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T360 The Three Pure Land Sutras

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BDK English Tripiṭaka Series THE THREE PURE LAND SUTRAS The Larger Sutra on Amitāyus (Taishō Volume 12, Number 360) The Sutra on Contemplation of Amitāyus (Taishō Volume 12, Number 365) The Smaller Sutra on Amitāyus (Taishō Volume 12, Number 366) Translated from the Chinese by

Hisao Inagaki

in collaboration with Harold Stewart

Revised Second Edition BDK America, Inc.

2003

Copyright © 1995, 2003 by Bukkyō Dendō Kyōkai and BDK America, Inc.

All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transcribed in any form or by any means —electronic, mechanical, photocopying, recording, or otherwise— without the prior written permission of the publisher. Revised Second Edition, Third Printing, 2016 ISBN: 978-1-886439-18-4

Library of Congress Catalog Card Number: 2003109307 Published by

BDK America, Inc.

1675 School Street

Moraga, California 94556

Printed in the United States of America

A Message on the Publication of the

English Tripiṭaka

The Buddhist canon is said to contain eighty-four thousand different teachings. I believe that this is because the Buddha's basic approach was to prescribe a different treatment for every spiritual ailment, much as a doctor prescribes a different medicine for every medical ailment. Thus his teachings were always appropriate for the particular suffering individual and for the time at which the teaching was given, and over the ages not one of his prescriptions has failed to relieve the suffering to which it was addressed.

Ever since the Buddha's Great Demise over twenty-five hundred years ago, his message of wisdom and compassion has spread throughout the world. Yet no one has ever attempted to translate the entire Buddhist canon into English throughout the history of Japan. It is my greatest wish to see this done and to make the translations available to the many English-speaking people who have never had the opportunity to learn about the Buddha's teachings. Of course, it would be impossible to translate all of the Buddha's eightyfour thousand teachings in a few years. I have, therefore, had one hundred thirtynine of the scriptural texts in the prodigious Taishō edition of the Chinese Buddhist canon selected for inclusion in the First Series of this translation project. It is in the nature of this undertaking that the results are bound to be criticized. Nonetheless, I am convinced that unless someone takes it upon himself or herself to initiate this project, it will never be done. At the same time, I hope that an improved, revised edition will appear in the future.

It is most gratifying that, thanks to the efforts of more than a hundred Buddhist scholars from the East and the West, this monumental project has finally gotten off the ground. May the rays of the Wisdom of the Compassionate One reach each and every person in the world.

NUMATA Yehan

Founder of the English

August 7, 1991 Tripiṭaka Project

Editorial Foreword

In January 1982, Dr. NUMATA Yehan, the founder of Bukkyō Dendō Kyōkai (Society for the Promotion of Buddhism), decided to begin the monumental task of translating the complete Taishō edition of the Chinese Tripiṭaka (Buddhist canon) into the English language. Under his leadership, a special preparatory committee was organized in April 1982. By July of the same year, the Translation Committee of the English Tripiṭaka was officially convened. The initial Committee consisted of the following members: (late) HANAYAMA Shōyū (Chairperson), BANDŌ Shōjun, ISHIGAMI Zennō, KAMATA Shigeo, KANAOKA Shūyū, MAYEDA Sengaku, NARA Yasuaki, SAYEKI Shinkō, (late) SHIOIRI Ryōtatsu, TAMARU Noriyoshi, (late) TAMURA Kwansei, URYŪZU Ryūshin, and YUYAMA Akira. Assistant members of the Committee were as follows: KANAZAWA Atsushi, WATA NABE Shōgo, Rolf Giebel of New Zealand, and Rudy Smet of Belgium.

After holding planning meetings on a monthly basis, the Committee selected one hundred thirty-nine texts for the First Series of translations, an estimated one hundred printed volumes in all. The texts selected are not necessarily limited to those originally written in India but also include works written or composed in China and Japan. While the publication of the First Series proceeds, the texts for the Second Series will be selected from among the remaining works; this process will continue until all the texts, in Japanese as well as in Chinese, have been published.

Frankly speaking, it will take perhaps one hundred years or more to accomplish the English translation of the complete Chinese and Japanese texts, for they consist of thousands of works. Nevertheless, as Dr. NUMATA wished, it is the sincere hope of the Committee that this project will continue unto completion, even after all its present members have passed away.

It must be mentioned here that the final object of this project is not academic fulfillment but the transmission of the teaching of the Buddha to the whole world in order to create harmony and peace among humankind. To that end, the translators vii

Publisher’s Foreword

Editorial Foreword

have been asked to minimize the use of explanatory notes of the kind that are indispensable in academic texts, so that the attention of general readers will not be unduly distracted from the primary text. Also, a glossary of selected terms is appended to aid in understanding the text.

To my great regret, however, Dr. NUMATA passed away on May 5, 1994, at the age of ninety-seven, entrusting his son, Mr. NUMATA Toshihide, with the continuation and completion of the Translation Project. The Committee also lost its able and devoted Chairperson, Professor HANAYAMA Shōyū, on June 16, 1995, at the age of sixty-three. After these severe blows, the Committee elected me, Vice President of Musashino Women's College, to be the Chair in October 1995. The Committee has renewed its determination to carry out the noble intention of Dr. NUMATA, under the leadership of Mr. NUMATA Toshihide. The present members of the Committee are MAYEDA Sengaku (Chairperson), BANDŌ Shōjun, ISHIGAMI Zennō, ICHISHIMA Shōshin, KANAOKA Shūyū, NARA Yasuaki, TAMARU Noriyoshi, URYŪZU Ryūshin, YUYAMA Akira, Kenneth K. Tanaka, WATANABE Shōgo, and assistant member YONEZAWA Yoshiyasu. The Numata Center for Buddhist Translation and Research was established in November 1984, in Berkeley, California, U.S.A., to assist in the publication of the BDK English Tripiṭaka First Series. In December 1991, the Publication Committee was organized at the Numata Center, with Professor Philip Yampolsky as the Chairperson. To our sorrow, Professor Yampolsky passed away in July 1996. In February 1997, Dr. Kenneth K. Inada became Chair and served in that capacity until August 1999. The current Chair, Dr. Francis H. Cook, has been continuing the work since October 1999. All of the remaining texts will be published under the supervision of this Committee, in close cooperation with the Editorial Committee in Tokyo.

MAYEDA Sengaku

Chairperson

Editorial Committee of

the BDK English Tripiṭaka

viii

Publisher's Foreword

The Publication Committee shares with the Editorial Committee the responsibility of realizing the vision of Dr. Yehan Numata, founder of Bukkyō Dendō Kyōkai, the Society for the Promotion of Buddhism. This vision is no less than to make the Buddha's teaching better known throughout the world, through the translation and publication in English of the entire collection of Buddhist texts compiled in the Taishō Shinshū Daizōkyō,published in Tokyo in the early part of the twentieth century. This huge task is expected to be carried out by several generations of translators and may take as long as a hundred years to complete. Ultimately, the entire canon will be available to anyone who can read English and who wishes to learn more about the teaching of the Buddha.

The present generation of staff members of the Publication Committee are Diane Ames, Marianne Dresser, Eisho Nasu, Koh Nishiike, and Reverend Kiyoshi Yamashita, president of the Numata Center for Buddhist Translation and Research, Berkeley, California. The Publication Committee is headquartered at the Numata Center and, working in close cooperation with the Editorial Committee, is responsible for the usual tasks associated with preparing translations for publication. In October 1999, I became the third chairperson of the Publication Committee, on the retirement of its very capable former chair, Dr. Kenneth K. Inada. The Committee is devoted to the advancement of the Buddha's teaching through the publication of excellent translations of the thousands of texts that make up the Buddhist canon.

Francis H. Cook

Chairperson

Publication Committee

A Message on the Publication of the English Tripiṭaka NUMATA Yehan v

Editorial Foreword MAYEDA Sengaku vii Publisher's Foreword Francis H. Cook ix Translator's Introduction Hisao Inagaki xiii Outlines of the Three Sutras Synopses of the Three Sutras xvi xxii

The Three Pure Land Sutras The Larger Sutra(Sutra on the Buddha of Infinite Life Delivered by Śākyamuni Buddha) 1 Part One 3

Part Two 31

The Contemplation Sutra(Sutra on the Visualization of the Buddha of Infinite Life Delivered by Śākyamuni Buddha) 63 The Smaller Sutra(Sutra on Amitāyus Buddha Delivered by Śākyamuni Buddha) 89 Notes 97

Appendix 101

Glossary 105

Bibliography 129 Index 133

A List of the Volumes of the BDK English Tripiṭaka (First Series) 153 xi

Translator’s Introduction

Translator's Introduction

The Pure Land school is a form of Mahayana Buddhism that centers around the Buddha of Infinite Light and Life, known in Sanskrit as Amitābha and Amitāyus, in Chinese as Omituo fo, and in Japanese as Amida. This buddha is said to dwell in the Land of Utmost Bliss (Sukhāvatī), far to the west of this world, beyond the realm of samsara. With boundless wisdom and compassion, Amitābha perceives the problems of those who are suffering from karmic results in samsaric existence and provides means of liberation for them.

The most important scriptures of the Pure Land school are the three texts presented in this volume: (1) the Sutra on the Buddha of Infinite Life(also known as the Larger Sutra on Amitāyus,abbreviated to Larger Sutra;the Sanskrit text is popularly known as the Larger Sukhāvatīvyūha Sutra); (2) the Sutra on Visualization of the Buddha of Infinite Life(abbreviated to Contemplation Sutra); and (3) the Sutra on Amitāyus Buddha(also known as the Amida Sutraor the Smaller Sutra on Amitāyus,abbreviated to Smaller Sutra;the Sanskrit text is popularly known as the Smaller Sukhāvatīvyūha Sutra).

These sutras were chosen by Hōnen of Japan (1133-1212) and called the three Pure Land sutras. Actually there are many other sutras and discourses that mention Amitābha and his Land of Bliss. Accor ding to Prof. Kōtatsu Fujita, the total number of such scriptures in the Chinese Buddhist canon is two hundred and ninety. The Chinese canon, which was collected and edited in Japan under the title of the Taishō Tripiṭaka, contains two thousand one hundred and eightyfour texts. Thus, more than 13 percent of all the scriptures held to be authentic in the Chinese tradition recognize this buddha and his land. Amitābha was mentioned from the advent of the rise of Mahayana Buddhism in India, and eminent exponents of Mahayana metaphysical thought, such as Nāgārjuna and Vasubandhu, took refuge in Amitābha and extensively promoted Pure Land faith and practice. From the beginning, worship of Amitābha was clearly distinguished from Hindu worship of gods, because it had its roots in xiii

Translator's Introduction

the bodhisattva ideal. The Pure Land of Amitābha was also conceived of as more real than this ephemeral world of ours in samsara.

