Translated by The Sutra Translation Committee of United Canada
Om.
Adoration to the Three Treasures!
Om.
Adoration to all the glorious Buddhas and Bodhisattvas!
Adoration to all Buddhas, Bodhisattvas, Aryas, Sravakas, and Pratyekabuddhas,
past, present, and to come, who dwell in the unlimited and endless world systems
of the ten quarters!
Adoration to Amitabha!
Adoration to him whose soul is endowed with incomprehensible virtues!
Adoration to Amitabha, to the Jina, to thee, O Sage!
I go to Sukhavati through thy compassion also;
To Sukhavati, with its groves, resplendent with gold,
The delightful, adorned with the sons of Sugata,--
I go to it, which is full of many jewels and treasures;
And the refuge of thee, the famous and wise.
# 1. Thus it was heard by me. At one time the Bhagavat dwelt in Rajagriha, on
the mountain Gridhrakuta, with a large assembly of Bhikkhus, with thirty-two
thousands of Bhikkhus, all arhats, free from frailties and cares, who had
performed their religious duties, whose thoughts had been thoroughly freed
through perfect knowledge, with inquiring thoughts, who had broken the fetters
of existence, who had obtained their desires, who had conquered, who had
achieved the highest self restraint, whose thoughts and whose knowledge were
unfettered, great heroes, possessed of the six kinds of knowledge,
self-controlled, meditating on the eight kinds of salvation, possessed of the
powers, wise in wisdom, elders, great disciples, that is, Ajnatakaundinya,
Asvajit, Vashpa, Mahanaman, Bhadrajit, Yasodeva, Vimala, Subahu, Purna
Maitrayaniputra, Uruvilva-kasyapa, Nadi-kasyapa, Gaya-kasyapa, Kumara-kasyapa,
Maha-kasyapa, Shariputra, Mahamaudgalyayana, Mahakaushthilya, Mahakaphila,
Mahakunda, Aniruddha, Nandika, Kampila, Subhuti, Revata, Khadiravanika, Vakula,
Svagata, Amogharaja, Parayanika, Patka, Kullapatka, Nanda, Rahula, and the
blessed Ananda--with these and with other elders, and great disciples, who were
wise in wisdom, with the exception of one person who had still to be advanced on
the path of the disciples, that is, the blessed Ananda--and with many
noble-minded Bodhisattvas, led by Maitreya.
# 2. Then the blessed Ananda, having risen from his seat, having put his cloak
on one shoulder, and knelt on the earth with his right knee, making obeisance
with folded hands in the direction of the Bhagavat, spoke thus to the Bhagavat:
'Thy organs of sense, O Bhagavat, are serene, the color of thy skin is clear,
the color of thy face bright and yellowish. As an autumn cloud is pale, clear,
bright and yellowish, thus the organs of sense of the Bhagavat are serene, the
color of his face is clear, the color of his skin bright and yellowish. And as,
O Bhagavat, a piece of gold coming from the Jambu river, having been thrown into
a furnace by a clever smith or by his apprentice, and well fashioned, when
thrown on a pale cloth, looks extremely clear, bright and yellowish, thus the
organs of sense of the Bhagavat are serene, the color of his face is clear, and
the color of his skin bright and yellowish. Moreover, I do not know, O Bhagavat,
that I have ever seen the organs of sense of the Tathagata so serene, the color
of his face so clear and the color of his skin so bright and yellowish before
now. This thought occurs to me, O Bhagavat: probably, the Tathagata dwells
to-day in the state of a Buddha, probably the Tathagata dwells to-day in the
state of a Jina, in the state of omniscience, in the state of a Mahanaga; and he
contemplates the holy and fully enlightened Tathagatas of the past, future, and
present.'
After these words, the Bhagavat thus spoke to the blessed Ananda: 'Well said!
well said! Ananda. Did the gods suggest this matter to you? or the blessed
Buddhas? Or do you know this through the philosophical knowledge which you
possess?'
After these words the blessed Ananda spoke thus to the Bhagavat: 'The gods, O
Bhagavat, do not suggest this matter to me, nor the blessed Buddhas, but this
thought occurs to me by my own philosophy alone, that is, that probably the
Tathagata dwells to-day in the state of a Buddha, probably the Tathagata dwells
to-day in the state of a Jina, in the state of omniscience, in the state of a
Mahanaga; or he contemplates the venerable Buddhas of the past, future, and
present.'
After these words the Bhagavat spoke thus to the blessed Ananda: 'Well said!
well said! Ananda; excellent indeed is your question, good your philosophy, and
beautiful your understanding! You, O Ananda, have arrived for the benefit and
happiness of many people, out of compassion for the world, for the sake of the
great body of men, for the benefit and happiness of gods and men, as you think
it right to ask the Tathagata this matter: Thus, indeed, Ananda, might pile up
intellectual knowledge under immeasurable and innumerable blessed, holy, and
fully enlightened Tathagatas, and yet the knowledge of the Tathagata would not
be exceeded thereby. And why? Because, O Ananda, one who possesses the knowledge
of a Tathagata possesses an intellectual knowledge of causes that cannot be
exceeded.
'If the Tathagata wished O Ananda, he could live for a whole kalpa on one
alms-gift, or for a hundred kalpas, or for a thousand kalpas, or for a hundred
thousand kalpas, to a hundred thousand nayutas of kotis of kalpas, nay, he could
live beyond, and yet the organs of nature of the Tathagata would not perish, the
color of his face would not be altered, nor would the color of his skin be
injured. And why? Because, O Ananda, the Tathagata has so fully obtained the
perfections which arise from Samadhi.
