佛說大乘無量壽莊嚴經

At that time Bhikshu Dharmakara addressed the World-Honored One: “After I attain bodhi and perfect true awakening, all living beings who hear my name shall forever leave behind minds burning with affliction, attain the practice of coolness and the practice of true faith, be born in my land, sit beneath the jeweled tree, realize the Patience of Non-arising (Anutpattika-kṣānti), and accomplish Anuttarāṃsamyaksaṃbodhi, unsurpassed, complete, perfect awakening.

“World-Honored One! After I attain bodhi and perfect true awakening, whenever any bodhisattva in any Buddha land throughout the ten directions hears my name, that bodhisattva shall immediately realize the Samadhi of Tranquility. Having abided in that concentration, within a single thought that bodhisattva shall behold immeasurable, boundless, inconceivable Buddhas, the World-Honored Ones, attend upon them and make offerings to them, and accomplish Anuttarāṃsamyaksaṃbodhi.

“World-Honored One! After I attain bodhi and perfect true awakening, whenever any shravaka or bodhisattva in any Buddha land throughout the ten directions hears my name, that person shall realize the Patience of Non-arising, accomplish all roots of goodness in equality, and abide in effortless practice beyond preparatory application; therefore, before long that person shall attain Anuttarāṃsamyaksaṃbodhi.

“World-Honored One! After I attain bodhi and perfect true awakening, whenever any bodhisattva in any Buddha land throughout the ten directions hears my name, a rare and wondrous thought shall arise in that bodhisattva’s mind. That person shall immediately attain the Universally Pervasive Bodhisattva Samadhi. Having abided in this concentration, within a single thought that person shall reach immeasurable, innumerable, inconceivable Buddha lands, reverently honor and make offerings to the Buddhas, and accomplish Anuttarāṃsamyaksaṃbodhi.

“World-Honored One! After I attain bodhi and perfect true awakening, all bodhisattvas in my land—whether they delight in teaching the Dharma, delight in hearing the Dharma, manifest spiritual powers (Ṛddhi-prātihārya), or travel to other regions—shall cultivate as they wish, with nothing left unperfected, and all shall be caused to realize Anuttarāṃsamyaksaṃbodhi.

“World-Honored One! After I attain bodhi and perfect true awakening, whenever beings throughout all Buddha lands hear my name, they shall immediately attain the First Patience, the Second Patience, and onward through the Patience Regarding the Non-arising of Dharmas (Anutpattika-dharma-kṣānti), and accomplish Anuttarāṃsamyaksaṃbodhi.”

After Bhikshu Dharmakara had made these vows before that Buddha, through the majestic spiritual power of the Buddha he spoke these verses:

Their bodies, like the Buddha’s, shall be of pure gold;
Their wondrous marks shall all be perfect.
With minds of great loving-kindness (Mahā-maitrī),
They too shall benefit all classes of beings.

May they attain bodies of radiant light,
Shining universally like the Buddha.
The brilliance of the sun (Sūrya), moon (Candra),
Gems (Maṇi), and jewels (Ratna) shall not compare.

Furthermore, Ananda, after Bhikshu Dharmakara had made these vows (Praṇidhāna) before the Tathagata Lokeshvararaja, in the presence of devas (Deva), humans (Manuṣya), maras (Māra), brahmas (Brāhma), shramanas (Śramaṇa), brahmans (Brāhman), asuras (Asura), and others, he abided in true wisdom, courageously and diligently cultivated the immeasurable virtues (Guṇa) that adorn a Buddha land, entered samadhi, and cultivated bodhisattva conduct (Bodhisattva-caryā) for great asamkhya kalpas.