The Pure Land sutras and discourses were first transmitted to Central Asia and then to China. The first Chinese translation of the Larger Sutrawas produced in the middle of the second century. Of the five extant translations of this sutra, the last was made in 980. Thus the whole history of Chinese Buddhism was strongly characterized by Amitābha worship, and the Mahayana schools that developed in China recognized the importance of this buddha and adopted into their systems practice and faith centering on Amitābha. Many discourses and commentaries were composed by dedicated Pure Land masters, and many images of the Pure Land were produced. Among lay followers as well as monks and nuns, the practice of repeating Amitābha's Name, called nianfo(Jpn. nembutsu), was and is enthusiastically performed by many Chinese Buddhists at home and abroad, to say nothing of millions of followers of the Pure Land denominations that developed in Japan, Korea, Vietnam, and other Asian countries. As a higher practice of Pure Land Buddhism, meditation on Amitābha and his Pure Land, based on the Contemplation Sutra and the Pratyutpanna Samādhi Sutra (Taishō No. 418, translated by Paul Harrison, Numata Center, 1998), has been widespread from ancient times. Many devotees successfully followed the prescribed method and attained the samādhi of visualizing Amitābha and his Pure Land. Today, as it is impossible to follow the precise and complex method of visualization, simplified or syncretic forms of meditation are practiced by various groups and individuals.

Contrary to the impression of the general public, Pure Land Buddhism is not a belief of ignorant people of the past. It is very much alive and still continues to supply inexhaustible spiritual energy to intellectuals as well as less educated people. But its doctrinal systems have yet to be fully studied from various perspectives. Despite the importance of the three Pure Land sutras, which are the primary source of devotion to Amitābha, Western scholars and Buddhist followers had long been without a readable English translation of these sutras until publication of the first edition of this volume in 1995, as part of the BDK English Tripiṭaka series. We are now privileged to publish this revised second edition, which includes notes and an appendix.

We take this opportunity to express our heartfelt gratitude to Dr. Yehan Numata for initiating this historic project. Our sincere thanks are also due to xiv

Translator's Introduction

the Editorial Committee and the Publication Committee for their time and labor in editing the manuscripts and seeing them through publication. Those interested in the theoretical clarification and doctrinal development of Pure Land Buddhism are directed to the Introduction to The Three Pure Land Sutras: A Study and Translation,published by Nagata Bunshodo, Kyoto, 1994, 1995, and 2000 (revised edition).

The section numbers supplied in this translation follow those in the 1988 edition of the three Pure Land sutras in the Jōdo shinshū seiten(Hompa Hongwanji Temple, Kyoto), pp. 3-128. Concerning proper nouns, the names of the Buddha's disciples and those of well-known buddhas and bodhisattvas are given in Sanskrit; otherwise they are translated. The only exception is that the names of the buddhas in the Smaller Sutra,of which Sanskrit correspondents are fairly well established, are all presented in Sanskrit. "The Buddha of Infinite Life" (Wuliangshou fo) and "Omituo fo" are rendered as "Amitāyus. " Elsewhere this buddha is referred to as "Amitābha.

Translator's Introduction

Outlines of the Three Sutras

The Larger Sutra

At one time Śākyamuni Buddha was staying on Vulture Peak near Rāja gṛha, the capital of Magadha, in northeast India, accompanied by twelve thousand monks and innumerable bodhisattvas. Each bodhisattva had already attained distinguished virtues and supreme wisdom. At that time, Śākyamuni's appearance was extremely majestic and brilliant. Ānanda, the chief disciple in the audience, observed that the Buddha must be dwelling in the supreme samādhiand contemplating all the buddhas. Śākyamuni praised Ānanda's pertinent observation, and began to reveal the wonderful Dharma.

In the distant past Dīpaṅkara Buddha appeared in the world, followed by fifty-three other buddhas, of whom the last was Lokeśvara rāja ("World Sovereign King"). Under his guidance, a king renounced the throne and became a monk named Dharmākara ("Store house of the Dharma"). After praising the Buddha with a hymn (section 5), he expressed his resolution to become a buddha. At his earnest request, Lokeśvararāja showed him innumerable buddha lands, which he studied to make plans for his own buddha hood. After five kalpas' contemplation, Dharmākara formulated his resolution as the Forty-eight Vows (section 7). After proclaiming the vows, he presented the gist of them in a hymn (section 8). In order to fulfill his vows, Dharmākara performed various meritorious practices for many eons and finally became a buddha known as Amitāyus ("Infinite Life"). His land is full of glorious adornments, and his light is the most brilliant and majestic of all buddhas'

. His lifespan is also immeasurable,

and his disciples are innumerable. Those born in his land enjoy the highest spiritual bliss and attain supreme physical glory. Part Two of the sutra begins with the description of how the eleventh, seventeenth, eighteenth, and nineteenth vows have been fulfilled (sections 22-25). There it is clarified that those who, having heard the Name of Amitāyus, rejoice in faith and are mindful of him will be born in the Pure Land and dwell in the stage of non-retrogression. Three grades of aspirants who sincerely perform meritorious practices and are mindful of Amitāyus will, on their deathbeds, see him and a host of sages welcoming them to the Pure Land. The virtues of Amitāyus are so glorious that all buddhas praise them. Innumerable bodhisattvas from other buddha lands visit the Pure Land to pay xvi

Translator's Introduction

homage to Amitāyus and receive teachings from him. Śākyamuni describes this in a hymn (section 27). All the bodhisattvas in the Pure Land are endowed with majestic physical characteristics and distinguished spiritual powers. Dwelling in the highest bodhisattva stage, they display wonderful buddha activities. They thus attain excellent virtues that are beyond compare (section 30). Śākyamuni then began to address Maitreya in particular thus: people of the world are ignorant and driven by passions and so are destined for the evil realms of samsara, where they undergo endless suffering (section 31). The Buddha's admonishment continued: people are given to anger and greed, and are prone to five kinds of evil. If they refrain from immoral acts and strive to do good, then with the merits so acquired they will be reborn in higher and happier states of existence and finally reach nirvana (sections 34-40). The Buddha told Ānanda to worship Amitāyus. At once Amitāyus manifested himself with a majestic appearance and his light shone everywhere, so that Ānanda and all the others in the assembly clearly saw the Pure Land. They witnessed two types of birth: (1) that of those born from within the lotus flowers, and (2) that of those remaining in the lotus buds. Those aspirants who have accepted the Buddha's wisdom with pure faith are to be born by instantaneous transformation and fully enjoy the highest bliss, but those with doubts must remain in the lotus buds for five hundred years (section 43). The fault of harboring doubt is shown by the parable of a prince confined in a palace room as a punishment for his offenses (section 45). There are a great number of bodhisattvas in other buddha lands who visit the Pure Land. Fourteen buddha lands, including the Sahā world, which is Śākyamuni's land, are mentioned. Because of the special importance of this sutra, Śākyamuni promised that even after all the other sutras become extinct in the future, he would preserve it in the world for a hundred more years. The sutra ends with a description of various spiritual benefits received by different audiences.

The Contemplation Sutra

Prelude

Shandao of China (613-681) gives in his commentary on this sutra a detailed account of the misfortune that befell the royal family of Magadha in northeast India, which led to the Buddha's preaching of this sutra. xvii

Translator's Introduction

Śākyamuni had a cousin, Devadatta, who was greedy for fame and wealth. Seeing the Buddha receive many offerings from King Bimbisāra, he wanted to take over the leadership of the sangha. He first learned supernatural power from Ānanda, which he displayed to Prince Ajātaśatru; thus he won the respect of the prince and also received sumptuous offerings from him. Devadatta then approached Śākyamuni and suggested that the Buddha retire but was rebuked for his stupidity. Angered by this, he next incited Ajātaśatru to usurp the throne. Seeing that Ajātaśatru hesitated, Devadatta pointed at the prince's broken little finger and told him the following story.

A long time ago King Bimbisāra was anxious to have an heir. Having heard from a soothsayer that a certain hermit living in the mountains would be reborn as his son three years later, the king immediately sent a messenger to the hermit suggesting that he terminate his own life, but the hermit refused to do so. The angry king ordered the messenger to kill him if the hermit still refused to commit suicide. On his death, the hermit vowed to take revenge.

Soon Queen Vaidehī became pregnant. The king rejoiced, but was horrified to hear from the soothsayer that she would bear a boy who would harm the king. So he told the queen to give birth to the baby on the roof of the tower and let it drop to the ground. She did as she was told, but the baby miraculously survived with only damage to his little finger.

Devadatta told Ajātaśatru that the king had thus tried to kill him a second time. Enraged to hear this, the prince imprisoned the king and left him to die. Outline of the Sutra

At one time Śākyamuni Buddha was staying on Vulture Peak together with one thousand two hundred and fifty monks and thirty-two thousand bodhisattvas. Incited by Devadatta, Ajātaśatru imprisoned King Bimbisāra and later Queen Vaidehī too, because she brought food and drink to the king. In utter despair she requested the Buddha to help her. The Buddha immediately sent two disciples to her, and afterward himself appeared in the prison where she was confined. As she wished to be born in a land with no sorrow, he showed her many buddha lands to let her make her choice. To the Buddha's satisfaction, she chose the Pure Land of Amitāyus. Vaidehī was thus able to visualize the Pure Land through the Buddha's power. For the sake of later generations, the Buddha expounded a method of contemplation in thirteen stages (sections 9-21): xviii

Translator's Introduction

1. Contemplating the setting sun until one has a clear vision of it whether one's eyes are open or closed. This and the next visualizations are preliminary contemplations of the surroundings of the Pure Land.

2. Envisioning that the western region is flooded by water and that the water turns into ice, then into beryl. The ground of the Pure Land is made of beryl and is supported by columns made of various jewels.

3. Contemplating the ground of the Pure Land until one visualizes it in a state of samādhi.This and the following four are visualizations of the actual surroundings.

4. Contemplating the jeweled trees ornate with glorious adornments. 5. Contemplating the water of eight excellent qualities in the ponds. 6. Contemplating various objects, such as myriads of jeweled towers. 7. Contemplating the lotus throne of Amitāyus. Prior to the Buddha's exposition of this, Amitāyus, accompanied by his two attendant bodhisattvas Avalokiteśvara and Mahāsthāmaprāpta, had appeared before Vaidehī. 8. Contemplating images of Amitāyus and his two attendant bodhisattvas. This is the stage preliminary to visualizing the actual Buddha and bodhisattvas. One who accomplishes this contemplation attains the samādhiof mindfulness of the Buddha (nianfo,or nembutsu samādhi).

9. Contemplating Amitāyus himself with boundless physical dimensions. One who visualizes him also beholds all the buddhas, and so attains the samādhi of mindfulness of the Buddha.

10. Contemplating Avalokiteśvara Bodhisattva (Guanyin).

11. Contemplating Mahāsthāmaprāpta Bodhisattva (Shizhi). 12. Contemplating the aspirants themselves as they are born in the Pure Land. 13. Contemplating the images of Amitāyus and his two bodhisattvas everywhere in the Pure Land. The next three contemplations are of the nine categories of Pure Land aspirants in three grades (sections 22-30). The highest grade corresponds to the fourteenth contemplation, the middle grade to the fifteenth, and the lowest grade to the sixteenth. Each grade is divided into three levels: highest, middle, and lowest. 1. The highest level of the highest grade: devout followers of the Mahayana who awaken sincere faith and who do meritorious deeds. At their death, Amitāyus and a host of sages appear to welcome them to the Pure Land. Having been born there, they can see the Buddha, hear the Dharma, and attain higher spiritual states. xix

Translator's Introduction

2. The middle level of the highest grade: those who comprehend Mahayana teachings and have deep faith in the law of karma. At their death, Amitāyus and a host of sages appear to welcome them to the Pure Land. Seven days after birth there, they attain the stage of non-retrogression.

