佛說大乘無量壽莊嚴經

Furthermore, Ānanda! In Buddha lands as numerous as the sands of the Ganges in the eastern direction, in each land there are immeasurable and innumerable bodhisattva-mahāsattvas and immeasurable and innumerable assemblies of śrāvakas. Bearing incense, flowers, banners, pennants, precious canopies, and other offerings, they present them to Buddha Amitāyus in the Land of Ultimate Bliss.

In Buddha lands as numerous as the sands of the Ganges in the southern direction, in each land there are likewise immeasurable and innumerable bodhisattva-mahāsattvas and immeasurable and innumerable assemblies of śrāvakas. Bearing incense, flowers, banners, pennants, precious canopies, and other offerings, they present them to Buddha Amitāyus in the Land of Ultimate Bliss.

In Buddha lands as numerous as the sands of the Ganges in the western direction, in each land there are likewise immeasurable and innumerable bodhisattva-mahāsattvas and immeasurable and innumerable assemblies of śrāvakas. Bearing incense, flowers, banners, pennants, precious canopies, and other offerings, they present them to Buddha Amitāyus in the Land of Ultimate Bliss.

In Buddha lands as numerous as the sands of the Ganges in the northern direction, in each land there are likewise immeasurable and innumerable bodhisattva-mahāsattvas and immeasurable and innumerable assemblies of śrāvakas. Bearing incense, flowers, banners, pennants, precious canopies, and other offerings, they present them to Buddha Amitāyus in the Land of Ultimate Bliss.

The four intermediate directions, the direction above, and the direction below are also the same. After bowing at the Buddha’s feet, they praise the meritorious adornments of that Buddha land.

Thereupon the Blessed One spoke these verses:

_In the east are worlds as numerous as the sands of the Ganges;

Within each land are countless

Bodhisattvas and śrāvakas who arouse the supreme resolve.

All bring collections of incense, flowers, precious canopies, and more,

Bearing them into that magnificently adorned Buddha land

To make offerings to Tathāgata Amitāyus.

Having made offerings, they bow at the Buddha’s feet and praise

That supreme and exceedingly rare great field of merit.

_Likewise in the west, south, and north,

The four intermediate directions, above, and below are lands as numerous as the Ganges’ sands;

The numbers of śrāvakas and bodhisattvas are also thus.

All arrange incense and flowers as offerings,

Bow at his feet, circumambulate him, and cherish reverent love.

They further praise the Tathāgata: “Profound were your former vows;

You accumulated merit and adorned throughout

The immeasurable and boundless Land of Ultimate Bliss.

_Though other Buddha lands are magnificently adorned,

They can scarcely compare with the Tathāgata’s precious land.

They also offer celestial flowers to the Buddha;

The flowers unfold in space and form parasol canopies,

Each a hundred yojanas in height and breadth,

Their magnificent colors and forms beyond compare.

They fill the Tathāgata’s precious land,

And all congratulate one another and rejoice.

Throughout hundreds of thousands of past kalpas,

They accumulated immeasurable roots of goodness,

Renounced bodies within the cycle of the three realms,

And were brought to the pure land of liberation.

_At that time Buddha Amitāyus,

To transform and guide the bodhisattvas’ minds in other regions,

Secretly used spiritual powers to manifest a great light.

From his countenance the light streamed forth—

Thirty-six koṭis of nayutas of rays—

Illuminating koṭis of thousands of Buddha lands everywhere.

Having thus shone upon humans, devas, and all others,

The light then entered the crown of the Tathāgata’s head.

_At that time all beings in the assembly

Reverently praised the unprecedented Buddha-light.

Each aroused the aspiration for bodhi,

Vowing to leave worldly defilements and reach the other shore._

When the Blessed One had spoken these verses, Bodhisattva Avalokiteśvara rose from his seat in the assembly, joined his palms toward the Buddha, and said: “Blessed One! Through what causes and conditions does immeasurable light issue from the countenance of Buddha Amitāyus and illuminate the Buddha lands? I pray that the Blessed One will skillfully explain this, so that, after hearing it, beings and bodhisattvas of other regions may give rise to a sense of wonder toward the Buddha’s bodhi and joyfully aspire to attain the stage of non-retrogression.”