'The appearance of fully enlightened Buddhas is very difficult to be obtained in
this world, O Ananda. As the appearance of Audumbara-flowers is very difficult
to be obtained in this world; thus, O Ananda, the appearance of Tathagatas who
desire welfare, wish for what is beneficial, are compassionate, and have arrived
at the highest compassion, is very difficult to be obtained. But, O Ananda, it
is owing to the grace of the Tathagata himself that you think that the Tathagata
should be asked this question, so that there may arise in this world beings who
can be teachers of all the world, for the sake of noble-minded Bodhisattvas.
Therefore, O Ananda, listen, and take it well and rightly to heart! I shall tell
you.'
'Yes, O Bhagavat,' so did the blessed Ananda answer the Bhagavat.
# 3. The Bhagavat then spoke to Ananda: 'At the time, O Ananda, which was long
ago in the past, in an innumerable and more than innumerable, enormous,
immeasurable, and incomprehensible kalpa before now--at that time, and at that
moment, there arose in the world a holy and fully enlightened Tathagata called
Dipankara. Following after Dipankara, O Ananda, there was a Tathagata Pratapavat,
and after him, Prabhakara, Kandanagandha, Sumerukalpa, Kandana, Vimalanana,
Anupalipta, Vimalaprabha, Nagabhibhu, Suryodana, Giririjaghosha, Merukuta,
Suvarnaprabha, Gyotishprabha, Vaiduryanirbhasa, Brahmaghosha, Kandabhibho, 19.
Turyaghosha, Muktakusumapratimanditaprabha, Srikuta,
Sagaravarabuddhivikriditabhijna, Varaprabha, Mahagandhajanirbhasa,
Vyapagatakhilamalapratighosha, Surakuta, Rananjaha,
Mahagunadharabuddhipraptibhijna, Chandrasuryajihmikarana,
Uttaptavaiduryanirbhasa, Chittadharabuddhisankusumitabhyudgata,
Pushpavativanarajasankusumitabhijna, Pushpakara, Udakakandra,
Avidyandhakaravidhvamsanakara, Lokendra, Muktakkhatrapravatasadrisa, Tishya,
Dharmamativinanditaraja, Simhasigarakutavinanditaraja, Sagaramerukandra,
Brahmasvaranadabhinandita, Kusumasambhava, Praptasena, Kandrabhanu, Merukuta,
Chandraprabha, Vimalanetra, Girirajaghoshesvara, Kusumaprabha,
Kusumavrishtyabhiprakirna, Ratnakandra, Padmabimbyupasobhita, Chandanagandha,
Ratnabhibhasa, Nimi, Mahivyuha, Vyapagatakhiladosha, Brahmaghosha,
Saptaratnabhivrishta, Mahijunadhara, Mahatamalapatrakandanakardama, Kusumabhijna,
Ajnavidhvamsana, Kesarin, Muktakkhatra, Suvarnagarbha, Vaiduryagarbha, Mahaketu,
Dharmaketu, Ratnaketu, Ratnasri, Lokendra, Narendra, Karunika, Lokasundara,
Brahmaketu, Dharmamati, Simha, and Simhamati.
'After Simhamati, a holy and fully enlightened Tathagata arose in the world,
Lokesvararaja by name, perfect in knowledge and conduct, a Sugata, knowing the
world, without a superior, charioteer of men whose passions have to be tamed,
teacher of gods and men, a Buddha, a Bhagavat. And again during the time of the
preaching of this holy and fully enlightened Tathagata Lokesvararaja, O Ananda,
there was a Bhikkhu, Dharmakara by name, richly endowed with memory, with
understanding, prudence, and wisdom, richly endowed with vigor, and of noble
character.
# 4. 'Then, O Ananda, that Bhikkhu Dharmakara, having risen from his seat,
having put his cloak on one shoulder, and knelt on the earth with his right
knee, stretching forth his folded hands to where the Bhagavat Tathagata
Lokesvararaja was, and, after worshipping the Bhagavat, he, at that very time,
praised him in his presence with these Gathas:
"O thou of immeasurable light, whose knowledge is endless and incomparable;
not any other light can shine here where thou art! The rays of the moon of Siva
and of the jewel of the sun, were not bright here in the whole world,
"The form also is infinite in the best of beings; thus also the voice of
Buddha is of infinite sound; his virtue likewise, with meditation, knowledge,
strength; like unto thee there is no one in this world.
"The Dharma is deep, wide, and subtle; the best of Buddhas is
incomprehensible, like the ocean; therefore there is no further exaltation of
the teacher; having left all faults, he is gone to the other shore.
"Then the best of Buddhas, of endless light, lights up all regions, he the
king of kings; and I, having become Buddha, and a master of the Dharma, may I
deliver mankind from old age and death!
"And I, on the strength of generosity, equanimity, virtue, forbearance,
power, meditation and absorption, undertake here the first and best duties, and
shall become a Buddha, the savior of all beings.
"And I, seeking for the knowledge of the best of the Blessed Ones, shall
always worship many hundred thousands of kotis of Buddhas, endless like the sand
of the Ganges, the incomparable lords.
"Whatever worlds there are, similar in number to the sand of the Ganges,
and the endless countries which exist besides, there everywhere I shall send out
light, because I have attained such power.