3. The lowest level of the highest grade: those who believe in the law of karma and awaken aspiration for enlightenment (bodhicitta). At their death, Amitāyus and a host of sages appear to welcome them to the Pure Land. They are confined in lotus buds for one day; seven days after their flowers open they can see the Buddha and gradually attain spiritual benefits. 4. The highest level of the middle grade: those who observe the five as well as other precepts. At their death, Amitāyus and a host of sages appear to welcome them to the Pure Land. When their lotus flowers open they hear the Dharma and become arhats.

5. The middle level of the middle grade: those who observe various precepts even for one day. At their death, Amitāyus and a host of sages appear to welcome them to the Pure Land. Seven days after their birth there, their flowers open and they attain the stage of stream-winner (śrota-āpanna); half a kalpa later they become arhats.

6. The lowest level of the middle grade: those who do worldly good deeds, such as being dutiful to parents. After death they attain birth in the Pure Land; seven days later their flowers open and after a smaller kalpathey become arhats. 7. The highest level of the lowest grade: evildoers who commit various transgressions. Before they die, they hear the names of Maha yana sutras and are also told to recite the Name of Amitāyus. At their death, Amitāyus sends his transformed body and transformed bodhisattvas to escort them to the Pure Land. Seven weeks later their flowers open and the aspirants can hear the Dharma from Avalo kiteś vara and Mahāsthāmaprāpta. Ten smaller kalpas later they attain the first stage of a bodhisattva.

8. The middle level of the lowest grade: those who break various precepts and commit offenses against the sangha and the Dharma. When, at their death, they are about to fall into hell, they hear of the virtues and power of Amitāyus from a good teacher. With the merit so acquired they attain birth in the Pure Land but are confined in lotus buds for six kalpas; then they can hear the Mahayana teachings and awaken aspiration for enlightenment. xx

Translator's Introduction

9. The lowest level of the lowest grade: evildoers who commit the gravest offenses, which would bring them the retribution of suffering in hell. Before death they meet a good teacher, who urges them to call the Name of Amitābha. As they repeat the Name ten times, their evil karma is extinguished. When they die they see before them golden lotus flowers that bring them to the Pure Land. After twelve great kalpas the flowers open; then they can hear the Mahayana teachings and awaken aspiration for enlightenment.

When the above discourse was delivered, Vaidehī attained spiritual awakening and her five hundred court ladies aspired to enlightenment. After Śākyamuni and his attendants returned to Vulture Peak, Ānanda related the whole sutra to the assembly.

The Smaller Sutra

One day the Buddha was staying at Śrāvastī, in northeast India, together with one thousand two hundred and fifty monks and many bodhisattvas. He began to address the audience, headed by Śāri putra, thus: There is in the west a buddha land called Sukhāvatī ("Land of Utmost Bliss"), where Amitāyus Buddha presides. The land is full of wonders, pleasing to the mind and comforting to the senses, and those born there can enjoy the highest spiritual bliss. This buddha is called Amitāyus because his lifespan is immeasurable; he is also called Amitābha because his light shines out boundlessly. All beings there dwell in the stage of non-retrogression, assured of attaining enlightenment. In order to be born there one must concentrate on Amitāyus, holding fast to his Name for one to seven days. Then, at the time of death, Amitāyus, accompanied by a host of sages, appears before the devotee and ensures his attainment of birth in the Pure Land.

Innumerable buddhas dwelling in the six directions (i.e., the four cardinal directions of north, south, east, and west, plus the zenith and nadir) urge sentient beings to accept this sutra that is protected by all the buddhas. One who has faith in it is also protected by them and led to reach enlightenment without retrogression. For this reason, all beings should aspire to birth in the Pure Land. The sutra ends with praise of Śākyamuni for becoming a buddha during the period of the five defilements.

xxi

Translator's Introduction

Synopses of the Three Sutras

Outlines and List of Sections

with Taishō Tripiṭaka References

The Larger Sutra: Part One

Amitāyus, as Dharmākara Bodhisattva, awakened aspiration for enlightenment, made the Forty-eight Vows, attained buddhahood, and established his glorious buddha land.

1. Time and place of the assembly and its audience. (Vol. 12, 265c4) 2. Distinguished virtues of the bodhisattvas in the audience. (265c21) 3. The Buddha's unusually majestic appearance. (266b27) 4. The fifty-three past buddhas. (266c23) 5. The fifty-fourth buddha, Lokeśvararāja, and his disciple Dharmā kara. Dharmākara praises the Buddha in verses. (267a14) 6. Dharmākara sees many buddha lands and resolves to establish his own. (267b19)

7. The Forty-eight Vows. (267c17)

8. The verses confirming Dharmākara's resolution. (269b7) 9. His bodhisattva practice. (269c2)

10. His attainment of buddhahood and a general discussion of the Pure Land. (270a2)

11. The light of Amitāyus. (270a23)

12. The lifespan of Amitāyus and the inhabitants of his Pure Land. (270b16) 13. Number of śrāvakas at the first teaching assembly. (270b24) 14. The jeweled trees. (270c5)

15. The bodhitree and music. (271a2)

16. Glorious and blissful aspects of the Pure Land. (271a25) 17. Bodily appearance of the inhabitants and their enjoyment of pleasures. (271b25)

18. Comparison between the karmic rewards of a beggar and a king. (271c10) 19. Comparisons between different heavens and between the glories of heavenly beings and those in the Pure Land. (271c27) 20. Further pleasures to be enjoyed in the Pure Land. (272a6) 21. Flowers and their innumerable rays of light. (272a18) xxii

Translator's Introduction

The Larger Sutra: Part Two

Methods of attainment of birth in the Pure Land; the virtues of the bodhisattvas born there; moral teachings based on karma; reality of evil acts and suffering; admonitions against doubt; visits of bodhi sattvas to the Pure Land from other worlds; and the benefits gained by the audience. 22. Praise of the Name of Amitāyus by other buddhas and attainment of birth by faith. (272b5)

23. The highest grade of aspirants. (272b12) 24. The middle grade of aspirants. (272b24) 25. The lowest grade of aspirants. (272c4) 26. Visits of bodhisattvas to the Pure Land from other worlds. (272c11) 27. Verses on the same. (272c16)

28. Activity of the bodhisattvas born there with a special mention of Avalokiteśvara and Mahāsthāmaprāpta. (273b19) 29. Teaching of the Dharma by Amitāyus and exquisite sounds produced by the trees, etc. (273c14)

30. Virtues of the bodhisattvas in the Pure Land. (273c23) 31. Three kinds of evil acts and their retributions. (273b18) 32. Śākyamuni's encouragement to do good and aspire to birth, and Maitreya's appreciation of the Buddha's benevolence. (275b2) 33. Śākyamuni's further admonition against evil acts and encouragement to do good and aspire to birth in the Pure Land. (275b22) 34. Introduction to the five kinds of evils and their retributions. (275c17) 35. The first evil. (275c27)

36. The second evil. (276a19)

37. The third evil. (276b18)

38. The fourth evil. (276c8)

39. The fifth evil. (277a1)

40. His admonition against the five kinds of evil and encouragement to do good. (277b9)

41. Amitāyus and the Pure Land seen by the audience. (277c26) 42. Two types of birth in the Pure Land. (278a11) 43. The causes of the two types of birth. (278a20) 44. Śākyamuni's encouragement of faith. (278b3) xxiii

Translator's Introduction

45. Birth within the lotus blossom compared to the king's prison for princes who have committed offenses. (278b12)

46. Visits of bodhisattvas to the Pure Land from fourteen other buddha lands. (278b26)

47. Śākyamuni's encouragement to hear and practice this sutra, his promise to keep it in the world for another hundred years after the extinction of all other Buddhist teachings, and the difficulty of encountering this sutra, etc. (279a1) 48. Benefits gained by the audience. (279a19) The Contemplation Sutra

A tragedy in the royal family of Magadha leads to the Buddha '

s revelation

of the Pure Land Way. Thirteen meditations and the recitation of the Name of Amitāyus are presented as the cause of birth there. 1. Time and place of the assembly and its audience. (Vol. 12, 340c27) 2. King Bimbisāra's imprisonment by his son Ajātaśatru. (341a2) 3. Queen Vaidehī's imprisonment. (341a14)

4. The Buddha's visit to Vaidehī. (341b2)

5. Vaidehī's desire to be born in the land of Amitāyus in response to the Buddha's revelation of many buddha lands. (341b16) 6. The light of the Buddha's smile shining upon Bimbisāra's head. (341c1) 7. The three acts of merit for attaining birth in the land of Amitāyus. (341c5) 8. Vaidehī's request that the Buddha teach her how to visualize the land of Amitāyus. (341c5)

9. The first meditation, on the setting sun. (341c27) 10. The second meditation, on the water. (342a5) 11. The third meditation, on the ground. (342a19) 12. The fourth meditation, on the jeweled trees. (342b1) 13. The fifth meditation, on the water in the ponds. (342b23) 14. The sixth meditation, on various objects. (342c6) 15. The appearance of Amitāyus with the two bodhisattvas and the seventh meditation, on the lotus throne. (342c14)

16. The eighth meditation, on the image of Amitāyus. (343a18) 17. The ninth meditation, on the glory of Amitāyus. (343b15) 18. The tenth meditation, on Avalokiteśvara. (343c11) 19. The eleventh meditation, on Mahāsthāmaprāpta. (344a18) xxiv

Translator's Introduction

20. The twelfth meditation, on the aspirants themselves as they are born in the land of Amitāyus. (344b14)

21. The thirteenth meditation, on images of Amitāyus and the two bodhisattvas. (344b25) 22. On the nine grades of birth: first, the highest level of the highest grade. (344c9)

23. Second, the middle level of the highest grade. (345a4) 24. Third, the lowest level of the highest grade. (345a22) 25. Fourth, the highest level of the middle grade. (345b8) 26. Fifth, the middle level of the middle grade. (345b18) 27. Sixth, the lowest level of the middle grade. (345c1) 28. Seventh, the highest level of the lowest grade. (345c10) 29. Eighth, the middle level of the lowest grade. (345c26) 30. Ninth, the lowest level of the lowest grade. (346a12) 31. The benefits gained by the audience. (346a27) 32. The Buddha's explanation of the names of this sutra and his admonition to Ānanda. (346b5)

33. The Buddha's return to Vulture Peak; Ānanda's explanation to the audience of what has happened. (346b18) The Smaller Sutra

The glorious features of the land of Amitāyus are explained, and the Dharma through which he saves beings is praised by the buddhas of the six directions. 1. Time and place of the assembly and its audience. (Vol. 12, 346b25) 2. The Land of Utmost Bliss and Amitāyus introduced. (346c10) 3. Magnificent aspects of the Land of Utmost Bliss. (346c12) 4. The reason why this buddha is called "Amitābha" and "Amitāyus. "

(347a25)

5. The virtues and number of the bodhisattvas in that land and the practice required for the attainment of birth there. (347b4) 6. Praise of the virtue of Amitāyus by the buddhas in the east. (347b18) 7. Praise of the same by the buddhas in the south. (347b24) 8. Praise of the same by the buddhas in the west. (347b29) 9. Praise of the same by the buddhas in the north. (347c6) 10. Praise of the same by the buddhas in the zenith. (347c11) xxv