The Blessed One then told Bodhisattva Avalokiteśvara: “Now listen attentively! I shall explain it to you. Immeasurable, boundless asaṃkhyeya kalpas ago, when that Buddha-Tathāgata was still a bodhisattva, he made this great vow: ‘When, in a future life, I attain perfect awakening, if immeasurable beings throughout the worlds of the ten directions hear my name, bow their heads in homage and recollect me, praise me and take refuge in me, or present collections of incense and flowers as offerings, such beings shall swiftly be born in my land; upon seeing this light, they shall immediately attain liberation.

If bodhisattvas see this light, they shall immediately receive a prediction and attain the stage of non-retrogression. Bearing incense, flowers, and other offerings in their hands, they shall go to boundlessly many pure lands throughout the worlds of the ten directions, make offerings to the Buddhas, perform the work of a Buddha, and increase their merit. In but a moment they shall return to their own land and experience every delight.’”

For this reason, the light then entered the crown of the Buddha’s head.

Furthermore, Ānanda! Every bodhi tree of Buddha Amitāyus, the Worthy One, the Perfectly Awakened One, is one thousand six hundred yojanas high. Its branches and leaves spread eight hundred yojanas in all four directions, while its roots extend five hundred yojanas deep into the earth. Its luxuriant flowers and fruits flourish in colors produced from immeasurable hundreds of thousands of precious substances. The tree is further adorned with Candra-bhāsa-maṇi-ratna, Śakrābhilagna-maṇi-ratna, Cintāmaṇi-ratna, Sāgara-vara-maṇi-ratna, Great Emerald jewels, Sphaṭika-ratna, Ratna-hāra necklaces, Great Emerald jeweled necklaces, Lohita-muktā-hāra necklaces, Nīla-muktā-hāra necklaces, gold, silver, jeweled nets, and every kind of ornament.

Furthermore, Ānanda! Each morning a fragrant breeze spontaneously arises and blows through these jeweled trees. As the trees touch one another, they produce wondrous sounds. Those sounds resound throughout immeasurable worlds. Beings who hear them suffer no illness of the ears, even until they attain anuttara-samyaksaṃbodhi.

If any being sees these trees, until that being becomes a Buddha, no illness of the eyes will arise during the intervening period.

If any being smells the fragrance of these trees, until that being becomes a Buddha, no illness of the nose will arise during the intervening period.

If any being eats the fruit of these trees, until that being becomes a Buddha, the tongue will likewise remain free from illness during the intervening period.

If any being is touched by the light of these trees, until that being becomes a Buddha, the body will likewise remain free from illness during the intervening period.

If any being contemplates these trees, until that being becomes a Buddha, the mind will remain pure during the intervening period, far removed from the afflictive illnesses associated with greed.

The Buddha told Ānanda: “Thus, the flowers, fruits, and trees of that Buddha land perform the work of a Buddha for beings. They are all embraced by that Buddha’s great vows of the past.

“Furthermore, Ānanda! In that Buddha land, all present and future bodhisattva-mahāsattvas attain anuttara-samyaksaṃbodhi after one more lifetime. If, because of former vows, a bodhisattva enters the realm of birth and death, utters the lion’s roar, and benefits sentient beings, I enable that bodhisattva to perform the work of a Buddha according to his or her wishes.

“Furthermore, Ānanda! In that Buddha land, all bodhisattvas and śrāvakas possess dignified and magnificent bodily marks. Their perfectly round and brilliant auras revolve and illuminate hundreds of thousands of yojanas. Two bodhisattvas have bodily light that shines as far as a three-thousand-great-thousand world system.”

Ānanda asked: “What are the names of those two bodhisattvas whose bodily light is so great?”

The Buddha told Ānanda: “Of those two bodhisattvas, the first is named Avalokiteśvara and the second Mahāsthāmaprāpta, ‘One Who Has Attained Great Power,’ also called Great Might Arrived. They presently dwell in this land, bringing great benefit and happiness. After their lives end, they will be born in that land.

“Furthermore, Ānanda! In that Buddha land, all bodhisattvas have gentle countenances and are endowed with excellent marks. Their meditative concentration and wisdom penetrate everything without obstruction, and their spiritual powers, awe-inspiring virtue, and majesty lack nothing in perfection.

Entering deeply into the Dharma gates, they attain the patient acceptance of the non-arising of dharmas and completely comprehend the ultimate treasury of the Buddhas’ mysteries. Their faculties are tamed, their bodies and minds gentle and pliant. They abide in the quiescent nirvana of the Mahayana, enter deeply into right wisdom, and have nothing further to learn elsewhere.

