain single-minded loving-kindness and observe the pure fasting precepts for one day and one night produces merit surpassing that of people in Amitabha Buddha's land who practice goodness for one hundred years. Why is this? Because the people in Amitabha Buddha's land all accumulate virtue, cultivate many wholesome deeds, and abide naturally in the unconditioned, free from seeking. They have no evil deeds, not even as slight as a strand of hair.

The Buddha taught:

– If people in this realm practice goodness for ten days and ten nights, their merit surpasses that of all the people in the lands of other directions who practice goodness for a thousand years. Why is this? Because all the people in the lands of other directions practice goodness. Those who do good are numerous, while those who do evil are few. All necessities arise naturally for them, without their having to seek or labor for them. People in this world, however, do much evil and little good; if they neither seek nor labor, they have no necessities. Therefore, only when people in this world can keep their bodies upright, maintain right mindfulness, practice goodness, and seek the Way with wholehearted sincerity can they attain such merit. People in this world receive no provisions naturally but must seek them through hardship and toil if they wish to maintain a stable livelihood. From this arise deception, falsehood, and judgments of good and bad. Having acquired wealth, they bring it home to provide for their wives and children, wearying their bodies and exhausting their minds. Ultimately, their minds remain perpetually uneasy, without ease or leisure. Only those who can make themselves peaceful and tranquil, practice goodness, diligently advance, and cultivate virtue can attain such merit.

The Buddha taught:

– I have great compassion for you, for the devas, kings, officials, and people. I instruct everyone to do good and refrain from evil. According to their capacity to receive it, I teach and explain the Way, guiding them to put it into practice. Then the king follows this teaching and does good, and in turn instructs his ministers; fathers instruct their children, elder brothers instruct their younger brothers, husbands instruct their wives, and relatives, friends, and all those within and outside the household instruct one another to cultivate goodness, practice the Way, recite the sutras, and observe the precepts. Everyone disciplines the body and steadies the mind, while those above and below admonish one another. Whether old or young, male or female, all observe the pure fasting precepts; thus, everyone attains peace and happiness, lives harmoniously in accordance with righteousness, rejoices, practices loving-kindness and filial devotion, and exercises restraint together. Those who encounter the words of the Buddha's sutras should preserve them and deeply reflect upon them. They should not commit again the offenses they committed before, but should repent of their past evils, accumulate wholesome karma, abandon what is wrong, and follow what is right. Hearing good counsel in the morning, they should reform by evening and diligently uphold the precepts, like poor people who have found precious treasure. In whatever homeland or country the Buddha visits, he transmits the precepts and sutras. Devas, spirits, the sun, moon, and stars, kings, rulers, officials, elders, people, dragons, ghosts and spirits, birds and beasts, insects, and even the tiniest creatures—there are none whose minds of loving-kindness are not opened. All revere and honor the Buddha, receive the sutras and the Way, and respectfully accept and practice them. Then the king reforms and does good, observes the pure fasting precepts, cleanses body and mind, makes his mind upright and his conduct proper, and, while occupying his lofty and honored position, instructs everyone to follow him in doing good, observing the prohibitory precepts, and being upright in speech and action. Officials respectfully serve the king and loyally obey his commands, not daring to oppose or slight them. Fathers speak and children listen with filial obedience. Elder and younger brothers, husbands and wives, relatives and friends, those above and those below, all speak harmoniously with one another. Those of every senior and junior rank know to respect and yield to one another, regarding propriety as righteousness and neither slighting nor opposing one another. All transform their former karma, cultivate themselves in the present, cleanse body and mind, and rectify themselves inwardly and outwardly. They naturally do good, and thus their aspirations are fulfilled. All wholesome karma is transformed in accordance with the natural course of the Way. Therefore, those who seek freedom from death attain longevity, while those who seek transcendence of the world attain the Way of nirvana.

The Buddha said:

– The Buddha's awe-inspiring spiritual power is exceedingly exalted and precious; it eliminates evil, transforms it into good, and delivers all beings to liberation. Now I have appeared in the world and become a Buddha. In this world of much suffering, corruption, and evil, I compassionately care for, instruct, and guide devas, kings, officials and their attendants, elders, and people. In accordance with their aspirations, I enable them all to attain the Way. Wherever the Buddha has passed—whether countries, commanderies, districts, villages, mountains, hills, streets, or marketplaces—all become prosperous and abundant. Peace prevails throughout the realm; the sun and moon continue in their courses and shine with light many times more splendid; the rains and winds come in due season, and the people dwell in peace and happiness. The strong do not oppress the weak, and everyone attains their proper place. There are no years of pestilence, no sick or emaciated people, and no outbreaks of warfare. There are no bandits or thieves in the country, no wrongful accusations, and no one is imprisoned or punished. Kings, officials, and people are all joyful and delighted, gentle, loyal, generous, and utterly sincere. Everyone maintains personal integrity and knows how to protect the country, being mild, filial, obedient, and entirely joyful. They know to bestow kindness and virtue upon one another, joyfully love and respect one another, yield in righteousness and humility, and observe propriety in honoring each person according to seniority and rank, like fathers and children or elder and younger brothers. Everyone is virtuous, restrained, courteous, compliant, and harmonious. There is no opposition or contention whatsoever, and their happiness and goodness are beyond measure.

