大寶積經

Ānanda! In this world, emperors have hundreds of thousands of kinds of music. From the Wheel-Turning Sage-King up to the sixth heaven, the Heaven of Great Sovereignty, the music at each successive level surpasses that below it by hundreds of billions of times.

The myriad kinds of music in the Heaven of Great Sovereignty cannot compare with even one kind of sound produced by the seven-jeweled trees in the Land of Peace and Bliss of the Buddha Infinite Life; that sound surpasses them hundreds of billions of times.

The Land of Peace and Bliss also has myriad kinds of music that arise spontaneously. Every note of that music is a sound of Dharma—pure, distinct, wondrous, and harmonious—and is foremost among all sounds in the worlds of the ten directions.

In the Land of Peace and Bliss, the lecture halls, monasteries, palaces, towers, and pavilions are all adorned with the seven jewels and arise spontaneously. Pearls, moon-bright jewels, mani jewels, and other precious gems are fashioned into floral garlands suspended above the buildings.

On the four sides of the buildings are bathing pools made of the seven jewels, some ten yojanas wide, some twenty or thirty, and some even hundreds of thousands of yojanas wide. Each has its own dimensions of length, breadth, depth, and shallowness. The pools are tranquilly filled with clear and fragrant water possessing the eight virtues, with a flavor like amrita.

The golden pools have beds spread with silver sand.

The silver pools have beds spread with golden sand.

The crystal pools have beds spread with lapis lazuli sand.

The lapis lazuli pools have beds spread with crystal sand.

The coral pools have beds spread with amber sand.

The amber pools have beds spread with coral sand.

The mother-of-pearl pools have beds spread with agate sand.

The agate pools have beds spread with mother-of-pearl sand.

The white-jade pools have beds spread with purple-gold sand.

The purple-gold pools have beds spread with white-jade sand.

Some pools are composed of two jewels, some of three, and some even of all seven jewels combined in varying arrangements.

Along the banks of these bathing pools grow sandalwood trees whose flowers and leaves hang down in luxuriant canopies, spreading fragrance everywhere.

Blue lotuses, yellow lotuses, red lotuses, and celestial white lotuses each emit light matching their own color, beautifully illuminating and covering the surface of the water.

When the bodhisattvas, sravakas, devas, and humans of that land enter the jeweled pools, if they wish the water to reach their feet, it reaches their feet; if they wish it to reach their knees, it reaches their knees; if they wish it to reach their waists, it reaches their waists; if they wish it to reach their necks, it reaches their necks; if they wish it to pour over their bodies, it spontaneously pours over their bodies; and if they wish it to return to its former level, it returns to its former level. Its warmth and coolness are naturally regulated according to each bather's wishes. After bathing, their bodies are refreshed, their spirits become serene and open, and their afflictions are dispelled. They become pure, lucid, and light, as though they had no bodies.

The jewels on the beds of the pools shine so brightly that, however deep they may lie, their radiance penetrates to the surface.

Gentle ripples spread peacefully, neither quickly nor slowly, and spontaneously produce immeasurable wondrous sounds. Each person hears whatever is appropriate for that person to hear:

Some hear sounds of mindfulness of the Buddha; some hear sounds of the wondrous Dharma; some hear sounds praising the bodhisattvas and the Sangha of bhiksus; some hear sounds of quiescence; some hear sounds of emptiness and non-self; some hear sounds of great loving-kindness and compassion; some hear sounds of the paramitas, the ten powers, fearlessness, the unique qualities of a Buddha, supernormal powers, wisdom, non-action, non-arising and non-ceasing, and the patient acceptance of the non-arising of dharmas; and some hear sounds of consecration with amrita, as well as other sounds of the wondrous Dharma.

Such sounds accord with the wishes of those who hear them and fill them with immeasurable joy. They accord with the pure, true, and quiescent meaning of freedom from desire; they accord with the Three Jewels, the powers, fearlessness, and the unique qualities of a Buddha; and they accord with the paths practiced by bodhisattvas and sravakas.

In that Land of Peace and Bliss, even the names of the three woeful realms and their sufferings are unknown. There are only spontaneous sounds of joy and delight. For this reason, that land is called Peace and Bliss.

Ānanda! Those born in the Land of Peace and Bliss of the Buddha Infinite Life possess pure physical forms, wondrous voices, supernormal powers, and virtues such as these. Their palaces, garments, food and drink, flowers, incense, and ornaments are all like those found in the palace of the sixth heaven, the Heaven of Great Sovereignty.

When the people of that land wish to eat, bowls and vessels made of the seven jewels spontaneously appear. Vessels of gold, silver, lapis lazuli, mother-of-pearl, agate, coral, amber, moon-bright jewels, and pearls appear according to their wishes, and delicious, fragrant food and drink of a hundred flavors spontaneously fill those vessels.

Although such food and drink are present, no one actually eats them. Merely seeing their colors and smelling their fragrances, they mentally regard themselves as having eaten and are spontaneously satisfied. Their bodies and minds become gentle and pliant, without the slightest attachment. When the meal is over, everything disappears, reappearing again at the proper time.

Ānanda! That Buddha's land is pure, peaceful, secure, blissful, and wondrous, second only to the unconditioned nirvana of the path.

The devas, humans, sravakas, and bodhisattvas of that land possess lofty and luminous wisdom and sovereign supernormal powers. They all have bodies of the same form, without any distinguishing marks. They are called devas or humans only in conformity with the conventions of lands in other directions.

The features of the people of that land are exceedingly handsome and surpass those of the world. Their appearance is wondrous, neither that of devas nor that of humans; all receive spontaneous bodies of the utmost subtlety, as if immaterial.

Ānanda! Suppose that, in this world, a destitute, disabled beggar were to stand beside an emperor. Would their forms and appearances be alike?

“World-Honored One! If that beggar stood beside the emperor, he would be hundreds of thousands of billions of times uglier, beyond all comparison. Why is this?

The destitute beggar is extremely lowly and wretched. His clothes do not cover his body, and his food does not fill his stomach. Tormented by hunger and cold, he can scarcely sustain his life.

This is because in previous lives he failed to plant roots of virtue, hoarded his wealth without giving, grew more miserly as he became richer, sought only to acquire without giving, pursued his desires insatiably, had no faith in doing good, and committed many evil deeds, piling them up like mountains. After his death, his wealth was dispersed. Throughout his life he had wearied his body amassing possessions and then suffered anxiety over them.

They brought him no benefit and merely became the property of others. He had no goodness upon which to rely and no merit to support him. Therefore, after death, he fell into the evil realms and long endured suffering.

When his offenses were exhausted and he was reborn as a human, he became lowly, foolish, and ugly.

“An emperor, by contrast, is honored among humans because of the merit and virtue he cultivated in previous lives. He loved others and practiced generosity, treated them with benevolence and offered assistance, possessed right faith and performed good deeds, and committed neither offenses nor harmful acts. Therefore, after death, through his merit and virtue, he was born in heaven and enjoyed abundant happiness. Now, born as a human, he occupies the honored position of a king. His bearing and features are handsome, and all people respect him. He wears fine garments, eats delicious food, and enjoys whatever he wishes. Such attainments result from his merit and virtue.”

“Ānanda! What you have said is entirely correct. Although that emperor is honored and handsome, compared with a Wheel-Turning Sage-King, he is as ugly as the beggar standing beside the emperor.

“The Wheel-Turning Sage-King has the finest and most handsome bearing in the human world; yet, when compared with the king of the Trayastrimsa Heaven, he is hundreds of thousands of billions of times inferior.

“When the body of the Lord of the Devas is compared with that of the king of the sixth heaven, it is again tens of billions of times inferior.

“When the body of the king of the sixth heaven is compared with the beautiful bodies of the people in the Land of Peace and Bliss of the Buddha Infinite Life, it likewise cannot compare; the difference is hundreds of thousands of billions of times and cannot be calculated.

