佛說無量清淨平等覺經

The Buddha was on Vulture Peak in the kingdom of Śrāvastī, together with a great assembly of 1,250 disciples, seventy-two nayutas of bodhisattvas, five hundred bhikshunis, seven thousand virtuous men and five hundred virtuous women, eight hundred thousand devas of the Desire Realm, seven hundred thousand devas of the Form Realm, sixty nayutas of devas from the Heaven of Universal Purity, and one hundred million Brahmā gods, all dwelling together with the Buddha.

Among the disciples possessing spiritual powers and transformations were the venerable Tri Bổn Tế, Mã Sư, Đại Lực, An Tường, Năng Tán, Mãn Nguyện Tý, Vô Trần, Thị Tụ Ca Diếp, Ngưu Tư, Thượng Thời Ca Diếp, Trị Hằng Ca Diếp, Kim Sử Thản Ca Diếp, Śāriputra, Mahāmaudgalyāyana, Mahākāśyapa, Mahākātyāyana, Đa Thùy, Đại Giá Sư, Đại Sấu Đoản, Doanh Biện Liễu, Bất Tranh Hữu Vô, Tri Túc Mạng, Liễu Thâm Định, Thiện Lai, Ly Việt, Si Vương, Thị Giới Tụ, Loại Thân, Thị Phạm Kinh, Đa Dục, Vương Cung Sanh, Cáo Lai, Thị Hắc Sơn, Kinh Sát Lợi, Bác Văn, and others.

The female disciples were the bhikshunis Đại Khâm Tánh, Huyễn Giả, Liên Hoa Sắc, Sanh Địa Động, Sanh Địa Chiêm, Sanh Tắc Thị Giả Đầu Thống, An Phong Thực, Thể Nhu Nhuyến, Dõng Sanh Hạnh, Tự Tịnh, and others.

The virtuous men were named the elder Anāthapiṇḍika, An Niệm Chúng, Khoái Tý, Hỏa Anh, Thiện Dung, Cụ Túc Bảo, Danh Viễn Văn, Hương Bích Dịch, An Cát, Thí Bảo Doanh, Khâm Tán, Thai Thí Điện, Cúng Dị Đạo, Dõng Long Oán, Bảo Nhị, Bảo Kiết, and others.

The virtuous women were named the upāsikās Sanh Lâu, Hắc Chiết, Tín Pháp, Nhuyễn Thiện, Lạc Lương, Nhẫn Khổ Lạc, Lạc Ái, and others.

All these were diligent and pure ones who had completely eradicated the dust of defilements.

Countless multitudes also attended the great assembly.

At that very time, the Buddha sat in right mindfulness, contemplating the Way. From his countenance he emitted light of nine colors, with hundreds of thousands of rays spreading everywhere, immeasurably brilliant.

The venerable Ānanda rose from his seat, arranged his robes properly, bowed his head in homage at the Buddha’s feet, then knelt with palms joined and addressed the Buddha:

“Why does the Buddha’s countenance today continually radiate light everywhere in this manner? Why does that light possess hundreds of thousands of beautiful colors, shining throughout both heaven and earth? Since becoming the Buddha’s attendant, I have never before seen the Buddha’s body radiate so much dazzling, brilliant light. Nor have I ever seen any Perfectly Enlightened One whose light and majestic spiritual power were as wholly splendid as those of the World-Honored One today. The entire assembly is now mindful of the Buddha present today, together with the Buddhas of the past and future and the Buddha lands in other directions.”

The Buddha said to Ānanda:

“Did devas come here and instruct you, or did the Buddhas instruct you to ask me this? Or did it arise from your own wisdom?”

Ānanda addressed the Buddha:

“It was neither the devas nor the Buddhas who instructed me to ask the Buddha this; rather, it arose from my own mind that I addressed the Buddha. Every manifestation of the Buddha—whether standing, sitting, departing, or entering—has a purpose, a deed to be performed, and teachings to impart. I have discerned the Buddha’s intent. Is it because today you will manifest a work of instruction and transformation corresponding to what I have perceived that your countenance shines in this manner?”

The Buddha said:

“Excellent, Ānanda! What you have asked arises from a deeply virtuous intention and brings abundant peace and liberation. Whoever knows to ask me in this manner surpasses even one who makes offerings to all the arhats and pratyekabuddhas throughout the world, and surpasses one who gives alms to devas, human beings, and even the tiniest insects over many kalpas, by hundreds, thousands, tens of thousands, and hundreds of millions of times.

“Ānanda! At this very moment, you have brought liberation to devas, sovereigns, human beings, and even the smallest animals. The Buddha’s majestic spiritual power is exceedingly subtle, wondrous, and difficult to fathom. Because you knew to ask such a profound question, you possess a compassionate heart corresponding to the Buddha’s mercy. This brings great benefit to the devas, humans, bhikshus, bhikshunis, upāsakas, and upāsikās, enabling them at that very moment to cross over to the shore of awakening.