"My land is to be noble, the first and the best; the Bodhi-tree excellent
in this world. There is incomparable happiness arising from Nirvana, and this
also I shall explain as vain.
"Beings come hither from the ten quarters; having arrived there they
quickly show my happiness. May Buddha there teach me the truth, I form a desire
full of true strength and vigor.
"I, knowing the worlds of the ten quarters, possessed of absolute
knowledge--they also always proclaim my thought! May I, gone to Avichi hell,
always abide there, but I shall never cease to practise the power of prayer!
"
# 5. 'Then, O Ananda, that Bhikkhu Dharmakara, having praised the Bhagavat, the
Tathagata Lokesvararaja, in his presence, with those Gathas, spoke thus: "O
Bhagavat, I wish to know the highest perfect knowledge. Again and again I raise
and incline my thoughts towards the highest perfect knowledge. May therefore the
Bhagavat, as a teacher, thus teach me the Dharma, that I may quickly know the
highest perfect knowledge. May I become in the world a Tathagata, equal to the
unequalled. And may the Bhagavat proclaim those signs by which I may comprehend
the perfection of all good qualities of a Buddha country."
'After this, O Ananda, the Bhagavat Lokesvararaja, the Tathagata, thus spoke to
that Bhikkhu: "Do you by yourself, O Bhikkhu, know the perfection of all
excellences and good qualities of a Buddha country ?
' He said: "O Bhagavat, I could not do this, but the Bhagavat alone.
Explain the perfection of the excellences and all the good qualities of Buddha
countries of the other Tathagatas, after hearing which we may fulfil every one
of their signs."
'Then, O Ananda, the Tathagata Lokesvararaja, holy and fully enlightened,
knowing the good disposition of that Bhikkhu, taught for a full koti of years
the perfection of all the excellences and good qualities of Buddha countries
belonging to eighty-one hundred thousand nayutas of kotis of Buddhas, together
with the signs, indication, and description, desiring welfare, wishing for
benefits, compassionate, full of compassion, so that there might never be an end
of Buddha countries, having conceived great pity for all beings. The measure of
life of that Tathagata was full forty kalpas.
# 6. 'Then, O Ananda, that Bhikkhu Dharmakara, taking the perfections of all the
excellences and good qualities of those Buddha countries, of those eighty-one
hundred thousand nayutas of kotis of Buddhas, and concentrating them all on one
Buddha country, worshipped with his head the feet of the Bhagavat Lokesvararaja,
the Tathagata, turned respectfully round him to the right, and walked away from
the presence of this Bhagavat. And afterwards, for the space of five kalpas, he
thus concentrated the perfection of all the excellences and good qualities of
the Buddha countries, such as had never been known before in the ten quarters of
the whole world, more excellent, and more perfect than any, and composed the
most excellent prayer.
# 7. 'Thus, O Ananda, that Bhikkhu concentrated in his mind a perfection of a
Buddha country eighty-one times more immeasurable, noble, and excellent than the
perfection of the eighty-one hundred thousand nayutas of kotis of Buddha
countries that had been told him by the Bhagavat Lokesvararaja, the Tathagata.
And then, proceeding to where the Tathagata was, he worshipped the feet of the
Bhagavat with his head, and said: "O Bhagavat, the perfection of all the
excellences and good qualities of the Buddha countries has been concentrated by
me."
'After this, O Ananda, the Tathagata Lokesvararaja thus spoke to the Bhikkhu:
"Preach then, O Bhikkhu; the Tathagata allows it. Now is the proper time, O
Bhikshu. Delight the assembly, produce joy, let the lion's voice be heard, so
that now and hereafter, noble-minded Bodhisattvas, hearing it, may comprehend
the different subjects of the prayers for the perfection of the good qualities
of a Buddha country."
'Then, O Ananda, that Bhikkhu Dharmakara thus spoke at that time to the
Bhagavat: "May the Bhagavat thus listen to me, to what my own prayers are,
and how, after I shall have obtained the highest perfect knowledge, my own
Buddha country will then be endowed with all inconceivable excellences and good
qualities.
# 8.
1. "O Bhagavat, if in that Buddha country of mine there should be either
hell, animals, the realm of departed spirits, or the body of fighting spirits,
then may I not obtain the highest perfect knowledge.
2. "O Bhagavat, if in that Buddha country of mine the beings who are born
there should die and fall into hell, the animal realm, the realm of departed
spirits, or into the body of fighting spirits, then may I not obtain the highest
perfect knowledge.
3. "O Bhagavat, if in that Buddha country of mine the beings who are born
there should not all be of one color, that is, a golden color, then may I not
obtain the hignest perfect knowledge.
4. "O Bhagavat, If in that Buddha country of mine there should be perceived
any difference between gods and men, except when people count and tell, saying:
'These are gods and men, but only in ordinary and imperfect parlance,' then may
I not obtain the highest perfect knowledge.
5. "O Bhagavat, if in that Buddha country of mine the beings who are born
there should not be possessed of the highest perfections of miraculous power and
self-control, so that they could at least in the shortest moment of one thought
step over a hundred thousand nayutas of kotis of Buddha countries, then may I
not obtain the highest perfect knowledge.
6. "O Bhagavat, if in that Buddha country of mine the beings who are born
there should not all be possessed of the recollection of their former births, so
as at least to remember a hundred thousand nayutas of kotis of kalpas, then may
I not the highest perfect knowledge.
