T360 The Three Pure Land Sutras

Part Two

22The Buddha said to Ānanda,

"Sentient beings who are born in that buddha

land all reside among those assured of nirvana. The reason is that in that land there are neither beings who are destined to adverse conditions nor those whose destinies are uncertain.

"All buddha tathāgatas in the ten directions, as numerous as the sands of the Ganges River, together praise the inconceivable, supernal virtue of Amitāyus. All sentient beings who, having heard his Name, rejoice in faith, think of him even once, and sincerely transfer the merit of virtuous practices to that land,

11 aspiring to be born there, will attain birth and dwell in the stage of non-retrogression. But excluded are those who have committed the five grave offenses and abused the Right Dharma.

"

23The Buddha said to Ānanda,

"Devas and humans in the worlds of the ten

directions who sincerely aspire to be born in that land can be classified into three grades. The higher grade of aspirants are those who leave their homes and abandon worldly desires to become monks. Having awakened aspiration for enlightenment, they singlemindedly think of Amitāyus and perform meritorious practices, aspiring to be born in his land. When they are about to die, Amitāyus, together with a host of sages, will appear before them. Then they will follow him and attain birth in his land. At once they will be born by transformation spontaneously from within seven-jeweled lotus flowers. They will dwell in the stage of non-retrogression, attain steadfast wisdom, and be capable of freely exercising supernatural powers. For this reason, Ānanda, sentient beings who wish to see Amitāyus while in this world should awaken aspiration for highest enlightenment, perform meritorious deeds, and aspire to be born in his land.

"

24The Buddha said to Ānanda,

"The middle grade of aspirants are the devas

and humans in the worlds of the ten directions who sincerely desire to be born in that land. Although unable to become monks and cultivate much merit, they awaken aspiration for the highest enlightenment, singlemindedly think of Amitāyus, perform some good deeds, observe the precepts of abstinence, 31

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build stupas, donate Buddhist statues, give alms to mendicants, hang banners, light candles, scatter flowers, burn incense, and so forth. They transfer the merit of those practices to his land, aspiring to be born there. When they are about to die, Amitāyus will manifest his transformed body, which is fully possessed of the same radiance and physical characteristics and marks as those of the real Buddha, and make it appear before them, together with a host of sages. Then they will follow this transformed buddha and be born in the Pure Land, where they will dwell in the stage of non-retrogression. Their virtue and wisdom will be next to those of the higher grade of aspirants. "

25The Buddha said to Ānanda,

"The lower grade of aspirants are the devas

and humans in the worlds of the ten directions who sincerely desire to be born in that land. Although unable to do many meritorious deeds, they awaken aspiration for highest enlightenment and singlemindedly think of Amitāyus even ten times, desiring birth in his land. When they hear the profound Dharma they joyfully accept it and do not entertain any doubt; and so, thinking of the Buddha even once, they sincerely aspire to be born in that land. When they are about to die they will see the Buddha in a dream. Those aspirants, too, will be born in the Pure Land. Their merit and wisdom will be next to those of the middle grade of aspirants.

"

26The Buddha said to Ānanda,

"The majestic virtue of Amitāyus is boundless.

All the innumerable, countless, and inconceivable buddha tathāgatas in the worlds of the ten directions praise him. Innumerable and countless bodhisattvas in the buddha lands of the eastern direction, as numerous as the sands of the Ganges River, all without exception, visit Amitāyus in order to worship and make offerings to him and to the assembly of bodhisattvas and śrāvakas. Having heard the teaching, they expound it to lead people into the path of the Buddha. As in the eastern direction, so it is in the southern, western, and northern, as well in the four intermediate directions and above and below. "

27Then the World-honored One spoke the following verses: 1. In the eastern direction there are buddha lands

As numerous as the sands of the Ganges River;

Bodhisattvas dwelling in those lands

Go to pay homage to Amitāyus,

12 the Enlightened One.

32

2. 3. 4. 5.

6.

7. 8. 9. The Larger Sutra

So it is in the southern, western, and northern directions, The intermediate directions, above, and below; Bodhisattvas dwelling in those lands Go to pay homage to Amitāyus, the Enlightened One. All those bodhisattvas, taking with them Exquisite heavenly flowers,

Precious incense, and priceless robes, Make offerings to Amitāyus, the Enlightened One. Playing heavenly music in concert, Producing harmonious and delicate sounds, They praise the Most Honored One with hymns saying: "You have perfected supernatural powers and wisdom, With which you freely enter the gates of the profound Dharma; You also possess stores of merit and virtue And unparalleled supreme knowledge. "Illuminating the world with the sun of wisdom, You disperse the clouds of birth and death. "

Having reverently walked round him three times, The bodhisattvas pay homage to the Unsurpassed One. Having seen the glorious Pure Land, Wonderfully resplendent,

They are led to awaken supernal aspiration13 And wish their lands to be like his. Then Amitāyus, the Enlightened One, Changes his countenance and smiles; From his mouth come forth innumerable rays of light, Which illuminate the worlds of the ten directions. These rays of light return, encircle his body Three times, and enter the crown of his head. All devas and humans are delighted to see this And are filled with great joy. 273a

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10. 11. 12.

13.

14.

15.

16. 17.

Avalokiteśvara, the Exalted Being, having respectfully arranged His clothes and bowed his head,

Asked the Buddha,

"Why are you smiling?

Reverently I inquire. Please tell me why. "

The Buddha's majestic voice was like thunder, Producing wonderful sounds in the eight qualities of voice: "Because I am about to give predictions to the bodhisattvas. I shall now explain to you. Listen carefully! "I am fully aware of the vows of the bodhisattvas Who come from ten directions;

They seek to glorify their pure lands. After receiving my predictions, they will become buddhas. "While realizing that all dharmas are like a dream, An illusion, or an echo,

They will fulfill their excellent vows And surely establish pure lands such as this. "Knowing that dharmas are like a flash of lightning or a shadow, They will pursue the bodhisattva path to its end And amass a store of merit. After receiving My predictions, they will become buddhas. "While thoroughly knowing that the nature of all dharmas14 Is empty and without substance,

They will singlemindedly seek to produce their pure lands And will surely establish lands such as this. "

The buddhas tell the bodhisattvas to go and pay homage To the Buddha of the Land of Peace and Provision. "Listen to his teaching, joyfully receive and practice it, And then quickly reach the realm of purity. "When you go to his glorious Pure Land, You will instantly acquire supernatural powers. Having, without fail, received predictions from Amitāyus, You will attain perfect enlightenment. 34

18.

19.

20.

21. 22. 23. 24. 25. The Larger Sutra "By the power of that buddha's Original Vows, All who hear his Name and desire birth Will, without exception, be born in his land And effortlessly enter the stage of non-retrogression. "Bodhisattvas, if you make vows That your lands will be like this, While aspiring to save all beings everywhere, Your name will be renowned throughout the ten directions. "In order to serve millions of tathāgatas, You can assume various forms and fly to those lands; After worshiping them with joyful hearts, You will return to the Land of Peace and Provision. "

Without a store of good from former lives, One cannot hear this sutra;

But those who have strictly observed the precepts Can hear the Right Dharma.

One who has met a World-honored One in the past Can accept this teaching.

Such a person respectfully worships, hears, And upholds it, and rejoices so greatly as to dance. Arrogant, corrupt, and indolent people Cannot readily accept this teaching. But those who have met buddhas in their former lives Rejoice to hear it.