“Ānanda! In the Land of Peace and Bliss, the garments, food and drink, flowers, incense, jeweled necklaces, banners, canopies, wondrous music, palaces, dwellings, towers, and pavilions of the devas and humans are all proportioned to the height, breadth, and size of their bodies. Whether made of one jewel, two jewels, or even immeasurable kinds of jewels, they appear according to their wishes.”

That land also has wondrous brocades and silks spread upon its jeweled ground, upon which the devas and humans of that land walk.

The Land of Peace and Bliss is also canopied with immeasurable jeweled nets, made of golden threads strung with pearls and adorned with hundreds of thousands of rare, wondrous, beautiful, and extraordinary jewels intermingled together. Jeweled bells hang down on all four sides. Their colors and radiance are supremely magnificent.

A natural breeze of merit and virtue blows gently. That breeze is harmonious, neither cold nor hot, but mild, cool, and soothing. As it blows through the jeweled nets and jeweled trees, they emit immeasurable subtle and wondrous sounds of Dharma, while myriad warm and fragrant scents of merit and virtue waft through the air. Whoever hears them naturally gives rise to no afflictions or defilements. When the breeze touches their bodies, they all experience bliss like that of a bhiksu entering the samadhi of cessation.

Furthermore, the breeze scatters flowers throughout that land. The flowers are arranged according to their colors in orderly patterns, without confusion. They are soft and delicate, brilliantly radiant, and exquisitely fragrant. When stepped upon, they sink four inches beneath the feet; as soon as the feet are lifted, the flowers return to their original state. When their purpose has been fulfilled, the ground naturally opens and the flowers disappear into it, leaving none behind. According to the proper times, the breeze scatters flowers over the jeweled ground in this way six times each day and night.

Moreover, jeweled lotus flowers fill that entire land. Each jeweled lotus has hundreds of thousands of kotis of petals, shining in immeasurable colors. Blue flowers emit blue light, white flowers emit white light, and crimson, purple, and dark-hued flowers each radiate light of their own color, more brilliant than the sun and moon. From each lotus flower issue thirty-six hundred thousand kotis of rays of light. Within each ray appear thirty-six hundred thousand kotis of Buddha-bodies, golden in color like purple-gold and endowed with all the auspicious marks. Each Buddha, in turn, emits hundreds of thousands of rays of light and proclaims the subtle and wondrous Dharma throughout the ten directions. All those Buddhas establish immeasurable sentient beings upon the right path.

Ananda! Any sentient beings born in that Land of Peace and Bliss all dwell among those assured of right concentration.

Why is this so?

Because in that land there are none among those assured of wrong concentration or those not assured of concentration.

Buddha-Tathagatas throughout the ten directions, as numerous as the sands of the Ganges, together praise the inconceivable majestic power, merit, and virtue of Amitayus Buddha.

There are sentient beings who hear that Buddha’s name and, with joyful faith, bring forth even a single thought of sincere dedication, aspiring to be born in that land. They immediately attain rebirth there and reach the stage of non-retrogression, except for those who commit the five heinous offenses or slander the true Dharma.

Ananda! Among the sentient beings of the ten directions—the humans and devas who aspire to be born in the Land of Peace and Bliss of Amitayus Buddha—there are three classes:

Those of the highest grade are people who leave their homes, relinquish sensual desire, and become sramanas. They bring forth the aspiration for bodhi, single-mindedly and continuously recollect Amitayus Buddha, cultivate various merits and virtues, and aspire to be born in that land. When these sentient beings approach the end of life, Amitayus Buddha and the assembly of sages appear before them. They then follow the Buddha and are born in the Land of Peace and Bliss, spontaneously appearing by transformation from within seven-jeweled lotus flowers. They dwell at the stage of non-retrogression, possess courageous wisdom, and freely exercise spiritual powers.

Therefore, Ananda, anyone who wishes to see Amitayus Buddha in this very life must bring forth the aspiration for unsurpassed bodhi, cultivate merits and virtues, and aspire to be born in the Land of Peace and Bliss.

Ananda! Those of the middle grade are humans and devas in the worlds throughout the ten directions who sincerely aspire to be born in that land. They must bring forth the aspiration for unsurpassed bodhi, single-mindedly recollect Amitayus Buddha, perform wholesome deeds, whether few or many, observe the Eight Precepts of fasting, build stupas and images, offer meals to the Sangha, hang banners, light lamps, scatter flowers, and burn incense.

They dedicate these merits and aspire to be born in the Land of Peace and Bliss. When such a person approaches the end of life, Amitayus Buddha manifests an emanation-body endowed with the auspicious marks and radiance just like the true Buddha and, together with the assembly of sages, appears before that person. The person then follows the emanated Buddha and is born in the Land of Peace and Bliss, dwelling at the stage of non-retrogression.

Their merit, virtue, and wisdom rank next to those of the highest grade.

Ananda! Those of the lowest grade are humans and devas in the worlds throughout the ten directions who sincerely wish to be born in the Land of Peace and Bliss. Even if they are unable to perform various meritorious deeds, they must bring forth the aspiration for unsurpassed bodhi, single-mindedly and intently recollect Amitayus Buddha for as many as ten thoughts, and aspire to be born in the Land of Peace and Bliss.

Or, upon hearing the Mahayana Dharma, they joyfully believe and delight in it without giving rise to doubt, recollect Amitayus Buddha for even a single thought, and with utmost sincerity aspire to be born in the Land of Peace and Bliss. When such a person approaches the end of life, they see Amitayus Buddha in a dream and also attain rebirth there. Their merit, virtue, and wisdom rank next to those of the middle grade.

Ananda! The majestic spiritual power of Amitayus Buddha is limitless. Among the immeasurable, boundless, and inconceivable Buddha-Tathagatas in the worlds throughout the ten directions, there is not one who does not praise Amitayus Buddha.

In Buddha lands to the east, as numerous as the sands of the Ganges, immeasurable and boundless assemblies of bodhisattvas all go to the dwelling place of Amitayus Buddha. There they reverently make offerings to that Buddha and to the assemblies of bodhisattvas and sravakas, then hear and receive the sutra-Dharma and proclaim it widely to teach and transform beings. The other nine directions are likewise.”

At that time, the Blessed One spoke these verses:

“In the Buddha lands of the East,

As numerous as the sands of the Ganges,

The assemblies of bodhisattvas in those lands

Come to bow before Amitayus Buddha.

From the other three cardinal and four intermediate directions,

From above and below, it is likewise;

The assemblies of bodhisattvas in those lands

Come to bow before Amitayus Buddha.

All the bodhisattvas

Carry beautiful celestial flowers,

Celestial incense, and priceless robes,

As offerings to Amitayus Buddha.

Together they play celestial music,

Producing harmonious and elegant sounds;

They praise the Supremely Victorious One

And make offerings to Amitayus Buddha.

‘Thoroughly comprehending spiritual powers and wisdom,

Realizing the profound Dharma gates,

Fully possessing the treasury of merit and virtue,

Your wondrous wisdom is unequaled.

The sun of wisdom illuminates the world

And dispels the clouds of birth and death.

Reverently we circle you three times

And bow before the Unsurpassed One.

Seeing that land, adorned and pure,

Wondrous and difficult to conceive,

We bring forth the immeasurable aspiration:

May our lands also be like this.’

Thereupon Amitayus Buddha

Joyfully smiles;

From his mouth issue countless rays of light,

Illuminating all lands throughout the ten directions.

They return and circle his body,

Then circle thrice and enter the crown of the Buddha’s head;

All the assemblies of devas and humans

Are joyful and jubilant.

Avalokiteshvara Bodhisattva

Arranges his robe, bows his head, and asks:

‘Why does the Buddha smile?

We humbly pray that the Buddha reveal his intent.’

