佛說無量清淨平等覺經

The Buddha told Bodhisattva Ajita:

– The light above the crown of the Buddha Immeasurable Purity shines infinitely bright. The stars, moon, and sun remain motionless in empty space, unable to revolve or proceed upon their courses, nor can they emit their light. Their radiance is obscured and does not appear. The light of the Buddha Immeasurable Purity illuminates his land and constantly shines brilliantly throughout all other lands, never becoming dark.

In the land of the Buddha Immeasurable Purity, there is no period of time called one day or two days; there are no fifteen days or one month; there are no five months or ten months; there are no five years or ten years; there are no hundred years or thousand years; there are no ten thousand years, a hundred million years, a trillion years, ten trillion years, a hundred thousand trillion years, or a thousand quadrillion years; there is no single kalpa or ten kalpas; there are no hundred kalpas or thousand kalpas; there are no ten thousand kalpas or a hundred thousand kalpas; there are no ten million kalpas, nor a hundred thousand trillion kalpas.

The Buddha said:

– The light of the Buddha Immeasurable Purity shines infinitely and without end. After innumerable kalpas, and after innumerable kalpas yet again, continuing through further innumerable kalpas—innumerable and incalculable kalpas—his light never becomes dark. The land of the Buddha Immeasurable Purity and its devas will never be destroyed. Why is this? Because the lifespan of the Buddha Immeasurable Purity is endless and his land is supremely excellent; therefore, it is so.

The Buddha said:

– The supremely honored lifespan of the Buddha Immeasurable Purity extends through innumerable kalpas and then through innumerable kalpas beyond them, and he never enters extinction. The Buddha Immeasurable Purity teaches in the world, wishing to liberate beings throughout the innumerable lands of the ten directions. From devas and humans down to the tiniest insects, he wishes them all to attain rebirth in his land and causes them to realize the path of nirvana. The Buddha wishes the bodhisattvas to become Buddhas; after becoming Buddhas, they turn the Dharma wheel and teach throughout the ten directions. From devas and humans down to the tiniest insects, he wishes them all to become Buddhas. After becoming Buddhas, they in turn teach innumerable devas and humans, down to the tiniest insects, enabling them all to enter the path of nirvana.

Those beings who are ready to receive instruction are taught by the Buddha in succession and liberated in succession, until they attain the fruits of stream-enterer, once-returner, non-returner, arhat, and pratyekabuddha. Thus liberated in turn, they all attain the fruit of nirvana.

The Buddha Immeasurable Purity never yet wishes to enter extinction. Such is the successive liberation accomplished by the Buddha Immeasurable Purity. He abides for innumerable kalpas—innumerable and incalculable kalpas—and never enters nirvana.

Throughout the ten directions, innumerable devas and humans, down to the myriad kinds of insects, are born in the land of the Buddha Immeasurable Purity, so many that they cannot be fully counted. The beings who attain the fruit of arhatship and the path and fruit of nirvana are likewise innumerable and incalculable.

The beneficent virtue of the Buddha Immeasurable Purity extends to every kind of being throughout the vast and boundless heavens of the ten directions; this beneficent virtue is profound and immeasurable. How could all the excellent joys and blessings bestowed by the Buddha ever be fully described? Through his transcendent wisdom and his teaching and instruction, the Buddha Immeasurable Purity has brought forth the scriptural path and spread it throughout the immeasurable and boundless ten directions, from above the heavens to beneath the heavens, without end. The scriptures are so numerous that they cannot be counted or reckoned; their number is utterly inexhaustible.

The Buddha told Bodhisattva Ajita:

– Do you wish to know the infinite lifespan of the Buddha Immeasurable Purity?

Bodhisattva Ajita replied:

– I indeed wish to hear of it.

The Buddha said:

– Listen carefully. Suppose all beings throughout the ten directions, in innumerable lands—from devas and humans down to the tiniest insects—were all caused to become human, and then caused to become arhats and pratyekabuddhas. Suppose they all single-mindedly practiced seated meditation, uniting their wisdom into a single body of wisdom and their vigor into a single power of courage, and together sought to calculate how many thousands, myriads, and hundreds of millions of kalpas, or how many innumerable kalpas, constitute the lifespan of the Buddha Immeasurable Purity. Even then, none could ever calculate or know the boundless lifespan of the Buddha Immeasurable Purity.

To speak from another perspective: suppose that, for every thousand Mount Sumerus in the Buddha lands, all beings—from devas and humans down to the tiniest insects—were caused to become human, and then caused to become arhats and pratyekabuddhas. Suppose they all single-mindedly practiced seated meditation, uniting their wisdom into a single body of wisdom and their vigor into a single power of courage, and together sought to calculate how many thousands, myriads, and hundreds of millions of bodhisattvas and arhats dwell in the land of the Buddha Immeasurable Purity. Even then, none could ever calculate or know their number.

The Buddha said:

– The lifespan of the Buddha Immeasurable Purity is exceedingly long, everlasting, and vast. The Buddha’s light is likewise brilliantly vast, radiating wondrous excellence, profound and utterly endless. Who could believe and understand this marvel, apart from the Buddha himself, who alone knows it?

When Bodhisattva Ajita heard the Buddha’s words, he rejoiced greatly, knelt with palms joined, and said:

– The Buddha has spoken of the exceedingly long lifespan of the Buddha Immeasurable Purity, together with his awesome spiritual power and the brilliant, perfect light of his great wisdom. Is he alone endowed in this way?

