佛說無量清淨平等覺經

The Buddha told Ananda:

– Suppose an emperor, though possessing the finest countenance in the human realm, were to stand beside a Wheel-Turning Sage King. The emperor’s countenance and physical form would appear exceedingly coarse and unattractive; his appearance would not be beautiful in the least. He would be like a beggar standing beside a king. The emperor’s unsightly countenance would not equal the distinctive beauty of the Wheel-Turning Sage King even by a hundred thousand myriad kotis of times.

Suppose the Wheel-Turning Sage King, the most splendidly beautiful person under heaven, were to stand beside Shakra, Lord of the Devas, in the second heaven, the Trayastrimsha Heaven. The king’s countenance would appear exceedingly ugly and would not equal the handsome and beautiful countenance of Shakra, Lord of the Devas, even by a hundred thousand myriad kotis of times.

Suppose Shakra, Lord of the Devas, were to stand beside the King of the Sixth Heaven. Shakra’s countenance would appear exceedingly ugly and would not equal the handsome and beautiful countenance of the King of the Sixth Heaven even by a hundred thousand myriad kotis of times.

Suppose the King of the Sixth Heaven were to stand beside the bodhisattvas and arhats in the Buddha-land of Immeasurable Purity. The heavenly king’s countenance would appear exceedingly ugly and would not equal the handsome and beautiful countenances of the bodhisattvas and arhats in the Buddha-land of Immeasurable Purity even by a hundred thousand myriad kotis of times.

The Buddha taught:

– The countenances of the bodhisattvas and arhats in the Buddha-land of Immeasurable Purity are all supremely handsome and beautiful, beyond comparison. They are those who continue onward upon the path to nirvana.

The Buddha told Ananda:

– Throughout the dwelling places, residences, grounds, monasteries, and Dharma halls of the Buddha of Immeasurable Purity and the bodhisattvas and arhats—within and without, and beside every bathing pool—there are trees of the seven treasures:

– Some trees are made entirely of silver; some entirely of gold; some entirely of crystal; some entirely of lapis lazuli; some entirely of white jade; some entirely of coral; some entirely of amber; and some entirely of mother-of-pearl. The trees of each kind grow in separate rows.

– There are also trees formed together from two kinds of treasures, such as:

1- A silver tree, with silver roots, a gold trunk, silver branches, gold leaves, silver flowers, and gold fruit.

2- A gold tree, with gold roots, a silver trunk, gold branches, silver leaves, gold flowers, and silver fruit.

These are trees formed from two kinds of treasures, with each kind growing in separate rows.

– There are trees formed together from three kinds of treasures, such as:

1- A silver tree, with silver roots, a gold trunk, crystal branches, silver leaves, gold flowers, and crystal fruit.

2- A gold tree, with gold roots, a silver trunk, crystal branches, gold leaves, silver flowers, and crystal fruit.

3- A crystal tree, with crystal roots, a silver trunk, gold branches, crystal leaves, silver flowers, and gold fruit.

These are trees formed from three kinds of treasures, with each kind growing in separate rows.

– There are trees formed together from four kinds of treasures, such as:

1- A silver tree, with silver roots, a gold trunk, crystal branches, lapis lazuli leaves, silver flowers, and gold fruit.

2- A gold tree, with gold roots, a silver trunk, crystal branches, lapis lazuli leaves, gold flowers, and silver fruit.

3- A crystal tree, with crystal roots, a lapis lazuli trunk, silver branches, gold leaves, crystal flowers, and lapis lazuli fruit.

4- A lapis lazuli tree, with lapis lazuli roots, a crystal trunk, gold branches, silver leaves, lapis lazuli flowers, and crystal fruit.

These are trees formed from four kinds of treasures, with each kind growing in separate rows.

– There are trees formed together from five kinds of treasures, such as:

1- A silver tree, with silver roots, a gold trunk, crystal branches, lapis lazuli leaves, coral flowers, and gold fruit.

2- A gold tree, with gold roots, a silver trunk, crystal branches, lapis lazuli leaves, coral flowers, and silver fruit.

3- A crystal tree, with crystal roots, a lapis lazuli trunk, coral branches, silver leaves, gold flowers, and lapis lazuli fruit.

4- A lapis lazuli tree, with lapis lazuli roots, a coral trunk, crystal branches, gold leaves, silver flowers, and coral fruit.

5- A coral tree, with coral roots, a lapis lazuli trunk, crystal branches, gold leaves, silver flowers, and lapis lazuli fruit.

These are trees formed from five kinds of treasures, with each kind growing in separate rows.

– There are trees formed together from six kinds of treasures, such as:

1- A silver tree, with silver roots, a gold trunk, crystal branches, lapis lazuli leaves, coral flowers, and amber fruit.

2- A gold tree, with gold roots, a silver trunk, crystal branches, lapis lazuli leaves, amber flowers, and coral fruit.

3- A crystal tree, with crystal roots, a lapis lazuli trunk, coral branches, silver leaves, amber flowers, and gold fruit.

4- A lapis lazuli tree, with lapis lazuli roots, a coral trunk, amber branches, crystal leaves, gold flowers, and silver fruit.

5- A coral tree, with coral roots, an amber trunk, silver branches, gold leaves, crystal flowers, and coral fruit.

6- An amber tree, with amber roots, a coral trunk, gold branches, silver leaves, lapis lazuli flowers, and crystal fruit.

These are trees formed from six kinds of treasures, with each kind growing in separate rows.

There are trees formed together from seven kinds of treasures, such as:

1- A silver tree, with silver roots, a gold trunk, crystal joints, lapis lazuli branches, coral leaves, amber flowers, and mother-of-pearl fruit.

2- A gold tree, with gold roots, a crystal trunk, lapis lazuli joints, coral branches, amber leaves, mother-of-pearl flowers, and silver fruit.