The Buddha’s voice resounds like thunder;

Its eight qualities produce wondrous tones:

‘I shall bestow predictions upon the bodhisattvas;

Listen attentively as I speak.

The bodhisattvas who come from the ten directions—

I know all their aspirations.

They seek lands adorned and pure;

I predict that they shall attain Buddhahood.

Awakening to all dharmas

As being like dreams, illusions, and echoes,

They shall fulfill their wondrous vows

And surely establish lands such as this.

Knowing dharmas to be like lightning and reflections,

They shall perfect the bodhisattva path,

Fully possess every root of merit and virtue,

And receive predictions of future Buddhahood.

Comprehending the nature of all dharmas,

Seeing all as empty and without self,

They single-mindedly seek pure Buddha lands

And shall surely establish lands such as this.’

The Buddhas tell the bodhisattvas:

‘You should go to Amitayus Buddha,

Hear the Dharma, delight in it, and practice accordingly,

And swiftly attain the state of purity.

Upon reaching that adorned and pure land,

You shall swiftly attain spiritual powers;

In the presence of Amitayus Buddha,

You shall receive predictions of perfect enlightenment.

That Buddha has made an original vow:

Those who hear his name and wish for rebirth

Shall all be born in that land

And dwell at the stage of non-retrogression.

Bodhisattvas bring forth resolute vows:

“May our lands be no different;

We aspire to liberate all beings universally

And make our names resound throughout the ten directions.

We shall serve kotis of Tathagatas,

Manifest transformations and journey to many lands,

Reverently make offerings to the Buddhas,

Then return to the Land of Peace and Nurture.”

Those who lack wholesome minds

Cannot hear this sutra;

Only those whose precepts are pure

Can hear the true Dharma.

Those who have formerly seen the Buddhas

Can believe this teaching.’

Reverently hearing, they receive and practice it,

Exulting with the greatest joy.

The arrogant, foolish, and indolent

Can scarcely believe in this Dharma.

Those who in former lives beheld the Buddhas

Delight in hearing this teaching.

Neither shravakas nor bodhisattvas

Can fathom the Buddha’s mind;

They are like one born blind

Who wishes to guide others on the road.

The ocean of the Buddha’s wisdom

Is profound and vast, without shore or bottom.

The Two Vehicles cannot fathom it;

The Buddha alone clearly comprehends it.

Suppose that all people

Were to attain the Way,

And with wisdom-eyes perceive original emptiness;

Though for billions of kalpas they pondered the Buddha’s wisdom,

And exhausted their powers trying to expound it,

They still could not comprehend it clearly.

The Buddha’s wisdom is boundless,

And utterly pure in this way.

Human life is exceedingly difficult to obtain,

And an age in which a Buddha appears is also difficult to encounter.

Faith and wisdom, too, are difficult to possess;

If one hears this Dharma, one should diligently seek it.

Hearing the Dharma, retaining it without forgetting,

And reverently rejoicing in it—

Such a person is my good friend.

Therefore, one should arouse the aspiration:

Though fire fill the entire world,

Resolutely pass through it to hear the Dharma,

So as to attain the Buddha Way

And widely deliver beings from the stream of birth and death.

The Buddha told Venerable Ananda: “The bodhisattvas in the Land of Peace and Bliss will ultimately all attain the stage of being one birth away from buddhahood, except for those who, in accordance with their original vows, make great vows of merit for the sake of sentient beings, adorn themselves with those merits, and aspire to liberate all beings everywhere.

“Ananda! The bodies of the shravakas in the Land of Peace and Bliss emit light for one fathom, while the bodies of the bodhisattvas emit light for one hundred yojanas.

“There are two bodhisattvas who are foremost and most honored; the radiance of their majestic spiritual power shines throughout the Great Good Realm.”

“World-Honored One, what are the names of these two bodhisattvas?”

“Ananda! The first bodhisattva is named Avalokiteshvara, and the second is named Mahasthamaprapta.

“These two bodhisattvas cultivated the bodhisattva practices in this Saha world. When their lives ended, they were reborn in the Land of Peace and Bliss.

“Ananda! All sentient beings born in the Land of Peace and Bliss possess bodies complete with the thirty-two excellent marks. They perfect wisdom, penetrate deeply into the wondrous Dharma, possess unhindered spiritual powers, and have faculties that are keen and lucid. Even those of the dullest faculties and intelligence attain the two kinds of patience. Those of keen faculties and intelligence attain immeasurable patience in the non-arising of dharmas.

“Furthermore, until they attain buddhahood, the bodhisattvas of that land are never born in the evil realms. Their spiritual powers are sovereign and unobstructed, and they always know their former lives. The only exceptions are those who choose to be born in evil worlds of the five turbidities in other directions, such as this Saha land of mine.

“Ananda! Through the majestic spiritual power of Amitayus Buddha, the bodhisattvas of the Land of Peace and Bliss travel, within the time of a single meal, to immeasurable worlds throughout the ten directions, where they reverently make offerings to all the Buddhas, the World-Honored Ones. In accordance with their thoughts, innumerable and immeasurable offerings—flowers, incense, music, garments, banners, canopies, and many other things—spontaneously appear.

All are precious and wondrous, such as cannot be found in the world. The bodhisattvas then scatter them as offerings to the Buddhas and to the bodhisattvas and shravakas. In the sky, these offerings transform into beautiful, radiant flower canopies that spread fragrance everywhere.

Each flower canopy measures four hundred leagues in circumference, then gradually doubles in size until it covers the entire great trichiliocosm, after which it disappears in due order.

31The bodhisattvas all rejoice and ascend into the sky, where together they play celestial music. With wondrous voices they praise the merits of the Buddhas, listen attentively to the sutras and Dharma teachings, and rejoice beyond measure. Having made offerings to the Buddhas, they suddenly and effortlessly fly back to their native Land of Peace and Bliss, arriving before mealtime.

“Ananda! When Amitayus Buddha bestows words of Dharma upon devas, humans, shravakas, and bodhisattvas, they all assemble in the seven-jeweled lecture hall. Upon hearing the wondrous Dharma, none in the assembly fails to awaken and rejoice. At once, gentle breezes spontaneously blow from the four directions, stirring the seven-jeweled trees and causing them to produce the five tones. Immeasurable beautiful flowers scatter on the wind, making offerings without cease.

“All the devas bring hundreds of thousands of kinds of celestial flowers and incense, together with myriad forms of celestial music, as offerings to that Buddha and to the bodhisattvas and shravakas. They scatter flowers and incense everywhere and perform music in harmony. Rank upon rank and layer upon layer, the devas move back and forth, each courteously making way for the others. At that time, all experience happiness and delight beyond description.

“Ananda! Those bodhisattvas born in the Land of Peace and Bliss who are able to expound the Dharma constantly proclaim the true Dharma in accordance with wisdom, never falling into error.”

In the Land of Peace and Bliss, the bodhisattvas have no thought of self or possession regarding the myriad things, nor any defiled attachment. Whether coming or going, walking or standing, their minds are unencumbered, and they act freely as they wish. They neither praise what is accepted nor disparage what is rejected; they entertain no concept of self and other and no thought of contention.

Toward everyone they cherish great loving-kindness and great compassion, thinking only of benefiting others. Their hearts are always gentle, compliant, and well disciplined, never angry or resentful. They are neither indolent nor discouraged.

Freed from the bonds, they attain purity and possess minds of equality, excellence, profundity, concentration, love of the Dharma, delight in the Dharma, and joy in attaining the Dharma. They eradicate afflictions, abandon thoughts leading to the evil destinies, perfectly fulfill the course of the bodhisattva, and fully accomplish immeasurable virtues. They attain profound meditative concentration, supernormal powers, and wisdom.