The Buddha replied:

– When the Buddha Immeasurable Purity enters extinction, his disciple, Bodhisattva Khư Lâu Thuyên, will become a Buddha, preside over wisdom, and direct the instruction of the entire world. That Buddha will liberate devas and humans, down to the myriad kinds of insects, causing them all to attain the Buddha’s path of nirvana. The perfect merit and virtue of Bodhisattva Khư Lâu Thuyên—like that of his supreme teacher, the Buddha Immeasurable Purity—will enable him to abide in the world for innumerable kalpas, a number of kalpas that cannot be fully calculated. Nor can the number of kalpas during which he will sustain the Great Teacher’s Dharma be calculated. Only afterward will he enter nirvana.

Next, Bodhisattva Ma Ha Na Bát will become a Buddha, presiding over wisdom and directing the teaching of all beings. The liberative merit and virtue of this Buddha—like that of his supreme teacher, the Buddha Immeasurable Purity—will enable him to abide in the world for innumerable kalpas without entering nirvana. Continuing the lineage, he will uphold the scriptural path with perfect clarity, and therefore his land will be supremely excellent, peaceful, and joyful. Thus the Buddha’s Dharma will never be interrupted and can never be exhausted.

Venerable Ananda knelt with palms joined and addressed the Buddha:

– The Buddha has taught that there is no Mount Sumeru in the land of the Buddha Immeasurable Purity. If so, upon what places do the first heaven, that of the Four Heavenly Kings, and the second heaven, Trayastrimsa, depend in order to abide? I indeed wish to hear of this.

The Buddha told Ananda:

– Do you harbor doubts about the Buddha’s realm? Throughout the ten directions, which are infinitely vast, endless, and without shore, could a single person draw out all the waters of the great oceans beneath heaven and leave them completely dry? The Buddha’s wisdom is the same: infinitely vast, endless, and without shore.

According to the knowledge and vision of My wisdom, among the Buddhas of the past who have already passed away, those bearing the name Shakyamuni Buddha, like Mine, are as numerous as the sands of the Ganges River, each grain of sand representing one Buddha. Those who will first attain Buddhahood in the future and bear the name Shakyamuni, like Mine, are also as numerous as the sands of the Ganges River, each grain of sand representing one Buddha.

Seated facing south, the Buddha sees that the Buddhas presently bearing the name Shakyamuni Buddha, like Mine, are as numerous as the sands of the Ganges River, each grain of sand representing one Buddha. Throughout the ten directions, the Buddhas of the past, future, and present bearing the name Shakyamuni Buddha, like Mine, are as numerous as the sands of ten Ganges Rivers, each grain of sand representing one Buddha.

The Buddha knows all such numbers of grains of sand.

The Buddha taught:

– From the distant past, throughout innumerable kalpas until now—one kalpa, ten kalpas, a hundred kalpas, a thousand kalpas, ten thousand kalpas, a hundred million kalpas, ten thousand times a hundred million kalpas, a hundred million times ten thousand kalpas—there has been a Buddha in every kalpa. Among the Buddhas of the past who have passed away—one Buddha, ten Buddhas, a hundred Buddhas, a thousand Buddhas, ten thousand Buddhas, a hundred million Buddhas, and Buddhas among ten thousand times a hundred million Buddhas—each Buddha had a distinct name unlike the others. Those Buddhas whose names differ from Mine, having first given rise to the resolve, will attain Buddhahood in future kalpas—one kalpa, ten kalpas, a hundred kalpas, a thousand kalpas, ten thousand kalpas, a hundred million kalpas, ten thousand times a hundred million kalpas, and a hundred million times ten thousand kalpas.

Within a kalpa there may be one Buddha, ten Buddhas, a hundred Buddhas, a thousand Buddhas, ten thousand Buddhas, a hundred million Buddhas, or ten thousand times a hundred million Buddhas; among those ten thousand times a hundred million Buddhas, each Buddha has a different name and distinct title. Only then does there appear one Buddha bearing the name Shakyamuni, like Me. Throughout the heavens of the ten directions are innumerable Buddha lands with their present Buddhas; and beyond them are still other Buddha lands—one Buddha land, ten Buddha lands, a hundred Buddha lands, a thousand Buddha lands, ten thousand Buddha lands, a hundred million Buddha lands, ten thousand times a hundred million Buddha lands, and a hundred million times ten thousand Buddha lands.

In those Buddha lands are Buddhas, each bearing a distinct name. Their names are exceedingly numerous and unlike one another, and none bears a name like Mine.

Among the innumerable Buddhas throughout the ten directions, only after a very long time does one appear bearing the name Shakyamuni Buddha, like Me. Throughout the past, future, and present in all ten directions, that span of time is vast, profound, wondrous, boundless, and infinite. The Buddha’s wisdom is serene and exceedingly lucid; it knows the past and the present, knows the infinite reaches of former lives, clearly perceives the endless future, and foreknows events to infinity.

There is no other method by which it could be calculated. The Buddha knows all the supremely honored, radiant, and wise spiritual powers of innumerable Buddhas. The Buddha’s virtue and wisdom accord with all forms of higher knowledge.

No one can question the Buddha to the ultimate limit of the Dharma taught in the sutras. How, then, could the Buddha’s infinite and inexhaustible wisdom be measured?

When Venerable Ananda heard the Buddha’s words, he was so awestruck that all the hairs on his body stood on end. He addressed the Buddha:

– I would not dare harbor any doubt concerning the Buddha’s realm. I have asked the Blessed One because all other lands have Mount Sumeru as the dwelling place of the first heaven, that of the Four Heavenly Kings, and the second heaven, Trayastrimsha. I fear that after the Buddha enters nirvana, a deva, a human being, a bhikshu, a bhikshuni, an upasaka, or an upasika may suddenly come and ask me why the Buddha land of Immeasurable Purity has no Mount Sumeru and, if so, upon what the first heaven of the Four Heavenly Kings and the second heaven, Trayastrimsha, depend for their abode. I must be able to answer them. If I do not ask the Buddha now, then after the Buddha enters nirvana, whom could I ask these questions, and who would answer me? Only the Buddha knows such matters; no one else can explain them. Therefore, I have asked the Blessed One.