7. "O Bhagavat, if in that Buddha country of mine the beings who are born
there should not all acquire the divine eye, so as at least to be able to see a
hundred thousand nayutas of kotis of worlds, then may I not obtain the highest
perfect knowledge.
8. "O Bhagavat, if in that Buddha country of mine the beings who are born
there should not all acquire the divine ear, so as at least to be able to hear
at the same time the good Dharma from a hundred thousand nayutas of kotis of
Buddha countries, then may I not obtain the highest perfect knowledge.
9. "O Bhagavat, if in that Buddha country of mine the beings who are born
there should not all be skilled in the knowledge of the thoughts of other
people, so as at least to be able to know the deeds and thoughts of beings
belonging to a hundred thousand nayutas of kotis of Buddha countries, then may I
not obtain the highest perfect knowledge.
10. "O Bhagavat, if in that Buddha country of mine the beings who are born
there should form any idea of property, even with regard to their own body, then
may I not obtain the highest perfect knowledge.
11. "O Bhagavat, if in that Buddha country of mine the beings who are born
there should not all be firmly established, that is, in absolute truth, till
they have reached Mahaparinirvana, then may I not obtain the highest perfect
knowledge.
12. "O Bhagavat, if any being should be able to count the pupils belonging
to me after I have obtained the highest perfect knowledge in that Buddha country
of mine, even if all beings who are contained in those three millions of spheres
of worlds, after having become Pratyekabuddhas, should be counting for a hundred
thousand nayutas of kotis of kalpas, then may I not obtain the highest perfect
knowledge.
13. "O Bhagavat, if, after I have obtained the highest perfect knowledge,
my light should be liable to be measured in this Buddha country of mine, even by
the measure of a hundred thousand nayutas of kotis of Buddha countries, then may
I not obtain the highest perfect knowledge.
14 "O Bhagavat, if the measure of the life of the beings in that Buddha
country of mine, after I have obtained the highest perfect knowledge, should be
liable to be measured, excepting always by their own power of prayer, then may I
not obtain the highest perfect knowledge.
15. "O Bhagavat, if the measure of my life after I have obtained Bodhi
should be limited, even by numbering a hundred thousand nayutas of kotis of
kalpas, then may I not obtain the highest perfect knowledge.
16. "O Bhagavat, if, for the beings in this Buddha country of mine, after I
have obtained Bodhi, even the name of sin should exist, then may I not obtain
the highest perfect knowledge.
17. "O Bhagavat, if immeasurable and innumerable blessed Buddhas in
immeasurable Buddha countries do not glorify my name, after I have obtained
Bodhi; if they do not preach my fame and proclaim my praise, and utter it
together, then may I not obtain the highest perfect knowledge.
18. "O Bhagavat, if those beings who have directed their thought towards
the highest perfect knowledge in other worlds, and who, after having heard my
name, when I have obtained Bodhi , have meditated on me with serene thoughts; if
at the moment of their death, after having approached them, surrounded by an
assembly of Bhikkhus, I should not stand before them, worshipped by them, that
is, so that their thoughts should not be troubled, then may I not obtain the
highest perfect knowledge.
19. "O Bhagavat, if those beings who in immeasurable and innumerable Buddha
countries, after they have heard my name, when I shall have obtained Bodhi,
should direct their thought to be born in that Buddha country of mine, and
should for that purpose bring their stock of merit to maturity, if these should
not be born in that Buddha country, even those who have only ten times repeated
the thought of that Buddha country, barring always those beings who have
committed the five deadly sins, and who have caused an obstruction and abuse of
the good Law, then may I not obtain the highest perfect knowledge.
20. "O Bhagavat, if those beings who have been born in that Buddha country
of mine, after I have obtained Bodhi, should not all be bound to one birth only,
before reaching the highest perfect knowledge, barring always the special
prayers of those very noble-minded Bodhisattvas who have put on the whole armor
(of the Dharma), who understand the welfare of all beings, who are devoted, to
all beings, who work for the attainment of Nirvana of all beings, who wish to
perform the duty of a Bodhisattva in all worlds, who wish to serve all Buddhas,
and to bring beings, in number like grains of sand of the river Ganges, to the
highest perfect knowledge, and who besides are turned towards the higher
practice and perfect in the practice of Samantabhadra's discipline, then may I
not obtain the highest perfect knowledge.
21. "O Bhagavat, if the Bodhisattvas who are born in that Buddha country of
mine, after I have obtained Bodhi, should not all be able, after having gone to
other Buddha countries, after their one morning-meal, to worship many hundreds
of Buddhas, many thousands of Buddhas, many hundred thousands of Buddhas, many
kotis of Buddhas, and so forth, till up to many hundred thousand nayutas of
kotis of Buddhas, with objects which give every kind of pleasure, and this
through the grace of the Buddha, then may I not obtain the highest perfect
knowledge.
22. "O Bhagavat, if those Bodhisattvas in that Buddha country of mine,
after I have obtained Bodhi, should wish their stock of merit to grow in the
following shapes, that is, either in gold, in silver, in jewels, in pearls, in
beryls, in shells, in stones, in corals, in crystal, in amber, in red pearls, in
diamond, and so forth, or in any one of the other jewels; or in all kinds of
perfumes, in flowers, in garlands, anointment, in incense-powder, in cloaks, in
umbrellas, in flags, in banners, or in lamps; or in all kinds of dancing,
singing, and music; and if such gifts should not appear for them, from being
produced as soon as thought of, then may I not obtain the highest perfect
knowledge.