Neither śrāvakas nor bodhisattvas are able to know The Sage's mind exhaustively; They are like those who are born blind And yet wish to guide others. The ocean of the Tathāgata's wisdom Is deep, vast, and boundless. Even sages of the Hinayana cannot fathom it; Only the Buddha clearly knows it. 273b

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26. Let us suppose that all human beings, Without exception, have attained enlightenment And, with pure wisdom, realized original emptiness. Even if they pondered the Buddha's wisdom for myriads of kalpas 27. And expounded it with the utmost effort all through their lives, They would not come to exhaustive knowledge of it. The Buddha's wisdom is thus limitless And pure to its depths.

28. To obtain human life is difficult in the extreme; To meet a buddha in this world is also difficult; It is difficult, too, for a person to attain faith and wisdom. Once you have heard the Dharma, strive to reach its heart. 29. If you have heard the Dharma and do not forget it But adore and revere it with great joy, You are my good friend. For this reason, You should awaken aspiration for enlightenment. 30. Even if the whole world is on fire, Be sure to pass through it to hear the Dharma; Then you will surely enter the Buddha's enlightenment And everywhere deliver beings from the river of birth and death. 28The Buddha said to Ānanda,

"All the bodhisattvas in the land of Amitāyus will ultimately attain the stage of becoming a buddha after one more life. Excepted are those who have made original vows for the sake of sentient beings, resolving to cultivate the merit of realizing their great vows to save all sentient beings. Ānanda, each śrāvaka in the buddha land of Amitāyus emits a light for one fathom around his body. The light of a bodhisattva shines a hundred yojanas. There are two bodhisattvas who are the most dignified; their majestic light reaches everywhere in the universe of a thousand million worlds.

"

Ānanda asked,

"What are the names of those two bodhisattvas?" The Buddha replied,

"One is called Avalokiteśvara and the other Mahāsthāmaprāpta. They had both performed bodhisattva practices in this world and, at the end of their lives, were born by transformation in that buddha 36

The Larger Sutra

land. Ānanda, the sentient beings born there all fully possess the thirty-two physical characteristics of a great being as well as perfect wisdom, with which they penetrate deeply into the nature of all dharmas and reach their subtle essence. Their supernatural powers know no obstruction and their physical senses are sharp and clear. The bodhisattvas of lesser capacities attain two insights. Those with superior capacities attain innumerable [merits through the]15 insight into the non-arising of all dharmas. Those bodhisattvas will not be subject to rebirth in evil realms before they become buddhas. Excepted are those who seek birth in the worlds of other directions during the turbulent period of the five defilements, manifesting their forms in the likeness of the beings there, as in this world. They can freely exercise supernatural powers and always remember their former lives. "

The Buddha said to Ānanda,

"By the Buddha's power, bodhisattvas of

that land go to innumerable worlds of the ten directions, in as short a time as it takes to eat a meal, in order to pay homage and make offerings to the buddhas and World-honored Ones. If those bodhisattvas so wish, countless and innumerable offerings, such as flowers, incense, music, silken canopies, and banners, spontaneously appear before them as soon as they are imagined. They are rare and marvelous, unlike anything in this world. They are, accordingly, offered to the assemblies of buddhas, bodhisattvas, and śrāvakas. The flowers remain in the sky and gather into canopies. Their brilliance is dazzling and their fragrance pervades everywhere. The flower canopies range in size from those of four hundred liin circumference up to those large enough to cover the universe of a thousand million worlds. As new flower canopies appear old ones disappear. These bodhisattvas all rejoice together, and, while poised in midair, play heavenly music and praise the virtues of the buddhas with hymns accompanied by wonderful sounds. They listen to the Dharma and attain immeasurable joy. After thus worshiping the buddhas, they quickly return home to the Pure Land before their meal.

"

29The Buddha said to Ānanda,

"When Amitāyus preaches the Dharma to

śrāvakas and bodhisattvas, they all assemble in the seven-jeweled lecture hall. There he fully expounds the teachings of the Way and proclaims the wonderful Dharma. The whole audience rejoices, comprehends, and attains enlightenment. At that time a breeze spontaneously arises in each of the four directions and wafts over the jeweled trees, producing sounds of the pentatonic scales and 37

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causing innumerable exquisite flowers to fall like rain and scatter everywhere. Natural ways of glorification such as these are endlessly repeated. All the devas bring with them a hundred thousand flowers, pieces of aromatic wood, and thousands of musical instruments to use as offerings to the Buddha and the assembly of bodhisattvas and śrāvakas; they scatter flowers, diffuse perfumes everywhere, and play various kinds of music. They come and go in succession, giving way to each other. At such times their joy and happiness are beyond description.

"

30The Buddha said to Ānanda,

"The bodhisattvas born in that buddha land

expound the Right Dharma whenever appropriate and, because they are in accord with the wisdom of enlightenment, their expositions are infallible and free of error. In regard to the myriads of things in that land, they have no thought of possession or attachment. Whether going or coming, proceeding or remaining, their hearts are unattached, their acts are in accordance with their will and are unrestricted, and they have no thought of discrimination. In them there is no idea of self or others, no idea of competition or dispute. With the heart of great compassion to benefit all living beings and with tenderness and self-control, they bear no enmity or grudge against anyone. Free of mental hindrances, they are pure in mind and without indolence. Unbiased, noble-minded, sincere, and tranquil, their hearts can revere, appreciate, and enjoy the Dharma.

"Having extinguished all evil passions, they are free of those tendencies that cause one to fall into evil realms. They have accomplished all the duties of a bodhisattva and are fully endowed with immeasurable virtues. Having reached deep meditation and gained supernatural powers, transcendent knowledge, and wisdom, they are established in the seven practices leading to enlightenment and are devoted to the Buddha-Dharma.

"With the physical eye they see clearly, discerning objects without error; the sight of their divine eye reaches everywhere without limit; with the Dharma eye they observe and know thoroughly the teachings of the Way; with the wisdom eye they see truth and attain the other shore; with the buddha eye they completely realize the nature of dharmas; and with unhindered wisdom they expound the Dharma to others. "Although they observe with the eye of equality that the three worlds are empty and nonexistent, they strive to learn the Buddha-Dharma and 38

The Larger Sutra

acquire varied eloquence to rid living beings of affliction caused by the evil passions. Since all dharmas have arisen from suchness, the bodhisattvas see them as they really are and know skillful means of speech that will develop good habits and destroy bad ones in living beings. They dislike secular talk, enjoying only right discourse on the Dharma.

"They cultivate roots of virtue, revere the path of the Buddha, and know that all dharmas are completely tranquil and nonexistent. Their samsaric bodies and evil passions have been extinguished together with their remaining karmic tendencies. When they hear the profound Dharma their minds are free of doubt and fear. They are always able to cultivate great compassion, which is deep and subtle, embracing everything like the sky and bearing all like the earth. Having reached the end of the single path they have gone to the other shore. Since they have cut the net of doubt wisdom arises in their minds. Within the Buddha-Dharma there is nothing that they do not comprehend. "Their wisdom is like the ocean, and their samādhiis like the king of mountains. The light of their wisdom, being brilliant and pure, outshines the sun and moon. They are in complete possession of the pure, undefiled Dharma. They are like the Himalayas, because the brilliance of their virtues is reflected evenly and clearly. They are like the great earth, because they have no discriminative thoughts, such as pure or impure, beautiful or ugly. They are like pure water, because they wash away afflictions and defilements. They are like the king of fire, because they burn the firewood of all evil passions. They are like a great wind, because they travel throughout the worlds without hindrance. They are like the sky, because they have no attachments. They are like lotuses, because nothing in the world can defile them. They are like a great vehicle, because they carry the multitude of beings out of birth and death. They are like a heavy cloud, because they cause the great thunder of the Dharma to roar and awaken the unenlightened. They are like a great rain, because they cause the nectar of the Dharma to fall like rainshowers to nourish living beings. They are like the [Encircling] Adamantine Mountains, because demons and non-Buddhists cannot move them. They are like the king of the Brahmā Heaven, because they are foremost in the performance of various good deeds. They are like the nyagrodhatree, because they afford shelter to all beings. They are like the uḍumbaraflower, because they rarely appear in the world and are difficult to encounter. They are like the gold-winged garuḍa,because 39

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they subdue non-Buddhists. They are like a flock of playful birds, because they do not store things. They are like the king of bulls, because they are invincible. They are like the king of elephants, because they conquer adversaries. They are like the king of lions, because they fear nothing. They are like the vast sky, because their great compassion reaches everywhere without discrimination.