The Buddha said to Ananda:

– If that is so, then upon what do the third heaven, Yama, the fourth heaven, Tusita, and all the heavens up to the seventh heaven, Brahma Heaven, depend for their abode?

Venerable Ananda replied:

– All these devas dwell naturally in empty space and do not depend upon anything at all.

The Buddha said:

– The Buddha land of Immeasurable Purity, which has no Mount Sumeru, is likewise. The first heaven, that of the Four Heavenly Kings, and the second heaven, Trayastrimsha, both abide naturally in empty space, without depending upon any place whatsoever. The Buddha possesses vast spiritual power and acts freely according to His will. Whenever He intends to accomplish something, it is achieved beyond calculation. The devas naturally dwell in empty space; how much more so the Buddha, who possesses such vast spiritual power and sovereign freedom to act according to His will?

When Venerable Ananda heard the Buddha’s words, he rejoiced greatly. He immediately knelt, joined his palms, and said:

– The Buddha’s wisdom clearly knows all matters throughout the ten directions, from the past and present into the future. That wisdom is truly infinite, inexhaustible, and boundless—a wisdom lofty, profound, sublime, exceedingly discerning, joyful, excellent, and beyond compare. The Buddha’s spiritual power is truly exalted, and none can surpass it.

The Buddha said to Bodhisattva Ajita:

– Among those in the world—good men or good women—who aspire to be reborn in the Buddha land of Immeasurable Purity, there are three classes. Because the merits they have cultivated are greater or lesser, the resulting fruits they attain cannot be equal. These three classes are:

1- Those of the first and highest class leave their households, forsake their wives and children, sever sensual desire, become shramanas, and accomplish the path of liberation. They constantly practice the bodhisattva path and uphold the sutras of the six paramitas. Having become shramanas, they must not be deficient in or violate the sutras and precepts.

They cultivate loving-kindness and diligence, harbor no anger, engage in no sexual relations with women, purely observe the fasting precepts, have no greed or miserliness, and single-mindedly aspire to be reborn in the Buddha land of Immeasurable Purity, recollecting it with utmost sincerity without interruption. During their present lives, while seeking the path, they see in dreams the Buddha of Immeasurable Purity together with the bodhisattvas and arhats.

When they die, the Buddha of Immeasurable Purity, accompanied by the bodhisattvas and arhats, flies forth to welcome them and convey them to the Buddha land of Immeasurable Purity. They will be born by transformation within lotus ponds made of the seven treasures, naturally receiving tall and magnificent bodies and becoming bodhisattvas bound to one more birth. They immediately fly forth with the other bodhisattvas to make offerings to innumerable Buddhas throughout the ten directions.

With courageous wisdom and joyful hearts, they delight in hearing the sutras and the Dharma of the path. Their dwellings are houses made of the seven treasures suspended in empty space. They may freely do whatever they wish and go near the Buddha of Immeasurable Purity.

The Buddha said:

– Those who wish to be reborn in the Buddha land of Immeasurable Purity should diligently preserve the sutras and precepts and practice according to the Dharma described above. Those reborn in the Buddha land of Immeasurable Purity will be honored by everyone. This is the first class of people.

The Buddha taught:

– Among these people, some aspire to be born in the land of the Buddha Immeasurable Purity. Although they cannot leave their families, forsake their wives and children, sever sensual attachment, and become śramaṇas, they must nevertheless uphold the precepts set forth in the sutras without allowing any deficiency; extensively practice generosity and make offerings; and deeply believe in and understand the Buddha’s words with sincere faith and utmost devotion. They should offer food to śramaṇas, build monasteries and stupas, burn incense, scatter flowers, light lamps, and hang banners and streamers. In practicing such Dharma methods, they should be entirely free of greed and miserliness, should not harbor anger, should observe the fasting precepts in purity, and should diligently cultivate loving-kindness and eliminate thoughts of sensual desire. They should constantly aspire to be born in the land of the Buddha Immeasurable Purity, without interruption for one day and one night. Even in the present life, such a person will behold the Buddha Immeasurable Purity in a dream. When that person’s lifespan in the Desire Realm comes to an end, the Buddha Immeasurable Purity will manifest before that person, enabling them to behold the land and the Buddha Immeasurable Purity. Those born in the land of the Buddha Immeasurable Purity will attain courageous wisdom.

The Buddha taught:

2- A person who practices generosity in this way but afterward regrets it, becoming hesitant and doubtful at heart, does not believe that generosity and the performance of wholesome deeds will bring merit and virtue in a future life; does not believe that the land of the Buddha Immeasurable Purity exists; and does not believe that they will be born in that land. Although harboring such doubts, that person nevertheless continues to recollect and observe the sutras and precepts without ceasing.

At times the person believes, and at times does not believe; their resolve wavers and lacks single-mindedness. Yet they continue to accumulate wholesome karma and vow to attain rebirth there. When that person falls ill and is about to die, the Buddha Immeasurable Purity personally manifests an image of himself, enabling that person’s eyes to behold the Buddha.

Although the person’s mouth is unable to speak, their heart becomes exceedingly joyful and elated, and they think: “I regretted my deeds because I did not understand the benefit of a pure mind and the cultivation of wholesome karma. Now I shall be born in the land of the Buddha Immeasurable Purity.” That person feels remorse at heart. For one who knows remorse, faults are diminished; nothing can compare with this.