“Ānanda! In this world there is the udumbara tree, which bears fruit but has no flowers. The appearance of a Buddha in the world is like the appearance of its flower. It is extremely difficult to encounter a Buddha in the world. Now I have appeared as a Buddha in this world. Because you possess great virtue and an intelligent mind, you have discerned the Buddha’s intent; moreover, you have remained beside the Buddha without neglect and have drawn near to him. Now that you have asked this question, listen carefully.

“Ānanda! In kalpas long past, there were great assemblies so vast they could not be counted—immeasurable, boundless, and inconceivable. At that time there were past Buddhas named Dīpaṅkara Tathāgata, Diệu Quang, Nhật Nguyệt Hương, An Minh Sơn, Nhật Nguyệt Diện, Vô Trần Cấu, Vô Triêm Ô, Như Long Vô Sở Bất Phục, Nhật Quang, Đại Âm Vương, Bảo Khiết Minh, Kim Tàng, Diệm Bảo Quang, Hữu Cử Địa, Lưu Ly Quang, Nhật Nguyệt Quang, Nhật Âm Thinh, Quang Minh Hoa, Thần Thông Du Trì Ý Như Hải, Ta Thán Quang, Cụ Túc Bảo Khiết, Quang Minh Hóa, Đại Hương Văn, Long Quai Nhuế Tật, Diệu Lưu Ly Tử Ma Kim Diện, Tâm Trì Đạo Hoa Vô Năng Quá Giả, Tích Chúng Hoa, Thủy Nguyệt Quang, Trừ Chúng Minh, Nhật Quang Cái, Uẩn Hòa Tathāgata, Pháp Ý, Sư Tử Oai Tượng Vương Bộ, Thế Hào, Tịnh Âm, Bất Khả Thặng,

and the Buddha Lâu Di Thuyên La.

They served as teachers throughout forty-two kalpas and have all passed into the past. In that kalpa, the one who became a Buddha was a hero among devas and humans, a valiant champion in the Dharma of the Way.

“The Buddha taught devas and humans a Dharma unequaled by any other. King Thế Nhiêu heard the Dharma and, joyfully attaining clear understanding, relinquished his royal throne to become a bhikshu named Đàm Ma Ca Lưu. This bhikshu aroused the bodhisattva aspiration. His abilities were lofty, his wisdom keen and courageous, and none could surpass him; he was supremely wondrous in the world.

“Bodhisattva Pháp Bảo Tạng went before the Buddha Thế Nhiêu Vương, bowed his head in homage, knelt with palms joined, and praised the Buddha:

“Immeasurable is your brilliant light;

The Buddha’s majestic power is supreme.

So radiantly does it shine

That none can equal it.

The sunlight of maṇi jewels,

Fire, moonlight, and gleaming waters—

The radiance and colors of these

Cannot equal the Buddha’s light.

Your countenance is also unfathomable,

Supreme throughout the world.

The Buddha’s voice is wondrous and majestic,

Resounding through countless lands.

Whether through samādhi and concentration,

Diligence, or wisdom,

The Buddha’s awe-inspiring virtue is lofty,

Rare and supremely excellent.

Your wholesome mindfulness is truly profound and wondrous;

From it, you attained the Buddha-Dharma.

Your wisdom is like the ocean,

Immeasurable and inexhaustible.

Ignorance and anger

Find no place in the World-Honored One.

Though praising the Buddha, the hero of the world,

For myriad lifetimes, one could never be satisfied.

The Buddha is like a beautiful flowering tree;

Who could fail to cherish and delight in him?

Whoever is able to behold him

Will assuredly rejoice.

When I become a Buddha,

May I be like the Dharma King,

Crossing beyond the shore of birth and death

And liberating all beings completely.

Giving, taming the mind,

Moral discipline, patience, and diligence,

Samādhi and concentration such as these—

Wisdom is supreme among them.

I vow that I shall become a Buddha

And accomplish all these deeds.

However many fears there may be,

I shall yet attain peace and well-being.

Suppose there were hundreds of thousands,

Tens of thousands of millions of nayutas,

So many Buddhas

As the sands of the Ganges.

Even if all those innumerable Buddhas

Were each and every one worshiped with offerings,

This would not equal seeking perfect enlightenment

With courage and without fear.

Suppose that, like the waters of the Ganges,

Sands flowed throughout the worlds,

Multiplied beyond all calculation,

Across countless lands;

May my light illuminate them all,

Reaching throughout all those lands.

Such is the power of diligence,

Its majestic spiritual might beyond measure.”

If I become the World-Honored One,

My land shall be supremely unsurpassed;

All its people shall be wondrously excellent,

And its place of awakening shall surpass those of other lands.

For those dwelling in defiled lands

That are not level and even,

I shall always have compassion

And deliver every one of them.

They shall be reborn in lands throughout the ten directions,

Their minds joyful and pure;

In the future they shall come to my land,

Dwelling in peace and happiness.

When they meet the Buddha, they shall revere and trust him;

Then shall I attain the highest rank.