He did not give rise to a mind of greed (Rāga-citta), a mind of anger (Dveṣa-citta), or a mind of delusion (Moha-citta). Nor did he entertain perceptions of desire (Rāga-saṃjñā), anger (Dveṣa-saṃjñā), or delusion (Moha-saṃjñā). His mind was not confused by perceptions (Saṃjñā) of material form (Rūpa), sound (Śabda), odor (Gandha), taste (Rasa), or tangible objects (Spraṣṭavya). His speech was not mute or faltering, and his body was not indolent. He delighted only in recollecting roots of goodness and practicing the tranquil conduct cultivated by the Buddhas of the past. He stayed far from falsehood, steadfastly preserved the rules of discipline, and always benefited living beings with loving speech.

He had faith in, honored, and revered the Buddha (Buddha), Dharma (Dharma), and Sangha (Saṃgha), and was disciplined, gentle, and pliant. Relying on the gate of ultimate truth, he directly realized the root of virtue. He comprehended emptiness (Śūnyatā), signlessness (Animitta), wishlessness (Apraṇihita), the absence of compounded activity (Abhisaṃskāra), non-arising (Anutpanna), and non-cessation (Aniruddha).

He skillfully guarded the karma of speech and did not criticize the faults of others. He skillfully guarded bodily karma and never transgressed the rules of discipline. He skillfully guarded mental karma, keeping it pure and undefiled. He had no attachment to any country, city, village, man, woman, servant, retinue, gold, silver, precious jewel, or any object of form, sound, odor, taste, or touch.

He always benefited living beings through the practices of the six paramitas: generosity (Dāna), moral discipline (Śīla), patience (Kṣānti), diligence (Vīrya), meditative concentration (Dhyāna), and wisdom (Prajñā). He was fully endowed with exemplary conduct and perfected the roots of goodness. Wherever he was born, innumerable hundreds of thousands of kotis of nayutas of treasuries filled with precious jewels sprang from the earth. He gathered in immeasurable and innumerable hundreds of thousands of kotis of nayutas of living beings and caused them to arouse the mind of Anuttarāṃsamyaksaṃbodhi.

His practices such as these were immeasurable and boundless and could never be fully described.

Furthermore, Ananda, while Bhikshu Dharmakara practiced bodhisattva conduct, he constantly honored, revered, attended upon, and made offerings to the Buddhas without interruption.

When he became one of the Four Great Heavenly Kings, he always approached the Buddhas, reverently bowed to them, attended upon them, and made offerings.

When he became the king of Trayastrimsha Heaven, he always approached the Buddhas, reverently bowed to them, attended upon them, and made offerings.

When he became the king of Yama Heaven, the king of Tushita Heaven, the king of the Heaven of Delight in Creation, the king of the Heaven of Mastery over Others’ Creations, and even a Great Brahma King, he always approached the Buddhas, reverently bowed to them, attended upon them, and made offerings.

Furthermore, Ananda, in Jambudvipa (Jāmbūdvīpa), when he became a wheel-turning king who had received the anointment, accompanied by great ministers, officials, and noble families, he always approached the Buddhas, reverently bowed to them, attended upon them, and made offerings.

Thus, throughout immeasurable and innumerable hundreds of thousands of myriads of kotis of kalpas, he drew near to the Buddhas, directly realized the root of virtue, and accumulated the causes of Anuttarāṃsamyaksaṃbodhi.

Furthermore, Ananda, while Bhikshu Dharmakara practiced bodhisattva conduct, the fragrance of sandalwood (Candana) constantly issued from his mouth, and the fragrance of utpala flowers (Utpāla) issued from all the pores of his body. This fragrance permeated immeasurable, boundless, inconceivable nayutas of hundreds of thousands of yojanas. Sentient beings who smelled this fragrance all aroused the mind of Anuttarāṃsamyaksaṃbodhi.

Furthermore, Ananda, while Bhikshu Dharmakara practiced bodhisattva conduct, his physical appearance was dignified and beautiful, and he was fully endowed with the thirty-two marks and eighty characteristics. He also adorned both arms with every precious treasure. From his palms there constantly issued all kinds of clothing, food and drink, banners and pennants, parasols, music, and every supreme necessity. He benefited all living beings and caused them to arouse the mind of Anuttarāṃsamyaksaṃbodhi.”