Translator's Introduction

11. Praise of the same by the buddhas in the nadir. (347c16) 12. The reason why this sutra is called "Praise of the Inconceivable Virtue and Protection by All Buddhas,

" and Śākyamuni's urging aspiration for birth in that land. (348a7)

13. Praise of Śākyamuni's virtue by all the buddhas. (348a18) 14. End of the sutra with a description of the audience's joy. (348a26) xxvi

THE SUTRA ON THE BUDDHA OF INFINITE LIFE

DELIVERED BY ŚĀKYAMUNI BUDDHA Translated into Chinese during the Cao-Wei Dynasty by Tripiṭaka Master Saṃghavarman of India

Part One

1Thus have I heard. At one time the Buddha was staying on Vulture Peak in Rājagṛha with a large company of twelve thousand monks. They were all great sages who had already attained supernatural powers. Their names included the following: Venerable Ājñāta kauṇḍinya, Venerable Aśvajit, Venerable Vāṣpa, Venerable Mahānāma, Venerable Bhadrajit, Ven erable Vimala, Venerable Yaśodeva, Venerable Subāhu, Ven erable Pūrṇaka, Venerable Ga vāṃpati, Venerable Uru vilvā kāśyapa, Venerable Ga yākā śyapa, Venerable Nadī kāśyapa, Venerable Mahākāśyapa, Venerable Śāri putra, Ven erable Mahāmaudgalyāyana, Venerable Kapphiṇa, Venerable Mahākauṣṭhila, Venerable Mahākātyāyana, Venerable Mahā cunda, Venerable Pūrṇa maitrā yaṇīputra, Ven erable Ani ruddha, Venerable Revata, Venerable Kimpila, Venerable Amogha rāja, Venerable Pārāyaṇika, Ven erable Vakkula, Venerable Nanda, Venerable Svāgata, Venerable Rāhula, and Venerable Ānanda. All of these were elders. Mahayana bodhisattvas also accompanied the Buddha, including all those of this Auspicious Kalpa, such as Sa manta bhadra Bodhisattva, Mañjuśrī Bodhisattva, and Maitreya Bodhisattva. There were also the sixteen lay bodhisattvas, such as Bhadrapāla, as well as Profound Thought Bodhisattva, Wisdom of Faith Bodhisattva, Emptiness Bodhisattva, Bloom of Supernatural Power Bodhisattva, Hero of Light Bodhisattva, Superior Wis dom Bodhisattva, Banner of Wisdom Bodhisattva, Tranquil Ability Bodhisattva, Wisdom of Vows Bodhisattva, Sweet-smelling Ele phant Bodhisattva, Hero of Treasures Bodhisattva, Dwelling in the Center Bodhisattva, Practice of Restraint Bodhisattva, and Emancipation Bodhisattva. 2 Each of these bodhisattvas, following the virtues of Samantabhadra Mahāsattva, is endowed with the immeasurable practices and vows of the bodhisattva path and firmly dwells in all meritorious deeds. He freely travels in all the ten directions and employs skillful means of liberation. He enters the treasury of the Dharma of the buddhas and reaches the other shore. Throughout the innumerable worlds he attains enlightenment. First, dwelling in Tuṣita Heaven, he proclaims the True Dharma. Having left the heavenly palace, he descends into his mother's womb. Soon after he 265c

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266a

is born from her right side, he takes seven steps. As he does so, an effulgence illuminates everywhere in the ten directions and innumerable buddha lands quake in six ways. Then he utters these words,

"I shall become the most honored one in the world.

" Śakra and Brahmā reverently attend him, and heavenly

beings adore and worship him. He shows his ability in calculation, writing, archery, and horsemanship. He is also conversant with the divine arts and well read in many volumes. In the field outside the palace he trains himself in the martial arts, and at court he shows that he also enjoys the pleasures of the senses.

When he first encounters old age, sickness, and death, he realizes the impermanence of the world. He renounces his kingdom, wealth, and throne and goes into the mountains to practice the Way. After sending back the white horse that he has been riding, together with the jeweled crown and ornaments that he has been wearing, he takes off his magnificent clothes and puts on a Dharma robe. He cuts his hair and shaves his beard, sits upright under a tree, and strives at ascetic practices for six years in accord with the traditional way. Since he has appeared in the world of the five defilements, he behaves as the multitude. And as his body appears dirty, he takes a bath in the Golden River. As a god bends a branch down toward him, he is able to climb up the river bank. A divine bird follows him closely to the seat of enlightenment (bodhimaṇḍa). A devatakes the form of a youth and, perceiving a favorable sign, respectfully presents him with the auspicious grass. The Bodhisattva compassionately accepts it, spreads it under the bodhitree, and sits upon it with his legs crossed. He emits a great flood of light to inform Māra of this. Māra and his army come to attack and tempt him, but he brings them under control with the power of wisdom and makes them all surrender. Then he attains the supreme Dharma and realizes highest, perfect enlightenment (anuttara samyaksaṃbodhi). As Śakra and Brahmā request him to turn the wheel of the Dharma, the Buddha visits various places and preaches the Dharma in his thunderous voice. He beats the Dharma drum, blows the Dharma conch, brandishes the Dharma sword, hoists the Dharma banner, rolls the Dharma thunder, hurls the Dharma lightning, brings the Dharma rain, and bestows the Dharma gift. At all times, he awakens the world with the sound of the Dharma. His light illuminates countless buddha lands, causing the entire world to quake in six 4

The Larger Sutra

ways. It encompasses Māra's realm, shaking his palace, so that he and his host become frightened and surrender. The Bodhisattva tears asunder the net of evil, destroys wrong views, removes afflictions, flushes the gutters of desire, protects the Dharma castle, opens the Dharma gate, washes off the grime of the passions, and reveals the pure white Dharma. He unifies everything in the Buddha-Dharma and thus proclaims the right teaching. He enters the town to beg alms; he accepts even rich food to enable the donors to accumulate merit and also to show that he is a field of virtue. Wishing to expound the Dharma, he smiles and so cures the three pains with various Dharma medicines. He teaches that the aspiration for enlightenment (bodhicitta) has immeasurable merit, and by giving predictions to bodhisattvas, he enables them to attain buddhahood.

He demonstrates that he passes into nirvana but endlessly brings sentient beings to liberation. In removing their defile ments, planting various roots of virtue, and attaining excellent merit, he displays wonderful and inconceivable works.

Furthermore, each of the bodhisattvas in the assembly is able to visit various buddha lands and expound teachings of the Way. His manner of practice is pure and undefiled. Just as a magician with his perfect skill can create at will various illusions, including images of a man or a woman, so the bodhisattva, having thoroughly learned all the methods of liberation and attained serene awareness of reality, can freely teach and transform beings. He manifests himself everywhere in innumerable buddha lands, performing acts of compassion for sentient beings tirelessly and with diligence. He has thus obtained complete mastery of all such methods of liberation. He is thoroughly conversant with the essentials of the sutras for bodhisattvas; and, as his fame spreads everywhere, he guides sentient beings throughout the ten directions. All buddhas remember him and give him their protection. He has already dwelled in all the Buddha's abodes and performed all the deeds of the Great Sage. He proclaims the Tathāgata's teachings, acts as a great master for other bodhisattvas, and, with profound samādhi and wisdom, guides multitudes of beings. With penetrating insight into the essential nature of dharmas, he discerns different aspects of living beings and closely watches over all the worlds. In making offerings to the buddhas, he manifests transformed bodies like flashes of lightning. Having well learned the extensive 5

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wisdom of fearlessness in preaching and having realized the illusory nature of dharmas, he destroys Māra's nets and unties all the bonds of passion. He rises above the stages of śrāvakas and pratyekabuddhas and attains the samādhis of emptiness, non-form, and non-desire. He skillfully provides expedient means and thus reveals three distinct teachings. Then for those of the middle and lower stages, he demonstrates his passing into nirvana. But, in reality, he is non-active and non-acquisitive, and, being aware that dharmas in themselves neither arise nor perish, he realizes that they are of absolute equality. He has attained innumerable dhāraṇīs, a hundred thousand samādhis, and various kinds of spiritual faculties and wisdom.

With the meditation of vast and universal tranquility, he enters deeply into the Dharma treasury for bodhisattvas. After attaining the buddha-garland samādhi,he proclaims and expounds all the sutras. While dwelling deep in meditation, he visualizes all the innumerable buddhas and in an instant visits every one of them.

By elucidating and teaching the ultimate truth to sentient beings, he delivers them from the state of extreme pain, from the conditions in which suffering is so great as to prevent people from finding time for Buddhist practices, and also from the conditions in which suffering is not so great as to prevent them from doing so. Having attained the Tathāgata's thorough knowledge and eloquence, he has fluent command of languages, with which he enlightens all beings. He is above all worldly affairs and his mind, always serene, dwells on the path of liberation; this gives him complete control over all dharmas. Without being asked to do so, he becomes a good friend to each of the multitude of beings and carries their heavy karmic burdens on his back. He upholds the Tathāgata's profound Dharma treasury and protects the seeds of buddhahood, so that they may continue to multiply. Having awakened great compassion for sentient beings, he kindly expounds the teaching and endows them with the Dharma eye. He blocks the paths to the three evil realms, opens the gate of virtue, and, without waiting for their request, provides beings with the Dharma. He does this for the multitude of beings just as a dutiful son loves and respects his parents. He indeed looks upon sentient beings as his own self.

With such roots of virtue, all the bodhisattvas in the assembly had reached the shore of liberation. They had acquired the buddhas' immeasurable merit 6

The Larger Sutra

and attained the sacred, pure, and inconceivable wisdom. Incalculable bodhisattvas and mahāsattvas, such as these, assembled there all at once. 3At that time all the senses of the World-honored One radiated joy, his entire body appeared serene and glorious, and his august countenance looked most majestic. Having perceived the Buddha's holy intention, Venerable Ānanda rose from his seat, bared his right shoulder, prostrated himself, and joining his palms in reverence, said to the Buddha,

"World-honored One, today all your

senses are radiant with joy, your body is serene and glorious, and your august countenance is as majestic as a clear mirror whose brightness radiates outward and inward. The magnificence of your dignified appearance is unsurpassed and beyond measure. I have never seen you look so superb and majestic as today. With respect, Great Sage, this thought has occurred to me: 'Today, the World-honored One dwells in the rare and marvelous Dharma; today, the World Hero dwells in the Buddha's abode; today, the World Eye concentrates on the performance of the leader's duty; today, the World Valiant One dwells in the supreme bodhi;today, the One Most Honored in Heaven realizes the Tathāgata's virtue. The buddhas of the past, present, and future contemplate each other. How can this present buddha not contemplate the other buddhas?' For what reason does his countenance look so majestic and brilliant?" Then the World-honored One said to Ānanda,

"Tell me, Ānanda, whether

some god urged you to put this question to the Buddha or whether you asked about his glorious countenance from your own wise observation. "

Ānanda replied to the Buddha,

"No god came to prompt me. I asked

you about this matter of my own accord.