They abide solely in the seven factors of enlightenment and cultivate the mind of the Buddha Vehicle. Their physical eyes are clear and perceive everything distinctly; their divine eyes penetrate without limit or measure; their wisdom eyes behold the ultimate truth and reach the other shore; their Dharma eyes thoroughly discern all paths; and their Buddha eyes are complete, illuminating the nature of all dharmas. With unobstructed wisdom they expound the Dharma to others.

They contemplate the three realms as empty, with nothing whatsoever existing therein. Aspiring to the Buddha Vehicle, they possess every eloquence. They eliminate the sufferings, calamities, and afflictions of sentient beings.

Born from the Tathagata, they understand suchness and clearly know the skillful means conveyed by the sounds of arising and cessation. They take no delight in worldly speech but cherish discourse on the true Dharma. They cultivate roots of goodness and resolve to honor the Buddha Way.

They know that all dharmas are utterly quiescent. Both remaining conditions—the body born of existence and the afflictions—are exhausted. On hearing the profound Dharma, their minds neither doubt nor fear.

They constantly cultivate the deeply subtle and wondrous virtue of great compassion, sheltering all beings. They ultimately follow the One Vehicle and reach the other shore. Resolutely cutting through the net of doubt, their wisdom issues from their compassionate minds.

They encompass all the Buddha-Dharma without omission. Their wisdom is vast and deep like the great ocean; their samadhi is steadfast like the king of mountains; and the radiance of their wisdom is pure and surpasses the sun and moon. They have fully perfected all pure and wholesome qualities.

All their virtues shine with a single purity, like the Snow Mountain. Their minds are free from discrimination, like the earth, which forms no thought of distinctions between clean and filthy, good and bad. Like pure water, they wash away the stains and defilements of worldly passions.

Like a blazing fire, they consume all the firewood of affliction. Like a great wind, they pass through all worlds without obstruction. Like empty space, they cling to nothing.

Like a lotus flower, they remain undefiled by any world. Like a great vehicle, they carry sentient beings beyond birth and death. They thunder the great Dharma thunder, awakening those not yet awakened; like dense clouds, they rain down the ambrosial Dharma to moisten sentient beings as a great rain does.

Demons and followers of non-Buddhist paths cannot shake them, just as none can shake the Diamond Mountain. They proclaim all wholesome dharmas and are supreme leaders like the Great Brahma King. Like a great banyan tree, they shade and shelter all.

They are exceedingly rare and difficult to encounter, like the udumbara flower. They subdue followers of non-Buddhist paths like garudas. Like birds in flight, they accumulate no possessions.

None can surpass them, just as none surpasses the Bull King. They are well disciplined and thoroughly trained like the Elephant King. They have attained fearlessness like the Lion King.

Their great loving-kindness is impartial, like vast, empty space. They have put an end to jealousy, for they do not envy those who surpass them. They delight solely in seeking the Dharma and are never satisfied.

They always wish to teach, and their aspiration never wearies. They beat the Dharma drum, raise the Dharma banner, cause the sun of wisdom to shine, dispel the darkness of ignorance, cultivate the six principles of harmony and respect, and constantly practice the giving of Dharma. Resolute, courageous, and diligent, their minds know no timidity or regression.

They are bright lamps for the world and supreme fields of merit. They always serve as teachers and guides, treating all equally without affection or aversion. They delight only in the true path and desire nothing else.

They uproot the thorns of sensual craving to bring peace and security to all beings. Their virtue and wisdom are both supreme, and there is no one who does not honor them. They destroy the three obstructions and freely exercise supernormal powers.

They fully possess every power: the power of causes, the power of conditions, the power of intention, the power of vows, the power of skillful means, constant power, wholesome power, the power of concentration, the power of wisdom, the power of extensive learning, the power of generosity, the power of morality, the power of patience, the power of diligence, the power of meditative concentration, the power of wisdom, the power of right mindfulness, the power of serenity and insight, the power of supernormal abilities, and the power to discipline sentient beings in accordance with the Dharma.

Their physical forms, excellent marks, virtues, and eloquence are all fully and incomparably adorned. They reverently make offerings to immeasurable Buddhas and are constantly praised in unison by all Buddhas. They have perfected the bodhisattvas’ various paramitas, cultivate the samadhi gateways of emptiness, signlessness, and wishlessness, as well as the samadhi gateways of non-arising and non-ceasing, and remain far removed from the stages of shravakas and pratyekabuddhas.

Ananda! The bodhisattvas of the Land of Peace and Bliss accomplish such immeasurable virtues. I have given you only a brief account. Were I to describe them fully, even throughout hundreds of thousands of myriads of kalpas, I could not exhaust them.”

The Buddha called to the Bodhisattva Maitreya and said: “Ajita! The virtue and wisdom of the shravakas and bodhisattvas in the Land of Peace and Bliss of the Buddha Amitayus cannot be fully recounted.

Moreover, that land is so wondrous, peaceful, blissful, and pure. Why, then, do the devas and human beings not strive to do good? All should diligently and energetically exert themselves in seeking to transcend this world and attain birth in the Land of Peace and Bliss. Thus they will cut across the five evil destinies, whose gates will naturally close. The path of the Way ascends without end; though easy to reach, few travel it. That land rejects no one, and its natural power draws and guides beings there.

Why do people not cast aside worldly affairs and diligently cultivate the Way and its virtues, so that they may attain the ultimate longevity and enjoy boundless bliss?

Yet most people in the world possess meager merit and compete with one another over matters that are not urgent. Dwelling amid extreme evil and utmost suffering, they labor and struggle merely to sustain themselves. Whether honored or lowly, poor or rich, young or old, male or female, all worry about wealth and possessions.

They toil in sorrow, ceaselessly brooding and worrying, never finding a moment of peace. Those who have fields worry about their fields; those who have houses worry about their houses. Those who have cattle, horses, livestock, servants, wealth, clothing, food, and a hundred thousand kinds of possessions likewise have a hundred thousand kinds of worries.

They calculate how to gain profit and are troubled by anxiety and fear, lest suddenly thieves or robbers take their goods, floods sweep them away, fires consume them, or authorities confiscate them. Their property may vanish and calamity befall their bodies, leaving them again in sorrow, anguish, and resentment. Even if their property is not lost and no calamity befalls their bodies, ultimately impermanence suddenly arrives: the body dies, life ends, and they depart empty-handed, unable to take a single thing with them.”

The Buddha said to the Bodhisattva Maitreya and the assembly of devas and humans: “I now tell you that because of such matters, people of the world fail to attain the Way.

You should reflect carefully, distance yourselves from evil, choose what is good, and then diligently practice it.

Sensual desire, glory, and splendor cannot be preserved forever. In time they must all disperse, and there is nothing in them worthy of joy or attachment.

Having the good fortune to encounter a Buddha in the world, you should quickly and diligently cultivate. Whoever aspires to be born in the Land of Peace and Bliss will attain lucid wisdom and supreme virtue. You should not indulge your desires and betray the teachings of the sutras, the Dharma, and the precepts, thereby falling behind others.

If anyone still has doubts or does not understand the sutras and the Dharma, that person should ask the Buddha. I shall explain them.”

At that time, the Bodhisattva Maitreya stepped forward, knelt upright, and addressed the Buddha: “The Blessed One, majestic and revered in spiritual power, has taught exceedingly well. I have listened to the words of the sutra that the Buddha has just spoken, and upon carefully reflecting on them, I see that the people of the world are indeed exactly as the Buddha has declared and taught.

Now the Buddha, out of compassion, has revealed the Great Way. The eyes of all have been opened, and they have gained exceedingly great benefit; none fails to rejoice. Devas, human beings, and even crawling creatures all rely upon the Buddha’s compassionate grace to escape sorrow and suffering.

The Buddha’s instruction is exceedingly profound and excellent. The Buddha’s wisdom penetrates the ten directions and the three periods of time; there is nothing it does not clearly comprehend.