When that person dies, they are immediately born in the land of the Buddha Immeasurable Purity, but cannot reach the presence of the Buddha Immeasurable Purity. From afar, the person beholds a naturally manifested city of the seven treasures beside the realm of the Buddha Immeasurable Purity. Their heart is filled with immense joy, and they remain in that city.

They are immediately born by transformation within a lotus pond of the seven treasures and naturally receive a tall and majestic body. That person remains in the city for five hundred years. The city measures two thousand miles in both length and breadth.

Within it are also dwellings made of the seven treasures. Inside those dwellings naturally appear bathing pools of the seven treasures, and along the banks of the pools naturally grow beautiful flowers. Above the bathing pools stand rows of trees of the seven treasures, naturally producing five kinds of subtle and wondrous sounds.

Whenever that person wishes to eat or drink, delicious food endowed with a hundred flavors naturally appears before them, with everything provided according to their preferences.

That person experiences great bliss within the city. The city contains naturally manifested articles such as those found in the Heaven of the Thirty-Three. Yet the person cannot leave the city and cannot meet the Buddha Immeasurable Purity, but can only see the radiance emanating from him.

At heart, the person feels regret and reproaches themselves for having been so jubilant and delighted. They also cannot hear the sutras, cannot meet the bhikshu teachers, and cannot see or know what the bodhisattvas and arhats in the land of the Buddha Immeasurable Purity look like. Because that person previously harbored such thoughts, they are suited only to receive this small measure of merit.

It is not that the Buddha causes the person and the karma they created to naturally receive such a meritorious reward; rather, the person’s own mind directs them onto the path leading into the city. Formerly, while seeking the path to bodhi, their mind and speech were not in accord, their words and thoughts were insincere, they doubted the Buddha’s sutras, and they lacked faith directed toward the Buddha; therefore, they naturally had to enter an unfavorable path.

Only after five hundred years can that person leave and go into the presence of the Buddha Immeasurable Purity to hear the sutras, but their mind cannot comprehend them, nor are they permitted to remain among the assemblies of bodhisattvas, arhats, and bhikshus to hear the sutras. Because they have been separated from places and dwellings on solid ground, they cannot cause spacious dwellings to appear at will in empty space.

Because they have been separated from the Buddha Immeasurable Purity, they remain very far from the Buddha and cannot draw near to the Buddha Immeasurable Purity. Their wisdom is obscured, and thus they do not understand much of the sutras; their heart is not joyful, and their mind is not open and at ease. After a long time, their wisdom gradually becomes penetrating, they understand the sutras, cultivate diligently and courageously, and become joyful in heart and mind; thus, they too become like those of the first class.

Why is this? It is because in a former life, while seeking the path, that person observed the fasting precepts only to a small extent, was deficient in the teachings of the sutras, harbored doubts and did not believe the Buddha’s teachings, did not believe the profound scriptures, and did not believe that generosity, offerings, and wholesome deeds would bring merit in a future life. Moreover, they regretted their deeds, did not believe in birth in the realm of the Buddha Immeasurable Purity, and did not perform meritorious deeds with a sincere and devoted mind.

Therefore, people such as these are classified as the second class.

The Buddha taught:

3- Those of the third class vow to be born in the land of the Buddha Immeasurable Purity, but they do not practice generosity or make offerings; they do not burn incense, scatter flowers, light lamps, hang banners and streamers, build monasteries or stupas, or offer food to śramaṇas. Such a person eliminates sensual attachment and is free of greed and miserliness; cultivates loving-kindness with diligence; harbors no anger; and observes the fasting precepts in purity. A person of such purity single-mindedly aspires to attain rebirth in the realm of the Buddha Immeasurable Purity for ten days and nights without interruption. At the time of death, that person is born in the land of the Buddha Immeasurable Purity, possesses courageous wisdom, and is honored and respected by all.

The Buddha taught:

– Those who have acted in this way later feel regret, give rise to doubts, do not believe that performing good deeds will bring blessings in a future life, and do not believe that they will be reborn in the land of the Buddha Infinite Purity. Nevertheless, they will still continue toward rebirth there. When such a person falls ill and is about to die, the Buddha Infinite Purity causes that person to behold the land of the Buddha Infinite Purity in a dream. Joy arises in the person's heart, and the person thinks: “I regretted my actions and did not understand the benefit of creating wholesome karma. Now I shall be born in the land of the Buddha Infinite Purity.” The person can only think this inwardly, for the mouth can no longer speak, and feels remorse. For one who knows remorse, faults are diminished; nothing can compare with this. When this person dies, the person is reborn in the land of the Buddha Infinite Purity but cannot reach the Buddha's presence. From afar, the person sees a city of the seven treasures, two thousand li in breadth, feels joyful at heart, and wishes to remain in that city. The person is therefore born by transformation in a lotus pond of the seven treasures, with a naturally tall and magnificent body. Within this city, everything is also arranged as in the former city; all necessities arise naturally and are comparable to those in the Trayastrimsha Heaven. This person remains in the city for five hundred years before being able to leave it and go to the presence of the Buddha Infinite Purity, whereupon the person's heart becomes exceedingly joyful. This person hears the sutras, but the mind does not comprehend them; the thoughts are not joyful, and wisdom is obscured, so only a little of the sutras can be understood. Because the person's dwelling and residence are upon the ground, the person cannot cause the residence to become as spacious as desired in empty space. Because this person had become estranged from the Buddha Infinite Purity, the person is now even farther removed from the Buddha, just like those of the second class who harbor doubts.

After a long time, this person attains penetrating wisdom, understands the scriptures, and becomes courageous and joyful at heart, like those of the first class. Why is this? Because in a former life, while seeking the Way, this person felt regret and doubt, at times believing and at times disbelieving, and did not believe that performing good deeds would bring merit and blessings in the future. Thus, such a karmic result naturally arose. According to whether one's merit is complete or incomplete, all are naturally led toward the corresponding result. Expounding the sutras, practicing the Way, and cultivating merit are supreme and lofty, beyond all comparison.