At that time, after Ananda heard the Buddha describe the bodhisattva conduct of Bhikshu Dharmakara, he addressed the World-Honored One: “Was Bhikshu Dharmakara a Buddha of the past, a Buddha of the future, or a Buddha of the present?”

The World-Honored One said: “That Buddha, the Tathagata, comes without any place from which he comes and goes without any place to which he goes. He is without birth and without cessation and is neither past nor future; he merely fulfills the recompense of his vows in order to liberate living beings.

“At present, in the west, a hundred thousand kotis of nayutas of Buddha lands away from Jambudvipa, there is a world called Sukhavati (Sukhāvatī). The Buddha there is named Infinite Life (Amitāyus). Ten kalpas have passed since he attained Buddhahood. Immeasurable and innumerable bodhisattva mahasattvas and an immeasurable, innumerable assembly of shravakas reverently surround him to hear the Dharma.

“The light of that Buddha shines throughout Buddha lands in the east as numerous as the sands of the Ganges—hundreds of thousands of kotis of nayutas of Buddha lands beyond reckoning. It is likewise in the south, west, and north; the four intermediate directions; the zenith; and the nadir.

“Furthermore, Ananda, the Buddha Infinite Life may manifest a halo one yojana in extent, or two yojanas, three yojanas, a hundred yojanas, a hundred thousand yojanas, or hundreds of thousands of kotis of nayutas of yojanas, up to and including one that completely fills immeasurable, boundless, innumerable Buddha lands.

“Furthermore, Ananda, this light now bears the names Immeasurable Light (Amita-prabha), Unobstructed Light (Apratihata-prabha), Ever-Shining Light, Unfailing Light (Amogha-prabha), Beneficial Light (Anuśaṃsa-prabha), Beloved Light (Premanīya-prabha), Peace-Giving Light (Upoṣanīya-prabha), Liberating Light (Vimukta-prabha), Unequaled Light (Atulya-prabha), Inconceivable Light (Acintya-prabha), Light Surpassing the Sun and Moon, Light Outshining All the Worlds, and Stainless Pure Light (Amala-śuddha-prabha).

“Such light universally illuminates all worlds throughout the ten directions. Devas (Deva), dragons (Nāga), yakshas (Yakṣa), gandharvas (Gandharva), asuras (Asura), garudas (Garuḍa), kinnaras (Kiṃnara), mahoragas (Mahoraga), humans (Manuṣya), and nonhumans (Amanuṣya) who see this light arouse the bodhi-mind (Bodhi-citta) and obtain benefit and happiness.”

The Buddha told Ananda: “Even if I were to remain for an entire kalpa describing the virtues and benefits of this light, I could not exhaust them.

“Furthermore, Ananda, the Tathagata Infinite Life has hundreds (Śata), thousands (Sahasra), myriads (Hrabheda), tens of myriads (Hrabheda-daśa), hundreds of myriads (Hrabheda-śata), one koti (Koṭi), hundreds of kotis (Koṭī-śata), thousands of kotis (Koṭī-sahasra), kaṃkaras (Kaṃkara), bimbaras (Bimbara), nayutas (Nayuta), akṣobhyas (Akṣobhya), vivāhas (Vivāha), vāhanas (Vāhana), gaṇyas (Gaṇya), asamkhyas (Asaṅkhya), tens of asamkhyas (Asaṅkhya-daśa), hundreds of asamkhyas (Asaṅkhya-śata), thousands of asamkhyas (Asaṅkhya-sahasra), hundreds of thousands of asamkhyas (Asaṅkhya-śata-sahasra), amāpyas (Amāpya), and acintyas (Acintya) of shravakas. The measure of this immeasurable and innumerable assembly of shravakas cannot be reached through analogy or calculation.