That we have attained liberation today is entirely because, in former lives, the Buddha underwent hardship in seeking the Way.

The Buddha’s gracious virtue pervades all; his vast merit is lofty, and his radiance shines throughout. He has fully realized the Dharma of emptiness, entered quiescent cessation, and moved the ten directions, boundlessly and without limit.

The Buddha is the Dharma King and the teacher of all devas and humans. In accordance with their aspirations, he enables them all to attain the Way. Now that we have encountered the Buddha and have also heard of Amitayus Buddha, none fails to rejoice, and our minds have been opened to awakening.”

The Buddha said to Maitreya Bodhisattva, “What you have said is entirely correct. If anyone cherishes and reveres the Buddha, this is indeed a great good.

“It is only after a very long time that a Buddha appears in the world.

“Now I have become a Buddha in this world, expounding the sutras and Dharma, proclaiming the Way, severing every net of doubt, uprooting craving and desire, and stopping the sources of evil. I travel throughout the three realms without obstruction, reveal the five paths, deliver those not yet delivered, and clearly distinguish the paths of birth and death and nirvana.

“O Ajita! For innumerable kalpas, you have cultivated the bodhisattva practices in order to deliver sentient beings. Those who, through your aid, have attained the Way and even realized nirvana cannot be counted or described.

“For many kalpas, devas, humans, and the fourfold assembly have revolved through the five paths, undergoing fear, hardship, and suffering beyond description. Even in this present life, they have not yet ended birth and death. To encounter the Buddha, hear and receive the sutras and Dharma, and hear of Amitayus Buddha is indeed to gain exceedingly great benefit. I rejoice for them.

“Today, you should also become weary of the anguish of birth, aging, illness, and death, and of the foul and impure body composed of the five skandhas, which is impermanent and contains nothing worthy of delight. You must resolve firmly to conduct yourselves uprightly, practice rightly, perform many good deeds, and cleanse your minds entirely of defilement. Let your speech and conduct be loyal and trustworthy, with inner intention and outward action corresponding. Deliver yourselves while also rescuing others; sincerely make vows and accumulate virtuous qualities.

“Although diligent cultivation entails hardship, it lasts for only one brief lifetime. Afterward, you will be born in the Land of Peace and Bliss of Amitayus Buddha, where you will enjoy boundless happiness, forever accord with the Way, and be completely freed from birth and death. There will no longer be the calamities of greed, anger, and delusion. Whether you wish to live for one kalpa or for hundreds of thousands of myriads of kotis of kalpas, all will be freely according to your will. Everything there is unconditioned and spontaneous, in accord with the Way of quiescent cessation.

“You must all diligently make vows and cultivate. You must not harbor doubts or hesitate, thereby bringing misfortune upon yourselves and being born within a seven-jeweled palace in the border region of that land, where you would undergo adversity for five hundred years.”

Maitreya Bodhisattva addressed the Buddha, saying, “We accept the Buddha’s admonition and instruction. We shall diligently cultivate and study, respectfully practicing in accordance with the teaching, and dare not harbor any doubt.”

The Buddha again said to Maitreya Bodhisattva, “That you are able, in this world, to keep your minds upright and your intentions correct, and refrain from evil, is the highest virtue, unequaled anywhere in the worlds of the ten directions. Why is this?

“In the lands of other Buddhas, devas and humans naturally perform good deeds and do not commit many evils; they are very easy to teach and transform.

“Now I have become a Buddha in this world, amid the five evils, the five sufferings, and the five burnings, in this place of extreme affliction. I teach and transform sentient beings, causing them to eliminate the five evils, abandon the five sufferings, and escape the five burnings. I discipline their minds and cause them to uphold the five good deeds, enabling them to acquire merit and virtue, transcend the world, realize the Way of nirvana, and attain long life.

“O Ajita! What are the five evils, the five sufferings, and the five burnings? How are the five evils eradicated, and how are beings caused to uphold the five good deeds, acquire merit and virtue, transcend the world, realize the Way of nirvana, and attain long life?

“The first evil: Devas, humans, and even crawling creatures mostly desire to commit various evils, all in this manner: the strong oppress the weak; they contend, plunder, injure, slaughter, and even devour one another. They do not know how to do good, but act wickedly, rebelliously, and without regard for the Way. The karma they create necessarily brings its retribution. Thus there are those who are poor, destitute, lowly, isolated, blind, deaf, mute, wicked, and foolish; there are even those who are insane and deformed.

“As for those who are honored, noble, wealthy, highly talented, intelligent, and discerning, this is because in former lives they were benevolent, filial, and fraternal, accumulated virtue, and performed good deeds.

“Ordinarily, the world has the laws of the state, prisons, and punishments. Those who, without fear or restraint, commit evil incur guilt and must be punished; it is difficult for them to obtain release. Such consequences are plainly visible in the present world.

“After death, in the next life, their suffering becomes even deeper and more severe. They enter realms of darkness and assume bodily forms. Thus, the three lower realms naturally exist, with their immeasurable torments. They repeatedly change bodily forms, with lifespans long or short. Their consciousnesses naturally arrive there; they are born together in succession and requite one another without cessation. Until their evil karma is exhausted, they cannot escape or depart. Their suffering is beyond description. Such are naturally the paths of good and evil and the law of cause and effect.

“This is one great evil, one suffering, and one burning, like a great fire consuming the human body.

“If anyone amid these conditions single-mindedly gathers in the thoughts, conducts the body uprightly, practices rightly, devotes himself to goodness, and commits no evil, he will attain deliverance, acquire great merit and virtue, be born in the heavens, or realize nirvana. This is one great good.

“The second evil: People of the world—fathers and children, elder and younger brothers, husbands and wives—lack righteousness and the Way and do not conform to proper principles. They are extravagant, licentious, arrogant, and unrestrained. Each seeks only personal gratification, indulging whatever his heart desires.

They deceive one another; their minds and mouths contradict each other, and their words and intentions are insincere. They are obsequious and disloyal, using clever words and flattery. They detest the worthy and revile the good.

Rulers are unenlightened, and officials abuse their authority. Because they are unrighteous, they deceive one another, harm the loyal and upright, and indulge the treacherous and sycophantic. Ministers deceive their rulers, children deceive their fathers, and siblings, husbands and wives, and friends deceive one another.

Everyone harbors greed, anger, and delusion, desiring personal gain regardless of the harm caused to others. They do not consider that their families may be ruined and their own lives lost, nor do they heed former offenses and future calamities, even when their relatives, both within and beyond the family, may become implicated and their entire clans destroyed.

“At times, families, friends, neighbors, marketplaces, and ignorant people contend over profit and loss, forming enmities through anger and resentment. The wealthy, though possessing abundance, are miserly and refuse to give. Their craving and attachment are so heavy that their minds are wearied and their bodies afflicted. In the end, they have nowhere to rely upon; they depart alone, with no one to accompany or assist them.

“Good and evil, calamity and blessing, follow each person wherever he is born. Some enter painful realms, and only afterward feel remorse—but by then, how can it be in time?

“Because worldly people are foolish and possess little wisdom, when they see others doing good, they scorn and detest them, refusing to admire and emulate them. They desire only to do evil and engage in unlawful acts. They constantly harbor thoughts of theft, hoping to seize the possessions of others. After squandering and exhausting their own wealth, they seek more. Their minds are perverse and unrighteous, and they fear that others may surpass them. They make no plans beforehand and repent only when events overtake them.

“In the present life, they are subjected to the laws of the state, imprisoned, punished, and judged for their offenses. After death, they fall into evil realms. Thus, the three lower realms naturally exist, wherein they undergo immeasurable suffering. They revolve therein for many lives and many kalpas, with no time of escape. Liberation is difficult to attain, and their suffering is beyond description.

“This is the second great evil, the second suffering, and the second burning, like a great fire consuming the human body.