The Buddha taught:

– Those who aspire to practice the bodhisattva path and be born in the land of the Buddha Infinite Purity will thereafter all become non-retrogressing bodhisattvas. All non-retrogressing bodhisattvas possess the thirty-two auspicious marks, a body the color of pure gold, and the eighty excellent characteristics. They will attain Buddhahood and, according to the aspirations of their hearts, will become Buddhas in whatever land they desire. They will never fall into the hells or be reborn as animals or hungry ghosts. According to their diligence in seeking the Way, all matters will swiftly be brought to completion. If they seek the Way without ceasing, they will attain results exactly in accordance with their aspirations.

The Buddha told Bodhisattva Ajita and the devas and humans:

– I also declare that those who wish to be born in the land of the Buddha Infinite Purity, although they may not diligently cultivate meditation or extensively observe the scriptural precepts, must above all perform wholesome deeds:

1- They must not take life.

2- They must not steal.

3- They must not engage in sexual misconduct or violate another person's spouse.

4- They must not speak falsely.

5- They must not drink intoxicating liquor.

6- They must not engage in divisive speech.

7- They must not speak harsh words.

8- They must not speak deceitfully.

9- They must not harbor jealousy.

10- They must not harbor sensual craving.

They must not harbor greed or stinginess.

They must not harbor anger.

They must not harbor delusion.

They must not follow the cravings of the mind.

They must not cling regretfully to things.

They must not harbor doubt.

They should practice filial devotion, be loyal, trustworthy, sincere, and wholehearted, receive and uphold the profound words of the Buddha's sutras, and believe that performing good deeds will bring blessings in a future life. If they uphold the Dharma correctly in this way, without deficiency, they will be reborn according to their aspiration in the land of the Buddha Infinite Purity. What is essential is that they observe the fasting precepts, remain single-minded and pure, and constantly recollect day and night their wish to be born in the land of the Buddha Infinite Purity. If they continue without interruption for ten days and nights, I shall cherish them all with compassion and cause every one of them to be born in the land of the Buddha Infinite Purity.

The Buddha taught:

– People in the world who aspire to wisdom and virtue should cultivate goodness and practice the Way while living at home. Dwelling with their wives and children, they are troubled by worries, thoughts of sensual desire, affection, and obligations; or they have many duties and affairs and lack sufficient time to observe the fasting precepts and remain single-minded and pure. Although they cannot leave the household life, when they have leisure they should calm their minds in right mindfulness, think wholesome thoughts, and single-mindedly practice the Way for ten days and ten nights without attending to any other matter.

In this way, they should continue to contemplate deeply, wishing for this body to attain liberation, bringing thoughts to an end, relinquishing worries, giving no thought to household affairs, not dwelling together with women, rectifying their own bodies and minds, cutting off sensual desire, single-mindedly observing the fasting precepts in purity, and wholeheartedly aspiring to be born in the land of the Buddha Infinite Purity, without interruption for one day and one night. When these people die, they will all be born in the land of the Buddha Infinite Purity. They will be born by transformation in a lotus pond of the seven treasures, attain courageous wisdom, dwell in residences made of the seven treasures, and act freely according to their wishes, just like those of the first class.

The Buddha told Bodhisattva Ajita:

– Throughout the ten directions, innumerable devas and humans, bhiksus, bhiksunis, upasakas, upasikas, and all the members of the assemblies who have been born in the land of the Buddha Infinite Purity dwell together within the pond of the seven treasures. Each sits upon a great lotus flower and describes the excellence of that person's own virtue in the Way. Each recounts how, in a former life while still seeking the Way to bodhi, that person upheld the precepts and practiced wholesome Dharma from beginning to end; delighted in the sutras and the Way; understood the wisdom contained in the scriptures; and spread the merit of those practices everywhere, from above to below. They know whether their understanding of the sutras is penetrating or not, whether it is shallow or profound, great or small; and they know whether their virtue is high or low, slight or abundant. Naturally discerning the distinctions in the Way, they then possess courageous wisdom. Together, they observe propriety and righteousness and live in harmony. Each feels joyful and inspired, yet finds that the courageous wisdom of the others is beyond compare.

The Buddha taught:

– As for the others, they were irresolute in performing meritorious deeds. Because their wholesome conduct diminished, they did not believe these teachings, became dependent and indolent, and thus brought about such circumstances. When the assembly convenes to expound the sutras and practice the Way, they naturally become distressed and answer slowly. Although the wisdom of the Way is lofty and supreme and others' abilities are extraordinary and outstanding, they alone endure an inferior state; whenever circumstances arise, they immediately feel regret. What benefit can there be afterward for those who have acted and then regret it? Nothing remains but thoughts of remorse within their hearts.