Following the Buddha’s practice of the seven factors of awakening and the Noble Path, they cultivate the five kinds of eyes, illuminate ultimate truth, comprehend conventional truth, and possess eloquence and dharani freely and without obstruction. They skillfully understand the world’s boundless expedient means. Their speech is truthful.

They enter deeply into meaning and principle, guide sentient beings, and expound the Right Dharma. To them, the three realms are equal, beyond every distinction: signless, unconditioned, without cause, without result, without grasping, without rejecting, without bondage, and without release. They are far removed from error and inversion, firm and unmoving like Mount Sumeru.

Their wisdom is bright like the light of the sun and moon, vast like the ocean that pours forth the treasures of merit, and blazing like a fire that burns the fuel of afflictions. Their patience is like the earth, equal toward all; their purity is like water, washing away every stain.

“They are like boundless space, obstructing nothing. Like lotus flowers risen from the water, they are free from all defilement. Like the reverberation of thunder, they send forth the sound of Dharma.

Like dense clouds gathering, they pour down the rain of Dharma. Like wind stirring trees, they cause the seeds of bodhi to sprout. Like the voice of the lord of bulls, their voices differ from those of all other cattle.

Like the majesty of a dragon-elephant, they are difficult to fathom. Like well-trained fine horses, they bear their loads without loss. Like seated lions, they are free from fear.

Like nyagrodha trees, they shelter all. Like Mount Sumeru, they are unmoved by the eight winds. Like vajra clubs, they shatter the mountains of falsehood.

Like the body of Brahmā, they bring forth the assemblies of Brahmā. Like garuḍas, they devour poisonous dragons. Like birds in the sky, they abide nowhere.

Like Maitreya, they contemplate the aggregate of the Dharma-dhātu.

“Such bodhisattvas fill that Buddha land. They blow the Dharma conch, raise the Dharma banner, beat the Dharma drum, and light the Dharma lamp. Free from faults, pure, unconfused, and unfailing, they produce in the palms of their hands flower garlands, jeweled necklaces, fragrant ointments, powdered incense, and every kind of offering. Bearing them, they travel to hundreds of thousands of koṭis of nayutas of Buddha lands and make offerings to the Buddhas.

“From the palms of their hands they also separately manifest precious flowers, which they scatter into space. These transform into precious canopies ten yojanas wide, or twenty yojanas, or even hundreds of thousands of yojanas wide, filling the Buddha lands. In but a moment they return to their own land, without craving or attachment, without grasping or rejecting, their bodies and minds tranquil.”

The Buddha told Ānanda: “These bodhisattvas are not found within the five turbidities of my land. Even if I spoke for a thousand koṭis of kalpas, I could not describe them all.”

The Buddha told Ānanda: “All the bodhisattva-mahāsattvas in this land of mine have previously made offerings to immeasurable Buddhas and planted every root of virtue. After their lives end, they will all be born in the Land of Ultimate Bliss.

“Ānanda! Rise, join your palms, face west, and bow your head in homage.”

Ānanda then rose from his seat, joined his palms, and faced west. As he bowed his head in homage, he suddenly saw the countenance of Buddha Amitāyus in the Land of Ultimate Bliss. The Buddha’s form was vast and magnificent, like a mountain of pure gold. He also heard the Buddha-Tathāgatas throughout the worlds of the ten directions extol and praise every kind of merit possessed by Buddha Amitāyus.

Ānanda said: “That Buddha’s pure land is unprecedented. I too rejoice and vow to be born in that land.”

The Blessed One said: “Those born there are bodhisattva-mahāsattvas who have previously attended upon and made offerings to immeasurable Buddhas and planted every root of virtue. If you wish to be born in that land, you must single-mindedly take refuge and gaze upon it with reverence.”

When he had spoken these words, immeasurable light streamed from the palm of Buddha Amitāyus’s hand and illuminated hundreds of thousands of koṭis of nayutas of Buddha lands in the eastern direction. In this world, all the Black Mountains (Kāla-parvata), Snow Mountains (Himālaya), Golden Mountains (Suvarṇa-parvata), Jeweled Mountains (Ratna-parvata), Mount Mucilinda (Mucilinda-parvata), Mount Mahā-Mucilinda (Mahā-mucilinda-parvata), Mount Sumeru (Sumeru-parvata), Cakravāḍa Mountains (Cakra-vāla-parvata), Great Cakravāḍa Mountains (Mahā-cakra-vāla-parvata), great oceans, great rivers, small rivers, dense forests, trees, and the palaces of humans, devas, and others—all realms without exception—were illuminated and became visible, just as the sun radiates light and illuminates the world.