The Buddha said:

– I have great compassion for you, caring for you as earnestly as parents constantly remember their children, and I wish to deliver all beings to liberation. Today, devas, kings, officials, people, and even the tiniest creatures throughout the ten directions receive the Buddha's sutras and precepts and practice the Buddha's Way. They all attain lucid wisdom and fully comprehend everything. Each one transcends sorrow, grief, pain, and suffering and attains liberation. Now I have become a Buddha amid the five evils, the five sufferings, and the five burnings. I have subdued the five evils, dispelled the five sufferings, and extinguished the five burnings. I replace evil with good, uproot suffering, enable beings to attain the five paths and the five radiant forms of goodness, and burn away evil so that it cannot arise again. After I enter nirvana, the sutras and the Way will gradually disappear. The people will become deceitful and again commit evil deeds, failing to perform wholesome deeds. The five burnings will arise, and the five sufferings will become intense. All the former corruption and evil will naturally return. After a long time, they will become so fierce that they cannot be fully described. I have told you only a little so that you may understand.

The Buddha told Bodhisattva Ajita and the assembly:

– You should reflect upon and remember my words. Instruct one another in turn, and do not dare to violate the Buddha's sutras and Dharma.

Bodhisattva Ajita knelt, joined his palms, and said:

– The World-Honored One has spoken of the extreme suffering that becomes so intense because people in the world commit evil. Out of loving-kindness and compassion, you deliver all beings to liberation. We shall respectfully receive the Buddha's noble teaching and instruct one another in turn, not daring to violate it.

The Buddha told Ananda:

– Out of compassionate concern for you, I shall enable all of you to see Amitabha Buddha and the bodhisattvas and arhats in that land. Do you wish to see them?

The Venerable Ananda was overjoyed. He knelt, joined his palms, and said:

– Please allow us to behold Amitabha Buddha and the great assembly in that land.

The Buddha said:

– Arrange your robe, join your palms, and face west, in the direction of the setting sun. Bow in homage to Amitabha Buddha, touch your head to the ground, and say: “Namo Amitabha, Samyak-sambuddha.”

The Venerable Ananda said:

– We shall respectfully obey.

The Venerable One rose, joined his palms, faced west in the direction of the setting sun, bowed in homage to Amitabha Buddha, touched his head to the ground, and said:

– Namo Amitabha, Samyak-sambuddha.

Before the Venerable One could rise, Amitabha Buddha immediately manifested his awe-inspiring spiritual power and emitted brilliant rays of light that illuminated innumerable lands throughout the ten directions. Innumerable worlds throughout the heavens and earth shook greatly. Throughout innumerable worlds in the heavens and earth appeared the jeweled nets of Mount Sumeru and the great jeweled nets of Great Mount Sumeru.

Small worlds and great worlds throughout the heavens and earth, small hells and great hells, mountains, forests, ravines, streams, caverns, and dark places were all brilliantly illuminated by that great light. At once, the Venerable Ananda, the bodhisattvas, arhats, devas, kings, rulers, and people were all able to behold Amitabha Buddha and the bodhisattvas and arhats in that land made of the seven treasures. Their hearts were filled with boundless joy and exhilaration.

They all rose, bowed in homage to Amitabha Buddha, touched their heads to the ground, and said:

– Namo Amitabha, Samyak-sambuddha.

The awesome spiritual power of Amitabha Buddha emitted a great radiance, enabling countless devas, humans, birds, beasts, and even the smallest insects to behold His light; there was none whose heart was not filled with loving-kindness and joy. In the realms of hell beings, hungry ghosts, birds, and beasts, those undergoing torment and suffering pain and hardship were immediately granted respite and were no longer subjected to torment; all were freed from sorrow, distress, and affliction.