The Buddha taught:

– The bodhisattvas, arhats, and all the assemblies in the Buddha-land of Immeasurable Purity spontaneously gather in the great Dharma hall. They concentrate their minds and stabilize their intentions, conduct themselves with dignity and practice rightly, and attain unobstructed mastery. They fly about, departing and entering as they please, making immeasurable offerings with peaceful and joyful minds. They delight in studying the sutras together, practicing the Way, living harmoniously, and learning from one another. Their wisdom is unsurpassed, and their aspirations are as lofty as empty space. They diligently strive and make vows. Their minds never regress, their intentions never waver, and they are never indolent. Although outwardly they appear to seek the Way at a measured pace, inwardly they advance swiftly and urgently. They move freely through empty space and are in harmony with one another; thus, inwardly and outwardly, they are in accord. Naturally dignified in bearing, restrained and upright, their bodies and minds are pure and tranquil, without sensual desire, attachment, evil, or defilement. Their aspirations are entirely peaceful, pure, and wondrous, neither increasing nor diminishing. They seek the Way harmoniously and rightly, place no faith in inverted or deviant views, perceive the true Dharma correctly, follow the teachings of the sutras, and dare not commit errors or transgressions. Such people live according to proper standards and travel throughout the ten directions without obstruction. Freely and at will, they reach the infinite and inexhaustible; everywhere is the Way. Peaceful, joyful, vast, and open, they think only of the Way and of nothing else. Free from anxiety and deliberation, they roam at ease as though standing amid boundless empty space. Peaceful and joyful, they seek nothing for themselves but wholeheartedly pursue meritorious deeds and wholesome vows. Filled with loving-kindness, tolerance, and diligence, they accord with propriety and righteousness inwardly and outwardly. Thoroughly comprehending without contradiction, harmonious and adaptable, vast within and without, they transform and liberate beings, boldly advance toward nirvana, and increasingly accord with the radiance of virtue and the Way. They naturally uphold one another and take ever greater joy in their true nature. Their true nature is immaculate and lucid; their aspirations are lofty and unsurpassed. Pure and settled, serene and joyful without end, wondrous beyond compare, they shine brilliantly and rise to sublime heights. Suddenly they awaken to penetrating wisdom. The natural characteristics within nature, having nature as their foundation, naturally form five rays of light extending to nine colors; these five rays and nine colors interweave and revolve hundreds and thousands of times. Naturally supreme, they naturally become the seven treasures, gathering together to form all the myriad things. Light intermingles with radiance, and all manner of wondrous things issue forth—truly extraordinary and inexhaustible.

That land is so supremely excellent and wondrous; why, then, does one not exert oneself to the utmost in doing good, naturally contemplate the Way, and cease clinging to notions of above and below? Attain boundless comprehension and cast one’s aspirations into empty space. Why does each person not diligently strive and earnestly seek to reach that transcendent realm, to be born in the Buddha-land of Amitabha, the Buddha of Immeasurable Purity, and thereby sever the five paths? The evil paths will naturally close, and one will advance directly toward the ultimate Way, reaching it as easily as entering an uninhabited place.

That land is free from opposition, sovereign and natural. Why does one not abandon worldly affairs to seek the virtue of the Way and attain long life, with peaceful and joyful longevity that is infinite and inexhaustible? Why instead be troubled and unsettled by worldly affairs?

People of the world are habitually fickle and contend with one another over matters of no consequence. Dwelling amid extreme suffering and boundless evil, they exhaust their bodies arranging their livelihoods and striving to provide for their lives. Regardless of whether they are of high or low station, rich or poor, old or young, male or female, all alike must worry about wealth and possessions.

Whether they have them or not, it is the same: they encounter endless anxiety. They habitually conceal their sorrows, are beset by worries and thoughts, and become slaves driven by circumstances, never enjoying a moment of peace. If they have fields, they worry about their fields; if they have houses, they worry about their houses; if they have oxen, they worry about their oxen; if they have horses, they worry about their horses; if they have livestock, they worry about their livestock; if they have servants, they worry about their servants....

Food and clothing, money and wealth, gold and silver, jewels and possessions—all become causes for worry. Heavy burdens of attachment pile one upon another; they harbor sorrowful memories and thoughts, anxiety, and fear. In every direction, extraordinary misfortunes arise: bandits and thieves, floods and fires, debts and enemies, being swept away by water or consumed by fire, imprisonment, sudden calamity, and drowning.

Anxiety and resentment, fear and agitation leave them no moment of freedom or ease. Their emotions bind them tightly; angry energy causes illness in the abdomen and chest, and their hearts are filled with anxiety and suffering. Because their minds are greedy and their thoughts find no way out, they have no freedom.

Some are confined in wretched, dark prisons and ultimately die there. Once they have relinquished the body, no one accompanies them. Even the wealthy, honored, and eminent have these fears.

Such toil and suffering are compounded by cold, heat, and disease.

The poor dwell in thatched huts with earthen walls, suffering hardship and deprivation. Having no fields, they worry and long for fields; having no house, they worry and long for a house; having no ox, they worry and long for an ox; having no horse, they worry and long for a horse; having no livestock, they worry and long for livestock; having no servants, they worry and long for servants; lacking clothing, money, possessions, food, and other necessities, they worry and wish to obtain them all.

As soon as they acquire one thing, they feel another is lacking. Both having and lacking arise from the same kind of thought. Even when they acquire a little sufficiency, it is soon exhausted.

Thus suffering arises again, and they must continue seeking. These futile desires are never fulfilled. Body and mind are both wearied; whether standing or sitting, they find no rest.

One anxious thought follows another, and thus they suffer. The fire of affliction burns their hearts; they do not relinquish anger but harbor resentment alone, living amid pain and illness, sometimes afflicted by bitter cold or oppressive heat. Some die prematurely before completing their natural lifespan, yet they still refuse to do good or practice the Way.

When death comes, everyone must journey alone into the far distance. Although each has a destination, no one knows which road leads to good or evil.

When living as human beings in the world, people should treat their parents, siblings, husbands, wives, family members, and other relatives with mutual love and respect. They should not resent or hate one another. Whether they possess much or little, they should help one another and should harbor no greed.

Their words and expressions should be harmonious, and they should not oppose one another. If people contend with one another, anger will arise. A slight feeling of jealousy and hatred in this life may develop into bitter enmity in a future life.

Why is this so? Because, although in the present life they wish to harm one another and the time has not yet come for them to destroy one another outright, their hatred crystallizes and naturally becomes deeply engraved in their consciousness. Unable to part from one another, they are reborn together, meet again, and exact vengeance upon each other.