Having made these vows in that place,

I aspire to fulfill them through the power of diligence.

All the World-Honored Ones of the ten directions

Possess unobstructed wisdom.

May they ever be mindful of this great hero

And clearly know the workings of my mind,

Causing my body to abide

Amid places of painful affliction.

I shall exert the power of diligence

And patiently persevere throughout my life without regret.

After Bhiksu Dharma-Treasure Treasury had spoken these verses praising the Tathagata, the Most Honored King of the World, the Perfectly and Fully Awakened One, he aroused the resolve to seek the path of Supreme, True, and Perfect Awakening:

“May I attain all that the Tathagata possesses. As he has eradicated the roots of the suffering of birth and death, so shall I do likewise. I pray that he will expound the sutra; I shall practice according to it so that I may swiftly receive a prediction of awakening. When I become a Buddha, I shall be without equal. May the Buddha explain to me the merits of the various Buddha-lands. I shall respectfully practice accordingly and, abiding among them, vow to establish a Buddha-land likewise.”

The Buddha told Ananda:

“The Buddha, the Most Honored King of the World, clearly understood that noble, discerning, and perfect aspiration, and therefore expounded the sutra to Bodhisattva Dharma-Treasure Treasury: ‘Suppose a person were continuously to measure out the waters of the great ocean throughout an entire kalpa: even then the waters could be exhausted, leaving the ocean dry down to its muddy bed. How, then, could one who single-mindedly seeks the path fail to attain it? One who seeks the path and diligently strives without rest shall realize the mind's aspiration.’”

When Bodhisattva Dharma-Treasure Treasury heard the Buddha, the Most Honored King of the World, expound the sutra in this way, he was filled with joy and inspiration. That Buddha selected the good and bad qualities of the lands, as well as the wholesome and unwholesome conditions of devas and humans, throughout twenty-one billion Buddha-lands, and then revealed them to him according to his heart's desire.

After the Buddha, the Most Honored King of the World, had finished expounding the sutra, Bodhisattva Dharma-Treasure Treasury single-mindedly attained the divine eye and saw everything without obstruction. The Bodhisattva beheld the devas and people in twenty-one billion Buddha-lands, together with the good and bad, wholesome and unwholesome qualities of their lands. He selected from among their aspirations and formed them into twenty-four vows set forth in the sutra, according to which they were to practice.

The Bodhisattva exerted himself diligently, seeking the path through hardship, and for innumerable kalpas attended and made offerings to the Buddhas. The Buddhas of the past were likewise innumerable. At length, Bodhisattva Dharma-Treasure Treasury attained Buddhahood and was named the Most Honored Immeasurable Pure Awakening. The Buddha possesses valiant, radiant wisdom beyond compare and presently dwells in an exceedingly excellent and blissful land. In lands of other directions, he teaches and transforms innumerable devas, humans, and even the smallest creatures throughout the ten directions, enabling them all to attain liberation and transcend sorrow, anguish, and suffering.

When the Buddha Immeasurable Pure Awakening was still a Bodhisattva, he constantly practiced the twenty-four vows, always cherishing, honoring, preserving, reverently following, and diligently cultivating them in meditation. The Bodhisattva was steadfast and transcendent, beyond all comparison.

The Buddha taught:

“These are the twenty-four vows:

1. When I attain Buddhahood, may there be no hell-beings, hungry ghosts, animals, or tiny creatures in my land. Only when this vow is fulfilled shall I attain Buddhahood. If I fail to fulfill this vow, I shall never attain Buddhahood.

2. When I attain Buddhahood, may the people of my land be reborn in my land in their subsequent lives and, forever thereafter, never again be born as hell-beings, hungry ghosts, animals, or insects. If any sentient being should return to those states, I shall not attain Buddhahood.

3. When I attain Buddhahood, if any people born in my land do not all have bodies of golden hue, I shall not attain Buddhahood.

4. When I attain Buddhahood, if among the people born in my land humans and devas differ in appearance, I shall not attain Buddhahood.

5. When I attain Buddhahood, may all people born in my land possess knowledge of their former lives, clearly knowing where they underwent birth and death and whence they came to be born here throughout a hundred trillion kalpas. If they do not remember and know where they underwent birth and death and whence they came to be born here, I shall not attain Buddhahood.

6. When I attain Buddhahood, if any people born in my land do not thoroughly perceive everything, I shall not attain Buddhahood.

7. When I attain Buddhahood, if any people born in my land do not know what others are thinking in their minds, I shall not attain Buddhahood.

8. When I attain Buddhahood, if any people in my land are unable to fly, I shall not attain Buddhahood.

9. When I attain Buddhahood, if any people in my land are unable to hear all sounds, I shall not attain Buddhahood.

10. When I attain Buddhahood, if any people in my land harbor sensual desire, I shall not attain Buddhahood.

11. When I attain Buddhahood, may all people in my land abide in nirvana. If this is not so, I shall not attain Buddhahood.