3- A crystal tree, with crystal roots, a lapis lazuli trunk, coral joints, amber branches, mother-of-pearl leaves, white-jade flowers, and gold fruit.

4- A lapis lazuli tree, with lapis lazuli roots, a coral trunk, amber joints, white-jade branches, mother-of-pearl leaves, crystal flowers, and silver fruit.

5- A lapis lazuli tree, with lapis lazuli roots, an amber trunk, white-jade joints, silver branches, moon-bright jewel leaves, gold flowers, and crystal fruit.

6- An amber tree, with amber roots, a white-jade trunk, coral joints, lapis lazuli branches, mother-of-pearl leaves, crystal flowers, and gold fruit.

7- A white-jade tree, with white-jade roots, a mother-of-pearl trunk, lapis lazuli joints, coral branches, amber leaves, gold flowers, and mani-jewel fruit.

These are trees formed from seven kinds of treasures, with each kind growing in separate rows.

The rows of trees alternate with one another; their trunks are perfectly straight; every branch rises in an orderly manner; every spray of leaves points directly toward its counterpart; the flowers bloom symmetrically, luxuriant and beautiful, delighting all who behold them; and the fruits are all uniform.

The Buddha said:

– The monastery and Dharma hall of the Buddha of Immeasurable Purity are surrounded within and without by pools made of the seven treasures. Throughout the grounds and seven-jeweled residences of the bodhisattvas and arhats, there are trees of the seven treasures. Outside, they are encircled by pools made of the seven treasures. Along the shores of the pools stand hundreds and thousands of rows upon rows of seven-jeweled trees. Every such row of trees naturally produces five kinds of supremely wondrous sounds.

The Buddha told Ananda:

– A king in the human world may possess ten thousand kinds of musical sounds, yet they do not equal even one wondrous musical sound of a Wheel-Turning Sage King by a hundred thousand myriad kotis of times. Yet the ten thousand kinds of musical sounds of a Wheel-Turning Sage King do not equal even one wondrous musical sound in the second heaven, the Trayastrimsha Heaven, by a hundred thousand myriad kotis of times. The ten thousand kinds of musical sounds in the Trayastrimsha Heaven do not equal even one wondrous musical sound in the Sixth Heaven by a hundred thousand myriad kotis of times. The ten thousand kinds of musical sounds in the Sixth Heaven do not equal even one wondrous sound produced by the rows of seven-jeweled trees in the Buddha-land of Immeasurable Purity by a hundred thousand myriad kotis of times. The Buddha-land of Immeasurable Purity also naturally possesses ten thousand kinds of wondrous music.

When the Buddha Infinite Purity and the bodhisattvas and arhats wish to bathe, each enters one of those seven-jeweled pools to bathe. If the bodhisattvas and arhats wish the water to rise to their feet, it rises to their feet; if they wish the water to rise to their knees, it reaches their knees; if they wish the water to rise to their waists, it rises to their waists; if they wish the water to rise to their armpits, it reaches their armpits; if they wish the water to reach their necks, it reaches their necks; if they wish the water to pour itself over their bodies, it pours itself over their bodies; and if they wish the water to return to its former level, it returns to its former level... Freely and at will, it accords with each person's wishes, whether great or small.

The Buddha taught:

– When the Buddha Infinite Purity and the bodhisattvas and arhats have finished bathing, each seats himself upon a lotus flower. At that very moment, many kinds of wind naturally arise throughout the four directions. These winds are neither winds of the human world nor winds of the heavens; rather, they are natural winds from throughout the ten directions that come together and are thus spontaneously produced.

These winds are neither excessively cold nor excessively hot, but are always temperate, cool, and pleasant. They arise gradually, neither slowly nor swiftly, but at a moderate and fitting pace, according to the circumstances. When the winds blow through the seven-jeweled trees in that land, those seven-jeweled trees naturally produce the five tones.

These winds blow upon the flowers, causing them to cover the entire Buddha-land. Those flowers naturally scatter themselves over the Buddha Infinite Purity and the bodhisattvas and arhats. The flowers fall upon the ground to a depth of four inches, making its surface soft, beautiful, and beyond compare.

When the flowers are about to wither, winds immediately and naturally blow the faded flowers away. Then winds naturally arise once more from the four directions and blow through the seven-jeweled trees, and those seven-jeweled trees naturally produce the five tones. The winds blow upon the flowers, and the flowers naturally scatter themselves over the Buddha Infinite Purity and the bodhisattvas and arhats.

When those flowers fall upon the ground, winds immediately and naturally blow upon the withered flowers. Then winds naturally arise again from the four directions and blow upon the flowers of the seven-jeweled trees. In this manner, the winds blow four times.

Among the bodhisattvas and arhats in that land, some wish only to hear the sutras, some wish only to hear music, and some wish only to perceive the fragrance of flowers; some do not wish to hear the sutras, some do not wish to hear the five tones, and some do not wish to perceive the fragrance of flowers... Whatever each person wishes to hear, that person immediately hears according to that wish; as for those who do not wish to hear, only they do not hear...

Everything naturally and joyfully accords with their wishes and never runs contrary to the aspirations of their minds.

When the Buddha Infinite Purity and the bodhisattvas and arhats have finished bathing, each emerges. Those bodhisattvas and arhats each practice the Path in their own way. Among them, some expound sutras upon the level ground, some recite sutras upon the level ground, some preach sutras upon the level ground, some study sutras upon the level ground, some listen to sutras upon the level ground, some recollect sutras upon the level ground, some contemplate the Path upon the level ground, some single-mindedly practice seated meditation upon the level ground, and some practice walking meditation upon the level ground.