“Ananda, Mahamaudgalyayana is foremost in spiritual powers. Suppose that all the boys and girls in the trichiliocosm possessed his abilities: in a single day and night they could certainly know their own number. Suppose further that hundreds of thousands of kotis of shravakas all possessed spiritual powers like those of Mahamaudgalyayana, and that each shravaka lived for hundreds of thousands of kotis of nayutas of years. Even if they spent their entire lifespans counting, the number they could calculate would not approach even one part in a hundred of the total.

“Furthermore, Ananda, consider a great ocean, eighty-four thousand yojanas deep and boundlessly wide. Suppose someone took a single hair from his body, split it into a hundred kotis of pieces, each as fine as a tiny particle of dust, and cast each particle into the ocean. The amount of water adhering to each particle would be equal to its size. In this manner, he would cast into the ocean all the particles made from the hair. What do you think? Would the water adhering to the tiny particles of hair be greater, or would the water in the great ocean be greater?”

Ananda addressed the Buddha: “World-Honored One! The water adhering to the tiny particles of hair would not amount to half a mouthful, whereas the water in the ocean is immeasurable.”

The Buddha told Ananda: “If the assembly of shravakas like Maudgalyayana were to spend the entirety of their lifespans counting, the number they could know would be like the water adhering to those tiny particles of hair, while the number remaining uncounted would be like the water in the ocean. Thus, that Buddha has an immeasurable number of shravaka disciples, beyond all calculation.

“Moreover, that Buddha land possesses immeasurable abundance. Its inhabitants experience only bliss and no suffering. There are no hells (Niraya), hungry ghosts (Preta), animals (Tiryagyoni), the realm of Yama (Yāma-loka-dhātu), or the recompenses of the eight difficult conditions. There are only assemblies of pure bodhisattva mahasattvas and shravakas.

“Furthermore, Ananda, that Buddha land has many kinds of jeweled pillars, all adorned with hundreds of thousands of precious treasures: pillars made of gold (Suvarṇa), silver (Rūpya), vaidurya (Vaiḍūrya), crystal (Sphaṭika), red pearls (Lohita-mukta), mother-of-pearl (Musāra-galva), and agate (Aśma-garbha).

“There are also pillars made of two treasures, gold and silver; pillars made of three treasures, gold, silver, and vaidurya; pillars made of four treasures, gold, silver, vaidurya, and crystal; pillars made of five treasures, gold, silver, vaidurya, crystal, and pearls; pillars made of six treasures, gold, silver, vaidurya, crystal, pearls, and mother-of-pearl; and pillars made of seven treasures, gold, silver, vaidurya, crystal, pearls, mother-of-pearl, and agate.

“Furthermore, Ananda, that Buddha land also has many kinds of jeweled trees (Ratna-vṛkṣa), whose roots, trunks, branches, and bases are made of pure gold and whose flowers, leaves, and fruit are formed of white silver.

“There are jeweled trees whose roots, trunks, branches, and bases are made of white silver and whose flowers, leaves, and fruit are formed of vaidurya.

“There are jeweled trees whose roots, trunks, branches, and bases are made of vaidurya and whose flowers, leaves, and fruit are formed of crystal.

“There are jeweled trees whose roots, trunks, branches, and bases are made of crystal and whose flowers, leaves, and fruit are formed of pearls.

“There are jeweled trees whose roots, trunks, branches, and bases are made of pearls and whose flowers, leaves, and fruit are formed of mother-of-pearl.

“There are jeweled trees whose roots, trunks, branches, and bases are made of mother-of-pearl and whose flowers, leaves, and fruit are formed of agate.

“There are jeweled trees whose roots, trunks, branches, and bases are made of agate and whose flowers, leaves, and fruit are formed of pure gold.

“There are also jeweled trees with roots (Mūla) of pure gold, trunks (Skandha) of white silver, branches (Śākha) of vaidurya, crowns (Viṭapa) of crystal, leaves (Patra) of pearl, flowers (Puṣpa) of mother-of-pearl, and fruit (Phala) of agate.

“There are jeweled trees with roots of white silver, trunks of vaidurya, branches of crystal, crowns of pearl, leaves of mother-of-pearl, flowers of agate, and fruit of pure gold.