12. When I attain Buddhahood, may my disciples cause the devas, humans, and creatures throughout every hundred billion lands in the ten directions to become great disciples and pratyekabuddhas, all single-mindedly abiding in meditative concentration together with the disciples in my land for incalculable hundreds of billions of kalpas. If this is not so, I shall not attain Buddhahood.

13. When I attain Buddhahood, may my light surpass the sun and moon and be a hundred trillion times brighter than the light of all Buddhas. May that light constantly illuminate innumerable places of profound darkness throughout the world. Upon seeing my light, may devas, humans, and creatures all give rise to loving-kindness, perform wholesome deeds, and be born in my land. If this is not so, I shall not attain Buddhahood.

14. When I attain Buddhahood, may the devas, humans, and creatures throughout the innumerable lands of the ten directions all attain the fruit of pratyekabuddhahood and the fruit of sravakahood, and sit in meditation with single-minded concentration. Should they wish to calculate and know the length of my lifespan—whether it is thousands of trillions of kalpas or any other number—may no one be able to know its limit. If this is not so, I shall not attain Buddhahood.

15. When I attain Buddhahood, may the lifespans of the people born in my land be beyond calculation, except for those who have themselves vowed concerning the duration of their stay in my land. If this is not so, I shall not attain Buddhahood.

16. When I attain Buddhahood, may not a single person in my land harbor an evil mind. If this is not so, I shall not attain Buddhahood.

17. When I attain Buddhahood, may my name resound throughout the innumerable lands of the ten directions. May every assembly of disciples of all Buddhas praise the wholesome merits of my realm. Upon hearing my name, may devas, humans, and creatures rejoice and be born in my land. If this is not so, I shall not attain Buddhahood.

18. When I attain Buddhahood, if anyone in the various lands wishes to practice the bodhisattva path and constantly keeps my pure and undefiled mind in remembrance, then, when that person approaches death, I and an innumerable assembly of bhiksus shall fly there to welcome that person, who shall then stand before me. At that very moment, that person shall be born in my land and attain omniscience. If this is not so, I shall not attain Buddhahood.”

19- When I attain Buddhahood, if people in other directions committed evil in former lives, but, upon hearing my name, practice the true path and aspire to be born in my land, then at the end of their lives they shall not be reborn in the three evil realms, but shall be born in my land and have their wishes fulfilled according to their hearts. If it is not so, I shall not attain Buddhahood.

20- When I attain Buddhahood, if the bodhisattvas in my land do not attain non-retrogression and do not completely accomplish the merits they have vowed to attain, I shall not attain Buddhahood.

21- When I attain Buddhahood, if the bodhisattvas in my land do not possess the thirty-two excellent marks, I shall not attain Buddhahood.

22- When I attain Buddhahood, if the bodhisattvas in my land wish to make offerings to innumerable Buddhas throughout the ten directions, I shall enable them to fly there. If they wish for all manner of articles, those articles shall naturally appear before them, and they shall offer them to the Buddhas. After making offerings to all the Buddhas, they shall return to my land before midday. If it is not so, I shall not attain Buddhahood.

23- When I attain Buddhahood, whenever the bodhisattvas in my land wish to partake of a meal, food of a hundred flavors shall naturally appear in bowls made of the seven treasures. When they have finished their meal, those bowls shall all disappear of themselves. If it is not so, I shall not attain Buddhahood.

24- When I attain Buddhahood, the bodhisattvas in my land shall always expound the sutras and practice the Way as Buddhas do. If it is not so, I shall not attain Buddhahood.

The Buddha said to Ananda:

– When the Buddha Immeasurable Purity was still a bodhisattva, he constantly upheld and practiced these twenty-four vows. He cultivated generosity, did not violate the precepts, and practiced patience, diligence, one-pointed concentration, and wisdom. His resolve and vows were always courageous and vigorous. He did not transgress the teachings of the sutras, but continually sought to understand and study them without indolence. The bodhisattva relinquished the royal throne, dwelt alone, cast aside wealth and possessions, and, with lucid awareness, made vows and sought complete detachment. Over innumerable kalpas, he accumulated merit and of himself accomplished the fruit of Buddhahood, yet he still did not forget his former practices.

The Buddha taught:

– The radiance of the Buddha Immeasurable Purity is supremely brilliant and beyond compare. Even the light of other Buddhas cannot equal it. Among the innumerable Buddhas throughout the ten directions, one Buddha has light from the crown of his head that shines for seven zhang; one Buddha has light from the crown of his head that shines for one mile; one Buddha has light from the crown of his head that shines for five miles; one Buddha has light from the crown of his head that shines for twenty miles; one Buddha has light from the crown of his head that shines for forty miles; one Buddha has light from the crown of his head that shines for eighty miles; one Buddha has light from the crown of his head that shines for 160 miles; one Buddha has light from the crown of his head that shines for 320 miles; one Buddha has light from the crown of his head that shines for 640 miles; one Buddha has light from the crown of his head that shines for 1,300 miles; one Buddha has light from the crown of his head that shines for 2,600 miles; one Buddha has light from the crown of his head that shines for 5,200 miles; one Buddha has light from the crown of his head that shines for 10,400 miles; one Buddha has light from the crown of his head that shines for 21,000 miles; one Buddha has light from the crown of his head that shines for 42,000 miles; one Buddha has light from the crown of his head that shines for 84,000 miles; one Buddha has light from the crown of his head that shines for 170,000 miles; one Buddha has light from the crown of his head that shines for 1,200,000 miles; one Buddha has light from the crown of his head that shines for 3,000,000 miles; one Buddha has light from the crown of his head that shines for 6,000,000 miles; one Buddha has light from the crown of his head that shines for 12,000,000 miles; one Buddha has light from the crown of his head that illuminates one Buddha-land; one Buddha has light from the crown of his head that illuminates two Buddha-lands; one Buddha has light from the crown of his head that illuminates four Buddha-lands; one Buddha has light from the crown of his head that illuminates eight Buddha-lands; one Buddha has light from the crown of his head that illuminates fifteen Buddha-lands; one Buddha has light from the crown of his head that illuminates thirty Buddha-lands; one Buddha has light from the crown of his head that illuminates sixty Buddha-lands; one Buddha has light from the crown of his head that illuminates 120 Buddha-lands; one Buddha has light from the crown of his head that illuminates five hundred Buddha-lands; one Buddha has light from the crown of his head that illuminates 1,000 Buddha-lands; one Buddha has light from the crown of his head that illuminates 2,000 Buddha-lands; one Buddha has light from the crown of his head that illuminates 4,000 Buddha-lands; one Buddha has light from the crown of his head that illuminates 8,000 Buddha-lands; one Buddha has light from the crown of his head that illuminates 16,000 Buddha-lands; one Buddha has light from the crown of his head that illuminates 32,000 Buddha-lands; one Buddha has light from the crown of his head that illuminates 64,000 Buddha-lands; one Buddha has light from the crown of his head that illuminates 130,000 Buddha-lands; one Buddha has light from the crown of his head that illuminates 260,000 Buddha-lands; one Buddha has light from the crown of his head that illuminates 500,000 Buddha-lands; one Buddha has light from the crown of his head that illuminates 1,000,000 Buddha-lands; and one Buddha has light from the crown of his head that illuminates 2,000,000 Buddha-lands.

The Buddha taught:

– The innumerable Buddhas throughout the ten directions all have light shining from the crowns of their heads in this manner. The light from the crown of the Buddha Immeasurable Purity alone shines throughout tens of millions of lands. Why does the radiance of the Buddhas shine to varying distances, some near and some far? It is fundamentally due to their former lives: the radiance varies in magnitude according to the merits of the vows they made while practicing the bodhisattva path, and when they later attain Buddhahood, each fulfills different vows. Therefore, their radiance is not the same. Nevertheless, the awesome spiritual power of the Buddhas is the same, and their sovereign intentions and desired actions cannot be fathomed. The radiance emanating from the Buddha Immeasurable Purity is supremely excellent beyond measure, and the light of other Buddhas is wholly unable to equal it.

The Buddha praised the light of the Buddha Immeasurable Purity:

– The light of the Buddha Immeasurable Purity is utterly perfect. Within that perfect light is immeasurable joy beyond compare; that is, it is wondrously and supremely excellent beyond all limits.

The beautiful, excellent light of the Buddha Immeasurable Purity surpasses the light of the moon and sun by a million kotis of times.

The light of the Buddha Immeasurable Purity is the brightest among the lights of all Buddhas.

The light of the Buddha Immeasurable Purity is the most beautiful among the lights of all Buddhas.

The light of the Buddha Immeasurable Purity is the most majestic among the lights of all Buddhas.

The light of the Buddha Immeasurable Purity brings the greatest joy and peace among the lights of all Buddhas.

The light of the Buddha Immeasurable Purity is the king among the lights of all Buddhas.

The light of the Buddha Immeasurable Purity is the most enduring and inexhaustible among the lights of all Buddhas.

The light of the Buddha Immeasurable Purity constantly illuminates all the deepest, darkest places inhabited by innumerable kinds of beings. From human beings down to the tiniest insects, all can behold the light of the Buddha Immeasurable Purity.

Of all beings who behold the light of the Buddha Immeasurable Purity, there are none who do not give rise to loving-kindness and joy.

When those in the world who are lustful, angry, or deluded behold the light of the Buddha Immeasurable Purity, they shall become virtuous people.

In places filled with suffering, where beings are interrogated, beaten, and tormented in the realms of hell and animals, if they see the light of the Buddha of Immeasurable Purity shining upon them, those beings will find relief, all their suffering will cease, and after death they will be freed from all pain and anxiety.

The light of the Buddha of Immeasurable Purity spreads throughout the ten directions, reaching infinitely and boundlessly into innumerable lands. Devas and humans alike all hear and know of it. Once they have heard and known of it, there is no one whom the Buddha does not liberate through his teaching.