Some expound sutras in empty space, some recite sutras in empty space, some preach sutras in empty space, some study sutras in empty space, some listen to sutras in empty space, some recollect sutras in empty space, some contemplate the Path in empty space, some single-mindedly practice seated meditation in empty space, and some practice walking meditation in empty space. Those who have not yet attained the stage of stream-enterer attain the stage of stream-enterer; those who have not yet attained the stage of once-returner attain the stage of once-returner; those who have not yet attained the stage of non-returner attain the stage of non-returner; those who have not yet attained the stage of arhat attain the stage of arhat;

and those who have not yet reached the stage of a non-retrogressing bodhisattva attain the stage of a non-retrogressing bodhisattva.

Each bodhisattva and arhat expounds the sutras and practices the Path; all attain the Path, and there is no one who is not joyful and exhilarated.

Among those bodhisattvas, some wish to make offerings to innumerable Buddhas throughout the ten directions. They immediately assemble in full before the Buddha Infinite Purity, bow in homage, kneel, join their palms, address the Buddha, and take their leave to go and make offerings to innumerable Buddhas throughout the ten directions. The Buddha Infinite Purity silently grants his consent and causes all those bodhisattvas who go to make offerings to become exceedingly joyful; they number in the thousands of myriads of kotis.

Innumerable beings beyond all calculation attain courageous wisdom. Each flies away, row after row following behind one another. They disperse through the air to the abodes of innumerable Buddhas throughout the ten directions.

Together they bow at the Buddhas' feet and then make offerings to them.

If those bodhisattvas wish for myriad kinds of articles to appear naturally before them, there immediately appear a hundred varieties of flowers intermingled in many colors; a hundred kinds of brightly colored banners and streamers made of velvet and brocade naturally appear; innumerable bolts of kiep-ba cloth naturally appear; the seven jewels naturally appear; radiant lamps naturally appear; and myriad kinds of music naturally appear...

All manifest directly before them. Those flowers, incense, and myriad kinds of natural objects are neither objects of the human world nor objects of the heavens. These myriad kinds of objects are all things from throughout the ten directions that naturally come together and are thus spontaneously produced.

For anyone who wishes for them, they naturally appear directly before that person. When that person no longer wishes to use them, they naturally disappear. The bodhisattvas together take those articles and offer them to the Buddhas, bodhisattvas, and arhats, after which they circumambulate them many times in succession.

If they wish to be free and at ease, their wish is fulfilled at that very moment; their peaceful joy and freedom are beyond description.

If each bodhisattva wishes for forty miles of flowers, forty miles of flowers naturally appear directly before them. All the bodhisattvas remain in empty space, holding the flowers together and scattering them over the Buddhas, bodhisattvas, and arhats. These fresh, beautiful, and fragrant flowers all fall from empty space. When the flowers wither, they naturally fall to the ground, whereupon winds immediately and naturally blow in and sweep away all the withered flowers.

If each bodhisattva wishes for eighty miles of flowers, eighty miles of flowers naturally appear directly before them. All the bodhisattvas remain in empty space, holding the flowers together and scattering them over the Buddhas, bodhisattvas, and arhats. These flowers all fall from empty space. When the flowers wither, they naturally fall to the ground, whereupon winds immediately and naturally blow in and sweep away all those withered flowers.

If each bodhisattva wishes for one hundred and sixty miles of flowers, one hundred and sixty miles of flowers naturally appear directly before them. All the bodhisattvas remain in empty space, holding the flowers together and scattering them over the Buddhas, bodhisattvas, and arhats. These flowers all fall from empty space. When the flowers wither, they naturally fall to the ground, whereupon winds immediately and naturally blow in and sweep away all those withered flowers.

Whenever each bodhisattva wished for flowers extending 320 miles, flowers extending 320 miles would naturally appear at once before them. The bodhisattvas, all abiding in empty space, would together take up the flowers and scatter them over the Buddhas, bodhisattvas, and arhats. These flowers would all descend from empty space. When the flowers withered, they would fall naturally to the ground, whereupon winds would spontaneously arise and sweep away all the withered flowers.

Whenever each bodhisattva wished for flowers extending 640 miles, flowers extending 640 miles would naturally appear at once before them. The bodhisattvas, all abiding in empty space, would together take up the flowers and scatter them over the Buddhas, bodhisattvas, and arhats. These flowers would all descend from empty space. When the flowers withered, they would fall naturally to the ground, whereupon winds would spontaneously arise and sweep away all the withered flowers.

Whenever each bodhisattva wished for flowers extending 1,280 miles, flowers extending 1,280 miles would naturally appear at once before them. The bodhisattvas, all abiding in empty space, would together take up the flowers and scatter them over the Buddhas, bodhisattvas, and arhats. These flowers would all descend from empty space. When the flowers withered, they would fall naturally to the ground, whereupon winds would spontaneously arise and sweep away all the withered flowers.

Whenever each bodhisattva wished for flowers extending 2,560 miles, flowers extending 2,560 miles would naturally appear at once before them. The bodhisattvas, all abiding in empty space, would together take up the flowers and scatter them over the Buddhas, bodhisattvas, and arhats. These flowers would all descend from empty space. When the flowers withered, they would fall naturally to the ground, whereupon winds would spontaneously arise and sweep away all the withered flowers.

Whenever each bodhisattva wished for flowers extending 5,120 miles, flowers extending 5,120 miles would naturally appear at once before them. The bodhisattvas, all abiding in empty space, would together take up the flowers and scatter them over the Buddhas, bodhisattvas, and arhats. These flowers would all descend from empty space. When the flowers withered, they would fall naturally to the ground, whereupon winds would spontaneously arise and sweep away all the withered flowers.

Whenever each bodhisattva wished for flowers extending 10,240 miles, flowers extending 10,240 miles would naturally appear at once before them. The bodhisattvas, all abiding in empty space, would together take up the flowers and scatter them over the Buddhas, bodhisattvas, and arhats. These flowers would all descend from empty space. When the flowers withered, they would fall naturally to the ground, whereupon winds would spontaneously arise and sweep away all the withered flowers.