23. "O Bhagavat, if those beings who are born in that Buddha country of
mine, after I have obtained Bodhi, should not all recite the story of the Dharma
which is accompanied by omniscience, then may I not obtain the highest perfect
knowledge.
24. "O Bhagavat, if the Bodhisattvas in that Buddha country of mine, after
I have obtained Bodhi, should think thus: May we, remaining in this world, honor
revere, esteem, and worship the blessed Buddhas in immeasurable and innumerable
Buddha countries, that is, with cloaks, alms-bowls, beds, stools, refreshments,
medicines, utensils, with flowers, incense, lamps, perfumes, garlands, ointment,
powder, cloaks, umbrellas, flags, banners, with different kinds of dancing
singing, and music, and with showers of jewels, and if the blessed Buddhas
should not accept them, when they are produced as soon as thought of, that is,
from compassion, then may I not obtain the highest perfect knowledge.
25. "O Bhagavat, if the Bodhisattvas who are born in that Buddha country of
mine, after I have obtained Bodhi, should not all be in possession of strength
of body as strong as the diamond of Narayana, then may I not obtain the highest
perfect knowledge.
26. "O Bhagavat, if any being in that Buddha country of mine, after I have
obtained Bodhi, should learn the limit of the beauty of its ornament, even if he
be possessed of the divine eye, and should know its various beauty, saying:
'That Buddha country possesses so much beauty and so much magnificence,' then
may I not obtain the highest perfect knowledge.
27. "O Bhagavat, if in that Buddha country of mine, after I have obtained
Bodhi, a Bodhisattva possessed even of a very small stock of merit, should not
perceive the Bodhi-tree of noble beauty, at least a hundred yojanas in height,
then may I not obtain the highest perfect knowledge.
28. "O Bhagavat, if in that Buddha country of mine, after I have obtained
Bodhi, either teaching or learning should have to be made by any being, and they
should not all be in possession of the perfect knowledge, then may I not obtain
the highest perfect knowledge.
29. "O Bhagavat, if that Buddha country of mine, after I have obtained
Bodhi, should not be so brilliant, that in it could be seen on all sides
immeasurable, innumerable, inconceivable, incomparable, immense Buddha
countries, as a round face is seen in a highly burnished round mirror, then may
I not obtain the highest perfect knowledge.
30. "O Bhagavat, if in that Buddha country of mine, after I have obtained
Bodhi, there should not be a hundred thousand of vases full of different sweet
perfumes, made of all kinds of jewels, always smoking with incense, fit for the
worship of Bodhisattvas and Tathagatas, rising into the sky beyond gods, men,
and all things, then may I not obtain the highest perfect knowledge.
31. "O Bhagavat, if in that Buddha country of mine, after I have obtained
Bodhi, there should not be showers of sweet jewel-flowers, always pouring down,
and if there should not be sweet-sounding music-clouds, always playing, then may
I not obtain the highest perfect knowledge.
32. "O Bhagavat, if the beings belonging to me, after I have obtained
Bodhi, who are visible by their splendor, in immeasurable, innumerable,
inconceivable, incomparable worlds, should not all be filled with pleasure, far
beyond gods and men, then may I not obtain the highest perfect knowledge.
33. "O Bhagavat, if, after I have obtained Bodhi, the noble-minded
Bodhisattvas in immeasurable, inconceivable, incomparable, immense Buddha
countries on all sides, after having heard my name, should not be delivered from
birth, through the merit arising from that hearing, and should not be strong in
the knowledge of dharanis, until they have obtained the very throne of Bodhi,
then may I not obtain the highest perfect knowledge.
34. "O Bhagavat, if, after I have obtained Bodhi, women in immeasurable,
innumerable, inconceivable, incomparable, immense Buddha countries on all sides,
after having heard my name, should allow carelessness to arise, should not turn
their thoughts towards Bodhi, should, when they are free from birth, not despise
their female nature; and if they, being born again, should assume a second
female nature, then may I not obtain the highest perfect knowledge.
35. "O Bhagavat, if, after I have obtained Bodhi, the Bodhisattvas who in
immeasurable, innumerable, inconceivable, incomparable, immense Buddha countries
round about in the ten quarters having heard my name, and having fallen down,
shall worship me with prostrate reverence, should not, when performing the duty
of Bodhisattvas, be honored by the world and by the gods, then may I not obtain
the highest perfect knowledge.
36. "O Bhagavat, if, after I have obtained Bodhi, the work of dyeing,
sewing, drying, washing ot his cloaks should have to be performed by any
Bodhisattva, and they should not perceive themselves, as quick as thought,
covered by newly-produced excellent cloaks, granted to them by the Tathagata,
then may I not obtain the highest perfect knowledge.
37. "O Bhagavat, if the beings who are born at the same time in that Buddha
country, after I have obtained Bodhi, should not obtain such happiness as that
of the holy Bhikkhu who is free from pain and has obtained the third meditation,
then may I not obtain the highest perfect knowledge.
38. "O Bhagavat, if those Bodhisattvas who are born in that Buddha country
of mine, after I have obtained Bodhi, should not produce from different
jewel-trees such a mass of excellent ornaments in that Buddha country, as they
should wish for, then may I not obtain the highest perfect knowledge.