The Buddha taught:

– It is not I alone who praise the light of the Buddha of Immeasurable Purity. Throughout the ten directions, innumerable Buddhas, pratyekabuddhas, bodhisattvas, arhats, and others likewise praise it.

The Buddha taught:

– If any good man or good woman hears the sound of praise for the light of the Buddha of Immeasurable Purity in this way, continually praises that perfect light throughout the day, with sincere and earnest resolve, never ceasing, and in the depths of the heart aspires to be born in the land of the Buddha of Immeasurable Purity, that person will be honored by the Buddhas and arhats and will attain courageous wisdom. If such people later attain Buddhahood, they too will have their excellent light praised in this way by innumerable pratyekabuddhas, bodhisattvas, and arhats throughout the ten directions. The assemblies of bhiksus in the Sangha, the bodhisattvas, arhats, devas, sovereigns, and people who hear the name of this Buddha will also rejoice with delight and offer praise and acclaim.

The Buddha taught:

– I have mentioned only a few representative features. Were I to speak of the sublime excellence, praise the perfect bliss, and extol the brilliant, radiant light of the Buddha of Immeasurable Purity throughout every day and night for an entire kalpa, I still could not finish.

The Buddha spoke of the twenty-four vows attained by the Buddha of Immeasurable Purity while seeking the bodhisattva path.

At that time, Prince Ajatasatru and five hundred eminent elder householders, all good men, each held a golden flower-canopy and presented it to the Buddha. They then sat together to one side and listened to the sutra. When Prince Ajatasatru and the five hundred elders heard the twenty-four vows of the Buddha of Immeasurable Purity, they all rejoiced greatly. Inwardly they made this vow: “May we, after attaining Buddhahood, all become like the Buddha of Immeasurable Purity.”

Knowing their aspiration, the Buddha told the bhiksus:

– After innumerable kalpas, Prince Ajatasatru and these five hundred elders will attain Buddhahood like the Buddha of Immeasurable Purity.

The Buddha taught:

– Prince Ajatasatru and these five hundred elders have cultivated the bodhisattva path for innumerable kalpas. Each of them has already made offerings to forty billion Buddhas, and now they have come to make offerings to me. In a former life, during the time of Kasyapa Buddha, Prince Ajatasatru and these five hundred people were my disciples. Now they have returned and gathered here with me again.

When the bhiksus heard the Buddha teach this, they were filled with happiness and joy.

The Buddha told Ananda:

– Ten minor kalpas have passed since the Buddha of Immeasurable Purity attained Buddhahood. He dwells in the land of Sukhavati, directly to the west, thousands of millions of billions of lands away from the world of Jambudvipa and the land of Mount Sumeru. The land of the Buddha of Immeasurable Purity is formed entirely and spontaneously from seven treasures: 1. Silver. 2. Gold. 3. Crystal. 4. Lapis lazuli. 5. Coral. 6. Amber. 7. Tridacna shell. These seven treasures naturally form a vast and boundless ground, interwoven and mingled with one another. The radiance of each kind naturally blends together, creating a wondrous light. The precious ground is naturally smooth, extraordinarily fine, and beyond compare. Such precious and beautiful ground is formed from the precious treasures found throughout the ten directions. They naturally gather together and arise through transformation in this way. Those precious substances are equal to the seven treasures of the sixth heaven.

In the land of the Buddha of Immeasurable Purity there is no Mount Sumeru. The stars, moon, and sun of that realm, the first Heaven of the Four Great Kings, and the fifth Trayastrimsa Heaven all abide in empty space. On the ground of that realm there are no great seas or small seas, no great rivers or small rivers, and no mountains, forests, ravines, or caves.

There are no dark or gloomy places. The ground of seven treasures in that realm is entirely level. There are no hell beings, hungry ghosts, animals, or tiny insects.

There are no asuras, dragons, ghosts, or spirits. There are never heavy rains, nor are there the four seasons of spring, summer, autumn, and winter. The weather is neither excessively hot nor excessively cold; the climate is always mild and pleasant, and its happiness is beyond compare.

In that realm, all things arise spontaneously. Food and drink possess a hundred delicious flavors; whatever one desires appears immediately before one. When one no longer wishes to partake of it, it naturally disappears. It is like the spontaneous objects of the sixth heaven: whatever one desires naturally appears in complete abundance.

All beings in this realm are bodhisattvas and arhats; there are no women. Their lives are exceedingly long, and their lifespans extend for innumerable kalpas. Women who attain rebirth there are all born through transformation in male bodies.

In this realm there are only innumerable bodhisattvas and arhats. They are all wise, comprehend everything, see far, and hear clearly. Though far apart, they can still see one another, and from afar they can clearly hear one another’s voices and speech.

All aspire to the path of complete perfection. They are of one kind, with no one different among them. The bodhisattvas and arhats there have upright and handsome features, exceedingly full and pure.

They all have the same complexion, and none bears an ugly or evil appearance. These bodhisattvas and arhats are all intelligent, wise, capable, powerful, and strong. Their garments arise naturally, appearing as soon as they are conceived in the mind, while their thoughts constantly dwell upon virtue and the path.