Whenever each bodhisattva wished for flowers extending 20,480 miles, flowers extending 20,480 miles would naturally appear at once before them. The bodhisattvas, all abiding in empty space, would together take up the flowers and scatter them over the Buddhas, bodhisattvas, and arhats. These flowers would all descend from empty space. When the flowers withered, they would fall naturally to the ground, whereupon winds would spontaneously arise and sweep away all the withered flowers.

Whenever each bodhisattva wished for flowers extending 50,000 miles, flowers extending 50,000 miles would naturally appear at once before them. The bodhisattvas, all abiding in empty space, would together take up the flowers and scatter them over the Buddhas, bodhisattvas, and arhats. These flowers would all descend from empty space. When the flowers withered, they would fall naturally to the ground, whereupon winds would spontaneously arise and sweep away all the withered flowers.

Whenever each bodhisattva wished for flowers extending 100,000 miles, flowers extending 100,000 miles would naturally appear at once before them. The bodhisattvas, all abiding in empty space, would together take up the flowers and scatter them over the Buddhas, bodhisattvas, and arhats. These flowers would all descend from empty space. When the flowers withered, they would fall naturally to the ground, whereupon winds would spontaneously arise and sweep away all the withered flowers.

Whenever each bodhisattva wished for flowers extending 200,000 miles, flowers extending 200,000 miles would naturally appear at once before them. The bodhisattvas, all abiding in empty space, would together take up the flowers and scatter them over the Buddhas, bodhisattvas, and arhats. These flowers would all descend from empty space. When the flowers withered, they would fall naturally to the ground, whereupon winds would spontaneously arise and sweep away all the withered flowers.

Whenever each bodhisattva wished for flowers extending 400,000 miles, flowers extending 400,000 miles would naturally appear before them. The bodhisattvas, all abiding in empty space, would together take up the flowers and scatter them over the Buddhas, bodhisattvas, and arhats. These flowers would all descend from empty space. When the flowers withered, they would fall naturally to the ground, whereupon winds would spontaneously arise and sweep away all the withered flowers.

Whenever each bodhisattva wished for flowers extending 800,000 miles, flowers extending 800,000 miles would naturally appear at once before them. The bodhisattvas, all abiding in empty space, would together take up the flowers and scatter them over the Buddhas, bodhisattvas, and arhats. These flowers would all descend from empty space. When the flowers withered, they would fall naturally to the ground, whereupon winds would spontaneously arise and sweep away all the withered flowers.

Whenever each bodhisattva wished for flowers extending 1,600,000 miles, flowers extending 1,600,000 miles would naturally appear at once before them. The bodhisattvas, all abiding in empty space, would together take up the flowers and scatter them over the Buddhas, bodhisattvas, and arhats. These flowers would all descend from empty space. When the flowers withered, they would fall naturally to the ground, whereupon winds would spontaneously arise and sweep away all the withered flowers.

Whenever each bodhisattva wished for flowers extending 3,000,000 miles, flowers extending 3,000,000 miles would naturally appear before them. The bodhisattvas, all abiding in empty space, would together take up the flowers and scatter them over the Buddhas, bodhisattvas, and arhats. These flowers would all descend from empty space. When the flowers withered, they would fall naturally to the ground, whereupon winds would spontaneously arise and sweep away all the withered flowers.

Whenever each bodhisattva wished for flowers extending 4,000,000 miles, flowers extending 4,000,000 miles would naturally appear before them. The minds of the bodhisattvas were filled with boundless joy and exhilaration. Abiding in empty space, they together took up the flowers and scattered them over the Buddhas, bodhisattvas, and arhats. Those flowers naturally joined together to form a single fully opened, perfectly round blossom, its petals all equal. The flower was many times fresher and more beautiful than the preceding flowers and incomparably more wondrous. The flowers displayed hundreds of thousands of colors, and each color possessed a different fragrance. No words could describe the fragrance of the flowers.

The bodhisattvas rejoiced greatly and, together abiding in empty space, blended their sounds to produce celestial music spontaneously. At that very moment, the Buddhas, bodhisattvas, and arhats all experienced an indescribable bliss. The bodhisattvas then sat together and listened to the sutra. After hearing the sutra, they recited it with perfect fluency, clearly understood the teachings of the sutra, and grew ever more luminous in wisdom.

Whenever the fragrant flowers in that land wither, they fall to the ground of themselves, and winds naturally arise and sweep all the faded flowers away. Then, throughout the lands of those Buddhas—from the first Heaven of the Four Heavenly Kings to the thirty-sixth heaven—when the bodhisattvas’ flowers wither, they fall to the ground of themselves, and winds naturally arise. Arhats, devas, and humans all gather in empty space and make the sounds of instrumental music.

The devas and humans who arrived first yield their places in turn to those who arrive later, and those arriving later make offerings as before, each group succeeding another in this manner. The devas and humans joyfully listen to the sutra while together producing music. At that time, they are exceedingly peaceful, joyful, and happy.

After making offerings and listening to the sutra, the bodhisattvas all approach and bow at the feet of the Buddhas before departing. They then fly throughout the ten directions to the abodes of innumerable Buddhas to make offerings and hear the sutras. Each in turn makes offerings to the Buddhas as before. Near midday, all the bodhisattvas fly back to their own lands. They first bow to the Buddha of Infinite Purity, then sit to one side and listen to the sutra. Having heard the sutra, they rejoice greatly.

The Buddha said:

– When the Buddha of Infinite Purity and the bodhisattvas and arhats are about to take their meal, kapok cloth naturally appears upon the seats of the seven treasures, and very soft seats of brocade and velvet naturally manifest. The Buddha of Infinite Purity and the bodhisattvas and arhats sit down, and before each of them there naturally appears a bowl made of the seven treasures. Each bowl is naturally filled with foods of a hundred flavors. These foods do not have the flavors of worldly food, nor do they have the flavors of heavenly food. These foods of a hundred flavors comprise all the finest flavors throughout the ten directions. They are the essences of naturally manifested food, possessing exquisitely delicious flavors beyond compare, and they spontaneously arise in this way. These foods are sweet, delicious, and freely enjoyed according to each person’s preference.