39. "O Bhagavat, if the Bodhisattvas who are born in other Buddha
countries, when they have heard my name, after I shall have obtained Bodhi,
should suffer any diminution in the strength of their senses, then may I not
obtain the highest perfect knowledge.
40. "O Bhagavat, if, after I have obtained Bodhi, the Bodhisattvas, from
hearing my name in a place of a different Buddha country, should not obtain the
Samadhi in which the Bodhisattvas will see immeasurable, innumerable,
inconceivable, incomparable, immense, blessed Buddhas one moment after another;
and if that Samadhi of theirs should come to an end meanwhile, then may I not
obtain the highest perfect knowledge.
41. "O Bhagavat, if, after I have obtained Bodhi, beings, having heard my
name in Buddha countries different from this, should not, through the stock of
merit which follows on that hearing, obtain birth in a noble family, till they
arrive at Bodhi, then may I not obtain the highest perfect knowledge.
42. "O Bhagavat, if, after I have obtained Bodhi, the Bodhisattvas who live
in other Buddha countries, after hearing my name, till they have reached Bodhi
by the stock of merit which follows on that hearing, should not all obtain a
combination of their stock of merit with the joy and gladness of their
Bodhisattva life, then may I not obtain the highest perfect knowledge.
43. "O Bhagavat, if, after I have obtained Bodhi, the Bodhisattvas, as soon
as they have heard my name, in other worlds, should not obtain the Samadhi
called Samantanugata, in which Bodhisattvas honor one moment after another
immeasurable, innumerable, inconceivable, incomparable, immense, blessed
Buddhas, and if that Samadhi of theirs should come to an end before they have
reached the throne of Bodhi, then may I not obtain the highest perfect
knowledge.
44. "O Bhagavat, if the beings who are born in that Buddha country of mine,
after I have obtained Bodhi, should not hear, as quick as thought, such a
teaching of the Dharma as they wish to hear, then may I not obtain the highest
perfect knowledge.
45 "O Bhagavat, if, after I ave obtained Bodhi, the Bodhisattvas in this
and other Buddha countries, as soon as they have heard my name, should ever turn
back from the highest perfect knowledge, then may I not obtain the highest
perfect knowledge.
46. "O Bhagavat, if, after I have obtained Bodhi, and have become a
Buddha-teacher, the Bodhisattvas who hear my name in Buddha countries, and
obtain the first, the second, and the third degrees of endurance, as soon as
they have heard my name, should turn away again from Buddha, the Dharma, and the
Sangha, then may I not obtain the highest perfect knowledge.
#9. 'And again, O Ananda, when he had spoken such prayers, that Bhikkhu
Dharmakara, at that time, through the grace of Buddha spoke these verses:
1. "If, when I have obtained Bodhi, there should not be for me an excellent
Pranidhana of such a character, then, O Prince, O Best of beings, may I not be
endowed with the ten powers, incomparable, worthy of offerings.
2. "If there should not be for me such a country, endowed with many and
various mighty and divine endowments, I should gladly go to hell, suffering
pain, and not be a King of treasures.
3. "If, when I have approached the Bodhi throne, my name should not quickly
reach the ten quarters, the broad and many endless Buddha countries, may I not
be a lord of the world, endowed with power.
4. "If indeed I should delight in the enjoyments of love, being deprived of
zeal, understanding and prudence, even after having reached the incomparable and
blessed Bodhi, may I not be a teacher in the world, endowed with power.
5. "The lord of vast light, incomparable and infinite, has illuminated all
Buddha countries in all the quarters, he has quieted passions, all sins and
errors, he has quieted the fire in the walk of hell.
6. "After making his broad eye lustrous, after driving away the darkness
from all men, after removing all untimely misfortunes, he led hither those who
dwell in heaven and who shine with endless light.
7. "The splendor of sun and moon does not shine in heaven, nor the fiery
splendor of the maze of jewels of the gods; the Lord overcomes all splendor, he,
the bright one, who has performed his former discipline.
8. "He is the best of men, the treasure of all who suffer; there is no one
like him in all the quarters. Having completed a hundred thousand good works,
he, in his assembly, raised the lion-voice of Buddha.
9. "After having worshipped former self-existing Jinas, after having
performed immeasurable kotis of vows and penances, he became in this, his best
of spiritual existences, the best of beings, possessed of the full power of
prayers.
10. "As the Bhagavat, the Lord, who is posessed of unlimited light of
knowledge, knows the three kinds of knowledge in the world, may I also be worthy
of equal offerings, the best of sages, the leader of men.
11. "If, O Lord, this my prayer succeeds, after I have obtained Bodhi, may
this sphere of a thousand worlds tremble, and may a shower of flowers descend on
the hosts of gods."
12. 'Then the earth trembled, flowers were showered down, hundreds of
instruments resounded in the sky, powder of heavenly sweet sandal-wood was
scattered, and there was a voice saying: "Thou wilt be a Buddha in the
world."
#10. 'That Bhikkhu Dharmakara, the nobleminded Bodhisattva, O Ananda, was
possessed of this perfection of prayers. And a few Bodhisattvas only, O Ananda,
are possessed of such a perfection of prayers. There is on this earth an
appearance of a few only of such prayers. Of a few, however, existence cannot be
denied.