The Buddha said,

"Well said, Ānanda. I am very pleased with your question. You have shown profound wisdom and subtle insight in asking me this wise question out of compassion for sentient beings. As the Tathāgata, I regard beings of the three worlds with boundless great compassion. The reason for my appearance in the world is to reveal teachings of the Way and save multitudes of beings by endowing them with true benefits. Even in countless millions of kalpas it is difficult to come upon and meet a tathāgata. It is as difficult as seeing an uḍumbara flower, which blooms very rarely. Your question is of great benefit and will enlighten all heavenly and human beings. Ānanda, you should realize that the Tathāgata's perfectly enlightened 7

266c

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wisdom is unfathomable, capable of leading innumerable beings to liberation, and that his penetrating insight cannot be obstructed. With just one meal, he is able to live for a hundred thousand koṭis of kalpas, or an incalculable and immeasurable length of time, or beyond. Even after that lapse of time, his senses will still be radiant with joy and show no signs of deterioration; his appearance will not change and his august countenance will look just the same. The reason for this is that the Tathāgata's meditation and wisdom are perfect and boundless and he has attained unrestricted power over all dharmas. Ānanda, listen carefully. I shall now expound the Dharma. "

Ānanda replied,

"Yes, I will. With joy in my heart, I wish to hear the Dharma.

4The Buddha said to Ānanda,

"In the distant past—innumerable, incalculable,

and inconceivable kalpas ago—a tathāgata named Dīpaṅkara appeared in the world. Having taught and freed innumerable beings and led them all along the Way of enlightenment, he passed into nirvana. Next appeared a tathāgata named Far-reaching Illumination. After him came Moonlight, and then Sandalwood Incense, King of Beautiful Mountains, Crown of Mount Sumeru, Brilliant like Mount Sumeru, Color of the Moon, Right Recollection, Free of Defilement, Nonattachment, Dragon Deva, Noc turnal Light, Peaceful and Brilliant Peak, Immovable Ground, Exquisite Beryl Flower, Golden Beryl Luster, Gold Treasury, Flaming Light, Fiery Origin, Earth Shaking, Image of the Moon, Sound of the Sun, Flower of Freedom, Glorious Light, Miraculous Power of the Ocean of Enlightenment, Water Light, Great Fragrance, Free of Dust and Defilement, Abandoning Enmity, Flame of Jewels, Beautiful Peak, Heroic Stance, Merit-possessing Wisdom, Outshining the Sun and Moon, Beryl Light of the Sun and Moon, Supreme Beryl Light, Highest Peak, Flower of Enlightenment, Brightness of the Moon, Sunlight, King of the Colors of Flowers, Moonlight on the Water, Dispelling the Darkness of Ignorance, Practice of Removing Hindrances, Pure Faith, Storehouse of Good, Majestic Glory, Wisdom of the Dharma, Voice of the Phoenix, Roar of the Lion, Cry of the Dragon, and Dwelling in the World. All these buddhas have already passed into nirvana.

5"Then there appeared a buddha named Lokeśvararāja, the Ta thā gata, Arhat, Fully Enlightened One, Possessed of Wisdom and Practice, Well-gone One, 8

The Larger Sutra

Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Gods and Humans, and Enlightened and World-honored One. "At that time there was a king who, having heard the Buddha's exposition of the Dharma, rejoiced in his heart and awakened aspiration for highest, perfect enlightenment. He renounced his kingdom and throne, and became a monk named Dharmākara. Having superior intelligence, courage, and wisdom, he distinguished himself in the world. He went to see Lokeś vara rāja Tathāgata, knelt down at his feet, walked around him three times keeping him always on his right, prostrated himself on the ground, and, putting his palms together in worship, praised the Buddha with these verses: 1. 2. 3. The shining face of the Buddha is glorious; Boundless is his magnificence. Radiant splendor such as his Is beyond all comparison.

The sun, the moon, and the maṇi-gem, Though shining with dazzling brightness, Are completely dimmed and obscured As if they were a pile of inksticks. The countenance of the Tathāgata Is beyond compare in the whole world. The great voice of the Enlightened One Resounds throughout the ten directions. His morality, learning, endeavor, Absorption in meditation, wisdom, And magnificent virtues have no equal; They are wonderful and unsurpassed. He meditates deeply and directly On the oceanic Dharma of all buddhas. He knows its depth and breadth And penetrates to its farthest end. Ignorance, greed, and anger Are forever absent in the World-honored One. He is the lion, the most valiant of all men; His glorious virtue is unlimited. 9

The Three Pure Land Sutras 4. 267b

5. 6. 7. 8. His meritorious achievements are vast; His wisdom is deep and sublime. His light, with awe-inspiring glory, Shakes the universe of a thousand million worlds. I resolve to become a buddha, Equal in attainment to you, O Holy King of the Dharma, To save living beings from birth and death, And to lead them all to liberation. My discipline in giving (dāna), mind-control, Moral virtues (śīla), patience (kṣānti), and effort (vīrya), And also1 in meditation (dhyāna) and wisdom (prajñā), Will be supreme and unsurpassed. I vow that, when I have become a buddha, I shall carry out this promise everywhere; And to all fear-ridden beings Shall I give great peace. Even though there are buddhas2 A thousand million koṭis in number, And multitudes of great sages Countless as the sands of the Ganges River, I shall make offerings

To all those buddhas.

I shall seek the supreme Way Resolutely and tirelessly. Even though the buddha lands are as incalculable As the sands of the Ganges River, And other regions and worlds Are also without number, My light shall reach everywhere, Pervading all those lands. Such being the result of my efforts, My glorious power will be immeasurable. When I have become a buddha, My land shall be most exquisite 10

The Larger Sutra

And its people wonderful and unexcelled; The seat of enlightenment will be supreme. My land, being like nirvana itself, Will be beyond comparison. I take pity on living beings And resolve to save them all. 9. Those who come from the ten directions Will find joy and serenity of heart; When they reach my land, They shall dwell in peace and happiness. I beg you, the Buddha, to become my witness And to vouch for the truth of my aspiration. Having now made my vows to you, I will strive to fulfill them. 10. The World-honored Ones in the ten directions Have unhindered wisdom;

I call upon those Revered Ones To bear witness to my intention. Even though I must remain In a state of extreme pain, I will diligently practice, Enduring all hardships with tireless vigor. "

6The Buddha said to Ānanda, "Having spoken these verses, Dharmā kara Bhikṣu said to Lokeśvararāja Buddha, 'Respectfully, World-honored One, I announce that I have awakened aspiration for highest, perfect enlightenment. I beseech you to explain the Dharma to me fully, so that I can perform practices for the establishment of a pure buddha land adorned with innumerable excellent qualities. So please teach me how to attain enlightenment quickly and to remove the roots of the afflictions of birth and death of all. '"

The Buddha said to Ānanda, "At that time Lokeś va ra rāja Buddha replied to Dharmākara Bhikṣu,

'You yourself should know by what practice you can establish a glorious buddha land. ' The bhikṣusaid to the Buddha, 'That is far

too vast and deep for my comprehension. I sincerely beseech you, Worldhonored One, to explain in detail the practices by which buddha tathāgatas 11

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The Three Pure Land Sutras

established their pure lands. After I hear that, I wish to practice as instructed and so fulfill my aspirations.

"At that time Lokeśvararāja Buddha recognized Dharmā kara Bhikṣu's noble and high aspirations and taught him as follows: 'If, for example, one keeps on bailing water out of a great ocean with a pint measure, 3 one will be

able to reach the bottom after many kalpas and then obtain rare treasures. Likewise, if one sincerely, diligently, and unceasingly seeks the Way, one will be able to reach one's destination. What vow is there that cannot be fulfilled?' "Then Lokeśvararāja Buddha explained in detail the greater and lesser aspects of two hundred and ten koṭis of buddha lands, together with the good and evil natures of heavenly and human beings living there. He revealed them all to the bhikṣujust as he had requested. Then the bhikṣu,having heard the Buddha's exposition of the glorious pure lands and also having seen all of them, resolved upon his supreme, unsurpassed vows. His mind being serene and his aspirations free of attachment, he was unexcelled throughout the world. For five full kalpas he contemplated the vows and then chose the pure practices for the establishment of his buddha land. "

Ānanda asked the Buddha,

"How long was the lifespan of beings in the land of Lokeśvararāja Buddha?"4

The Buddha replied,

"The length of life of that buddha was forty-two kalpas.

He continued,

"After that, Dharmākara Bodhisattva adopted the pure practices that had led to the establishment of the excellent lands of two hundred and ten koṭis of buddhas. When he had finished this task, he went to the Buddha, knelt down at his feet, walked around him three times, joined his palms in worship, and sat down. He then said to the Buddha, 'I have

adopted the pure practices for the establishment of a glorious buddha land. '

The Buddha said to him,

'You should proclaim this. Know that now is the right time. Encourage and delight the entire assembly. Hearing this, other bodhisattvas will practice this Dharma and so fulfill their innumerable great vows.

' The bhikṣureplied,

'I beg you to grant me your attention. Now I will fully proclaim my vows.

71. If, when I attain buddhahood, there should be in my land a hell, a realm of hungry ghosts, or a realm of animals, may I not attain perfect enlightenment. 12

The Larger Sutra

2. If, when I attain buddhahood, humans and devas in my land should after death fall again into the three evil realms, may I not attain perfect enlightenment. 3. If, when I attain buddhahood, humans and devas in my land should not all be the color of pure gold, may I not attain perfect enlightenment. 4. If, when I attain buddhahood, humans and devas in my land should not all be of one appearance, and should there be any difference in their beauty, may I not attain perfect enlightenment.

5. If, when I attain buddhahood, humans and devas in my land should not remember all their former lives, not knowing5 at least the events that occurred during the previous hundred thousand koṭis of nayutas of kalpas, may I not attain perfect enlightenment.

6. If, when I attain buddhahood, humans and devas in my land should not possess the divine eye of seeing at least a hundred thousand koṭis of nayutas of buddha lands, may I not attain perfect enlightenment. 7. If, when I attain buddhahood, humans and devas in my land should not possess the divine ear of hearing the teachings of at least a hundred thousand koṭis of nayutas of buddhas and should not remember all of them, may I not attain perfect enlightenment.

8. If, when I attain buddhahood, humans and devas in my land should not possess the faculty of knowing the thoughts of others, at least those of all sentient beings living in a hundred thousand koṭis of nayutas of buddha lands, may I not attain perfect enlightenment.

9. If, when I attain buddhahood, humans and devas in my land should not possess the supernatural power of traveling anywhere in one instant, even beyond a hundred thousand koṭis of nayutas of buddha lands, may I not attain perfect enlightenment.

10. If, when I attain buddhahood, humans and devas in my land should give rise to thoughts of self-attachment, may I not attain perfect enlightenment. 11. If, when I attain buddhahood, humans and devas in my land should not dwell in the definitely assured stage and unfailingly reach nirvana, may I not attain perfect enlightenment.

12. If, when I attain buddhahood, my light should be limited, illuminating even a hundred thousand koṭis of nayutas of buddha lands, may I not attain perfect enlightenment.

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The Three Pure Land Sutras

13. If, when I attain buddhahood, my lifespan should be limited, even to the extent of a hundred thousand koṭis of nayutas of kalpas, may I not attain perfect enlightenment.