Among the bodhisattvas and arhats, some wish to have bowls of silver, some wish to have bowls of gold, some wish to have bowls of crystal, some wish to have bowls of lapis lazuli, some wish to have bowls of coral, some wish to have bowls of amber, some wish to have bowls of white jade, some wish to have bowls of mother-of-pearl, some wish to have bowls of agate, some wish to have bowls of moon-bright jewel, some wish to have bowls of mani jewel, and some wish to have bowls of pure gold.... These bowls are filled with delicious food, which freely presents itself to each person according to their wishes. This food comes from nowhere, nor is it prepared by anyone; it spontaneously manifests.

The bodhisattvas and arhats all partake of the food. They consume neither much nor little, but naturally receive equal portions. As they eat, the bodhisattvas and arhats do not speak of whether the food is good or bad, nor do they rejoice because it is delicious. When the meal is finished, the bowls of food and the seats naturally disappear. Whenever they are about to eat, these things manifest again just as before. With pure minds, the bodhisattvas and arhats give no thought to food and drink; they partake of it only to sustain their strength.

The Buddha told Ananda:

– When Amitabha Buddha expounds the Dharma to the bodhisattvas and arhats, they all assemble in the great gathering within the Dharma hall. The bodhisattvas, arhats, devas, and people of that land are innumerable and cannot be counted. They fly to the place of the Buddha of Infinite Purity, bow at his feet, and then sit down to hear the sutra. For the Sangha of bhiksus, the bodhisattvas and arhats, the devas, and the people, the Buddha of Infinite Purity extensively expounds the great sutra concerning the wisdom of the Way. Hearing and understanding the sutra, their minds intent upon the Way are opened and they attain liberation; thus they rejoice and are greatly inspired. At that very moment, winds naturally arise from the four directions and blow through the rows of trees made of the seven treasures, producing the five tones. Those winds also blow upon the flowers of the seven treasures, forming canopies of flowers that cover the land. All the flower canopies remain suspended in empty space, spreading their shade below. The flowers are exceedingly fragrant, fresh, and beautiful, and their fragrance pervades the entire land. The flowers spontaneously scatter themselves over the Buddha of Infinite Purity and the bodhisattvas and arhats. They fall upon the ground to a depth of four inches. When the flowers are about to wither, winds naturally arise and sweep the faded flowers away. Immediately, winds naturally arise from all four directions and blow through the trees of the seven treasures, producing the five tones. The winds blow upon the flowering trees of the seven treasures, and, just as before, the flowers spontaneously scatter themselves over the Buddha of Infinite Purity and the bodhisattvas and arhats. They fall upon the ground to a depth of four inches. When the flowers are about to wither, winds naturally arise and blow the faded flowers away.

After the winds have scattered flowers in this manner four times, the devas and humans of the first Heaven of the Four Heavenly Kings; the devas and humans of the second heaven, Trayastrimsa; the devas and humans of the third heaven; the devas and humans of the fourth heaven; the devas and humans of the fifth heaven; the devas and humans of the sixth heaven; the devas and humans of the seventh heaven, the Brahma Heaven;

and onward through the devas and humans of the sixteenth heaven and the devas and humans of the thirty-sixth heaven all bring myriad kinds of objects that naturally exist in their heavenly realms: hundreds of kinds of flowers of every color and fragrance, hundreds of kinds of multicolored brocade and velvet, hundreds of kinds of kapok cloth, and myriad kinds of musical instruments producing the most exquisite sounds.

Each of them brings these things as offerings and bows in homage to the Buddha of Infinite Purity and the bodhisattvas and arhats.

The devas and humans also perform beautiful music to delight the Buddha of Infinite Purity and the bodhisattvas and arhats. At that time, everyone experiences indescribable joy and peace.

In succession, one group after another, the devas and humans approach to bow to and make offerings to the Buddha, then withdraw and yield their places to the devas and humans behind them, who advance and make offerings just as before, and then likewise depart....

In the east are innumerable Buddha lands, beyond all calculation, as numerous as the sands of the Ganges, with each grain of sand representing one Buddha. All these Buddhas instruct innumerable bodhisattvas, whose number cannot be calculated, and they fly together to the place of the Buddha of Infinite Purity. They reverently bow at his feet and all sit to one side to hear the sutra. Having heard the sutra, those bodhisattvas rejoice exceedingly. They then rise, bow their heads in homage to the Buddha, and depart.

In the west are innumerable Buddha lands, beyond all calculation, as numerous as the sands of the Ganges, with each grain of sand representing one Buddha. All these Buddhas instruct innumerable bodhisattvas, whose number cannot be exhausted, and they fly together to the place of the Buddha of Infinite Purity. They reverently bow at his feet and all sit to one side to hear the sutra. Having heard the sutra, these bodhisattvas rejoice greatly. They then rise, bow their heads in homage to the Buddha, and depart.

In the north are innumerable Buddha lands, beyond all calculation, as numerous as the sands of the Ganges, with each grain of sand representing one Buddha. All these Buddhas instruct innumerable bodhisattvas, whose number cannot be calculated, and they fly together to the place of the Buddha of Infinite Purity. They reverently bow at his feet and all sit to one side to hear the sutra. Having heard the sutra, those bodhisattvas rejoice exceedingly. They then rise, bow their heads in homage to the Buddha, and depart.

In the South were innumerable Buddha lands, beyond calculation, as numerous as the sands of the Ganges, each grain of sand representing one Buddha. All these Buddhas instructed innumerable, incalculable bodhisattvas, who flew together to the presence of the Buddha Infinite Purity, reverently bowed at his feet, and all sat to one side to hear the sutra. After hearing the sutra, the bodhisattvas rejoiced greatly, immediately rose, bowed their heads in homage to the Buddha, and departed.