Before others have spoken their thoughts aloud, they can already discern their intentions. If someone thinks of speaking about the path, they will regularly expound the five skandhas.

The bodhisattvas and arhats in the land of the Buddha of Immeasurable Purity speak with one another in a single language and discuss only the sutras and the path. Apart from this, they never speak of the faults of others. The resonance of their voices is like the sound of three hundred great bells.

All who hear them feel reverence and affection, and no one could dislike them. In their speech, they speak in due order according to age, seniority, and rank. Their exchanges accord with meaning and propriety, and they respect one another as brothers.

They treat one another with benevolence and righteousness, commit no wrongful acts, and speak truthful words to counsel and instruct one another. They never oppose one another, but harmoniously and gently heed one another. Their minds are pure and free from attachment and craving.

They never harbor lust, anger, or delusion. They have no deviant thoughts or thoughts of women. Their wisdom is wholly powerful; their minds are joyful and gentle, and they delight in the sutras and the path.

They themselves know their former lives, the origins of their births, and their previous bodies throughout hundreds of millions of kalpas. They know the good and evil, perishing and survival, of those lives, and even know the entirety of their present lives.

The monasteries, lecture halls, and teaching places of the Buddha of Immeasurable Purity are all naturally formed from seven kinds of treasure, such as gold, silver, crystal, lapis lazuli, white jade, amber, and tridacna shell. They are wondrously radiant and beautiful beyond compare. No one made them, nor does anyone know whence they came, who brought them, or where they will go.

Because of the many meritorious vows of the Buddha Immeasurable Purity, the people in that land do only good, discuss the meaning of the sutras, expound the sutras, and practice the Way. In the Buddha’s assembly, they are spontaneously born by transformation in this manner. The Buddha’s monasteries and lecture halls are all surrounded by railings made of the seven treasures: gold, silver, crystal, lapis lazuli, white jade, amber, mother-of-pearl, and so forth, from which curtains are fashioned. White pearls, moon-bright pearls, and mani jewels form netted canopies, with parasols above them. Of themselves, they produce the five musical tones, and those sounds are wondrously subtle and incomparable.

The dwellings and residences of the bodhisattvas and arhats in the land of the Buddha Immeasurable Purity are all formed by transformation from the seven treasures: gold, silver, crystal, lapis lazuli, coral, amber, mother-of-pearl, and agate. Each person’s residence is surrounded by railings made of the seven treasures. Gold, silver, crystal, lapis lazuli, white jade, amber, and mother-of-pearl are also used to fashion curtains. White pearls, moon-bright pearls, and mani jewels form netted canopies, with parasols above them. Each of these jewels produces the five musical tones.

Within and without the monasteries and lecture halls of the Buddha Immeasurable Purity and the dwellings of the bodhisattvas and arhats, throughout every part of the houses made of the seven treasures, there are ponds, lakes, springs, ravines, and naturally flowing waters. These ponds and lakes are naturally formed together from the seven treasures, such as gold, silver, crystal, lapis lazuli, amber, and mother-of-pearl. The sand at the bottom of these ponds and lakes is likewise made of the seven treasures: gold, silver, crystal, lapis lazuli, coral, amber, and mother-of-pearl.

There are ponds made entirely of silver, with sand of pure gold covering their bottoms.

There are ponds made entirely of gold, with sand of platinum covering their bottoms.

There are ponds made entirely of crystal, with sand of lapis lazuli covering their bottoms.

There are ponds made entirely of lapis lazuli, with sand of crystal covering their bottoms.

There are ponds made entirely of coral, with sand of amber covering their bottoms.

There are ponds made entirely of amber, with sand of coral covering their bottoms.

There are ponds made entirely of mother-of-pearl, with sand of agate covering their bottoms.

There are ponds made entirely of agate, with sand of mother-of-pearl covering their bottoms.

There are ponds made entirely of white jade, with sand of pure gold covering their bottoms.

There are ponds made entirely of pure gold, with sand of white jade covering their bottoms.

There are ponds formed together from two kinds of jewels, with sand composed entirely of gold and silver covering their bottoms.

There are ponds formed together from three kinds of jewels, with sand composed entirely of gold, silver, and crystal covering their bottoms.

There are ponds formed together from four kinds of jewels, with sand composed entirely of gold, silver, crystal, and lapis lazuli covering their bottoms.

There are ponds formed together from five kinds of jewels, with sand composed entirely of gold, silver, crystal, lapis lazuli, coral, and amber covering their bottoms.

There are ponds formed together from six kinds of jewels, with sand composed entirely of gold, silver, crystal, lapis lazuli, coral, amber, and mother-of-pearl covering their bottoms.

There are ponds formed together from seven kinds of jewels, with sand composed entirely of gold, silver, crystal, lapis lazuli, coral, amber, mother-of-pearl, and agate covering their bottoms.