At that time, in the assembly, bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, nonhumans, and others all beheld every adornment of the Land of Ultimate Bliss. They saw Tathāgata Amitāyus reverently surrounded by śrāvakas and bodhisattvas, like Sumeru, king of mountains, rising from the great ocean.

At that time, though the Land of Ultimate Bliss lay beyond hundreds of thousands of koṭis of nayutas of lands to the west, through the Buddha’s majestic power it appeared directly before their eyes. They also saw that land to be pure and level like the surface of the sea, without hills, mounds, mountains, steep slopes, grass, trees, or miscellaneous impurities. It was adorned solely with precious things, and sages and saints dwelt there together.

“Furthermore, Ānanda! Buddha Amitāyus and the assemblies of bodhisattvas and śrāvakas there also saw my body, together with the bodhisattvas, śrāvakas, humans, and devas of the Sahā world.”

The Blessed One then asked Bodhisattva Maitreya: “Have you seen the array of meritorious adornments (Guṇālaṃkāra-vyūha), the palaces, towers, gardens, groves, terraces, pavilions, rivers, streams, and bathing pools of the Land of Ultimate Bliss?

“Maitreya! Have you seen the devas of the desire realm, up to the devas of Akaniṣṭha (Kaniṣṭha) in the form realm, rain down every kind of incense and flower, filling and adorning that Buddha land?

“Have you seen the assemblies of bodhisattvas, śrāvakas of pure conduct, and others produce the Buddha’s voice (Buddhasvara) and expound the wondrous Dharma, so that all Buddha lands hear the sound and receive benefit and happiness?

“Have you seen hundreds of thousands of koṭis of beings journeying through space, with palaces accompanying their bodies?”

Bodhisattva Maitreya said to the Buddha: “Blessed One! Just as the Buddha has described, I have seen each and every one.”

Maitreya asked: “Why are there some beings in this land who, although they also cultivate goodness, do not seek birth there?”

The Buddha told Maitreya: “The wisdom of such beings is inferior. They discriminate, thinking that the western land cannot equal the heavenly realms; therefore, they do not delight in seeking birth there.”

Maitreya said: “Such beings make false distinctions. If they do not seek a Buddha land, how can they escape saṃsāra?…”

The Buddha asked Maitreya: “Is there birth from a womb (Jarāyuja) in the Land of Ultimate Bliss?”

Maitreya replied: “Blessed One! There is none at all. Those born in that land are like devas of the desire realm, freely enjoying themselves in palaces five hundred yojanas wide. How, then, could there be birth from a womb? Blessed One! Through what causes and conditions are beings of this land born within a womb (Garbha)?”

The Buddha told Maitreya: “Such beings have planted roots of goodness but cannot relinquish characteristics. They do not seek the Buddha’s wisdom, falsely give rise to distinctions, and are deeply attached to worldly pleasures and the rewards of merit in the human realm; therefore, they are born within a womb.

“If beings plant every root of virtue through signless wisdom, purify body and mind, remain far removed from distinctions, seek birth in the pure land, and advance toward the Buddha’s bodhi, then, when their lives end, in a kṣaṇa they will be seated upon precious lotus flowers in that Buddha’s pure land, complete in bodily marks. How could there be birth from a womb?

“Maitreya! You see foolish people who do not plant roots of goodness but rely only on worldly intelligence and clever disputation, falsely give rise to distinctions, and increase sexual misconduct. How can they escape the great calamity of birth and death?

“There are also beings who, though planting roots of goodness, making offerings to the Three Jewels, and cultivating great fields of merit, nevertheless cling to characteristics and distinctions and remain deeply burdened by emotional attachments. Though they seek to escape saṃsāra, ultimately they cannot succeed.”

The Buddha told Maitreya: “Suppose a kṣatriya king who has received royal consecration constructs a great prison. Within that prison he installs halls, central chambers, towers, hooked railings, windows, beds, couches, and seats, all adorned with precious substances. Clothing, food, drink, and every necessity are provided in abundance. The consecrated king then banishes the crown prince and confines him in the prison, while also providing money, jewels, nets, bracelets, silk fans, silks, and other things for him to use as he pleases.”