In the four intermediate directions were innumerable Buddha lands, beyond calculation, as numerous as the sands of the Ganges, each grain of sand representing one Buddha. All these Buddhas instructed innumerable, incalculable bodhisattvas, who flew together to the presence of the Buddha Infinite Purity, reverently bowed at his feet, and all sat to one side to hear the sutra. After hearing the sutra, the bodhisattvas rejoiced greatly, immediately rose, bowed their heads in homage to the Buddha, and departed.

The Buddha taught:

– From the eight directions, above and below, innumerable Buddhas all instructed bodhisattvas to fly to the presence of the Buddha Infinite Purity to make offerings and hear the sutra; in succession, from above to below, they then withdrew.

Throughout the innumerable Buddha lands in the eight directions, the Buddhas in each direction were as numerous as the sands of the Ganges, each grain of sand representing one Buddha. Each Buddha instructed innumerable, incalculable bodhisattvas, who flew together to the presence of the Buddha Infinite Purity, reverently bowed before Amitabha Buddha, and then sat to hear the sutra. After hearing the sutra, the bodhisattvas rejoiced greatly, rose, bowed to the Buddha Infinite Purity, and withdrew.

The Buddhas above instructed the bodhisattvas to fly to the presence of the Buddha Infinite Purity to make offerings and hear the sutra. In succession, again and again, one group after another flew there together, likewise hearing the sutra and making offerings continuously, without ever ceasing.

As numerous as the sands of the Ganges,

So too are the Buddha lands in the East.

Each Buddha instructs the bodhisattvas

Reverently to bow to Infinite Enlightenment.

The West, South, and North are likewise;

Thus are lands as numerous as the Ganges’ sands.

All the Buddhas instruct the bodhisattvas

Reverently to bow to Infinite Enlightenment.

Bodhisattvas from the ten directions fly there,

Bearing cloth filled with fragrant flowers

And precious objects from the heavenly realms,

To make offerings to Infinite Enlightenment.

All the bodhisattvas assemble like clouds,

Reverently bowing to the One of Infinite Light.

With palms joined, they circumambulate three times

And praise the Buddha Infinite Enlightenment.

They scatter fragrant flowers over the Buddha

And praise him with purified minds.

Standing before the Buddha, they declare:

“May our lands also become like this one.”

The flowers they scatter gather in the sky,

Forming an immense and expansive canopy.

The precious canopy, splendidly and beautifully adorned,

Covers the entire assembly.

Bodhisattvas gather together like clouds;

Rare indeed is it to encounter the land of the Honored One.

Those who are able to hear the Buddha’s name

Receive abundant benefit, peace, and well-being.

We have attained this virtue

And behold how wondrous this land is.

We see our own lands as if in a dream,

But this Pure Land endures for innumerable kalpas.

We see bodhisattvas surrounding the Buddha,

Whose majestic power and lifespan are boundless.

The assembly abides serenely in purity

For innumerable, inconceivable kalpas.

At that time, the World-Honored One smiled,

And rays extending 3.6 billion yojanas

Issued forth from his mouth,

Brilliantly illuminating innumerable lands.

They returned and circled the Buddha,

Then, after three circuits, entered the crown of his head.

The light suddenly disappeared,

And devas and humans alike rejoiced.

Ananda rose from his seat,

Adjusted his robe, bowed, and asked:

“Blessed One, why did you smile?

I humbly pray that you reveal your meaning to me.

Teach me that intrinsic nature is EMPTINESS;

Compassionately help me perfect the hundred marks of merit.

All who hear this sound

Will likewise rejoice and exult.”

His Brahma voice was like rolling thunder,

Endowed with eight kinds of wondrous tones.

The Buddha instructed Ananda:

“Listen attentively as I explain the cause.

The bodhisattvas throughout all worlds

Come to Tu-ma-de to bow to the Buddha.

Hearing the Dharma, they joyfully uphold and practice it,

And swiftly attain that realm of purity.

Having reached this pure and adorned land,

They swiftly perfect the supernormal powers.

Their eyes see and their ears hear without obstruction,

And they clearly know their former lives.

When I was still a bodhisattva,

I originally made this vow in a former life:

May all who hear the Dharma being taught

Swiftly be born in my land.

My vows have all been perfectly fulfilled;

Those born here from other lands

All attain birth in this realm

And, in one lifetime, attain non-retrogression.

Any bodhisattva who always maintains right vows

And wishes to make their land like mine

Should also remember to liberate all beings

And cause their vows to reach the ten directions.

They swiftly transcend and reach

The joyful worlds and lands,

Arrive in the realm of infinite light,

And make offerings to innumerable Buddhas.

They attend upon billions of World-Honored Ones,

Transforming themselves and flying throughout all lands.

Having reverently made offerings, they depart

And return to Tu-ma-de.

If people possess no merit,

How could they hear the name of this sutra?

Only those who purely uphold the precepts

Can come to hear this true Dharma.

Those who have previously encountered the Great Hero

Will certainly have faith in this matter.

They reverently receive, comprehend, uphold, and practice it,

Rejoicing and exulting with all their hearts.

The indolent, arrogant, and corrupt

Find it difficult to believe this Dharma.

Those who encountered Buddhas in former lives

Delight in hearing the World-Honored One’s teachings.

It is like one blind from birth

Wishing to become a guide for others.

Even shravakas or followers of the Mahayana—

How much less ordinary beings—

Could comprehend the intent of the Deva among Devas?

Shravakas do not understand the Buddha’s practices;

Pratyekabuddhas are likewise.

Only a Perfectly Enlightened One can know them.