If anyone among them single-mindedly restrains the mind, maintains upright conduct, devotes himself to doing good, and commits no evil, he will attain liberation and possess abundant merit and virtue; he may be reborn in a heavenly realm or realize nirvana. This is the second great good.

The third evil: The people of the world depend upon one another to live and survive between heaven and earth, yet their lifespans are not very long. Above are the wise and discerning, elders, honored nobles, and the wealthy and powerful; below are the poor and destitute, the lowly and weak, and ignorant common people. Among them are unwholesome people who constantly harbor deviant and evil thoughts, thinking only of lust and sensual desire.

Their hearts are filled with afflictions; whether sitting or standing, they find no peace. Greedily wishing to take what belongs to others, they become weary of their own spouses and secretly engage in illicit affairs, squandering the family wealth and acting unlawfully. They gather into bands, raise troops to invade, assault, plunder, and kill, forcibly seizing things without regard for the Way.

Away from home, they commit evil instead of pursuing honest livelihoods; they steal, oppress others, and indulge wantonly in pleasure. Even among their own relatives, they show no regard for seniority or rank. Their entire families, both paternal and maternal, are distressed and tormented because of them.

They do not even fear the laws of the state. Their evil karma brings its retribution: after death they fall into the three evil paths and undergo immeasurable suffering and affliction. They revolve within them for many lives and many kalpas, with no time of escape; liberation is difficult to attain, and their pain is beyond description.

This is the third great evil, the third agony, and the third burning, like a great fire consuming the human body.

If anyone among them single-mindedly restrains the mind, maintains upright conduct, devotes himself to doing good, and commits no evil, he will attain liberation and possess abundant merit and virtue; he may be reborn in heaven or realize nirvana. This is the third great good.

The fourth evil: The people of the world do not consider doing good and instructing one another; instead, they join together in committing evil, including divisive speech, harsh speech, false speech, and frivolous speech. They quarrel and slander, envy good people, harm the worthy, and then stand by rejoicing. They are unfilial toward their parents and contemptuous of teachers and elders.

They are untrustworthy toward friends, conceited and arrogant, considering themselves capable and always in the right. Relying on authority and power, they oppress others, committing evil without shame and without knowing themselves. Deeming themselves mighty, they expect everyone to respect and fear them.

They fear neither heaven and earth, the spirits, nor the sun and moon. They refuse to do good and are difficult to teach and transform. They respect and fear no one and are perpetually arrogant.

Relying upon the small amount of merit and virtue gained from minor good deeds in previous lives, they commit evil in this life, exhausting that merit and virtue. After death, the retribution for their offenses naturally never leaves them. They fall into the three evil paths and undergo immeasurable torment; by the time they repent, it is already too late.

They revolve within them for many lives and many kalpas, with no time of escape; liberation is difficult to attain, and their suffering is beyond description. This is the fourth great evil, the fourth agony, and the fourth burning, like a great fire consuming the human body.

If anyone among them single-mindedly restrains the mind, maintains upright conduct, devotes himself to doing good, and commits no evil, he will attain liberation and possess abundant merit and virtue; he may be reborn in a heavenly realm or realize nirvana. This is the fourth great good.

The fifth evil: The people of the world are indolent and lazy, refusing to do good, reform themselves, or cultivate worthy endeavors. Their families and dependents suffer from hunger, cold, hardship, and distress. When their parents admonish them, they become angry and defiant.

They are unfilial and disobedient, ungrateful and unrighteous, and have no wish to repay kindness. Poor, destitute, and deprived, they seize things and behave wantonly, unlawfully taking the property of others to provide for themselves. They delight in delicacies and drink, eating and drinking without moderation.

They provoke quarrels and conflicts, showing no understanding of human feelings. When they see virtuous and capable people, they become envious. Devoid of righteousness and propriety, they have no restraint.

They indulge themselves in idleness and amusement, and no one can remonstrate with them. Whether their six kinds of close relatives have enough or are in need, they never show concern. They do not remember the kindness of their parents and do not recognize their obligations toward teachers and friends.

Their minds constantly think evil, their mouths constantly speak evil, and their bodies constantly commit evil; they possess not the slightest goodness. They do not believe the sutras and teachings of the Buddhas, worthies, and sages. They do not believe that practicing the Way leads to liberation.

They do not believe that after death consciousness undergoes rebirth. They do not believe that doing good brings good results and doing evil brings evil results. They wish to kill true practitioners and disrupt the Sangha.

They wish to harm their parents, siblings, and relatives. Their entire clans detest them and wish them dead. Such people’s minds blaze with delusion and ignorance, yet they consider themselves wise.

They do not know whence they came at birth or where they will go after death. Inhumane, disobedient, evil, and rebellious against heaven and earth, they nevertheless hope through good fortune to obtain long life. If someone compassionately teaches them what is good and right and reveals the paths of birth and death, good and evil, they still refuse to believe.

Even painstaking admonition until words are exhausted proves useless. Their hearts are obstructed, and their minds gain no awakening. Only as death approaches do they become fearful and repentant, but by then it is already too late.

Between heaven and earth, the five realms are clearly distinguished, yet vast, dim, boundless, and immeasurable. The recompense of good and evil, misfortune and blessing, draws each person onward to receive it himself; no one can take another’s place. Good people who do good proceed from joy to joy and from light to light.

Evil people who do evil proceed from suffering to suffering and from darkness to darkness. Who can know this? Only the Buddha clearly knows it and teaches and reveals it.

Very few believe and practice accordingly. Therefore, birth and death never cease, and the evil paths never come to an end. Because the people of the world commit evil in this way, the three evil paths naturally exist, with immeasurable suffering.

They revolve within them for many lives and many kalpas, with no time of escape; liberation is difficult to attain, and their pain is beyond description. This is the fifth great evil, the fifth agony, and the fifth burning, like a great fire consuming the human body.

If anyone among them single-mindedly restrains the mind, maintains upright bodily conduct and right mindfulness, makes speech and action accord, acts with utmost sincerity, devotes himself to doing good, and commits no evil, he will attain liberation and possess abundant merit and virtue; he may be reborn in a heavenly realm or realize nirvana. This is the fifth great good.

32O Ajita! Such are the five evils and their sufferings in the world. The five agonies and five burnings revolve and give rise to one another. Those who do not cultivate wholesome virtue but commit only evil naturally fall into the evil paths. Some, even in this present life, are first afflicted by illness, unable to obtain death though they seek it and unable to continue living though they seek to do so, thereby showing everyone the consequences brought about by evil offenses. When their bodies die, their consciousness follows their evil karma into the three evil paths, where they undergo immeasurable torment.

Evil offenses begin as minute as a hair’s tip and gradually grow immense. They all arise from greed for wealth and sensual pleasures and from an unwillingness to give. Chasing desires in deluded frenzy, people are bound by afflictions and cannot free themselves. They contend for personal gain and do not know how to examine themselves. When wealth, honor, glory, and splendor bring them temporary satisfaction, they neither know patience nor understand how to do good. Before long, their power and influence vanish, while the suffering and hardship of their bodies grow heavier day by day. Evil causes yield painful fruits; cause and effect operate naturally and never err. From ancient times to the present, it has always been so. They are truly pitiable.

O Ajita! You, the devas, the people, and those of future generations who receive the Buddha’s sutras and teachings should now reflect upon them carefully. You should follow their instructions, maintaining upright bodily conduct and right practice.

Those above should do good and thereby inspire and transform those below. In turn, you should teach and admonish one another, all upholding and practicing these teachings, honoring the sages, respecting the good, and being humane, compassionate, and universally loving, never daring to transgress the Buddha’s instructions. You should seek transcendence from the world, uproot birth and death and evil offenses, and forever leave behind the three evil paths with their immeasurable fears, suffering, and pain.