The Buddha asked Maitreya: “What do you think? Would that crown prince be happy?”

Maitreya replied: “Blessed One! He could not be happy. Although central chambers, halls, towers, food, drink, clothing, money, silk, gold, jewels, and other things are available for his use as he pleases, his body is confined in prison, so his mind cannot be free. He seeks only to escape.”

The Buddha asked Maitreya: “If the consecrated king does not pardon that offense, could the king’s ministers, wealthy elders, or householders free the crown prince from confinement?”

Maitreya replied: “If the king has not pardoned him, how could he be released?”

The Buddha said: “So it is! So it is! Although those beings have cultivated merit and made offerings to the Three Jewels, they falsely discriminate and seek the rewards of human and heavenly existence. When they receive those rewards, they remain within the material world, where palaces, towers, clothing, bedding, food, drink, medicines, and all necessities are complete. Yet they still cannot escape the prison of the three realms. They continually remain within saṃsāra and do not attain freedom. Even if their parents, wives, children, male and female relatives wished to rescue and release them, they ultimately could not escape the karma of wrong views. The king will not set them free.

“If beings cut off false distinctions and plant roots of goodness without characteristics or attachment, they will be born in that Buddha land and attain liberation forever.”

Bodhisattva Maitreya asked the Buddha: “Blessed One! From this Sahā world and the other Buddha lands, how many bodhisattva-mahāsattvas will be born in the Land of Ultimate Bliss, see Buddha Amitāyus, and attain anuttara-samyaksaṃbodhi?”

The Buddha told Maitreya: “In this Sahā world-system (Sāha-loka-dhātu) of mine, seventy-two koṭis of nayutas of bodhisattva-mahāsattvas have previously made offerings to immeasurable Buddhas and planted every root of virtue. They will be born in that land, attend upon and make offerings to Buddha Amitāyus, and attain anuttara-samyaksaṃbodhi.

“Furthermore, Ānanda! From the Buddha land Difficult to Endure (Duṣprasaha), eighty koṭis of nayutas of bodhisattva-mahāsattvas will be born in that land.

“From the Buddha land Treasury of Jewels (Ratnākara), ninety koṭis of nayutas of bodhisattva-mahāsattvas will be born in that land.

“From the Buddha land Fiery Light (Jyotiṣprabha), twenty-two koṭis of nayutas of bodhisattva-mahāsattvas will be born in that land.

“From the Buddha land Immeasurable Light (Amita-prabha), twenty-five koṭis of nayutas of bodhisattva-mahāsattvas will be born in that land.

“From the Buddha land Lamp of the World (Lokapradīpa), sixty koṭis of nayutas of bodhisattva-mahāsattvas will be born in that land.

“From the Buddha land Dragon Conqueror (Nāgābhibhuva), fourteen hundred bodhisattva-mahāsattvas will be born in that land.

“From the Buddha land Stainless Light (Viraja-prabha), twenty-five koṭis of nayutas of bodhisattva-mahāsattvas will be born in that land.

“From the Buddha land Lion (Siṃha), eighteen hundred bodhisattva-mahāsattvas will be born in that land.

“From the Buddha land Auspicious Peak (Śrī-kuṭa), two thousand one hundred koṭis of nayutas of bodhisattva-mahāsattvas will be born in that land.

“From the Buddha land King of Humans (Narendra-rāja), one thousand koṭis of nayutas of bodhisattva-mahāsattvas will be born in that land.

“From the Buddha land Flower Banner (Puṣpa-dhvaja), one koṭi of bodhisattva-mahāsattvas will be born in that land.

“From the Buddha land King of Radiance (Jvalādhipati), twelve koṭis of bodhisattva-mahāsattvas will be born in that land.

“From the Buddha land Attainment of Fearlessness (Vaiśāradya-prāpta), sixty-nine koṭis of nayutas of bodhisattva-mahāsattvas will be born in that land. They will all attend upon and make offerings to Buddha Amitāyus and, before long, attain anuttara-samyaksaṃbodhi.”

The Buddha told Maitreya: “Even if one calculated for immeasurable kalpas, one could not completely describe the meritorious adornments of the Land of Ultimate Bliss. If a good man or good woman hears the name of Buddha Amitāyus, arouses a single thought of faith, takes refuge, and reverently beholds and bows to him, know that this person does not belong to the Hīnayāna. Within my Dharma, such a person is called a foremost disciple.”