Even if all beings became Buddhas,

Their pure wisdom, originally EMPTY,

Though exercised throughout billions of kalpas,

Could never equal the Buddha’s wisdom.

Though they discoursed and deliberated for innumerable kalpas,

They would not comprehend it even by life’s end.

The Buddha’s wisdom is utterly boundless;

Such is the practice of purity.

Only by following my teaching can one reverently believe.

I hope that such people will clearly understand,

Believe and accept what the Buddha has taught;

This is the foremost attainment of realization.

Rare indeed is it to obtain a human body;

Harder still is it to encounter a Buddha in the world.

Even those with wisdom may not attain faith;

Those who hear should diligently seek the Way,

Engraving the teaching in their hearts and never forgetting it.

They will then encounter the Most Venerable One

And skillfully draw near to me.

Therefore, bring forth the resolve for enlightenment.

Even if fire filled the entire world,

Cross through it to hear the Dharma.

You will certainly attain Buddhahood

And transcend all birth, aging, and death.”

The Buddha told Ananda:

– When the Buddha Infinite Purity had finished teaching the sutra to the bodhisattvas and arhats, among the assembly of devas and humans, those who had not yet attained the fruit of stream-enterer attained the fruit of stream-enterer. Those who had not yet attained the fruit of once-returner attained the fruit of once-returner. Those who had not yet attained the fruit of non-returner attained the fruit of non-returner. Those who had not yet attained the fruit of arhatship attained the fruit of arhatship. Those who had not yet become non-retrogressing bodhisattvas became non-retrogressing bodhisattvas.

At that very time, Amitabha Buddha taught the sutra and conferred predictions of attainment upon them according to the fruits of the path they had formerly aspired to attain and according to whether the aspirations cherished in their minds were great or small. He caused those people swiftly to attain insight into the path and luminous wisdom, and they personally experienced joy and bliss. Of those who aspired to the sutras and the path, none failed to delight in reciting and practicing them. Each immediately recited the sutras and teachings fluently and without obstruction, never growing weary.

Among those bodhisattvas and arhats, some recite sutras with voices like rolling thunder, while others expound the sutras like whirlwinds and torrential rain. When those bodhisattvas and arhats expound the sutras and practice the path, each is likewise. Throughout an entire kalpa, they never grow indolent.

All attain valiant wisdom; their bodies are at ease, and they never suffer illness or pain. Whether walking, standing, lying down, or sitting, their bodies are always healthy and invigorated. Like the king of lions in a deep forest, wherever they need to go, they proceed directly there without ever being obstructed.

When the bodhisattvas and arhats in the Buddha-land of Immeasurable Purity expound the sutras and practice the path, they are all valiant, without perplexity or doubt. Everything is brought forth by the mind, without deliberation or calculation, a hundred thousand myriads of kotis of times beyond. Such is the majestic king of lions.

Yet a majestic king of lions a hundred thousand myriads of kotis of times beyond this could not equal even one hundred-thousand-myriad-koti part of the valor of my second disciple, Mahamaudgalyayana. The bodhisattvas and arhats in the Buddha-land of Immeasurable Purity all surpass my second disciple, Mahamaudgalyayana.

The Buddha said:

– Among the arhats in all lands, Mahamaudgalyayana’s valor is exceedingly supreme and beyond comparison. Whether flying or remaining still, his wisdom is valiant, and his seeing and hearing penetrate all things. He knows everything throughout the ten directions, whether past, future, or present. Yet even if his wisdom and valor were multiplied a hundred thousand myriads of kotis of times and combined into one, the virtue of all the arhats here still could not equal even one hundred-thousand-myriad-koti part of the valiant wisdom of a single arhat in the Buddha-land of Immeasurable Purity.

At that time, among the assembly was a bodhisattva named Ajita. Bodhisattva Ajita approached the Buddha, knelt, joined his palms, and said:

– World-Honored One! Do the arhats in Amitabha Buddha’s land enter nirvana? I wish to hear about this matter.

The Buddha told Bodhisattva Ajita:

– If you wish to know, look at the stars throughout the skies in the four directions. Is there anyone who does not see them?

Bodhisattva Ajita replied:

– Yes, everyone sees them.

The Buddha said:

– My second disciple, Mahamaudgalyayana, can fly throughout the four directions and, in a single day and night, count all the stars across the heavens and know how many there are. Thus, although the stars in the skies of the four directions are so numerous that they cannot all be calculated, Maudgalyayana could still count all the stars throughout the four directions, even if they were multiplied a hundred thousand myriads of kotis of times.

The Buddha said:

– If one drop were removed from the great ocean in this world, could that cause its waters to diminish?

Bodhisattva Ajita replied:

– Even if a hundred thousand myriads of kotis of measures of water were removed from the great ocean, the ocean would not diminish in the slightest.

The Buddha said:

– Although arhats in Amitabha Buddha’s land enter nirvana, it is like removing a single drop of water from the great ocean. Their number cannot thereby be diminished until one could know that only a few remained. If one stream of water were removed from the great ocean, could that cause its waters to diminish?

Bodhisattva Ajita replied:

– Even if a hundred thousand myriads of kotis of streams of water were removed, the ocean would not diminish so that one could discern any decrease.

The Buddha said:

– When bodhisattvas in Amitabha Buddha’s land enter nirvana, it is like removing one stream of water from the great ocean. The number of arhats cannot thereby be diminished so that one could discern that they had become fewer through such a decrease. If a Ganges River’s volume of water were removed from the great ocean, could that cause the ocean’s waters to diminish?

Bodhisattva Ajita replied:

– Even if a hundred thousand myriads of kotis of Ganges Rivers were removed from the great ocean, its waters would not diminish so that one could discern that they had become fewer.

The Buddha said:

– Although innumerable arhats in Amitabha Buddha’s land enter nirvana, those who presently attain the fruit of arhatship in that land are likewise innumerable. There is absolutely neither increase nor decrease. If all the waters throughout the skies of the four directions were made to flow into the great ocean, could its waters thereby be increased?