The blind immediately gained sight; the deaf immediately gained hearing; the mute immediately gained speech; the hunchbacked stood upright; the crippled immediately became able to walk and run; the sick immediately recovered; the weak immediately became strong and healthy; the foolish immediately gained wisdom; the lustful immediately attained pure conduct; the hot-tempered and violent all gained hearts of loving-kindness and practiced goodness; and those who had been poisoned were no longer harmed by the poison....

All musical instruments, such as bells, chimes, zithers, se zithers, and flutes, produced the five tones by themselves without being played. The bracelets and bangles worn by women all sounded of themselves. Hundreds of kinds of birds and beasts spontaneously raised their voices in song.

At that very moment, there was none who did not rejoice and delight in being delivered.

At that time, devas and humans from all Buddha lands brought celestial incense and flowers. From the sky, they scattered flowers as offerings over the Buddhas and Amitabha Buddha. The devas together performed myriad kinds of spontaneous celestial music. At that time, the Buddhas, bodhisattvas, and arhats were all exceedingly joyful, peaceful, and blissful, beyond the power of words to describe.

The Buddha said to the worthy Ananda, Bodhisattva Ajita, and the great assembly:

– In what I have said concerning Amitabha Buddha, the bodhisattvas and arhats, and the naturally manifested seven treasures of that land, has there been the slightest discrepancy?

The worthy Ananda knelt, joined his palms, and said:

– World-Honored One, what You have said concerning the excellence, peace, and bliss of Amitabha Buddha’s land is indeed exactly as the Buddha has taught, without the slightest discrepancy.

The Buddha taught:

– Were I to speak day and night for an entire kalpa concerning the excellence and bliss of that land and the merit and virtue of Amitabha Buddha, I still could not exhaust the subject. Here I have given you only a brief account.

Bodhisattva Ajita knelt, joined his palms, and asked the Buddha:

– How many non-retrogressing bodhisattvas in the present Buddha lands will be born in Amitabha Buddha’s land? I wish to hear about this.

The Buddha said:

– If you wish to know, listen carefully and clearly.

Bodhisattva Ajita replied:

– I shall respectfully obey.

The Buddha taught:

– In my land, there will be seventy-two billion non-retrogressing bodhisattvas who will be born in Amitabha Buddha’s land. Each non-retrogressing bodhisattva will successively make offerings to countless Buddhas and afterward become a Buddha, just as Bodhisattva Maitreya will. In addition, there are countless lesser bodhisattvas—so numerous that they cannot all be calculated—who will likewise be born in Amitabha Buddha’s land.

The Buddha said to Bodhisattva Ajita:

– It is not only the bodhisattvas in my land who will be born in Amitabha Buddha’s land. The Buddhas in the lands of other directions also have bodhisattvas who will do likewise.

The first Buddha is named Đầu Lâu Hòa Tư. In His land, eighteen billion bodhisattvas will be born in Amitabha Buddha’s land.

In another land, the second Buddha is named La Lân Na A Kiệt. In His land, nine billion bodhisattvas will be born in Amitabha Buddha’s land.

In another land, the third Buddha is named Thất Đế Bỉ Hội. In His land, twenty-two billion bodhisattvas will be born in Amitabha Buddha’s land.

In another land, the fourth Buddha is named A Mật Quỳ La Tát. In His land, twenty-five billion bodhisattvas will be born in Amitabha Buddha’s land.

In another land, the fifth Buddha is named Lâu Ba Lê Ba Quỳ Tế. In His land, sixty billion bodhisattvas will be born in Amitabha Buddha’s land.

In another land, the sixth Buddha is named Na Duy Vu Quỳ. In His land, fourteen thousand bodhisattvas will be born in Amitabha Buddha’s land.

In another land, the seventh Buddha is named Duy Lê Ba La Phan Quỳ Tế. In His land, fifteen bodhisattvas will be born in Amitabha Buddha’s land.

In another land, the eighth Buddha is named Hòa A Quỳ. In His land, eight bodhisattvas will be born in Amitabha Buddha’s land.

In another land, the ninth Buddha is named Thi Lợi Quần Quỳ. In His land, eighty-one billion one hundred million bodhisattvas will be born in Amitabha Buddha’s land.

In another land, the tenth Buddha is named Na Tha Quỳ. In His land, one trillion bodhisattvas will be born in Amitabha Buddha’s land.

In another land, the eleventh Buddha is named Hòa La Na Duy Vu Quỳ Tế. In His land, twelve thousand bodhisattvas will be born in Amitabha Buddha’s land.

In another land, the twelfth Buddha is named Phất Lân Đồ Da Quỳ. In His land are innumerable bodhisattvas, too many to be fully calculated. They have all attained omniscience, possess courageous and vigorous wisdom, have made offerings to countless Buddhas, and share the single aspiration to attain rebirth there. They will all be born in Amitabha Buddha’s land.