'Then again, O Ananda, this Bhikkhu Dharmakara having recited these prayers
before the Bhagavat Lokesvararaja, the Tathagata, and before the world including
gods, Mara, and Brahman, and before people consisting of Sramanas and Brahmanas
with gods, men, and fighting spirits, was established in the attainment of the
true promise. And proclaiming this purity of the Buddha country, this greatness
and excellency of the Buddha country, and performing the duty of a Bodhisattva,
he never conceived the remotest thoughts of lust, malevolence, and cruelty,
during a hundred thousand nayutas of kotis of years, immeasurable, innumerable,
inconceivable, incomparable, measureless, immense, inexpressible; and he never
conceived the idea of lust, malevolence, and cruelty, nay, he never conceived
the idea of form, sound, smell, taste, and touch. He was gentle, charming
indeed, and compassionate; pleasant to live with, agreeable, amiable, content,
of few wishes, satisfied, retired, not evil, not foolish, not suspicious, not
crooked, not wicked, not deceitful, tender, kindly speaking, always zealous,
docile in searching after the pure Dharma. And for the good of all beings, he
recited the great prayer, showing respect to friends, teachers, masters, the
Sangha, the Dharma, and Buddha, always girded for the performance of the duties
of the Bodhisattva, righteous, gentle, not deceitful, not flattering, virtuous,
a leader for the sake of rousing others to perform all good laws, producing by
his activity the ideas of emptiness, causelessness, and purposelessness, and he
was well guarded in his speech.
'Then, performing the duties of a Bodhisattva, after having given up all
speaking which, when spoken, serves to injure one's self or others or both, he
employed only such speech as served the pleasure and benefit of himself, others,
or both. And he was so wise that, when entering into capitals, kingdoms,
countries, towns, cities, and villages, he was always perfectly restrained with
regard to all objects of sense. Performing himself the duties of the Bodhisattva
without interruption, he walked himself in the highest perfection of liberality,
and he also roused others to walk in the same. And himself walking in the
highest perfections of knowledge, meditation, strength, patience, and virtue, he
roused others also to walk in the same. And he has collected so large a stock of
merit that, wherever he is born, there arise for him many hundreds of thousands
of nayutas of kotis of treasures from out the earth.
'By him, while he was thus performing the duties of a Bodhisattva, immeasurable
and innumerable hundreds of thousands of nayutas of kotis of beings were
established in perfect enlightenment, of whom it is not easy to know the limit
by means of speech. So many immeasurable and innumerable holy Buddhas were
honored, revered, esteemed, and worshipped, and enabled to touch whatever causes
pleasure, such as cloaks, alms-bowls, couches, seats, refreshments, medicines,
and other furniture. It is not easy to know the limit by pointing it out in
words, as to how many beings were established by him in the noble families of
Brahmanas, Kshatriyas, ministers, householders, and merchants. In the same
manner they were established in the sovereignty of Jambudvipa, and they were
established in the character of Chakravartins, Lokapalas, Sakras, Suyamas,
Sutushitas, Sunirmitas,Vasavartins, Devaragas, and Mahabrahmans. So many
immeasurable and innumerable Buddhas were honored, revered, esteemed, and
worshipped and requested to turn the wheel of the Dharma, of whom it is not easy
to know the limit by means of words.
'And he collected such virtue, that out of his mouth, while performing the
duties of a Bodhisattva, during immeasurable, innumerable, inconceivable,
incomparable, immense, measureless, inexpressible kotis of kalpas, there
breathed a sweet and more than heavenly smell of sandal-wood. From all the pores
of his hair there arose the smell of lotus, and he was pleasing to everybody,
gracious and beautiful, endowed with the fulness of the best bright color. As
his body was adorned with all the good signs and marks, there arose from the
pores and from the palms of his hands all sorts of precious ornaments in the
shape of all kinds of cloaks and vestments, in the shape of all kinds of
flowers, incense, scents, garlands, ointments, umbrellas, flags, and banners,
and in the shape of all kinds of instrumental music. And there appeared also,
streaming forth from the palms of his hands, all kinds of viands and drink,
food, hard and soft, and sweetmeats, and all kinds of enjoyments and pleasures.
Thus then that Bhikshu Dharmakara, O Ananda, had obtained the command of all
necessaries, after performing the duties of a Bodhisattva.'
#11. After this, the blessed Ananda thus spoke to the Bhagavat: "O
Bhagavat, has that Bhikkhu Dharmakara, the noble-minded Bodhisattva, after
having obtained the highest perfect knowledge, passed away, having entered
Nirvana, or has he not yet been enlightened, or is he now living and
enlightened, and does he dwell now, remain, support himself, and teach the
Dharma?'
The Bhagavat said: 'Not indeed, O Ananda, has that Tathagata passed away, nor
has he not yet come, but the Tathagata, the holy, after having obtained the
highest perfect knowledge, dwells now, remains, supports himself, and teaches
the Dharma, in the western quarter, in the Buddha country, distant from this
world by a hundred thousand nayutas of kotis of Buddha countries, in the world
which is called Sukhavati, being called Amitabha, the Tathagata, holy and fully
enlightened. He is surrounded by innumerable Bodhisattvas, and worshipped by
endless Sravakas, and in possession of the endless perfection of his Buddha
country.