"They have destroyed envy by not being envious of the superiority of others. With singleheartedness they seek the Dharma tirelessly. Always desiring to expound the doctrine, they never grow weary. Striking Dharma drums and hoisting Dharma banners, they cause the sun of wisdom to shine forth and dissipate the darkness of ignorance. They perform the six acts of accord and respect, and always provide others with the gift of the Dharma. Strong willed and diligent, their determination never falters. Thus they become lamps for the world and fields of supreme merit; they always become teachers and harbor no thought of discrimination, aversion, or attachment. They seek only the right path, finding neither joy nor sorrow in other matters. They extract thorns of passion and give peace of mind to multitudes of beings. Because of their merit and wisdom,

16 there is no one who does not revere them.

"They have destroyed the hindrance of the three defilements and mastered the supernatural powers. They also possess the power of good karma from their former lives,

17 the power of guiding others, of the will, of vows, of employing skillful means, of continuous practice, of doing good, of meditation, of wisdom, and of hearing the Dharma widely. They also possess the power of the six pāra mitās—giving (dāna), morality (śīla), patience (kṣānti), effort (vīrya), meditation (dhyāna), and wisdom (prajñā)—and the power of right mindfulness, concentration, contemplation, the supernatural faculties, and transcendent knowledge, the power to tame and train living beings in the right way, as well as other powers.

"Fully possessed of all the physical characteristics and marks, virtues, and eloquence, they have no equals. They revere and worship innumerable buddhas and are, in turn, always praised by them. They have completed the bodhisattva's course of pāramitās and practiced the samādhis of emptiness, non-form, and non-desire; the samādhi of non-arising, non-perishing, and many other samādhis; they have gone far beyond the stages of śrāvakas and pratyekabuddhas.

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The Larger Sutra

"Ānanda, bodhisattvas of that land have innumerable virtues such as these, of which I have given you only an outline. If I were to expound them in full detail, a thousand million kalpas would not be long enough to do so. "

31The Buddha said to Maitreya Bodhisattva and to devas and humans, "The

virtue and wisdom of śrāvakas and bodhisattvas in the land of Amitāyus are indescribable. That land is sublime, blissful, serene, and pure. Why do you not diligently practice good, reflect on the naturalness of the Way, and realize that it is above all discrimination and is boundlessly pervasive? You should each make a great effort to attain it. Strive to escape from samsara and be born in the Land of Peace and Provision. Then, the causes of the five evil realms having been destroyed, they will naturally cease to be and so you will progress unhindered in your pursuit of the Way. The Pure Land is easy to reach but very few actually go there. It rejects no one but naturally and unfailingly attracts beings. Why do you not abandon worldly matters and strive to enter the Way? If you do, you will obtain an infinitely long life and one of limitless bliss.

"People of the world, being weak in virtue, engage in strife over matters that are not urgent. In the midst of abject wickedness and extreme afflictions they painstakingly toil for their living. Whether noble or corrupt, rich or poor, young or old, male or female, all people worry about wealth and property. In this there is no difference between rich and poor; both have their anxieties. Groaning in dejection and sorrow, they pile up thoughts of anguish or, driven by inner urges, they run wildly in all directions and thus have no time for peace and rest.

"For example, if they own fields they are concerned about them. If they have houses they worry about them. They are also anxious about their six domestic animals, such as cows and horses, about their male and female servants, money, wealth, clothes, food, and furnishings. With deepening troubles they sigh repeatedly, and anxiety increasingly torments and terrifies them. Sudden misfortune may befall them: all their possessions may be destroyed by fire, swept away by floods, plundered by robbers, or seized by adversaries or creditors. Then gnawing grief afflicts them and incessantly troubles their hearts. Anger seizes their minds, keeps them in constant agitation, increasingly tightens its grip, hardens their hearts, and never leaves them. 41

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"When their lives end in such agonizing conditions, they must leave everyone and everything behind. Even nobles and wealthy people have these worries. With much anxiety and fear, they endure such tribulations. Breaking out in cold sweats or fevers, they suffer unremitting pain. "The poor and the underprivileged are constantly destitute. If, for example, they have no fields, they are unhappy and want them. If they have no houses, they are unhappy and want them. If they have none of the six domestic animals, such as cows and horses, or if they have no male or female servants, or lack money, wealth, clothes, food, or furnishings, they are unhappy and want those as well. If they possess some of these things, others may be lacking. If they have this, they do not have that, and so they wish to possess all. But even if by some chance they come to possess everything, it will soon be destroyed or lost. Then, dejected and sorrowful, they may strive to obtain such things again but it may be impossible. Brooding over this is to no avail. Exhausted in mind and body, they become restless in all their activities and anxieties follow on their heels. Such are the troubles they must endure. Breaking out in cold sweats or fevers, they suffer unremitting pain. Such conditions may result in the sudden end of their lives or an early death. Since they have not done any good in particular, nor followed the Way, nor acted virtuously, when they die they will depart alone to an inferior world. Although they are destined to different states of existence, none of them understands the law of karma that sends them there.

"People of the world, parents and children, brothers and sisters, husbands and wives, and other family members and kinsmen,

18 should respect and love

each other, refraining from hatred and envy. They should share things with others, not be greedy and miserly, always speak friendly words with a pleasing smile, and not hurt each other.

"If one disagrees with others and grows angry, however small one's grudge and enmity may be in this life, these will increase in the life to come until they grow into a mass of hostility. For if people are engaged in tormenting and harming each other in this life, such conflict may not immediately end in mutual destruction. But persistent bitterness and raging fury are impressed upon the mind, and thus naturally leave indelible marks on consciousness, so that those involved will be reborn at about the same time to take revenge on each other.

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The Larger Sutra

"Further, in the midst of worldly desires and attachments one comes and goes alone, is born alone, and dies alone. After death, one goes to a painful or pleasant state of existence. Each receives his karmic consequences, and no one else can take his place. In accordance with different acts of good and evil, people are destined to realms of bliss or suffering. Unalterably bound by their karma, they depart for those realms all alone. Having reached the other world, they cannot see each other. The law of good and evil naturally pursues them, and wherever they may be reborn distance and darkness always separate them. Since their paths of karma are different, it is impossible to tell the time of their reunion and it is difficult to meet again. Can they ever see each other once more?

"Why do they not abandon all worldly involvements and strive, while they are strong and healthy, to pursue good and diligently seek deliverance from samsara? If they do they will be able to attain infinite life. Why do they not seek the Way? What is there in this world that should be longed for? What pleasure is there that ought to be sought after?