14. If, when I attain buddhahood, the number of the śrāvakas in my land could be known, even if all the beings and pratyekabuddhas living in this universe of a thousand million worlds should count them during a hundred thousand kalpas, may I not attain perfect enlightenment. 15. If, when I attain buddhahood, humans and devas in my land should have limited lifespans, except when they wish to shorten them in accordance with their original vows, may I not attain perfect enlightenment. 16. If, when I attain buddhahood, humans and devas in my land should even hear of any wrongdoing, may I not attain perfect enlightenment. 17. If, when I attain buddhahood, innumerable buddhas in the lands of the ten directions should not all praise and glorify my Name, may I not attain perfect enlightenment.

18. If, when I attain buddhahood, sentient beings in the lands of the ten directions who sincerely and joyfully entrust themselves to me, desire to be born in my land, and think of me even ten times6 should not be born there, may I not attain perfect enlightenment. Excluded, however, are those who commit the five grave offenses and abuse the Right Dharma. 19. If, when I attain buddhahood, sentient beings in the lands of the ten directions who awaken aspiration for enlightenment, do various meritorious deeds, and sincerely desire to be born in my land, should not, at their death, see me appear before them surrounded by a multitude of sages, may I not attain perfect enlightenment.

20. If, when I attain buddhahood, sentient beings in the lands of the ten directions who, having heard my Name, concentrate their thoughts on my land, plant roots of virtue, and sincerely transfer their merits toward my land with a desire to be born there should not eventually fulfill their aspiration, may I not attain perfect enlightenment.

21. If, when I attain buddhahood, humans and devas in my land should not all be endowed with the thirty-two physical characteristics of a great being, may I not attain perfect enlightenment.

22. If, when I attain buddhahood, bodhisattvas in the buddha lands of the other directions who visit my land should not ultimately and unfailingly 14

The Larger Sutra

reach the stage of becoming a buddha after one more life, may I not attain perfect enlightenment. Excepted are those who wish to teach and guide sentient beings in accordance with their original vows. For they will wear the armor of great vows, accumulate merit, deliver all beings from birth and death, visit buddha lands to perform the bodhisattva practices, make offerings to buddha tathāgatas throughout the ten directions, enlighten countless sentient beings as numerous as the sands of the Ganges River, and establish them in highest, perfect enlightenment. Such bodhisattvas transcend the course of practice of ordinary bodhisattvas, manifest the practices of all the bodhisattva stages, and cultivate the virtues of Samantabhadra.

23. If, when I attain buddhahood, bodhisattvas in my land who would make offerings to buddhas through my divine power should not be able to reach immeasurable and innumerable koṭis of nayutas of buddha lands in as short a time as it takes to eat a meal, may I not attain perfect enlightenment. 24. If, when I attain buddhahood, bodhisattvas in my land should not be able, as they wish, to perform meritorious acts of worshiping the buddhas with the offerings of their choice, may I not attain perfect enlightenment. 25. If, when I attain buddhahood, bodhisattvas in my land should not be able to expound the Dharma with all-knowing wisdom, may I not attain perfect enlightenment.

26. If, when I attain buddhahood, there should be any bodhisattva in my land not endowed with the body of the Vajra god Nārāyaṇa, may I not attain perfect enlightenment.

27. If, when I attain buddhahood, sentient beings should be able, even with the divine eye, to distinguish by name and calculate by number all the myriads of manifestations provided for the humans and devas in my land, which will be glorious and resplendent and have exquisite details beyond description, may I not attain perfect enlightenment.

28. If, when I attain buddhahood, bodhisattvas in my land, even those with little store of merit, should not be able to see the bodhitree, which has immeasurable light in countless colors and is four million liin height, may I not attain perfect enlightenment.

29. If, when I attain buddhahood, bodhisattvas in my land should not acquire eloquence and wisdom in upholding sutras and reciting and expounding them, may I not attain perfect enlightenment. 15

268c

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30. If, when I attain buddhahood, the wisdom and eloquence of bodhisattvas in my land should be limited, may I not attain perfect enlightenment. 31. If, when I attain buddhahood, my land should not be resplendent, revealing in its light all the immeasurable, innumerable, and inconceivable buddha lands like images reflected in a clear mirror, may I not attain perfect enlightenment.

32. If, when I attain buddhahood, all the myriads of manifestations in my land, from the ground to the sky, such as palaces, pavilions, ponds, streams, and trees, should not be composed both of countless treasures that surpass in supreme excellence anything in the worlds of humans and devas and of a hundred thousand kinds of aromatic wood whose fragrance pervades all the worlds of the ten directions, causing all bodhisattvas who sense it to perform Buddhist practices, then may I not attain perfect enlightenment. 33. If, when I attain buddhahood, sentient beings in the immeasurable and inconceivable buddha lands of the ten directions who have been touched by my light should not feel peace and happiness in their bodies and minds surpassing those of humans and devas, may I not attain perfect enlightenment. 34. If, when I attain buddhahood, sentient beings in the immeasurable and inconceivable buddha lands of the ten directions who have heard my Name should not gain the bodhisattva's insight into the non-arising of all dharmas and should not acquire various profound dhāraṇīs, may I not attain perfect enlightenment.

35. If, when I attain buddhahood, women in the immeasurable and inconceivable buddha lands of the ten directions who, having heard my Name, rejoice in faith, awaken aspiration for enlightenment, and wish to renounce womanhood should after death be reborn again as women, may I not attain perfect enlightenment.

36. If, when I attain buddhahood, bodhisattvas in the immeasurable and inconceivable buddha lands of the ten directions who have heard my Name should not, after the end of their lives, always perform sacred practices until they reach buddhahood, may I not attain perfect enlightenment. 37. If, when I attain buddhahood, humans and devas in the immeasurable and inconceivable buddha lands of the ten directions who, having heard my Name, prostrate themselves on the ground to revere and worship me, rejoice 16

The Larger Sutra

in faith, and perform the bodhisattva practices should not be respected by all devas and people of the world, may I not attain perfect enlightenment. 38. If, when I attain buddhahood, humans and devas in my land should not obtain clothing as soon as such a desire arises in their minds, and if fine robes as prescribed and praised by the buddhas should not be spontaneously provided for them to wear, and if these clothes should need sewing, bleaching, dyeing, or washing, may I not attain perfect enlightenment. 39. If, when I attain buddhahood, humans and devas in my land should not enjoy happiness and pleasure comparable to those of a monk who has exhausted all the passions, may I not attain perfect enlightenment. 40. If, when I attain buddhahood, the bodhisattvas in my land who wish to see the immeasurable glorious buddha lands of the ten directions should not be able to view all of them reflected in the jeweled trees, just as one sees one's face reflected in a clear mirror, may I not attain perfect enlightenment. 41. If, when I attain buddhahood, bodhisattvas in the lands of the other directions who hear my Name should, at any time before becoming buddhas, have impaired, inferior, or incomplete sense organs, may I not attain perfect enlightenment.

42. If, when I attain buddhahood, bodhisattvas in the lands of the other directions who hear my Name should not all attain the samādhicalled "pure liberation" and, while dwelling therein, should not, without losing concentration, be able to make offerings in one instant to immeasurable and inconceivable buddhas, World-honored Ones, may I not attain perfect enlightenment. 43. If, when I attain buddhahood, bodhisattvas in the lands of the other directions who hear my Name should not be reborn into noble families after death, may I not attain perfect enlightenment.

44. If, when I attain buddhahood, bodhisattvas in the lands of the other directions who hear my Name should not rejoice so greatly as to dance and perform the bodhisattva practices and should not acquire stores of merit, may I not attain perfect enlightenment.

45. If, when I attain buddhahood, bodhisattvas in the lands of the other directions who hear my Name should not all attain the samādhicalled "universal equality" and, while dwelling therein, should not always be able to see the immeasurable and inconceivable7 tathāgatas until those bodhisattvas, too, become buddhas, may I not attain perfect enlightenment. 17

269b

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46. If, when I attain buddhahood, bodhisattvas in my land should not be able to hear spontaneously whatever teachings they may wish, may I not attain perfect enlightenment.

47. If, when I attain buddhahood, bodhisattvas in the lands of the other directions who hear my Name should not instantly reach the stage of nonretrogression, may I not attain perfect enlightenment. 48. If, when I attain buddhahood, bodhisattvas in the lands of the other directions who hear my Name should not instantly gain the first, second, and third insights into the nature of dharmas and firmly abide in the truths realized by all the buddhas, may I not attain perfect enlightenment. '"

8The Buddha said to Ānanda,

those vows, spoke the following verses: "Dharmākara Bhikṣu, having thus proclaimed 1. I have made vows, unrivaled in all the world; I shall certainly reach the unsurpassed Way. If these vows should not be fulfilled, May I not attain perfect enlightenment. 2. If I should not become a great benefactor In lives to come for immeasurable kalpas To save the poor and the afflicted everywhere, May I not attain perfect enlightenment. 3. When I attain buddhahood,

My Name will be heard throughout the ten directions; Should there be any place where it is not heard, May I not attain perfect enlightenment. 4. Free of greed and with profound mindfulness And pure wisdom, I will perform the sacred practices; I will seek to attain the unsurpassed Way And become the teacher of devas and humans. 5. With my divine power I will display great light, Illuminating the worlds without limit, And dispel the darkness of the three defilements; Thus I will deliver all beings from misery. 18

The Larger Sutra

6. 7. 8. 9. 10. 11. Having obtained the eye of wisdom, I will remove the darkness of ignorance; I will block all evil paths

And open the gate to the good realms. When merits and virtues are perfected, My majestic light will radiate in the ten directions, Outshining the sun and moon

And surpassing the brilliance of the heavens. I will open the Dharma storehouse for the multitudes And endow them all with treasures of merit. Being always among the multitudes, I will proclaim the Dharma with the lion's roar. I will make offerings to all the buddhas, Thereby acquiring roots of virtue. When my vows are fulfilled and wisdom perfected, I shall be the sovereign of the three worlds. Like your unhindered wisdom, O Buddha, Mine shall reach everywhere, illuminating all; May my supreme wisdom

Be like yours, Most Honored One. If these vows are to be fulfilled, Let this universe of a thousand million worlds quake in response And let all the devas in heaven Rain down rare and marvelous flowers. 9The Buddha said to Ānanda,

"As soon as Dharmākara Bhikṣu spoke those verses, the entire earth quaked in six ways and a rain of wonderful flowers fell from heaven, scattering everywhere. Spontaneous music was heard and a voice in the sky said,

'Surely you will attain highest, perfect enlightenment. '

"Then Dharmākara Bhikṣu kept all those great vows, which were true, unfailing, and unsurpassed in the whole world, and intensely aspired to attain nirvana.

"Then, Ānanda, after proclaiming and establishing those universal vows in the presence of Lokeśvararāja Buddha before the multitude of beings, 269c

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including the eight kinds of superhuman beings, such as devas and dragon spirits, and also Māra and Brahmā, Dharmākara Bhikṣu was solely intent on producing a glorious and exquisite land. The buddha land that he sought to establish was vast in extent, unsurpassed, and supremely wonderful, always present and subject neither to decay nor change. During inconceivable and innumerable kalpas, he cultivated the immeasurable meritorious practices of the bodhisattva path.