You people in this realm should cultivate vast roots of merit and virtue, bestow kindness and practice generosity, refrain from violating the precepts, and cultivate patience, diligence, single-minded concentration, and wisdom. Teach and transform one another, cultivate virtue and establish goodness, rectify your minds and intentions, and purely observe the fasting precepts for one day and one night; this surpasses doing good for a hundred years in the Land of Peace and Bliss.

Why is this so?

The Land of Peace and Bliss of the Buddha Infinite Life is naturally unconditioned and contains every good, without the slightest trace of evil.

To practice good in this world for ten days and ten nights surpasses practicing good for a thousand years in other worlds.

Why is this so?

In those other worlds, those who practice good are many and those who commit evil are few. Blessings and virtue arise naturally, leaving no occasion for evil to be committed.

Only in this world are there no naturally arising blessings and virtue. Many people commit evil, labor painfully in pursuit of their desires, deceive and defraud one another, weary their minds and torment their bodies, drink bitterness and consume poison. Evil continues without interruption and never ceases.

Out of compassion for all people, I have earnestly exhorted and instructed them to practice the Way and do good. Guiding them according to what is appropriate, I transmit the Buddha’s sutras and Dharma so that all may benefit from them, and, in accordance with their aspirations, I enable them all to attain the Way.

Wherever the Buddha goes—whether to a country, a city, or a village—there is no place that does not benefit from his teaching and transformation. All under heaven live in harmony; the sun and moon shine brightly; winds and rains come at the proper seasons; calamities and epidemics do not arise; the nation prospers and the people dwell in peace; weapons of war are of no use; virtue is revered, benevolence esteemed, and all devote themselves to propriety and righteousness.

I cherish all people even more than parents cherish their children. Now, in this world, I have become a Buddha to transform the five evils, eliminate the five sufferings, and extinguish the five burnings. With goodness I overcome wrongdoing, end the suffering of birth and death, and enable beings to acquire the five virtues and reach the secure, unconditioned state.

After I enter extinction and depart from this world, the sutras and the Way will gradually disappear. The people will again become deceitful and return to evil. The five sufferings and five burnings will return as before, and in later times they will grow increasingly severe, beyond the power of words to describe. I have spoken of them only in brief.”

The Buddha said to Maitreya Bodhisattva, “You should carefully reflect upon this and instruct one another in exact accordance with the Buddha’s sutras and Dharma. You must not commit evil.”

Maitreya Bodhisattva joined his palms and said, “Blessed One, the Buddha’s teaching is excellent. People in the world truly behave in this way. In his loving compassion, the Tathagata enables them to attain liberation. We shall respectfully receive the Buddha’s meticulous instructions and dare not disregard or violate them.”

The Buddha said to Ananda, “Ananda, rise, arrange your robes, join your palms, and respectfully bow to the Buddha Infinite Life. The Buddhas and Tathagatas throughout the lands of the ten directions constantly praise the Buddha Infinite Life, who is unobstructed and free from attachment.”

Ananda rose and arranged his robes. Standing upright and facing west, he joined his palms reverently, prostrated with his five limbs touching the ground, and bowed to the Buddha Infinite Life. He then said, “Blessed One, we wish to behold the Land of Peace and Bliss, its Buddha, its bodhisattvas, and its great assembly of shravakas.”

Thereupon, the Buddha Infinite Life emitted a great radiance that universally illuminated all the worlds of the Buddhas throughout the ten directions. The Vajra Mountains, the Iron Encircling Mountains, Mount Sumeru, all mountains great and small, and all the myriad things became the same color. It was like the time of the great flood calamity, when water fills and submerges everything, so that all the myriad things disappear and only a vast expanse of water can be seen.

The radiance of the Buddha Infinite Life illuminated everything in just this way. The radiance of all the bodhisattvas and shravakas was concealed, and only the Buddha’s brilliant light could be seen.

Ananda saw the Buddha Infinite Life, majestic and awe-inspiring, complete in his excellent marks and blazing with radiance, like Mount Sumeru towering above all worlds.

All members of the fourfold assembly in this place likewise saw this.

The great assembly in the Land of Peace and Bliss also saw this Saha world.

The Buddha said to Ananda and Maitreya Bodhisattva, “Do you see that, in the Land of Peace and Bliss, from the jeweled ground upward into the sky, all the myriad things are wondrous, pure, and naturally so?”

– Blessed One, we see them all.

– Do you hear the mighty voice of the Buddha Infinite Life proclaiming the teaching throughout all worlds and transforming sentient beings?

– Blessed One, we hear it.

– Do you see the people of the Land of Peace and Bliss seated in palaces of the seven treasures, hundreds of thousands of yojanas in breadth, traveling throughout the lands of the ten directions to make offerings to the Buddhas without obstruction?

– Blessed One, we see them all.

– Do you see, in the Land of Peace and Bliss, the trees of the seven treasures, the ponds of the seven treasures, and the beautiful, fragrant celestial flowers that continually rain down across the ground of the seven treasures as adornments?

– Blessed One, we see them all.

– Do you see, in the Land of Peace and Bliss, the wondrously beautiful birds soaring through the sky and singing harmoniously, their voices no different from the Buddha’s voice and resounding throughout the world? Do you understand that all these birds have been magically manifested by the Buddha Infinite Life and are not actual animals?

– Blessed One, we both hear and see them all.

– Do you see the sentient beings in the Land of Peace and Bliss naturally and continuously recollecting the Buddha throughout the six periods of day and night?

– Blessed One, we both hear and see this.

– Do you see any difference between the provisions enjoyed by the devas and humans in the Land of Peace and Bliss?

– Blessed One, we see that the devas and humans in the Land of Peace and Bliss enjoy the same provisions, without the slightest difference.

– Do you see anyone in the Land of Peace and Bliss dwelling within a womb?

– Blessed One, we see that, in the Land of Peace and Bliss, those dwelling within the womb reside in palaces of the seven treasures, like the devas of the Heaven of the Thirty-Three dwelling in palaces of the seven treasures. Some of these palaces are one hundred yojanas in breadth and others five hundred yojanas in breadth, and their inhabitants are comfortable and joyful. We also see that, in the Land of Peace and Bliss, some people are spontaneously born by transformation from lotus flowers of the seven treasures.”

At that time, Maitreya Bodhisattva said to the Buddha, “Blessed One, for what reason are some people in the Land of Peace and Bliss born from a womb while others are born by transformation?”

The Buddha taught, “Ajita, suppose there are sentient beings who do not clearly understand the Buddha’s wisdom, inconceivable wisdom, ineffable wisdom, the vast wisdom of the Mahayana, and the unsurpassed, supreme wisdom beyond all comparison. They doubt these kinds of wisdom and do not believe in them, yet they believe in the causes and effects of wrongdoing and merit, cultivate good practices, and vow to be born in the Land of Peace and Bliss of the Buddha Infinite Life. After being born in the Land of Peace and Bliss, these sentient beings remain within palaces of the seven treasures for five hundred years. They do not see the Buddha, hear the sutras and Dharma, or see the bodhisattvas and the assembly of shravakas. For this reason, their birth in that land is called birth from a womb.

If sentient beings understand and believe in the Buddha’s wisdom, up to and including understanding and believing in the unsurpassed, supreme wisdom beyond all comparison, cultivate every virtue, and with reverent faith dedicate their merit and vow to be born in the Land of Peace and Bliss of the Buddha Infinite Life, then, upon being born in the Land of Peace and Bliss, they are spontaneously born by transformation within lotus flowers of the seven treasures, seated in the full lotus posture. In an instant, their physical marks, radiance, wisdom, virtues, and merits become fully perfected, just like those of the bodhisattvas.

Moreover, Ajita, great bodhisattvas in the lands of other directions who give rise to the aspiration to see the Buddha Infinite Life in order to honor him and make offerings to him, and who also wish to see the assemblies of bodhisattvas and shravakas in that land, are born in the Land of Peace and Bliss at the end of their lives. There, within lotus flowers of the seven treasures, they are spontaneously born by transformation.