"Thus people of the world do not believe in pursuing good and receiving its reward or in practicing the Way and attaining enlightenment; neither do they believe in transmigration and retribution for evil acts or reward for good ones, such as obtaining merit by helping others. Believing that these do not exist, they totally reject such a view.

"Further, by so doing, they cling to their own views more tenaciously. Later generations learn from previous ones to act likewise. Fathers, perpetuating their wrong views, pass them on to their children. Since parents and grandparents from the beginning did not do good deeds, were ignorant of the Way, committed foolish acts, and were benighted, insensitive, and callous, their descendants are now unable to realize the truth of birth and death and the law of karma. There is no one to tell them about this. Nobody seeks to know the cause of fortune and misfortune, happiness and misery, although these states result from such acts.

"The reality of birth and death is such that the sorrow of parting is mutually felt by all generations. A father cries over the deaths of his children; children cry over the death of their father. Brothers, sisters, husbands, and wives mourn each other's deaths. According to the basic law of impermanence, whether death will occur in order of seniority or in the reverse order is unpre-43 275a

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dictable. All things must pass. Nothing stays forever. Few believe this, even if someone teaches and exhorts them. And so the stream of birth and death continues everlastingly.

"Because they are stupid and callous, such people do not accept the teachings of the Buddha; they lack forethought and only wish to satisfy their own desires. They are deluded by their passionate attachments, unaware of the Way, misguided and trapped by anger and enmity, and intent on gaining wealth and gratifying their carnal desires like wolves. And so, unable to follow the Way, they are again subject to suffering in evil realms in an endless cycle of birth and death. How miserable and pitiable this is! "In the same family, when one of the parents, children, brothers, sisters, or the husband or wife dies, those surviving mourn over the loss and their attachment to the deceased persists. Deep sorrow fills their hearts and, griefstricken, they mournfully think of the departed. Days pass and years go by, but their distress goes on. Even if someone teaches them the Way, their minds are not awakened. Brooding over fond memories of the dead, they cannot rid themselves of attachment. Being ignorant, inert, and illusion-bound, they are unable to think deeply, keep their self-composure, practice the Way with diligence, or dissociate themselves from worldly matters. As they wander here and there they come to their end and die before entering on the Way. Then what can be done for them?

"Because they are spiritually defiled, deeply troubled, and confused, people indulge their passions. Hence, many are ignorant of the Way and few realize it. Everyone is restlessly busy, having nothing on which to rely. Whether moral or corrupt, of high or low rank, rich or poor, noble or base, all are preoccupied with their own work. They entertain venomous thoughts, creating a widespread and dismal atmosphere of malevolence. Subversive activities are planned, contrary to the universal law and the wishes of the people. "Injustice and vice inevitably follow and are allowed to run their course unchecked until evil karma accumulates to the limit. Before they expect their lives to end people meet sudden death and fall into evil realms, where they will suffer excruciating torments for many lives. They will not be able to escape for many thousands of koṭis of kalpas. How indescribably painful! How pitiable this is!"

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The Larger Sutra

32The Buddha said to Maitreya Bodhisattva and to devas and humans, "I

have told you the truth about people of the world. Such being their mode of life, they are unable to enter the Way. Therefore, you should think deeply and try to avoid various evil acts; choose the good and diligently practice it. A life of addiction to desires or a life of pomp and vainglory cannot last long. All must pass; there is nothing you can really enjoy. Since you have encountered a buddha in this world you should assiduously practice the Way. Anyone who sincerely desires birth in the Land of Peace and Bliss is able to attain purity of wisdom and supremacy in virtue. You should not follow the urges of the passions, break the precepts, or fall behind others in the practice of the Way. If you have doubts and are not clear about my teaching, ask me, the Buddha, about anything and I shall explain it to you. "

Maitreya Bodhisattva prostrated himself on the ground and said, "Your

majestic glory, O Buddha, is awe-inspiring, and your exposition is most pleasing to me. Having heard your teaching I feel deeply that people of the world are just as you have described. Your compassionate revelation of the Great Way has opened our eyes and ears, awakening us to liberation. Those who have heard your teachings are all filled with joy. Devas, humans, and lesser beings, including even those that crawl, have all been blessed by your compassionate guidance and have thereby attained deliverance from suffering and affliction.

"The Buddha's admonition is indeed profound and appropriate, and his wisdom clearly surveys things in the eight directions, above and below, penetrating all in the past, present, and future. Our liberation in the present life is entirely due to the Buddha's perseverance and painstaking efforts in his former lives when he was seeking the Way. His benevolence covers the whole world and the extent of his merit is majestic and glorious. His light penetrates to the utmost ends of space and guides people to nirvana. He reveals the sutras, destroys wrong views, and subdues demons. Thus his influence extends boundlessly in the ten directions. The Buddha is the King of the Dharma; his virtue surpasses that of all the sages. He is the teacher of all devas and humans and enables them to enter the Way according to their wishes. Having been able to meet you, O Buddha, and also to hear the Name of Amitāyus, 19

we have all attained joy and illumination.

"

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33The Buddha said to Maitreya,

"What you say is true. Those who adore

and revere a buddha attain great merit. Buddhas very rarely appear in the world. Having become a buddha in this life, I have taught the Dharma, expounded teachings of the Way, cleared people's doubts, eradicated the causes of lust and desire, and blocked the source of all evils. Visiting various places in the three worlds, I encounter no obstructions. The wisdom disclosed in the scriptures provides for all ways of life. It keeps essential principles together and clearly reveals the truth. I have explained the reality of the five realms, thereby freeing those who have not yet attained deliverance and distinguishing between the paths of samsara and nirvana. "Maitreya, you should know that you have, for innumerable kalpas, been perfecting the bodhisattva practices to save sentient beings. Incalculable indeed is the number of beings who under your guidance have attained the Way and reached nirvana. From time immemorial, you and all the devas and humans in the ten directions and the four groups of followers have been floundering in the five realms of samsara, undergoing indescribable troubles and afflictions. Until you were born in this life, you, too, underwent endless cycles of birth and death. Now you have encountered a buddha, listened to his expositions of the Dharma, and been able to learn about Amitāyus. What pleasure and joy this is for you and me to share! I share the joy with you. "It is time for all to seek deliverance from the pains of birth, sickness, old age, and death. Outflows of depravity and defilement are everywhere, and there is nothing in which you can find true joy. You should resolutely do worthy deeds with propriety, strive to do more good, control and purify yourselves, wash away the mental defilements, be sincere in word and deed, and allow no contradiction between what you think and what you do. Seek your own liberation and then turn to saving others; straightforwardly aspire to be born in the Pure Land and accumulate roots of virtue. However hard you may practice in this life, it can only be for a short while. In the life to come you will be born in the land of Amitāyus and enjoy endless bliss there. Being forever in accord with the Way, you will no longer be subject to birth and death and be free of the afflictions caused by greed, anger, and ignorance. If you wish your life to be as long as a kalpa,a hundred kalpas, or ten million koṭis of kalpas, it will be just as you please. You will dwell in effortless spontaneity and attain nirvana. You should each diligently seek to realize your 46

The Larger Sutra

aspiration. Do not entertain any doubt or give up your endeavors, lest as a result of that fault you should be born into the seven-jeweled palace in the border region of the Pure Land and be subject to various disadvantages for five hundred years.

"

Maitreya said to the Buddha,

"Having received your considerate admonition, we will diligently practice the Way and follow your teaching. We will not allow any doubt to arise.