Among the bathing lakes in the land of the Buddha Immeasurable Purity, some are 40 miles long, some 80 miles long, some 160 miles long, some 320 miles long, some 640 miles long, some 1,280 miles long, some 2,560 miles long, some 5,120 miles long, some 10,240 miles long, and some 20,480 miles long. The width and breadth of each lake are equal to its length. These bathing lakes are exceedingly delightful places where the bodhisattvas and arhats regularly bathe.

The Buddha said:

– The bathing lake of the Buddha Immeasurable Purity is forty-eight thousand miles long and eighty-four thousand miles wide. That bathing lake is formed from the seven treasures; the sand at its bottom is likewise made of the seven treasures, together with white pearls, moon-bright pearls, and mani jewels. The Buddha Immeasurable Purity and the bodhisattvas and arhats bathe in the lake’s water, which is exceedingly clear, fragrant, and pure. Within that lake, a hundred kinds of fragrant flowers arise naturally. Each kind has its own color and fragrance, and each flower has a thousand petals. These flowers are so fragrant that nothing can compare with them, and their qualities cannot be expressed in words. Their fragrance is unlike that of flowers in the human world and is even more extraordinary than that of celestial flowers. The fragrance of these flowers is the pure essence of the scents of all flowers throughout the ten directions, and they arise naturally in this manner. The water in the lake flows onward in streams. It flows neither swiftly nor slowly and spontaneously produces the five wondrously subtle musical tones.

The Buddha said:

– From throughout the innumerable Buddha lands of the ten directions, heavenly beings, human beings, and even the tiniest insects—all living beings born in the land of the Buddha Immeasurable Purity—are born by transformation from lotus flowers in ponds made of the seven treasures. They naturally grow to maturity without needing to be nourished by milk and partake of food that appears naturally. Their bodies are neither the bodies of humans in this world nor those of heavenly beings. Because their bodies are formed through the accumulation of virtuous merit, they naturally attain bodies like empty space. Those bodies are supremely beautiful and incomparable.

The Buddha said to Ananda:

– Suppose a destitute beggar of this world were made to stand beside a king. What would that person’s face and appearance be like? Would that person’s complexion and bearing resemble those of the king?

The Venerable Ananda replied:

– If a beggar were made to stand beside a king, that person’s face would appear exceedingly ugly and would not resemble the king’s extraordinarily handsome bearing and countenance, which would surpass the beggar’s a hundred thousand myriad kotis of times. Why is this? The beggar appears truly impoverished and wretched and has never enjoyed a fine meal. If the food is poor, how could it satisfy hunger? Because the beggar eats in this manner, the sinews, bones, arms, and legs become feeble, and the person cannot stand steadily. Having nothing with which to sustain the body, that person is constantly afflicted by hunger, thirst, deprivation, freezing cold, fear, suffering, and sorrow. Such people were foolish and lacking in wisdom in former lives. Though wealthy, they were greedy; though possessing riches, they had no compassionate heart, showed no kindness in their conduct, lacked benevolence, and, even when giving, desired greater benefit for themselves. They begrudged food and drink and wanted delicacies only for themselves. They did not believe that by giving generously they would later receive good karmic results. They did not believe that doing good would bring blessed rewards in a future life. Instead, in their delusion and cruelty, they committed still more evil deeds. Therefore, when they died, their wealth was scattered. Since they possessed not the slightest gracious virtue, on what could they rely? Thus, they fell into evil destinies and underwent suffering. Later, after escaping that suffering and being reborn as humans, they were born into poor and lowly households. Their bodies were dark and unsightly, their features ugly, and their clothes tattered and insufficient to cover them. They lived alone and forsaken, in destitution, tormented by hunger and cold, their faces haggard, scarcely resembling human beings. Because of the karma that they created in former lives, they must endure such retribution. Who could see them without feeling compassion? Such people are cast aside in marketplaces and on roads, naked, ugly, dark, and repulsive, scarcely resembling human beings.

Why is a sovereign uniquely honored and the most excellent among human beings? It is because in former lives such a person performed only wholesome deeds, had faith in the sutras and the Way, bestowed kindness and virtue through generosity, lived with righteousness, affection, and universal love, and practiced giving with benevolence and joy. Such a person was not greedy for food or drink, gave to all beings without avarice or regret, and did not oppose or defy others.

Those who acquire such merit and virtue are accompanied by their meritorious karma when they die and therefore do not fall into the evil destinies. In this life, when born as human beings, they are born into noble families and are naturally honored. Only a king, as sovereign ruler, can command the people; he is mighty, with a fair complexion, a full and imposing bearing, and a well-formed, upright body, and everyone venerates him.

He enjoys delicious food and fine clothing and may freely indulge his preferences. Whatever he desires, the requisite objects naturally appear without going against his wishes. He enjoys the greatest excellence in the human realm, happiness and peace, a radiant countenance, and every such blessing.

THE SUTRA OF THE BUDDHA OF IMMEASURABLE PURITY, EQUALITY, AND AWAKENING

End of Fascicle 1