Ajita, in the Land of Peace and Bliss, those born by transformation possess superior wisdom. Those born from a womb lack wisdom. For five hundred years, they continually fail to see the Buddha, hear the sutras and Dharma, or behold the sacred assemblies of bodhisattvas and shravakas. They have no means of making offerings to the Buddha, do not know the bodhisattvas’ rules of conduct, and are unable to cultivate virtues and merits. You should know that these people, in their former lives, lacked wisdom and failed to dispel their doubts, and thus were born in this manner.

“Ajita, suppose a Wheel-Turning Holy King had a prison adorned with the seven treasures, furnished with beds and curtains, with banners hung and festoons arranged. If any lesser prince committed an offense, he would be confined within that prison and bound with golden chains. He would be amply provided with food and drink, blankets and cushions, flowers and incense, and music, just like the Wheel-Turning Holy King himself, without any deprivation. What do you think, Ajita? Would those lesser princes take pleasure in that place?”

– “World-Honored One, they could not take pleasure in it. They would only seek some means by which to escape from the prison.”

– “Ajita, so it is with those sentient beings. Because they harbor doubts concerning the Buddha’s wisdom, they are born within palaces adorned with the seven treasures, where there is no punishment and not even a single thought of wrongdoing. Yet for five hundred years they do not see the Three Jewels. They cannot make offerings or cultivate wholesome virtues, and they regard this as suffering. Although they enjoy various pleasures, they still take no delight in that place. If those sentient beings recognize the offenses of their former lives, deeply repent, reproach themselves, and seek to leave that place, their wish will immediately be fulfilled. They will go before the Buddha Infinite Life, reverently make offerings to him, and will also journey throughout the immeasurable and innumerable abodes of the Buddhas of the ten directions to cultivate merit and virtue.

“Ajita, any bodhisattva who gives rise to doubt concerning the Buddha’s wisdom forfeits great benefit. Therefore, one should understand and have faith in the Buddha’s unsurpassed wisdom.”

Bodhisattva Maitreya said, “World-Honored One, how many non-retrogressing bodhisattvas in this Saha world will be born in that Land of Peace and Bliss?”

– “Ajita, in this Saha world there are sixty-seven kotis of non-retrogressing bodhisattvas who will be born in that Land of Peace and Bliss. Each of these bodhisattvas has previously made offerings to innumerable Buddhas and is nearly equal to Maitreya. As for lesser bodhisattvas and those who have cultivated little merit, their numbers are so vast that they cannot be counted or described; they too will be born in that land.

“Ajita, it is not only the bodhisattvas of this world who will be reborn in that land; the same is true in the lands of other directions.

“In the land of the first Buddha, the Buddha Far-Shining, there are eighteen billion bodhisattvas, all of whom will be reborn in the Land of Peace and Bliss of the Buddha Infinite Life.

“The second Buddha is the Buddha Treasury of Jewels. Nine billion bodhisattvas there will all be reborn in that land.

“The third Buddha is the Buddha Immeasurable Sound. Twenty-two billion bodhisattvas there will all be reborn in that land.

“The fourth Buddha is the Buddha Flavor of Amrita. Twenty-five billion bodhisattvas there will all be reborn in that land.

“The fifth Buddha is the Buddha Dragon Victory. One billion four hundred million bodhisattvas there will all be reborn in that land.

“The sixth Buddha is the Buddha Victorious Power. Fourteen thousand bodhisattvas there will all be reborn in that land.

“The seventh Buddha is the Buddha Lion. Fifty billion bodhisattvas there will all be reborn in that land.

“The eighth Buddha is the Buddha Stainless Light. Eight billion bodhisattvas there will all be reborn in that land.

“The ninth Buddha is the Buddha Foremost in Virtue. Six billion bodhisattvas there will all be reborn in that land.

“The tenth Buddha is the Buddha Mountain of Wondrous Virtue. Six billion bodhisattvas there will all be reborn in that land.

“The eleventh Buddha is the Buddha King of Humans. One billion bodhisattvas there will all be reborn in that land.

“The twelfth Buddha is the Buddha Unsurpassed Flower. Innumerable and indescribable bodhisattvas there will all be reborn in that land.

“The thirteenth Buddha is the Buddha Fearless. Seventy-nine billion great bodhisattvas there, together with lesser bodhisattvas and an incalculable assembly of bhiksus, will all be reborn in the Land of Peace and Bliss of the Buddha Infinite Life.

“Ajita, it is not only the sentient beings in these fourteen Buddha lands who will be reborn in the Land of Peace and Bliss. Throughout the immeasurable lands of the worlds of the ten directions, sentient beings who will be reborn there are likewise exceedingly numerous. Even if I were to enumerate them continuously, day and night, for an entire kalpa, I could not finish. I have now spoken of them only in brief.

“Ajita, if anyone hears the name of the Buddha Infinite Life and, with joyful elation, gives rise to even a single thought of rejoicing, you should know that this person has obtained exceedingly great benefit and is endowed with unsurpassed merit.

“Therefore, even if a great fire were to fill the entire great trichiliocosm, one should still pass through it to hear this sutra and Dharma, and then joyfully believe in it, delight in it, accept and uphold it, read and recite it, and practice in accordance with it.

“Why is this? Many bodhisattvas wish to hear this sutra but are unable to do so. If sentient beings hear this sutra, they will never again regress from the path to unsurpassed perfect enlightenment. For this reason, one should single-mindedly believe in and delight in it, accept and uphold it, read and recite it, expound it, and put it into practice.

“I now teach this sutra and Dharma for the sake of sentient beings, enabling them to behold the Buddha Infinite Life, all the myriad things in the Land of Peace and Bliss, and the sacred assembly of bodhisattvas and sravakas dwelling in that land.

“After I enter parinirvana, you must not give rise to doubt.

“In the future, when the sutras and Dharma are coming to an end, through the power of my compassionate might I shall especially preserve this sutra for another one hundred years. Any sentient being who encounters this sutra will, in accordance with whatever they aspire to, attain liberation.

“Ajita, the appearance of a Tathagata in the world is difficult to encounter and difficult to behold. The Buddha’s sutras and Dharma are difficult to obtain and difficult to hear. It is also difficult to hear the teachings on the paramitas and the sublime Dharma practices of bodhisattvas. To encounter a good spiritual friend, hear the Dharma, and put it into practice is likewise difficult.

“To hear this sutra, believe in and delight in it, and accept and uphold it is the most difficult of all difficulties; nothing is more difficult.

“Therefore, this Dharma of mine should be practiced as I have practiced it, spoken as I have spoken it, and taught as I have taught it. You should faithfully accept it and cultivate in accordance with it.”

When the World-Honored One taught this sutra, immeasurable sentient beings aroused the aspiration for unsurpassed bodhi. Twelve thousand nayutas of people attained the pure Dharma-eye. Two billion two hundred million devas and humans attained the fruit of non-returning. Eight hundred thousand bhiksus exhausted the outflows, liberated their minds, and became arhats. Four billion bodhisattvas attained non-retrogression, adorned themselves with the merit of their vast vows, and would attain perfect enlightenment in future lives.

At that time, the great trichiliocosm trembled in six ways. A great radiance shone throughout the lands of the ten directions. Hundreds of thousands of musical instruments played harmoniously of themselves. Immeasurable beautiful and fragrant flowers rained down.

When the Buddha had finished teaching this sutra, Bodhisattva Maitreya, the bodhisattvas who had come from the ten directions, Elder Ananda, the great sravakas, and the entire assembly heard the Buddha’s teaching. They all rejoiced greatly, faithfully accepted it, and respectfully practiced it.

The Dharma Assembly of the Tathagata Infinite Life

The Fifth.