"

34The Buddha said to Maitreya,

"If here in this world you are upright in

thought and will, and abstain from doing evil, then you will attain the utmost virtue, unsurpassed in all the lands throughout the ten directions. Why is this so? Devas and humans in the buddha lands naturally do good and rarely commit evil, and so it is easy to teach and train them. Having become a buddha in this world, I now dwell in the midst of the five evils, the five sufferings, and the five burnings. This is extremely painful for me. I will teach multitudes of beings, making them abandon the five evils, avoid the five sufferings, and escape from the five burnings. I will train their minds and lead them to practice the five good deeds, so that they may acquire merit and virtue and attain liberation, long life, and nirvana. "

The Buddha continued.

"What are the five evils? What are the five sufferings? What are the five burnings? What is the way to extinguish the five evils and lead people to practice the five good deeds, so that they may acquire merit and virtue and attain liberation, long life, and nirvana?" 35The Buddha said,

"The first evil is this. Devas, humans, and lesser beings, including even those that crawl, are bent on doing evil. There is no being that is not. The strong subdue the weak; all inflict serious injuries [upon] and kill each other; all devour their prey. Not knowing how to do good, they commit evil and commit outrageous and unruly deeds. Later, they receive retribution; it is natural that they should be destined to evil realms. Demigods keep records of offenders' acts and make sure that they are punished. That is why some are poor and destitute, corrupt, beggarly, lonely, deaf, dumb, blind, stupid, wicked, physically handicapped, deranged, or subnormal. But others are honorable, noble, wealthy, intelligent, or clever. This is the result of good and meritorious acts of benevolence and the performance of their duties to their parents in former lives.

47

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"In this world prisons are set up by the law, and those who are unafraid of them and commit offenses are sent there for punishment. However desperately they may wish to escape, it is impossible to do so. Such is retribution in this world, but in lives to come, punishment is longer and more severe for such evildoers. The suffering of transmigration through dark and dismal realms is comparable to the severest and most painful punishment ever enforced by law.

"Thus, through the natural working of karma, they undergo immeasurable sufferings in the three evil realms. In successive transmigrations they are reborn into different states and forms; their lifespans are sometimes long and sometimes short. Their transient selves, vital energy, and consciousness20 transmigrate through the natural working of karma. Although each individual is reborn alone, those bound by common karma come to be born together and take revenge upon each other. So this condition persists endlessly, and until the effect of their evil karma is exhausted there is no possibility of avoiding their enemies. Floundering in samsara, they have no chance of escape or of attaining liberation. The pain that they must undergo is indescribable. Since this law naturally obtains everywhere between heaven and earth, even if good or evil acts do not immediately bring about reward or retribution they will certainly result in them sooner or later. This I call the first great evil, the first suffering, and the first burning. Those afflictions are such that they are comparable to a huge fire burning people alive.

"If, in the midst of this, one controls one's thoughts with singlemindedness, does worthy deeds with proper demeanor, commits no evil, and performs only good, then with the merit and virtue acquired one reaches liberation and is able to escape from this world, be reborn in heavenly realms, and finally reach nirvana. This is the first great good.

"

36The Buddha continued,

"The second evil is that people of this world—

parents, children, brothers and sisters, family members, husbands and wives— all lack moral principles, break laws, conduct themselves arrogantly, commit licentious and unruly acts, pursue their own pleasures, enjoy themselves as they will, and deceive each other. What they think contradicts what they say; they speak without sincerity, flatter others with deceitful intention, fawn upon others with artful words, envy the reputation of sages, abuse the virtuous, and entrap people by dishonest means.

48

The Larger Sutra

"Masters are unwise in appointing retainers, who, exploiting the situation, seek every opportunity for trickery and deceit. Rulers, being unrighteous, are deceived by ministers and foolishly remove loyal and faithful subjects. This is contrary to the will of heaven. Ministers betray their rulers; children deceive their parents; brothers, sisters, husbands, wives, kinsmen, and friends deceive each other. They harbor greed, anger, and ignorance and, desiring many possessions, seek their own advantage. All people are the same at heart, whether they are people of high and honorable positions or of lower and despised classes. They bring their homes and themselves to ruin and recklessly destroy their kindred. Although there are family members, friends, villagers, townspeople, ignorant and vulgar groups working together, all seek to gain their own profit, thereby incurring the anger and enmity of others. When people grow rich, they become miserly and uncharitable. Greedily attached to their wealth,

21 they toil with mind and body to retain it. When their end comes, they find nothing on which to rely. Ultimately they are born and depart alone, with nobody to accompany them. Bliss or misery resulting from good or evil acts follow them in their future lives. Thus they are reborn in pleasant or painful states. Even if they later feel regret, what good will that do? "People of the world, being dark-hearted and lacking insight, hate and abuse good people and show them no respect. They are attached to wrongdoing and willfully commit unlawful acts. They always covet the wealth of others and harbor intentions of stealing. After spending and squandering what they have robbed from others, they seek to regain it. Because of their own hidden motives and dishonesty, they slyly study the reactions shown on the faces of others. Since they are unable to think far ahead, when things go wrong they become despondent with chagrin.

"In this world there are prisons established by law where offenders are sent to receive punishment according to their offenses. In their previous lives they neither believed in the Way nor cultivated roots of virtue. In this life, too, if they commit evil, demigods know and keep records of their acts; so when they die, they fall into evil realms. Thus, because of the natural working of karma, there are the three evil realms and innumerable sufferings through which evildoers must pass, life after life, for many kalpas, with no end in sight. It is indeed difficult for them to attain release. The pain they must undergo is indescribable. This is called the second great evil, the second suffering, and 49

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the second burning. The afflictions are such that they are comparable to a huge fire burning people alive.

"If, in the midst of this, one controls one's thoughts with singlemindedness, does worthy deeds with proper demeanor, commits no evil, and performs only good, then with the merit and virtue acquired one reaches liberation and is able to escape from this world, be reborn in heavenly realms, and finally reach nirvana. This is the second great good.

"

37The Buddha continued,

"The third evil is this. People of the world live

together, inhabiting this realm between heaven and earth, with a limited life span. On the one hand, among the higher levels there are wise, rich, honorable, noble, and wealthy people. On the other hand, among the lower levels there are people who are poor, debased, crude, and foolish. Besides, there are evildoers who always harbor vicious thoughts and think only of self-gratification; they are full of worries and sunk in lust and attachment; they are restless in their daily lives, greedy and miserly, and desirous of what they have no right to possess. They gloat over fair-skinned women, behave licentiously and commit obscene acts with them, hate their own wives, and secretly frequent brothels. Consequently, after squandering all their resources they begin to break the law. They form bands, start riots, engage in fighting, unlawfully attack and kill people, and plunder property.

"Some have evil designs on the possessions of others. Without working at their own occupations, they acquire things through theft. Driven by desire, they commit further offenses. Feverishly agitated, they intimidate and rob people to support their own wives and children with the goods thus acquired. Obeying only the dictates of their passions, they become addicted to wanton pleasures. They also disregard seniority in kinship, causing sorrow and anguish to other family members and relatives; furthermore, they take no account of the laws of the state.