In another land, the thirteenth Buddha is named Tùy A Duyệt Kỳ Ba Đa Quỳ. In His land, seventy-nine billion bodhisattvas will be born in Amitabha Buddha’s land.

The Buddha taught:

– These bodhisattvas are all non-retrogressing. Among them are members of the Bhikshu Sangha and countless lesser bodhisattvas who will also be born in Amitabha Buddha’s land. It is not only the bodhisattvas of these fourteen Buddha lands who will attain rebirth there; countless bodhisattvas from lands throughout the ten directions will be born in Amitabha Buddha’s land, just as those from the lands mentioned above. Truly, their number is immeasurable. They will all journey there and gather in Amitabha Buddha’s land, forming an assembly so vast that its number cannot be fully calculated. Were I merely to recite the names of the countless Buddhas throughout the ten directions, speaking day and night for an entire kalpa, I still could not finish. Were I merely to describe the number of people, members of the Bhikshu Sangha, and bodhisattvas from the various lands who will be born in Amitabha Buddha’s land, speaking without cease for an entire kalpa, I still could not exhaust their number. Here I have given you only a small and concise account.

The Buddha said to the worthy Ananda, Bodhisattva Ajita, and the great assembly:

– The kings, officials, people, good men, and good women of this world who performed wholesome karma in former lives and thereby obtained abundant merit and blessings are able to hear the name of Amitabha Buddha. They are exceedingly joyful, peaceful, and blissful. I rejoice for them.

The Buddha taught:

– There are good men and good women who, upon hearing the name of Amitabha Buddha, are filled with boundless loving-kindness and joy. Their minds become pure, the hairs on their bodies stand on end, and, deeply moved, they shed tears. These people practiced the Buddha Way in former lives. If they came from the lands of Buddhas in other directions, they were bodhisattvas, not ordinary beings. Yet there are men, women, and other people who, upon hearing the name of Amitabha Buddha, do not believe that Buddhas exist, do not believe the words of the Buddhist scriptures, and do not believe in the Bhikshu Sangha. Their minds are filled with doubt, and they believe nothing at all. These people were born from the evil realms. In their delusion, they do not know their former lives, and their evil misfortunes have not yet come to an end. Thus, they have not yet attained deliverance; doubts remain in their minds, and they possess no such faith or aspiration.

The Buddha taught:

– I tell you this: If you practice wholesome Dharma, you should uphold faith in Amitabha Buddha and harbor no doubt. After I enter nirvana, neither you nor those of future generations should say, “I do not believe that the Buddha-land of Amitabha exists.” Therefore, I have enabled you to behold the land of Amitabha Buddha, manifesting in accordance with your aspirations. I have fully expounded to you the true Dharma, the sutras, and the precepts. You should carefully preserve them in accordance with the Buddha-Dharma and must not allow them to be destroyed. I entrust this sutra to you; you should preserve it steadfastly and must not mistakenly add to or subtract from its Dharma. After I enter nirvana, the teachings of the sutras will remain for only 1,000 years. After 1,000 years, the teachings of the sutras will disappear entirely. Out of loving compassion, I shall cause this Dharma sutra alone to remain for a further hundred years. Only after those 100 years will it disappear entirely. Beings will be able to attain the Way according to their aspirations.

The Buddha taught:

– The teacher of the Way is one who opens the eyes and guides beings along the path. With luminous wisdom, he personally delivers all beings, enabling them to attain the excellent Way of nirvana. You should always show filial devotion toward the Buddha as toward your own parents. Constantly recollect the kindness of your teachers and patriarchs; remember it continually without cease. In this way, you will swiftly attain the Way.

The Buddha taught:

– How exceedingly difficult it is to encounter a Buddha in this world! Truly, it is also difficult to encounter a teacher of the Way or a sramana who expounds this sutra.

When the Buddha spoke this sutra, at that very moment 12,000 kotis of devas and human beings all attained the divine eye and saw through all things without obstruction. With single-minded resolve, they practiced the bodhisattva path. Two hundred kotis of devas and human beings attained the state of anagamin. Eight hundred sramanas all attained arhatship. Four billion bodhisattvas attained non-retrogression.

When the Buddha had finished expounding this sutra, the bodhisattvas, arhats, devas, kings, officials, and people rejoiced exceedingly. They rose, bowed reverently to the Buddha, circumambulated him three times, then came before him, respectfully bowed at his feet, and withdrew.

THE SUTRA SPOKEN BY THE BUDDHA ON AMITABHA

End of the Second Fascicle