“There are jeweled trees with roots of vaidurya, trunks of crystal, branches of pearl, crowns of mother-of-pearl, leaves of agate, flowers of pure gold, and fruit of white silver.

“There are jeweled trees with roots of crystal, trunks of pearl, branches of mother-of-pearl, crowns of agate, leaves of mother-of-pearl, flowers of agate, and fruit of pure gold.

“There are jeweled trees with roots of pearl, trunks of mother-of-pearl, branches of agate, crowns of pure gold, leaves of white silver, flowers of vaidurya, and fruit of crystal.

“There are jeweled trees with roots of mother-of-pearl, trunks of agate, branches of pure gold, crowns of white silver, leaves of vaidurya, flowers of crystal, and fruit of pearl.

“There are jeweled trees with roots of agate, trunks of pure gold, branches of white silver, crowns of vaidurya, leaves of crystal, flowers of pearl, and fruit of mother-of-pearl.

“Thus the trees (Vṛkṣa) of the World of Sukhavati are formed from the seven treasures.

“Furthermore, Ananda, that Buddha land is pure, beautifully adorned, vast, and level. It has no mountains, hills, mounds, pits, hollows, thorny or dangerous roads, sandbanks, gravel, earth, rocks, Black Mountains (Kāla-parvata), Snow Mountains (Himālaya-parvata), jeweled mountains (Ratna-parvata), golden mountains (Varṇa-parvata), Mount Sumeru (Sumeru-parvata), Cakravada Mountains (Cakra-vālā-parvata), or Great Cakravada Mountains (Mahā-cakra-vālā-parvata). Its ground is made solely of pure gold.”

After Ananda heard these words, he addressed the World-Honored One: “The Four Great Heavenly Kings (Cātur-mahā-rāja-deva) and the devas of Trayastrimsha Heaven (Trayāstriṃśa-deva), the Heaven of the Thirty-Three, abide in dependence upon Mount Sumeru, the king of mountains. Upon what, then, do the devas of Yama Heaven (Yāma-deva) depend in order to abide (Praṣṭhita)?”

The Buddha told Ananda: “The devas of Yama (Yāma), Tushita (Tuṣita), and all devas of the form realm (Rūpa-dhātu) and formless realm (Arūpa-dhātu) abide in dependence upon the element of space (Ākāśa-dhātu).”

Ananda said: “Since the element of space is without obstruction, how can they abide upon it? The causes of karma and their recompenses are inconceivable.”

The Buddha told Ananda: “The recompense of your own body is also inconceivable; the karmic recompenses of living beings are also inconceivable; and the sacred powers of the Buddhas are also inconceivable.

“Although that Buddha land has no great ocean, it has springs and rivers flowing together everywhere. Those rivers and springs may be ten yojanas wide, twenty yojanas, thirty yojanas, or up to a hundred thousand yojanas wide, and twelve yojanas deep. Their water is pure and endowed with the eight virtues. It produces wondrous sounds like hundreds of thousands of myriads of kinds of music that fill all Buddha lands. All living beings who hear them rejoice and experience great bliss.

“On both banks of those waters are countless fragrant sandalwood trees and auspicious fruit trees, while fragrant flowers and grasses constantly emit radiant light. If a living being enters the water and wishes it to reach the feet, the water reaches the feet; if the being wishes it to reach the knees or even the neck, it does so. If one wishes the water to be cool, warm, swift-flowing, or gently flowing, it accords in every case with that being’s intention and causes the experience of bliss.