"He did not harbor any thought of greed, hatred, or cruelty; nor did he allow any ideas of greed, hatred, or cruelty to arise. He was unattached to any form, sound, smell, taste, touch, or idea. Possessed of the power to persevere, he did not avoid undergoing various afflictions. Having little desire for his own sake, he knew contentment. Without any impure thought, enmity, or stupidity, he dwelled continually in tranquil samādhi. His wisdom was unobstructible and his mind free of falsehood and deceitfulness. With expressions of tenderness on his face and with kindness in his speech, he spoke to others in consonance with their inner thoughts. Courageous and diligent, strong willed and untiring, he devoted himself solely to the pursuit of the pure Dharma, thereby benefiting a multitude of beings. He revered the Three Treasures, respected his teachers and elders, and thus adorned his practices with a great store of merit. By so doing, he enabled sentient beings to partake of them.

"He dwelled in the realization that all dharmas are empty, devoid of distinctive features, and not to be sought after, and that they neither act nor arise; he thus realized that all dharmas are like magical creations. He avoided all wrong speech that would bring harm upon himself or others or both; he engaged in right speech that would bring benefit to himself or others or both. He abandoned his kingdom and renounced the throne, leaving behind wealth and sensuous pleasures. Practicing the six pāramitās himself, he taught others to do the same. During innumerable kalpas, he accumulated merit and amassed virtues. "Wherever he was born, an immeasurable store of treasure spontaneously appeared as he wished. He taught countless sentient beings and guided them on the path of highest, true enlightenment. He was reborn as a rich man, a lay devotee, a member of the highest caste or of noble family (brahman), a kṣatriya king, a wheel-turning monarch (cakravartin), a king of one of the six heavens in the world of desire, or even higher, as a Brahmā king. He 20

The Larger Sutra

revered and worshiped all buddhas by making the four kinds of offerings to them. The merit he thus acquired was indescribably great. Fragrance issued from his mouth as from a blue lotus flower, and every pore of his body emitted the scent of sandalwood, which permeated innumerable worlds. His appearance was majestic and his physical characteristics and marks were truly wonderful. From his hands inexhaustible treasures, clothes, food and drink, rare and exquisite flowers and incense, silken canopies, 8 banners, and other ornaments

were produced. In such manifestations he was unrivaled among all heavenly and human beings. He thus attained command of all dharmas. "

10Ānanda asked the Buddha,

"Has Dharmākara Bodhisattva already attained buddhahood and then passed into nirvana? Or has he not yet attained buddhahood? Or is he dwelling somewhere at present?" The Buddha replied to Ānanda,

"Dharmākara Bodhisattva has already

attained buddhahood and is now dwelling in a western buddha land called 'Peace and Bliss,

' a hundred thousand koṭis of lands away from here. "

Ānanda further asked the Buddha,

"How much time has passed since

he attained buddhahood?"

The Buddha replied,

"Since he attained buddhahood about ten kalpas have passed.

He continued,

"In that buddha land, the earth is composed of seven kinds of jewels—namely, gold, silver, beryl, coral, amber, agate, and ruby—that have spontaneously appeared. The land itself is so vast, spreading boundlessly to the farthest extent, that it is impossible to know its limit. All the rays of light from those jewels intermingle and create manifold reflections, producing a dazzling illumination. Those pure, superb, and exquisite adornments are unsurpassed in all the worlds of the ten directions. They are the finest of all gems and are like those of the sixth heaven. In that land, there are no mountains, such as Mount Sumeru and the Encircling Adamantine Mountains. Likewise, there are neither oceans nor seas and neither valleys nor gorges. But one can see those manifestations by the Buddha's power if one so wishes. In that land there is no hell; neither are there realms of hungry ghosts or animals nor other adverse conditions. Neither do the four seasons of spring, summer, autumn, and winter exist. It is always moderate and pleasant, never cold or hot.

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Then Ānanda asked the Buddha,

"If, World-honored One, there is no

Mount Sumeru in that land, what sustains the Heaven of the Four Kings and the Heaven of the Thirty-three Gods?"

The Buddha said to Ānanda,

"What sustains Yāma, which is the third heaven of the world of desire, and other heavens up to the highest heaven of the world of form?"

Ānanda answered,

"The consequences of karma are inconceivable. "

The Buddha said to Ānanda,

"Inconceivable indeed are the consequences of karma, and so are the worlds of the buddhas. By the power of meritorious deeds, sentient beings in that land dwell on the ground of karmic reward. That is why those heavens exist without Mount Sumeru. "

Ānanda continued,

"I do not doubt this myself but have asked about it simply because I wished to remove such doubts for the benefit of sentient beings in the future.

11The Buddha said to Ānanda,

"The majestic light of Amitāyus Buddha is the most exalted. No other buddha's light can match his. The light of some buddhas illuminates a hundred buddha lands, and that of others a thousand buddha lands. Briefly, that of Amitāyus illuminates the eastern buddha lands as numerous as the sands of the Ganges River. In the same way, it illuminates the buddha lands in the south, west, and north, in each of the four intermediate directions, and above and below. Further, the light of some buddhas extends seven feet; that of others, one yojana, or two, three, four, or five yojanas; and the distance covered increases in this way until the light of some buddhas illuminates one buddha land.

"For this reason, Amitāyus is called by the following names: the Buddha of Infinite Light, the Buddha of Boundless Light, the Buddha of Unhindered Light, the Buddha of Incomparable Light, the Buddha of the Light of the King of Flame, the Buddha of Pure Light, the Buddha of the Light of Joy, the Buddha of the Light of Wisdom, the Buddha of Unceasing Light, the Buddha of Inconceivable Light, the Buddha of Ineffable Light, and the Buddha of the Light Outshining the Sun and Moon. "If sentient beings encounter his light, their three defilements are removed; they feel tenderness, joy, and pleasure; and good thoughts arise. If sentient beings in the three realms of suffering see his light they will all be relieved and freed from affliction. At the end of their lives they all reach liberation. 22

The Larger Sutra

"The light of Amitāyus shines brilliantly, illuminating all the buddha lands of the ten directions. There is no place where it is not perceived. I am not the only one who now praises his light. All the buddhas, śrāvakas, pratyekabuddhas, and bodhisattvas praise and glorify it in the same way. If sentient beings, having heard of the majestic virtue of his light, glorify it continually, day and night, with sincerity of heart, they will be able to attain birth in his land as they wish. Then the multitudes of bodhisattvas and śrāvakas will praise their excellent virtue. Later, when they attain buddhahood, all the buddhas and bodhisattvas in the ten directions will praise their light, just as I now praise the light of Amitāyus.

The Buddha continued,

"The majestic glory of the light of Amitāyus

could not be exhaustively described even if I praised it continually, day and night, for a period of one kalpa.

12The Buddha said to Ānanda,

"The lifespan of Amitāyus is so long that it

is impossible for anyone to calculate it. To give an illustration, let us suppose that all the innumerable sentient beings in the worlds of the ten directions were reborn in human form and that every one became a śrāvakaor pratyekabuddha. Even if they assembled in one place, concentrated their thoughts, and exercised the power of their wisdom to the utmost to reckon the length of the Buddha's lifespan by the number of kalpas, even after a thousand million kalpas they could still not reach its limit. So it is with the lifespan of śrāvakas, bodhisattvas, heavenly beings, and human beings in his land. Similarly, it is not to be encompassed by any means of reckoning or by any metaphorical expression. Again, the number of śrāvakas and bodhisattvas living there is incalculable. They are fully endowed with transcendent wisdom and free in their exercise of majestic power; they could hold the entire world in their hands.

13The Buddha said to Ānanda,

"The number of śrāvakas at the first teaching

assembly of that buddha was incalculable; so was the number of bodhisattvas. Even if an immeasurable and countless number of humans multiplied by millions of koṭis should all become like Mahāmaudgalyāyana and together reckon their number during innumerable nayutas of kalpas, or even until they attain nirvana, they still could not know that number. Let us suppose that there is a great ocean, infinitely deep and wide, and that one takes a drop 23

The Three Pure Land Sutras

270c

of water out of it with a one-hundredth part of a split hair. How would you compare that drop of water with the rest of the ocean?" Ānanda replied,

"When the drop of water is compared with the great

ocean, it is impossible even for one skilled in astronomy or mathematics to know the proportion, or for anyone to describe it by any rhetorical or metaphorical expression.

The Buddha said to Ānanda,

"Even if people like Mahāmaud gal yāyana

were to count for millions of koṭis of kalpas, the number of the śrāvakas and bodhisattvas at the first teaching assembly who could be counted would be like a drop of water, and the number of sages yet to be counted would be like the rest of the ocean.

14"Again, seven-jeweled trees completely fill that land. There are some made of gold, some of silver, and others made of beryl, crystal, coral, ruby, or agate. There are also trees made of two to seven kinds of jewels. "There are gold trees with leaves, flowers, and fruits of silver; silver trees with leaves, flowers, and fruits of gold; beryl trees with leaves, flowers, and fruits of crystal; crystal trees with leaves, flowers, and fruits of beryl; coral trees with leaves, flowers, and fruits of ruby; ruby trees with leaves, flowers, and fruits of beryl; agate trees with leaves, flowers, and fruits made of various jewels.

"Again, there are jeweled trees with purple-gold roots, white-silver trunks, beryl branches, crystal twigs, coral leaves, ruby flowers, and agate fruits. There are jeweled trees with white-silver roots, beryl trunks, crystal branches, coral twigs, ruby leaves, agate flowers, and purple-gold fruits. There are jeweled trees with beryl roots, crystal trunks, coral branches, ruby twigs, agate leaves, purple-gold flowers, and white-silver fruits. There are jeweled trees with crystal roots, coral trunks, ruby branches, agate twigs, purple-gold leaves, white-silver flowers, and beryl fruits. There are jeweled trees with coral roots, ruby trunks, agate branches, purple-gold twigs, whitesilver leaves, beryl flowers, and crystal fruits. There are jeweled trees with ruby roots, agate trunks, purple-gold branches, white-silver twigs, beryl leaves, crystal flowers, and coral fruits. There are jeweled trees with agate roots, purple-gold trunks, white-silver branches, beryl twigs, crystal leaves, coral flowers, and ruby fruits.

The Larger Sutra

"These jeweled trees are in parallel rows, their trunks are evenly spaced, their branches are in level layers, their leaves are symmetrical, their flowers harmonize, and their fruits are well arranged. The brilliant colors of these trees are so luxuriant that it is impossible to see them all. When a fresh breeze wafts through them, exquisite sounds of the pentatonic scales, such as gong and shang,spontaneously arise and make symphonic music.

15"Again, the bodhi tree of Amitāyus Buddha is four million li in height and five thousand yojanas in circumference at its base. Its branches spread two hundred thousand liin each of the four directions. It is a natural cluster of all kinds of precious stones and is adorned with the kings of jewels, namely, moonbright maṇi-gems and ocean-supporting wheel gems. Everywhere between its twigs hang jeweled ornaments with a thousand million different colors intermingling in various ways, and their innumerable beams shine with the utmost brilliance. The bodhitree itself is covered with nets of rare, excellent gems, and on it appear all kinds of ornaments in accordance with one's wishes.