Human beings live amid worldly sensual desire, coming and going alone along the road of birth and death. Each person must personally go to a place of suffering or joy; no one can take another’s place. Good and evil undergo transformations, and the destinations of calamity and wrongdoing differ.

Whether the karma of past lives ripens quickly or slowly, one must still go alone to a distant, different realm, unable to see where one is going. Good or evil naturally draws one into rebirth. In darkness and obscurity, beings endure long separation upon divergent paths where they do not meet, and no reunion can be arranged beforehand.

How difficult! How difficult! When will they ever meet again?

Why do they not relinquish these affairs? While still young and strong, each person should strive to do good and diligently seek liberation; only then can long life be attained. Why do they refuse to seek the Way?

What else are they waiting for? What other pleasures do they still hope to find?

People in the world are thus: they do not believe that doing good brings good results; they do not believe that practicing the Way leads to attainment of the Way; they do not believe in rebirth after death; and they do not believe that giving and making offerings brings merit and virtue.... They believe in nothing at all. They also maintain that such things are not so.

They say that these things do not exist, yet they remain bound by such views. See this for yourselves. Consider it together: these beliefs have been transmitted and accepted from one generation to the next.

Apart from what their fathers taught them, their forefathers and earliest ancestors likewise did not do good. Since they fundamentally did not practice the Way, their dispositions are foolish, their spirits dimmed, and their minds obstructed. They do not see the noble path and are utterly unable to perceive the course of birth and death in human existence.

Though there are destinies toward which they proceed, they do not know where they lead and see nothing clearly. They do not know which paths are good and which are evil, and no one tells them about good and evil deeds, merit and virtue, calamities, transgressions, disasters, and slaughter. Therefore, each strives to act as they please, and there is truly nothing strange about this.

Thus they revolve ceaselessly on the path of birth and death, wandering in confusion along many paths, rooted in impermanence and change. Throughout the whole past, nothing has been able to endure.

Because few have faith in the Way and heed these teachings, their birth and death continue without end. Such people remain in the uttermost darkness and delusion. They do not believe the words of the sutras but seek only to please themselves. Their minds give no consideration; they are foolish amid craving and desire, do not understand morality, are deluded by anger, and cling to wealth and sensual beauty. Committing offenses, they do not attain the Way. They must dwell amid toil, hardship, and suffering, and afterward are reborn in evil destinies, never finding respite. How pitiable is their unending pain!

At times, within and beyond a household, fathers and children, elder and younger siblings, husbands and wives, mindful of their bonds of affection in life and death, grieve and weep without end. Sorrowing and anxiously remembering the affection that has bound them firmly for many years, their minds remain painfully attached and deeply entangled throughout day and night, never ceasing for even a moment. Their minds do not awaken to teachings on the Way and virtue because they cannot part from affection and sensual desire.

Obstructed and shrouded, they successively pass from one state to another within a realm of obscurity, unable to reflect. When they would rectify their own minds, decisively sever worldly affairs, and practice the Way single-mindedly so as to return to the ultimate goal, their lifespans have already come to an end; thus they cannot attain the Way and do not know what to do. All such base passions and afflictions arise from minds of craving and sensual desire.

Such is the Dharma: those who do not attain the Way are many, while those who attain it are few.

The world is fragile and precarious; one must never be indolent or dependent upon others. The wealthy and honored, the noble and lowly, those above and below, men and women, old and young—everyone is occupied with their own affairs, laboring and suffering throughout life, harboring murderous intentions and dark, poisonous impulses, filled only with sorrow and disappointment. Because their deeds are wrongful, they rebel against heaven and earth, do not accord with benevolence, and act wickedly in opposition to morality.

Having previously followed evil karma and behaved without restraint, before their lifespans are exhausted they suddenly die prematurely, fall into evil destinies, and suffer through many lives. Their suffering continues for thousands, tens of thousands, and hundreds of millions of years, without a day of release. How could this suffering ever be fully described?

How pitiable indeed!

The Buddha told Bodhisattva Ajita, the devas, kings, and people:

– Human actions concern only worldly affairs; therefore, people incur offenses and do not attain the Way. Those who know how to reflect deeply and maturely upon these actions will abandon evil and distance themselves from such faults. Those who follow the path of goodness must persevere. They must not be deceitful or commit wrongful acts, but should perform ever more good deeds. The pleasures of craving and desire—whether great or small, many or few—cannot endure. One must eventually part from them and cannot delight in them forever.

In times when there is no Buddha, those who reverently believe the profound words of the Buddha's sutras and uphold the Way and virtue are all My disciples. Those who have only just aspired to study the Buddha's sutras and precepts are all My disciples. Those who wish to renounce the household life, leave behind home, wife, and children, sever their ties to wealth, fame, and sensual beauty, and become shramanas and bhikshus of the Buddha are all My descendants.

It is exceedingly difficult to encounter an age in which I am present. Those who aspire to be born in the land of the Buddha Infinite Purity will acquire courageous wisdom and be honored by all. They should not pursue their desires and thereby neglect the sutras and precepts.

If people of later generations have doubts and do not understand the meaning of the sutras, they should come and ask the Buddha, and the Buddha will explain it to them.