“Moreover, many kinds of sounds (Śabda) issue from the water: the sound of Buddha (Buddha-śabda), the sound of Dharma (Dharma-śabda), the sound of Sangha (Saṃgha-śabda), the sound of cessation and rest (Māveṇika-śabda), the sound of absence of intrinsic nature, the sound of the paramitas (Pāramitā-śabda), the sound of the powers (Bala-śabda), the sound of fearlessness (Abhaya-śabda), the sound of unimpeded mastery (Vaiśāradya-śabda), the sound of no conditioned activity (Asaṃskāra-śabda), the sound of non-arising (Anutpāda-śabda), the sound of cessation (Nirodha-śabda), the sound of tranquility (Śānta-śabda), the sound of great loving-kindness (Mahā-maitrī-śabda), the sound of great compassion (Mahā-kāruṇā-śabda), the sound of sympathetic joy and equanimity (Muditā-upekṣā-śabda),

and the sound of anointment (Abhiṣeka-śabda).

“Moreover, those born in that Buddha land never hear the sounds of hells, hungry ghosts, animals, yakshas, conflict, abusive speech, divisive speech, killing, stealing, or any other evil sound. Those living beings possess dignified and beautiful forms, immeasurable merit, penetrating wisdom, and sovereign spiritual powers. Their palaces, towers, gardens, groves, ponds, clothing, and bedding are like the most excellent possessions of the devas of the Heaven of Mastery over Others’ Creations (Paranirmita-vaśavartin-deva), and they are fully provided with everything.

“Furthermore, Ananda, when living beings in that land think of incense and flowers and wish to make offerings to the Buddhas, flowers, incense, necklaces, fragrant ointments, powdered incense, banners, pennants, parasols, music, and other such things immediately appear according to their wishes and fill the Buddha land.

“If they think of food and drink, medicines, clothing, bedding, crowns, earrings, pearls, nets, and similar things, these immediately appear according to their thoughts and likewise fill the Buddha land.

“Furthermore, if they think of mani jewels with which to adorn palaces, towers, central halls, eaves, chambers, and doors—whether large or small, high or low—then, as they think, all appear before them according to their wishes, with nothing lacking.

“Furthermore, Ananda, suppose a person possesses only a little wealth and treasure. Before a kshatriya king who has received the anointment (Rājñaścakravartin), none of that person’s power or splendor is manifest.

“Likewise, before Shakra, Lord of the Devas (Śakra-devānām-indra), none of the kshatriya king’s power or splendor is manifest.

“Likewise, before the devas of the Heaven of Mastery over Others’ Creations (Paranirmita-vaśavartin-deva), none of Shakra’s power or splendor is manifest.

“Likewise, before the land of Sukhavati (Sukhāvatī) of the Tathagata Infinite Life (Amitāyus-tathāgata), none of the power or splendor of the devas of the Heaven of Mastery over Others’ Creations or of the form realm (Rūpa-dhātu) and formless realm (Arūpa-dhātu) is manifest. Thus, that land possesses inconceivable virtues and adornments.

“Furthermore, Ananda, in that Buddha land, whenever it is time to eat, a fragrant breeze spontaneously arises and moves the jeweled trees. As the trees touch one another, they produce wondrous sounds that expound suffering (Duḥkha), emptiness (Śūnya), impermanence (Anitya), non-self (Anātman), and the paramitas (Pāramitā).

“The wind also blows flowers from the trees onto the ground throughout the Buddha land, forming a layer about seven persons in height, level and magnificent, soft, radiant, and pure. When practitioners walk upon it, their feet sink four finger-widths into the ground, which gives the body a blissful touch like kācilindika cloth. After mealtime, the jeweled flowers disappear into the earth and are no longer visible. A short while later, another breeze arises, blowing flowers from the trees and spreading them over the ground exactly as before. It is likewise at the beginning and end of the night.

“Furthermore, Ananda, that Buddha land has no such darkness, no such constellations (Nakṣatra) or planets (Graha), no such sun (Sūrya) or moon (Candra), no such day or night, no such acceptance or rejection, and no such discrimination. It is wholly pure and unmixed, and its inhabitants experience only purity and supreme bliss.

“If good men or good women have been born or will be born there, they will assuredly realize Anuttarāṃsamyaksaṃbodhi. What do you think? In that Buddha land there are none of three kinds of failure: first, the mind never becomes false; second, one’s stage is never subject to regression; and third, goodness is never lost.