"But such evils are known to others and also to demons. The sun and moon recognize them, and demigods keep records of their doings. Thus, because of the natural workings of karma, there are three evil realms and innumerable sufferings through which evildoers must pass, life after life, for many kalpas, with no end in sight. It is indeed difficult for them to gain release. The pain they must undergo is indescribable. This is called the third 50

The Larger Sutra

great evil, the third suffering, and the third burning. The afflictions are such that they are comparable to a huge fire burning people alive. "If, in the midst of this, one controls one's thoughts with singlemindedness, does worthy deeds with proper demeanor, commits no evil, and performs only good, then with the merit and virtue acquired one reaches liberation and is able to escape from this world, be reborn in heavenly realms, and finally reach nirvana. This is the third great good.

"

38The Buddha continued,

"The fourth evil is this. People of the world do not

think of doing good. They incite each other to commit various kinds of evil— uttering harsh and abusive words, telling lies, and engaging in idle talk. They slander others and cause contention. They hate and envy good people and ruin the wise, while they rejoice in watching this behind the scenes. They are neglectful of their parents, make light of their teachers and elders, fail to win the trust of their friends, and lack sincerity. Holding themselves in high esteem, they think that they are virtuous but act waywardly in an overbearing manner and despise others. Unaware of their own evil, they never feel ashamed of themselves. Boastful of their physical strength, they demand respect and fear from others. Taking no heed of heaven, earth, demigods, or the sun and moon, they disdain to do any good. So they are difficult to train and convert. Holding themselves in high esteem, they demand their own way. Arrogant and afraid of nothing, they always assume a haughty attitude. But demigods keep records of their evils. Perhaps there was some meritorious act in their former lives, and they can count on the effect of that small amount of good. But, since they commit evil again in this life, their store of merit is soon exhausted; good divinities forsake them, leaving them alone with no one on whom to depend. When their lives end, all their evil recoils upon them and forces them, through the natural working of karma, to descend to the evil realms. Again, as the exact records of their deeds in the hands of the demigods dictate, their karmic transgressions and offenses condemn them to hellish realms. Retribution for evil comes about naturally and nothing can stop it. They must go into the red-hot cauldrons, where their bodies are melted down with the utmost torment and anguish. Even if at that time they repent of their evil deeds, what good will that do? The way of heaven takes its inevitable course without mistake. "Thus, because of the natural working of karma, there are the three evil realms and innumerable kinds of suffering through which evildoers must pass, 51

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life after life, for many kalpas, with no end in sight. It is indeed difficult for them to gain release, and the pain they must undergo is indescribable. This is called the fourth great evil, the fourth suffering, and the fourth burning. The afflictions are such that they are comparable to a huge fire burning people alive. "If, in the midst of this, one controls one's thoughts with singlemindedness, does worthy deeds with proper demeanor, commits no evil, and performs only good, then with the merit and virtue acquired one reaches liberation and is able to escape from this world, be reborn in heavenly realms, and finally reach nirvana. This is the fourth great good.

"

39The Buddha continued,

"The fifth evil is this. People of the world are

indecisive and slothful, reluctant to do good, lacking in self-discipline, and they do not work hard at their occupations; so their families and dependents are left to suffer from hunger and cold. When reproached by their parents, they retort angrily with scornful looks. In such conflicts they are far from peaceful; they can be as violent and frenzied as when enemies confront each other; as a result, parents wish that they had no children. "In dealing with others, they are licentious and wayward, causing trouble and annoyance to many. Even when they are morally obliged to others, they neglect their duties and have no intention of repaying their indebtedness. Destitute and driven to the most desperate ends, they have no way of regaining their wealth. Although eager to obtain much profit and appropriate the riches of others, they waste their money on wanton pleasures. As this becomes a habit, they grow accustomed to acquiring property illegally and to spending their ill-gained profits on personal luxuries; indulging in wine and sumptuous food, they eat and drink to excess. Profligate and contentious as they are, they engage in foolish quarrels. Unable to understand others, they forcibly impose their will upon them.

"When they come upon people who are good, they hate and abuse them. Lacking morality and decorum, they do not reflect on their conduct, and so are presumptuous and insistent, refusing to take the advice and admonitions of others. They are unconcerned if their kinsmen, from the closest to the sixth blood relative, have no means of livelihood. They disregard their parents' benevolence and do not fulfill obligations to their teachers and friends. They think only of doing evil; their mouths continuously speak malice; and with 52

The Larger Sutra

their bodies, they are forever committing evil. In their whole lives they do not do even one good deed.

"Furthermore, they do not believe in the ancient sages, nor the Buddhist teachings, nor the path of practice leading to liberation. Neither do they believe that after death one is reborn into another state of existence, that good deeds bring about good rewards, or that evil acts bring about evil consequences. They plot to murder an arhat or to cause disruption in the sangha; they even think of killing their parents, brothers, sisters, or other relatives. For this reason, even their kinsmen, from the closest to the sixth blood relative, hate them so much as to wish them dead.

"Such people of the world are all of the same mind. They are foolish and ignorant, lacking the wisdom to know whence they have come into life or whither they are going after death. Neither humane toward others nor obedient to their elders, they rebel against the whole world. Nevertheless, they expect good fortune and seek long lives, only to meet death in the end. Even if someone compassionately admonishes them, trying to lead them to thoughts of good, and teaches them that there are naturally good and evil realms of samsara, they will not believe him. However hard one may try to persuade them, it is useless. Their minds are closed, and they refuse to listen to others or understand their teachings. When their lives are about to end, fear and revulsion arise in turn. Not having previously done any good, they are filled with remorse when they come to their end. But what good will that do then? "Between heaven and earth, the five realms are clearly distinguishable. They are vast and deep, extending boundlessly. In return for good or evil deeds, happiness or misery ensues. The result of one's karma must be borne by oneself alone, and no one else can take one's place. This is natural law. Misfortune follows evil deeds as their retribution, which is impossible to avoid. Good people do good deeds, and so enjoy pleasure after pleasure and proceed from light to greater light. Evildoers commit crimes, and so suffer pain after pain and wander from darkness to deeper darkness. No one, except the Buddha, knows this completely. Even though someone admonishes and teaches them, very few believe; and so the cycles of birth and death never cease and the evil paths continue endlessly. The karmic consequences for such worldly people cannot be described in detail.

53

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"Thus, because of the natural working of karma, there are innumerable kinds of suffering in the three evil realms through which wicked beings must pass, life after life, for many kalpas, with no end in sight. It is indeed difficult for them to gain release, and the pain they must undergo is indescribable. This is called the fifth great evil, the fifth suffering, and the fifth burning. The afflictions are such that they are comparable to a huge fire burning people alive. "If, in the midst of this, one controls one's thoughts with singlemindedness, does worthy deeds with proper demeanor, mindfully recollects, harmonizes words and deeds, acts with sincerity, utters true words, speaks from the heart, commits no evil, and performs only good, then with the merit and virtue acquired one reaches liberation and is able to escape from this world, be reborn in heavenly realms, and finally reach nirvana. This is the fifth great good. "

40The Buddha said to Maitreya,

"I shall explain further. Such are the afflictions of the five evils in this world. The five sufferings and the five burnings continue to arise from them. People commit nothing but evil and fail to cultivate roots of virtue, and so it is natural that they all go to evil realms. Even in this life they suffer from incurable illnesses. Longing for death, they cannot die; craving for life, they cannot live. Thus they are an example to others of what the retribution for evil acts is like. After death, driven by their karma, they fall into the three evil realms, where they suffer countless tortures and are themselves consigned to the flames.