Bodhisattva Ajita knelt, joined his palms, and addressed the Buddha:

– The Buddha's awe-inspiring spiritual power is exceedingly lofty and profound. You have taught sutras of peace, happiness, goodness, and virtue. Hearing the words of the Buddha's sutras, we feel as though our minds have become open, unobstructed, and vast. People in the world are indeed precisely as the Buddha has taught, without the slightest difference. Now, out of compassionate concern, the Buddha has revealed to us a noble path and shown us a way of life, enabling us to see and hear clearly and to gain lasting deliverance. If we attain rebirth there and hear the words of the Buddha's sutras, each of us will have our wisdom opened, and with loving-kindness we shall rejoice and exult. We, together with the devas, sovereigns, and people, down to the myriad kinds of insects, all rely upon the Buddha's vast grace; there is no one who will not be freed from sorrow, grief, pain, and suffering. Your teachings are truly profound, subtle, inexhaustible, and boundless.

The Buddha's wisdom sees and knows all things throughout the ten directions in the past, future, and present; it is truly immeasurable, limitless, and without boundary. How difficult it is to encounter a Buddha! The sutras and the Way are likewise exceedingly difficult to hear.

That we now abide within the Buddha's loving-kindness and are compassionately remembered, rescued, delivered, liberated as we are today is entirely because, in a former life, while still seeking the Way to bodhi, the Buddha underwent arduous training and exerted Himself with diligence and vigor, thereby attaining this state. The gracious virtue by which You shelter beings, and the merit, blessings, and good fortune You bestow, are truly lofty and sublime.

Your radiant light shines throughout the boundless heavens and earth, opening the entrance to nirvana. You teach the scriptures, and Your Dharma regulations and rules of conduct bring transformation throughout the ten directions, without limit or end.

The Buddha is the Teacher of the Dharma and the supremely noble Sage of all beings, unequaled by anyone. For the devas, kings, and people throughout the ten directions, the Buddha serves as the Teacher who fulfills their aspirations. Whether their capacities are great or small, He enables them all to attain the Way. Today we have encountered the Buddha and heard the voice of the Buddha Infinite Purity. We rejoice exceedingly, and each of us has had the clarity of wisdom opened.

The Buddha told Bodhisattva Ajita:

– What you have said is entirely correct. One who cherishes loving-kindness in the presence of a Buddha possesses great goodness and contemplates the Buddha with true uprightness. Only after an exceedingly long time does such a Buddha appear. Now, in this world of suffering, I have become a Buddha and expounded the sutras and the Way, teaching all people to attain understanding, end their doubts, make their minds upright and their conduct correct, sever craving and desire, and uproot all evil at its source. They become free and unrestricted, foremost in wisdom, gather up every net of bondage, illuminate all things clearly, reveal the five destinies, and rightly discern which path leads to nirvana and which to birth and death.

The Buddha taught:

– From innumerable kalpas until now—so many that they cannot all be reckoned—you have either practiced the bodhisattva path, wishing to liberate devas and human beings, even the myriad kinds of tiny insects. By now, an exceedingly long time has passed. Those who have attained the Way and gained liberation are innumerable, and even those who have attained the Way of nirvana are likewise innumerable. You, together with devas, kings, and people throughout the ten directions, whether bhiksus, bhiksunis, upasakas, or upasikas... From innumerable kalpas in the past until now, you have wandered through birth and death in the five realms. Alas! The streams of tears shed in lamentation, arising from craving, anxiety, anguish, and suffering, cannot be fully described. Even to this day, birth and death have not ceased.

– Now we have encountered the Buddha and heard the sound of the Buddha of Immeasurable Purity. We rejoice beyond measure. How excellent! You have brought us peace and happiness, and we ourselves have grown weary of the suffering in the course of birth and death. At birth there is great pain, great suffering, and great hardship. While growing up, there is also pain, suffering, and hardship; and at death there is likewise pain, suffering, and hardship. We dwell in places that are foul, malodorous, unclean, and devoid of anything pleasing.

The Buddha emphasized:

– You yourselves can also resolve to cut yourselves off from foul places and evil paths. You can also discipline your bodies, rectify your minds, and perform many wholesome deeds. Therefore, constantly adorn body and mind, cleanse the body, purify the defiled mind, restrain yourselves, maintain harmony between inner and outer conduct, and be faithful and trustworthy in word and deed.

Those who can save and liberate themselves and then help others eradicate the roots of craving, whose minds and aspirations are pure and whose vows remain unchanged, gather together the fundamental roots of the wholesome path. Although they diligently endure hardship for only one lifetime, in but a moment they may hear such a teaching. By doing good in this life, in the next life they will be born in the land of the Buddha of Immeasurable Purity, where they will enjoy boundless happiness and peace and always accord with the light of virtue and the Way.

If they always preserve wholesome karma, they will forever depart from the anxiety, distress, and suffering of the evil paths. They will uproot the evil roots of hardship, completely sever passionate craving, and forever be born in the land of the Buddha of Immeasurable Purity. They will not undergo suffering, return to foul and evil places, or experience hardship.

They will have no lust, anger, or delusion, and will not be afflicted by anxiety, grief, or suffering. Those thus born in the land of the Buddha of Immeasurable Purity may live for one kalpa, ten kalpas, a hundred kalpas, a thousand kalpas, or myriad kotis of kalpas, entirely according to their wishes. If they wish their lifespans to extend for innumerable kalpas—so many that they cannot be counted—they may obtain this according to their wishes.

Whether they wish to eat or not, everything will naturally accord with their wishes.

Regarding the path to nirvana, each person must personally be discerning, diligently seek it, and sincerely aspire to it. Do not harbor doubt or regret. Those who wish to attain rebirth there but have not freed themselves from errors will naturally remain within a city of seven treasures in the land of the Buddha of Immeasurable Purity for exactly five hundred years.

Bodhisattva Ajita said:

– We have heard the Buddha’s solemn, clear, and meticulous instruction. Each of us shall single-mindedly and diligently seek the Way and respectfully practice according to the Buddha’s teaching, not daring to harbor any doubt.

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

End of Fascicle 3