"When a gentle breeze wafts through its branches and leaves, innumerable exquisite Dharma sounds arise, which spread far and wide, pervading all the other buddha lands in the ten directions. Those who hear the sounds attain penetrating insight into dharmas and dwell in the stage of non-retrogression. Until they attain buddhahood, their senses of hearing will remain clear and sharp9 and they will not suffer from any pain or sickness. Whether they hear the sounds of the bodhitree, see its colors, smell its perfume, taste its flavors, perceive its lights, or conceive of the Dharma in their minds, they all attain profoundly penetrating insight into dharmas and dwell in the stage of nonretrogression. Until they attain buddhahood, their six sense organs will remain sharp and clear and they will not suffer from any pain or sickness. "Ānanda, when humans and devas of that land see the bodhi tree, they will attain three insights: first, insight into reality through hearing the sacred sounds; second, insight into reality by being in accord with it; and third, insight into the non-arising of all dharmas. These benefits are all bestowed by the majestic power of Amitāyus, the power of his Original Vow, his perfectly fulfilled vow, his clear and manifest vow, his firm vow, and his accomplished vow. "

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The Buddha said to Ānanda,

"A king of this world possesses a hundred

thousand kinds of music. From the realm ruled by a wheel-turning monarch up to the sixth heaven [of the world of desire], the sounds of the music produced in each higher realm are ten million koṭis of times superior to those of a lower one. The thousands of varieties of musical sound produced in the sixth heaven are a thousand koṭis of times inferior to one sound produced by the seven-jeweled trees in the land of Amitāyus. Again, in that land, there are thousands of varieties of spontaneous music, which are all, without exception, sounds of the Dharma. They are clear and serene, full of depth and resonance, delicate, and harmonious; they are the most excellent sounds in all the worlds of the ten directions.

16"Again, the halls, monasteries, palaces, and pavilions are spontaneous apparitions, all adorned with the seven kinds of jewels and hung with curtains of various other jewels, such as pearls and moonbright maṇi-gems. "Inside and out, to right and left, are bathing ponds. Some of them are ten yojanas in length, breadth, and depth; some are twenty yojanas; others, thirty; and so on, until we come to those measuring a hundred thousand yojanas in length, breadth, and depth. They are full to the brim with the water that possesses the eight excellent qualities, clear, fragrant, and tasting like nectar. "There are golden ponds with beds of silver sand; silver ponds with beds of golden sand; crystal ponds with beds of beryl sand; beryl ponds with beds of crystal sand; coral ponds with beds of amber sand; amber ponds with beds of coral sand; agate ponds with beds of ruby sand; ruby ponds with beds of agate sand; white jade ponds with beds of purple-gold sand; purple-gold ponds with beds of white jade sand. Others are composed of two to seven jewels. "On the banks of these ponds are sandalwood trees, whose flowers and leaves hang down and diffuse perfumes everywhere. Heavenly lotuses, blue, pink, yellow, and white, bloom profusely in various tints and tones, completely covering the surface of the water.

"If bodhisattvas and śrāvakas in that land enter the jeweled ponds and wish the water to rise to their ankles, it rises to their ankles. If they wish it to rise to their knees, it rises to their knees. If they wish it to rise to their waists, it rises to their waists. If they wish it to rise to their necks, it rises to their necks. If they wish it to pour over their bodies, it spontaneously pours 26

The Larger Sutra

over their bodies. If they wish it to recede, it recedes. Its temperature is moderate, cool, or warm according to their wishes. The water comforts the body and refreshes the mind, washing away their mental defilements. Clear and pure, the water is so transparent that it seems formless. The jewel sand shines so brightly that even the depth of the water cannot prevent its brilliance from being seen. The rippling water forms meandering streams, which join and flow into each other. Their movement is peaceful and quiet, neither too fast nor too slow, and their ripples spontaneously produce innumerable wonderful sounds. One can hear whatever sound one wishes. For example, some hear the sound 'Buddha,

' some hear the sound 'Dharma,

' some 'Sangha,

' others

hear 'tranquility,

' 'emptiness and no-self,

' 'great compassion,

' '

pāramitā,

'ten powers,

' 'fearlessness,

' 'special qualities,

' 'supernatural powers,

' 'nonactivity,

' 'neither arising nor perishing,

' 'insight into the non-arising of all

dharmas,

' and so on until the various sounds of the wonderful Dharma, such as 'the sprinkling of nectar upon the head of a bodhisattva, ' are reached. As

one hears those sounds, one attains immeasurable joy and accords with the principles of purity, absence of desires, extinction, and reality. One is in harmony with the Three Treasures, the Buddha's powers, fearlessness, and special qualities, and also with supernatural powers and other methods of practice for bodhisattvas and śrāvakas. Not even the names of the three realms of suffering are heard there, but only nirvanic sounds of bliss. For this reason, that land is called 'Peace and Bliss. '

17"Ānanda, those born in that buddha land are endowed with such bodies of purity and provided with various exquisite sounds, supernatural powers, and virtues. The palaces in which they dwell; their clothing, food, and drink; the wonderful flowers; and the various kinds of incense and adornments are like those naturally provided in the sixth heaven of the world of desire. "At mealtimes, plates made of the seven kinds of jewels—gold, silver, beryl, agate, ruby, coral, and amber, and also of moonbright pearl—spontaneously appear, filled with food and drink of a hundred tastes according to one's wishes. Although the food is offered no one actually eats it. Once it has been seen and smelled, one naturally feels that it has been eaten and so is satisfied; thus one feels relaxed in mind and body, free from attachment to the sense of taste. When the meal is over everything disappears, but it reappears at the next mealtime.

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"That buddha land, like the realm of unconditioned nirvana, is pure and serene, resplendent and blissful. The śrāvakas, bodhisattvas, heavenly beings, and humans there have lofty and brilliant wisdom and are masters of the supernatural powers. They are all of one form, without any differences, but are called 'heavenly beings' and 'humans' simply by analogy with states of existence in other worlds. They are of noble and majestic countenance, unequaled in all the worlds, and their appearance is superb, unmatched by any being, heavenly or human. They are all endowed with bodies of naturalness, emptiness, and infinity. "

18The Buddha said to Ānanda,

"If a beggar in extreme poverty sits by the

side of a king, how can their appearances be compared?" Ānanda replied,

"If such a man sits by the side of a king, his emaciated, mean, and ragged appearance cannot be compared with the king's. His appearance is a thousand million koṭis or even incalculable times inferior to the king's. What is the reason for this? The conditions of a beggar in extreme poverty—being at the lowest social level, with barely enough clothes to cover his body, scarcely enough food to sustain his life, with hunger and cold always tormenting him, and having almost lost human contact—are all the result of his misdeeds in former lives. In the past he did not cultivate roots of virtue but instead accumulated riches without giving anything to others. He became more miserly as his wealth increased, desired to obtain more, insatiably hankered after further acquisitions, and gave no thought to good acts. Thus he piled up a mountain of evil karma. When his life ended all his wealth was gone, and what he had accumulated with great toil and worry was of no avail to him; all passed in vain into the possession of others. Having no store of merit on which to depend and no virtue on which to rely, after death he fell into one of the evil realms, where he suffered pain for a long period. When his karmic retributions ended, he was able to escape but was reborn into a lower class; being foolish, base, and inferior, he barely maintains the appearance of a human being. "The king of a country is the most honored of all men. This is the reward for virtues accumulated in former lives, in which he, with a compassionate heart, gave generously to many, saved people from suffering through kindness and benevolence, performed good deeds with sincerity, and never disputed with others. When that life ended, he was rewarded with rebirth into a higher 28

The Larger Sutra

state. Born in a heavenly realm, he enjoyed bliss and happiness. His accumulated virtues produced such a surplus of good that when he was reborn as a man in this life his birth was, deservedly, into a royal family. Since he is naturally noble, his dignified and majestic demeanor commands the respect of his people, and superb clothes and sumptuous food are prepared and served to him as he pleases. All this is a reward for virtues in his former lives. "

19The Buddha said to Ānanda,

"What you say is true. Even though a king

is the noblest of all men and has a regal countenance, if he is compared with a wheel-turning monarch he will appear as base and inferior as a beggar beside a king. Likewise, however excellent and unrivaled the majestic appearance of such a monarch may be, if he is compared with the lord of the Heaven of the Thirty-three Gods, he will also appear incomparably inferior, even ten thousand koṭis of times more so. Again, if this heavenly lord is compared with the lord of the sixth heaven, he will appear a hundred thousand koṭis of times inferior. If the lord of the sixth heaven is compared with a bodhisattva or a śrāvakadwelling in the land of Amitāyus, his countenance and appearance will be far from equal to that of the bodhisattva or śrāvaka,being a thousand million koṭis of times or even incalculable times inferior. "

20The Buddha said to Ānanda,

"Devas and humans in the land of Amitāyus

are each provided with robes, food and drink, flowers, perfume, ornaments, silken canopies,

10 and banners, and are surrounded by exquisite sounds. Their abodes, palaces, and pavilions are exactly in accordance with the size of their bodies. One, two, or even innumerable jewels appear before them, as soon as they wish. In addition, beautiful jeweled fabric covers the ground where all the devas and humans walk. In that buddha land there are innumerable jeweled nets, all adorned with skeins of gold thread, pearls, and a hundred thousand kinds of rare and marvelous treasures. All around the nets hang jeweled bells of the utmost beauty, which shine brilliantly. When a natural breeze of virtue arises and gently blows, it is moderate in temperature, neither cold nor hot, and refreshing and soft to the senses; it moves neither too slowly nor too quickly. When the breeze wafts over the nets and the various jeweled trees, countless excellent sounds of the Dharma are heard, and ten thousand kinds of delicate fragrances of virtue are diffused. If one smells those fragrances one's impurities and passions spontaneously cease to arise. If touched 29

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by the breeze itself, one enjoys the same pleasure as a monk who has entered the samādhiof extinction.

21"Again, as the breeze blows, flowers are scattered throughout the buddha land; they spontaneously divide into different colors, not mixed together. They are soft and pleasant to touch, glow brilliantly, and diffuse rich fragrances. When one's foot is placed on them they sink down four inches, but when the foot is lifted they rise to their former level. When the flowers have served their purpose the earth opens up and they vanish, leaving the ground clean and without trace of them. At the right moment, six times a day, the breeze wafts, scattering the flowers in this way. Moreover, lotus flowers of various jewels fill the land; each has a hundred thousand koṭis of petals with lights of numerous colors—green lotuses glow with a green light; white ones with a white light; and likewise dark blue, yellow, red, and purple lotuses glow with lights of their respective colors. The brilliance of these lights is so magnificent that it outshines the sun and moon. Each flower emits thirtysix hundred thousand koṭis of rays of light, each sending forth thirty-six hundred thousand koṭis of buddhas. The bodies of these buddhas are purplegold, and their physical characteristics and marks are superb beyond compare. Each buddha emits a hundred thousand rays of light and expounds the wonderful Dharma to beings in the ten directions, thus setting innumerable beings on the right path of the Buddha.

End of Part One of the Sutra on the Buddha of Infinite Life Delivered by Śākyamuni Buddha

Nguồn: BDK America — English Tripiṭaka (bdkamerica.org).

T360 The Three Pure Land Sutras

THE THREE PURE LAND SUTRAS dBET PDF Version © 2017

Front Matters

Copyright © 1995, 2003 by Bukkyō Dendō Kyōkai and BDK America, Inc.

Editorial Foreword

Publisher’s Foreword

Contents

Translator’s Introduction

Contents

Part One