"After a long time they are reborn again in this world, only to foment hatred against each other. At first hatred is slight but finally develops into a major evil. All this is because of their greedy attachment to wealth and sensuous pleasures and of their refusal to share with others. Further, wayward thoughts arise from the desires born of stupidity. Their bondage to evil passions will never be severed. In the pursuit of selfish gain, there is no chance for them to reflect on their evils and turn to good. When wealthy and prosperous, they are happy and do not learn to be modest and virtuous. Consequently, their pomp and power are short-lived; when these are exhausted, they must undergo further afflictions. Their sufferings are bound to increase in time to come.

"The law of karma operates like a net stretched everywhere; in its meshes it inevitably catches all offenders. The net woven of large and small ropes 54

The Larger Sutra

covers the whole world, from top to bottom, and those caught in it feel utterly helpless and tremble in fear. This net has been in existence from of old. How painful and heart-rending!"

The Buddha said to Maitreya,

"People of this world are as I have

described. All the buddhas pity them and with divine powers destroy their evils and lead them all to good. If you give up wrong views, hold fast to the scriptures and the precepts, and practice the Way without committing any fault, then you will finally be able to attain the path to liberation and nirvana. "

The Buddha continued,

"You and other devas and people of the present

and future generations, having received the Buddha's teachings, should reflect upon them and, while following them, should remain upright in thought and do virtuous deeds. Rulers should abide by morality, reign with beneficence, and decree that everyone should maintain proper conduct, revere the sages, respect people of virtue, be benevolent and kind to others, and take care not to disregard the Buddha's teachings and admonitions. All should seek liberation, cut the roots of samsara and its various evils, and so aspire to escape from the paths of immeasurable sorrow, fear, and pain in the three evil realms. "In this world, you should extensively plant roots of virtue, be benevolent, give generously, abstain from breaking the precepts, be patient and diligent, teach people with sincerity and wisdom, do virtuous deeds, and practice good. If you strictly observe the precepts of abstinence with upright thought and mindfulness even for a day and a night, the merit acquired will surpass that of practicing good in the land of Amitāyus for a hundred years. The reason is that in that buddha land of effortless spontaneity all the inhabitants do good without committing even a hair's breadth of evil. If in this world you do good for ten days and nights, the merit acquired will surpass that of practicing good in the buddha lands of other directions for a thousand years. The reason is that in the buddha lands of other directions many practice good and very few commit evil. These are lands where everything is naturally provided as a result of one's merit and virtue, and so no evil is done. But in this world much evil is committed and few are provided for naturally; people must work hard to get what they want. Since they intend to deceive each other, their minds are troubled, their bodies are exhausted, and they drink bitterness and eat hardship. In this way, they are too much preoccupied with their toil to have time for rest.

55

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"Out of pity for you and other devas and humans, I have taken great pains in exhorting you to do good deeds. I have given you instructions appropriate to your capacities. You have, without fail, accepted my teachings and practiced them, and so have all entered on the Way as you wished. "Wherever the Buddha comes to stay, there is no state, town, or village that is not blessed by his virtues. The whole country reposes in peace and harmony. The sun and moon shine with pure brilliance; wind arises and rain falls at the right time. There is no calamity or epidemic, and so the country becomes wealthy and its people enjoy peace. Soldiers and weapons become useless; and people esteem virtue, practice benevolence, and diligently cultivate courteous modesty. "

The Buddha continued,

"My concern for you, devas and humans, is

greater than the care of parents for their children. I have become a buddha in this world, destroyed the five evils, removed the five sufferings, and extinguished the five burnings. I have countered evil with good, eradicated the suffering of birth and death, and enabled people to acquire the five virtues and attain the peace of unconditioned nirvana. But after I have departed from this world, my teaching will gradually decline and people will fall prey to flattery and deceit and commit various evils again, resulting in the recurrence of the five sufferings and the five burnings. As time goes on, their sufferings will intensify. As it is impossible to describe this in detail, I have given you only a brief outline.

"

The Buddha said to Maitreya,

"You should each ponder on this well,

teach and admonish each other, and be on guard against disobeying the Buddha's instruction.

"

Maitreya Bodhisattva, with his palms together, said, "O Buddha, how

appropriate your admonition is! People of the world are just as you have described. O Tathāgata, you take pity on and care for us without discrimination and seek to deliver us all from suffering. Having accepted the Buddha's repeated exhortations, I will be careful not to disobey them. "

41The Buddha said to Ānanda,

"Rise to your feet, rearrange your robes, put

your palms together, and respectfully revere and worship Amitāyus. Buddha tathāgatas in the lands of the ten directions always praise with one accord that buddha's virtue of non attachment and unimpeded activity. "

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Ānanda stood up, rearranged his robes, assumed the correct posture, faced westward, and, demonstrating his sincere reverence, joined his palms together, prostrated himself on the ground, and worshiped Amitāyus. Then he said to Śākyamuni Buddha,

"World-honored One, I wish to see

that buddha, his Land of Peace and Bliss, and its hosts of bodhisattvas and śrāvakas.

"

As soon as he had said this, Amitāyus emitted a great light, which illuminated all the buddha lands. The Encircling Adamantine Mountains, Mount Sumeru, together with large and small mountains and everything else shone with the same [golden] color. That light was like the flood at the end of the period of cosmic change that fills the whole world, when myriads of things are submerged, and as far as the eye can see there is nothing but the vast expanse of water. Even so was the flood of light emanating from Amitāyus. All the lights of śrāvakas and bodhisattvas were outshone and surpassed, and only the Buddha's light remained shining bright and glorious. At that time Ānanda saw the splendor and majesty of Amitāyus resembling Mount Sumeru, which rises above the whole world. There was no place that was not illuminated by the light emanating from his body of glory. The four groups of followers of the Buddha in the assembly saw all this at the same time. Likewise, those of the Pure Land saw everything in this world. 42Then the Buddha said to Ānanda and Maitreya Bodhisattva, "Have you

seen that land filled with excellent and glorious manifestations, all spontaneously produced, from the ground to the Heaven of Pure Abode?" Ānanda replied,

"Yes, I have.

"

The Buddha asked,

"Have you also heard the great voice of Amitāyus expound the Dharma to all the worlds, guiding sentient beings to the Way of the Buddha?"

Ānanda replied,

"Yes, I have.

"

The Buddha further asked,

"Have you also seen the inhabitants of that land move freely, riding in seven-jeweled airborne palaces as large as a hundred thousand yojanas, to worship the buddhas of the lands in the ten directions?" "Yes, I have,

" replied Ānanda.

"Have you also seen that some of the inhabitants are in the embryonic state of rebirth?"

278a

57

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"Yes, I have. Those in the embryonic state dwell in palaces as high as a hundred yojanas or five hundred yojanas, where they spontaneously enjoy pleasures as do those in the Heaven of the Thirty-three Gods. "

43Then Maitreya Bodhisattva said to the Buddha,

"World-honored One, for

what reason are some of the inhabitants of that land in the embryonic state and the others born by transformation?"

The Buddha replied,

"Maitreya, if there are sentient beings who do various meritorious deeds, aspiring for birth in that land while still entertaining doubt, such beings are unable to comprehend the buddha wisdom, inconceivable wisdom, ineffable wisdom, boundless Mahayana wisdom, and incomparable, unequaled, and unsurpassed supreme wisdom. Although they doubt these wisdoms, they still believe in retribution for evil and reward for virtue and so cultivate a store of merit, aspiring for birth in that land. Such beings are born in a palace, where they dwell for five hundred years without being able to behold the Buddha, hear his exposition of the Dharma, or see the hosts of bodhisattvas and śrāvakas. For this reason, that type of birth in the Pure Land is called the 'embryonic state.