Bodhisattva Ajita replied:

– The waters of the ocean could not thereby be increased. Why? Because the great ocean is king among all the waters throughout the world; therefore, it can be so.

The Buddha taught:

– So it is also when innumerable devas, human beings, and every kind of insect from innumerable Buddha-lands throughout the ten directions all attain rebirth in the Buddha-land of Immeasurable Purity. Their numbers are boundlessly vast and cannot be fully calculated. The bodhisattvas, arhats, and bhiksu Sangha in the Buddha-land of Immeasurable Purity all share the same enduring Dharma, and thus their numbers greatly increase. Why? Because the Buddha-land of Immeasurable Purity is the most supremely blissful among all the Buddha-lands throughout the ten directions and is king among assemblies of bodhisattvas. The Buddha-land of Immeasurable Purity is the mightiest realm among innumerable Buddha-lands. The Buddha-land of Immeasurable Purity is the most precious treasure among innumerable Buddha-lands. The Buddha-land of Immeasurable Purity endures the longest among innumerable Buddha-lands. The Buddha-land of Immeasurable Purity is the most heroic among innumerable Buddha-lands. The Buddha-land of Immeasurable Purity is the vastest among innumerable Buddha-lands. The Buddha-land of Immeasurable Purity is the most unconditioned and entirely spontaneous among innumerable Buddha-lands. The Buddha-land of Immeasurable Purity is supremely blessed, excellent, radiant, and joyful.

Why is the Buddha-land of Immeasurable Purity alone so supremely excellent and unsurpassed? Long ago, when seeking the bodhisattva path, he possessed valiant power of vows, practiced diligently without indolence, and accumulated abundant merit and virtue; therefore, it came to be so.

Bodhisattva Ajita was filled with joy. Kneeling and joining his palms, he said:

– The Buddha has said that innumerable arhats in the Buddha-land of Immeasurable Purity enter nirvana, and that it possesses supreme excellences and unsurpassed joys with which innumerable other lands cannot compare. Is this true only of this Buddha-land?

The Buddha taught:

– The bodhisattvas and arhats in the Buddha-land of Immeasurable Purity dwell in houses made of the seven treasures. Some dwell in empty space, while others dwell upon the ground. If some wish their houses to be very high, the houses become high. If some wish their houses to be very large, the houses become large. If some wish their houses to abide in empty space, the houses abide in empty space.... Everything occurs spontaneously, according to their wishes. Among them are those who do not desire houses, and they may do other things as they wish. Why? They can accomplish such things because in former lives, when they were still seeking the bodhisattva path, they possessed loving-kindness, diligently performed many wholesome deeds, and accumulated merit and virtue; therefore, they attain such excellent fruits. Those who do not obtain results according to their wishes failed in former lives, while still seeking the path, to possess loving-kindness or practice diligently; they performed few wholesome deeds and thus accumulated little merit and virtue. Every cause that is created leads to a good or bad result. Clothing and food are spontaneously and equally provided in abundance, yet because each person’s virtue is greater or lesser, their karmic recompenses are not the same. Whoever knows how to practice diligently and valiantly will encounter excellent blessings.

The Buddha asked Bodhisattva Ajita:

– Have you seen the dwelling place of the deva king in the sixth heaven?

Bodhisattva Ajita replied:

– Yes, I have seen it.

The Buddha said:

– The assembly halls and dwellings in the Buddha-land of Immeasurable Purity are hundreds of thousands of myriads of kotis of times more splendid than the abode of the heavenly king of the sixth heaven. The bodhisattvas and arhats in the Buddha-land of Immeasurable Purity see and hear all things with complete clarity. They see and know all events throughout the ten directions in the past, future, and present. They know the countless beings above and below the heavens, as well as animals and tiny insects. They know the thoughts of beings, the good and evil things they bear in mind, and what they wish to say. They also know in what year and in what kalpa those beings will be born into the human realm, and even when they will attain rebirth in the Buddha-land of Immeasurable Purity and follow the bodhisattva path or the arhat path. They know all of this beforehand.

Above the crowns of all the bodhisattvas and arhats in the Buddha-land of Immeasurable Purity there is light. That light naturally radiates forth, varying in extent from great to small. Among the bodhisattvas in this land are two supreme bodhisattvas who constantly abide to the left and right of the Buddha of Immeasurable Purity, assisting him in directing affairs and deliberations.

The Buddha of Immeasurable Purity often holds Dharma discourses with these two bodhisattvas, discussing matters throughout the ten directions in the past, future, and present. If the Buddha of Immeasurable Purity wishes to instruct these two bodhisattvas to visit the countless Buddhas throughout the ten directions, they immediately fly to the abodes of those countless Buddhas throughout the ten directions. Whichever direction the Buddha wishes them to travel in order to visit the Buddhas there, they fly to that direction as swiftly as a Buddha.

Their heroic vigor is beyond compare. The first bodhisattva is named Di-Lau-Thuyen-La, and the second is named Ma-Ha-Na-Bat. Both possess surpassing light and wisdom.

The light above the crowns of these two bodhisattvas shines into other directions, reaching across a thousand Mount Sumerus, while the Buddha-land remains constantly radiant. The light above the crowns of the bodhisattvas in the Buddha-land of Immeasurable Purity shines for thousands of kotis of myriads of miles. The light above the crowns of the arhats shines for seven zhang.

The Buddha said:

– If any good man, good woman, or person in the world encounters a terrifying calamity or oppression, or suffers at the hands of officials and authorities, and personally takes refuge in and reverently pays homage to Bodhisattva Di-Lau-Thuyen-La, there is no calamity from which that person will not be liberated.

THE SUTRA OF IMMEASURABLE PURITY, EQUALITY, AND ENLIGHTENMENT

End of Volume 2