“Furthermore, Ananda, Buddha Tathagatas in worlds of the east as numerous as the sands of the Ganges extend their broad, long tongues, emit immeasurable light, speak truthful words, and praise the inconceivable virtues of the Buddha Infinite Life.

“Buddha Tathagatas in worlds of the south as numerous as the sands of the Ganges also extend their broad, long tongues, emit immeasurable light, speak truthful words, and praise the inconceivable virtues of the Buddha Infinite Life.

“Buddha Tathagatas in worlds of the west as numerous as the sands of the Ganges also extend their broad, long tongues, emit immeasurable light, speak truthful words, and praise the inconceivable virtues of the Buddha Infinite Life.

“Buddha Tathagatas in worlds of the north as numerous as the sands of the Ganges also extend their broad, long tongues, emit immeasurable light, speak truthful words, and praise the inconceivable virtues of the Buddha Infinite Life.

“Likewise, in the four intermediate directions, the zenith, and the nadir, Buddha Tathagatas in worlds as numerous as the sands of the Ganges extend their broad, long tongues, emit immeasurable light, speak truthful words, and praise the inconceivable virtues of the Buddha Infinite Life.

“Ananda, what do you think? This is to cause living beings to hear that Buddha’s name, voice it, recollect him with pure minds, accept and uphold his name, take refuge in him, make offerings, and seek birth in that land. When those people’s lives end, they will all be born in the World of Sukhavati and become irreversible from Anuttarāṃsamyaksaṃbodhi.

“Furthermore, Ananda, if good men or good women hear this sutra, accept and uphold it, read and recite it, copy it, make offerings to it, and continuously seek birth in that land day and night, then, as their lives approach their end, the Tathagata Infinite Life and the sacred assembly will appear directly before them. In but a moment, they will be born in the World of Sukhavati and become irreversible from Anuttarāṃsamyaksaṃbodhi.

“Furthermore, Ananda, if good men or good women, after arousing the bodhi-mind, uphold the precepts firmly without transgression, benefit sentient beings, dedicate all roots of goodness they have created so that beings may attain peace and happiness, and recollect the Tathagata Infinite Life and his land in the west, then, when their lives end, they will be born in that jeweled land with forms like the Buddha’s and adorned in every way. Surrounded by sages and noble ones, they will quickly hear the Dharma and forever become irreversible from Anuttarāṃsamyaksaṃbodhi.

“Furthermore, Ananda, if good men or good women bring forth ten kinds of resolve, namely:

1. To abstain from stealing (Adattādānādvirati)

2. To abstain from killing (Pāṇātipātā-paṭivirati)

3. To abstain from sexual misconduct (Kāmamithyācārādvirati)

4. To abstain from false speech (Mṛṣāvādātvirati)

5. To abstain from frivolous speech (Saṃbhinnapralāpātprativirati)

6. To abstain from abusive speech (Pāruṣyātprativirati)

7. To abstain from divisive speech (Paiśunyātvirati)

8. To abstain from covetousness (Abhidhyāyāḥ-prativirati)

9. To abstain from anger and ill will (Vyāpādātprativirati)

10. To abstain from delusion (Mithyādṛṣṭi-prativirati: to abstain from wrong views and from erroneous thoughts and understandings)

“And if, day and night, they thus contemplate the World of Sukhavati, the Buddha Infinite Life, his manifold virtues, and his manifold adornments, and with sincere minds bow before him and make offerings, then, as their lives approach their end, they will be without fear and their minds will not become confused or inverted. They will immediately be born in that Buddha land. Immeasurable and innumerable Buddhas, the World-Honored Ones, praise the virtues and name of the Buddha Infinite Life. After hearing that Dharma, those people will forever become irreversible from Anuttarāṃsamyaksaṃbodhi.

THE BUDDHA’S DISCOURSE ON THE MAHAYANA SUTRA OF THE ADORNMENT OF INFINITE LIFE

MIDDLE FASCICLE (End)