'

"If there are sentient beings who with resolute faith accept these kinds of wisdom, from the Buddha's wisdom to the supreme wisdom, do meritorious deeds, and sincerely transfer the merit acquired [to that land], those beings will be spontaneously born by transformation, seated with legs crossed, in the seven-jeweled lotus flowers, and instantly attain the same glorious forms, wisdom, and virtue as those of the bodhisattvas there. 44"Further, Maitreya, if great bodhisattvas in the buddha lands22 of other directions desire to see Amitāyus, and revere and make offerings to him and the hosts of bodhisattvas and śrāvakas, they will, after death, be born in the land of Amitāyus. Spontaneously transformed, they will be born from within the seven-jeweled lotus flowers.

"Maitreya, you should know that those born by transformation are possessed of supreme wisdom, while those in the embryonic state lack that wisdom and must pass five hundred years without being able to behold the Buddha, hear his teaching of the Dharma, see the hosts of bodhisattvas and śrāvakas, make offerings to the Buddha, learn the rules of conduct for bodhisattvas, or 58

The Larger Sutra

perform meritorious practices. You should know that this is because those beings harbored doubt and lacked wisdom in their previous lives. "

45 The Buddha said to Maitreya,

"Let us suppose that a wheel-turning

monarch has a special chamber that is adorned with the seven kinds of jewels and provided with curtained couches and silken banners hanging from the ceiling. If princes have committed an offense against the king, they are taken to that chamber and fettered with gold chains. There they are served with food and drink and provided with clothes, couches and cushions, flowers and incense; and they can enjoy music. Being treated just like the wheelturning monarch himself, they have no wants. Do you think that those princes would enjoy living there?"

"No, they would not,

" replied Maitreya.

"They would seek various means

of approach to ask a person of power to help them escape. "

The Buddha said to Maitreya,

"Those beings born within the lotus buds

are like that. Because of their doubt of the Buddha's wisdom they have been born in palaces. Although they receive no punishment or ill treatment even for a single moment, they must pass five hundred years there without being able to see the Three Treasures, make offerings to the Buddha, or cultivate a store of virtue. This is distressing to them. Though there are other pleasures, they do not enjoy living there.

"If those beings become aware of the faults committed in their former lives and deeply repent, they can, as they wish, leave and go to where Amitāyus dwells. Then they can worship and make offerings to him; they can also visit innumerable and countless other tathāgatas to perform various meritorious practices. Maitreya, you should know that the bodhisattvas who allow doubt to arise lose great benefits. For this reason, you should have resolute faith in the supreme wisdom of the Buddha. "

46Maitreya Bodhisattva said to the Buddha,

"World-honored One, how

many non-retrogressive bodhisattvas are there in this world who will be born in that buddha land?"

The Buddha replied,

"Sixty-seven koṭis of non-retrogressive bodhisattvas from this world will be born there. Each of these bodhisattvas has previously made offerings to innumerable buddhas with almost as much diligence as you 59

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did, Maitreya. Furthermore, bodhisattvas of lesser practices and those who have performed small acts of merit, whose number is beyond calculation, will all be born there.

"

The Buddha said to Maitreya,

"Not only those bodhisattvas from this

world but also those from buddha lands in other directions are born there. First, in the land of the buddha named Far-reaching Illumination there are one hundred and eighty koṭis of bodhisattvas who all visit there. Second, in the land of Jewel Storehouse Buddha there are ninety koṭis of bodhisattvas who all visit there. Third, in the land of Immeasurable Sound Buddha there are two hundred and twenty koṭis of bodhisattvas who all visit there. Fourth, in the land of Taste of Nectar Buddha there are two hundred and fifty koṭis of bodhisattvas who all visit there. Fifth, in the land of Dragon Subduing Buddha there are fourteen koṭis of bodhisattvas who all visit there. Sixth, in the land of Superior Power Buddha there are fourteen thousand bodhisattvas who all visit there. Seventh, in the land of Siṃha Buddha there are five hundred koṭis of bodhisattvas who all visit there. Eighth, in the land of Undefiled Light Buddha there are eighty koṭis of bodhisattvas who all visit there. Ninth, in the land of Peak of Virtue Buddha there are sixty koṭis of bodhisattvas who all visit there. Tenth, in the land of Mountain of Excellent Virtue Buddha there are sixty koṭis of bodhisattvas who all visit there. Eleventh, in the land of King of Humans Buddha there are ten koṭis of bodhisattvas who all visit there. Twelfth, in the land of Splendid Flower Buddha there are innumerable and incalculable bodhisattvas who are all non-retrogressive and possessed of unrivaled wisdom, who have previously made offerings to countless buddhas, and are able to learn in seven days the adamantine teachings of the Dharma that can only be attained by mahāsattvas after practicing for a hundred thousand koṭis of kalpas. Those bodhisattvas all visit there. Thirteenth, in the land of Fearlessness Buddha there are seven hundred and ninety koṭis of great bodhisattvas and incalculable minor bodhisattvas and bhikṣus who all visit there.

"

The Buddha said to Maitreya,

"Not only do the bodhisattvas from those

fourteen buddha lands23 visit that land, but also bodhisattvas from innumerable buddha lands in the ten directions, whose number is incalculable. Even if I were to give you only the names of the buddhas in the ten directions and the number of the bodhisattvas and bhikṣus who visit that land, enumerating them 60

The Larger Sutra

continuously day and night for a kalpa,I would not be able to complete the list. This is why I have given you only a brief description. "

47The Buddha said to Maitreya,

"If there are people who hear the Name of

that buddha, rejoice so greatly as to dance, and think of him even once, then you should know that they have gained great benefit by receiving unsurpassed virtue. For this reason, Maitreya, even if a great fire were to fill the universe of a thousand million worlds, you should pass through it to hear this sutra, to arouse joyful faith, to uphold and chant it, and to practice in accordance with its teachings. This is because there are many bodhisattvas who wish to hear this teaching but are still unable to do so. If there are sentient beings who have heard it, they will attain the stage of non-retrogression for realizing the highest enlightenment. This is why you should singleheartedly accept in faith, uphold, and chant this sutra, and practice in accordance with its teachings. "

The Buddha further said,

"I have expounded this teaching for the sake

of sentient beings and enabled you to see Amitāyus and all in his land. Strive to do what you should. After I have passed into nirvana, do not allow doubt to arise. In the future, the Buddhist scriptures and teachings will perish. But, out of pity and compassion, I will especially preserve this sutra and maintain it in the world for a hundred years more. Those beings who encounter it will attain deliverance in accord with their aspirations.

"

The Buddha said to Maitreya,

"It is difficult to encounter and behold a

tathāgata when he is in this world. Difficult to access, difficult to hear are the buddhas' teachings and scriptures. It is also difficult to hear the excellent teachings for bodhisattvas, the pāramitās. Difficult too is it to meet a good teacher, to hear the Dharma, and perform the practices. But most difficult of all difficulties is to hear this sutra, have faith in it with joy, and hold fast to it. Nothing is more difficult than this. Thus have I formed my Dharma, thus have I expounded my Dharma, thus have I taught my Dharma. You must receive it and practice it by the method prescribed.

"

48When the World-honored One had finished his presentation of this sutra, aspiration for highest enlightenment was awakened in innumerable sentient beings. Twelve thousand nayutas of human beings attained the pure Dharma eye; twenty-two koṭis of devas and humans attained the stage of non-returner (anā gāmin); eight hundred thousand bhikṣus realized the wisdom of destroying 61

279a