The Buddha told Maitreya: “If bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, mahoragas, humans, nonhumans, and others copy, make offerings to, accept and uphold, read and recite this scripture, expound it for others, or even contemplate that land and the merits of the Buddha’s body for one day and one night, then, when their lives end, they will swiftly be born in that land and attain anuttara-samyaksaṃbodhi.

“Furthermore, Maitreya! This scripture is profound, subtle, and wondrous, and it brings vast benefit to beings. If beings accept and uphold, read and recite, copy, and make offerings to this Right Dharma, then, as they approach death, even if a great fire fills the three-thousand-great-thousand world system, they will be able to pass through it and be born in that land. Such people have encountered Buddhas in the past and received predictions of bodhi. They are praised in common by all Tathāgatas and will attain unsurpassed bodhi (Anuttara-samyaksaṃbodhi) according to their wishes.”

The Buddha told Maitreya: “It is difficult to encounter a Buddha appearing in the world and difficult to hear the Right Dharma. One should also follow the Tathāgata’s practices. Be a great guardian of this scripture. Benefit sentient beings throughout the long night, and do not allow them to fall into the adorned prisons of the five destinies. Cause sentient beings to plant and cultivate wholesome merit and seek birth in the pure land.”

Thereupon the Blessed One spoke these verses:

_If in the past one did not cultivate merit and wisdom,

One cannot hear this Right Dharma.

You have previously made offerings to the Tathāgatas;

Therefore, you now hear this meaning.

Having heard it, accept, uphold, and copy it;

Read, recite, praise, expound, and make offerings to it.

Thus single-mindedly seek the pure realm,

And you will certainly be born in the Land of Ultimate Bliss.

_Even if a great fire fills the three-thousand-great-thousand world system,

Together with all those magnificently adorned prisons,

One can pass beyond such calamities;

All this is through the Tathāgata’s majestic power.

The merits through which that Buddha benefits beings

Can be known only by Buddhas together with Buddhas.

Though śrāvakas and pratyekabuddhas filled the world

And exhausted their spiritual powers, they could not fathom them.

_Even if sentient beings lived long,

Their lives lasting countless koṭis of kalpas,

And praised the merits of the Tathāgata’s body,

They could not exhaust that praise throughout their entire lives.

The Dharma spoken by the Great Sage, the Dharma King,

Benefits all multitudes of beings.

If anyone accepts and upholds it with reverence,

The Buddha calls that person a true good friend._

When the Blessed One taught this Dharma, twelve koṭis of nayutas of people became free from dust (Viraja) and separated from defilement (Vigatamalaṃ), attaining the purified Dharma-eye (Dharma-cakṣu-viśuddham). Eight hundred bhikṣus exhausted the outflows, their minds understanding and liberated. Among the devas and humans, twelve koṭis of nayutas attained the fruit of anāgāmin.

Another twenty-five koṭis attained irreversible acceptance of the Dharma (Dharma-kṣānti).

Another forty koṭis of hundreds of thousands of nayutas aroused the aspiration for anuttara-samyaksaṃbodhi, planted roots of goodness, and vowed to be born in the Land of Ultimate Bliss and see Buddha Amitāyus.

Furthermore, throughout Buddha lands in the ten directions, in the present or the future, among those who see Buddha Amitāyus there are in each case eighty thousand koṭis of nayutas of people who receive a prediction from Buddha Dīpaṃkara. They will be named Tathāgata Mañjusvara and will attain anuttara-samyaksaṃbodhi. All these sentient beings have causes and conditions arising from the former vows of Buddha Amitāyus, and all will be born in the Land of Ultimate Bliss.”

When the Buddha spoke these words, the three-thousand-great-thousand world system shook in six ways, and incense and flowers rained down, covering the ground up to the knees. Devas in the sky played wondrous music and uttered sounds of rejoicing. Even the devas of the form realm heard them and praised this as unprecedented.

Thereupon Venerable Ānanda, Bodhisattva Maitreya and his retinue, the eight classes of devas and nāgas, and the entire great assembly heard what the Buddha had taught. They all rejoiced greatly, faithfully accepted it, and respectfully practiced it.

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

LOWER FASCICLE (End)