#12. 'And his light is immeasurable, so that it is not easy to know the limit of
its measure, saying, he stands illuminating so many hundreds of Buddha
countries, so many thousands of Buddha countries, so many hundred thousands of
Buddha countries, so many kotis of Buddha countries, so many hundred kotis of
Buddha countries, so many thousand kotis of Buddha countries, so many hundred
thousands of kotis of Buddha countries, so many hundred thousands of nayutas of
kotis of Buddha countries. But indeed, O Ananda, to put it briefly, a hundred
thousand nayutas of kotis of Buddha countries, equal to the sands of the river
Ganges, are always lighted up, in the eastern quarter, by the light of that
Bhagavat Amitabha. Thus on every side in the southern, western, northern
quarter, in the zenith and nadir, in every one of these quarters, there are a
hundred thousand nayutas of kotis of Buddha countries, like the sands of the
river Ganges, always lighted up by the light of that Bhagavat Amitabha,
excepting the Buddhas, the Bhagavats, who, through the practice of their former
prayers, have lighted up the world by their own light, which is a fathom in
length, or by their light which is one, two, three, four, five, ten, twenty,
thirty, forty, or fifty yojanas in length, or a hundred or thousand or hundred
thousand yojanas in length, until their brightness reaches many hundred thousand
nayutas of kotis of yojanas in length. There is not, O Ananda, any case of
likeness, by which the extent of the light of that Tathagata Amitabha could be
understood. Hence, O Ananda, for that reason that Tathagata is called Amitabha,
possessed of infinite light, possessed of infinite splendor,possessed of
infinite brilliancy, whose light is never finished, whose light is not
conditioned, whose light proceeds from flames of light, whose light is that of
heavenly jewels, whose light has the color of unimpeded rays, possessed of
beautiful light, possessed of lovely light, possessed of delightful light,
possessed of attractive light, possessed of pleasant light, possessed of light
that cannot be stopped, possessed of extremely powerful light, possessed of
incomparable light, possessed of light greater than that of the lords of men,
nay, the lords of the three worlds, possessed of light which bends the full moon
and the sun, possessed of light which bends all the conquered gods, Mahesvara,
the Suddhavasas, Brahman, Sakra, and the Lokapalas.
'This splendor of the Arya is pure, great, producing bodily pleasure, happiness
of mind, producing happiness, delight, and joy for men and not-men, Kinnaras,
Mahoragas, Garudas, Gandharvas, Yakshas, Nagas, Asuras, and Devas; and producing
the pleasure of beings of good disposition.
'And in this manner, O Ananda, the Tathagata might speak for a whole kalpa on
the work of the Tathagata Amitabha, beginning with his light, and yet he would
not be able to reach the end of the virtues of that light of that Tathagata,
neither would there be any failure of the self-confidence in the Tathagata
himself. And why? Because, O Ananda, both these things are immeasurable,
innumerable, inconceivable, and endless, that is, first, the greatness of the
excellence of the light of that Tathagata Amitabha, the Bhagavat, and secondly,
the unsurpassed light of the knowledge possessed by myself.
#13. 'And, O Ananda, the assembly of the hearers of that Tathagata Amitabha is
immeasurable, so that it is not easy to learn its measure, so as to be able to
say, there are so many kotis of the hearers, so many hundreds, thousands,
hundred-thousands, kankaras, vimbaras, nayutas, ayutas, akshobhyas, vivahas,
srotas, ogas, so many periods, called immeasurable, innumerable, countless,
incomparable, inconceivable. Now, for instance, O Ananda, the Bhikshu
Maudgalyayana having obtained miraculous power, might, if he wished, count in
one day and night, how many kinds of stars there are in the universal world.
Then, let there be a hundred thousand nayutas of kotis of such men, endowed with
miraculous powers, and let them do nothing else but count the first company only
of the hearers of the Tathagata Amitabha, during a hundred thousand nayutas of
kotis of years, and yet by them thus counting even the hundredth part would not
be counted, even the thousandth, even the hundred thousandth nay, not even so
far as the minutest part, or likeness, or approach towards it would have been
counted.
'Thus for instance, O Ananda, a man might throw out from the great ocean, which
is not to be measured across by less than eighty-four thousand yojanas, one
single drop of water by the sharp end of hair, which is divided a hundred times.
What do you think then, Ananda, which would be greater, one drop of water which
has been thrown up by the sharp pointed hair divided a hundred times, or the
mass of water left in the great ocean?'
Ananda said: 'Even a thousand yojanas, O Bhagavat, would be a small portion of
the great ocean, how much more then one drop of water thrown out by the sharp
pointed hair divided a hundred times!'
Bhagavat said : 'As that one drop of water, so small in proportion, was the
first company of the hearers. And let there be reckoning made by those Bhikkhus,
who are like Maudgalyayana, counting for a hundred thousand nayutas of kotis of
years, and yet, as to the mass of water left in the great ocean, it would even
then have to be considered as not counted. How much more with regard to the
second, third, and the rest of the companies of the hearers! Therefore the mass
of hearers of the Bhagavat is endless and boundless, and receives the name of
"immeasurable and innumerable."
#14. 'And, O Ananda, the length of the life of that Bhagavat Amitabha, the
Tathagata, is immeasurable, so that it is not easy to know its length, so as to
be able to say that it comprises so many hundreds of kalpas, so many thousands
of kalpas, so many hundred thousands of kalpas, so many kotis of kalpas, so many
hundreds of kotis of kalpas, so many thousands of kotis of kalpas, so many
hundred thousands of kotis of kalpas, so many hundred thousands of nayutas of
kotis of kalpas. Therefore, O Ananda, the limit of the measure of the life of
that Bhagavat is immeasurable indeed. Therefore that Tathagata is called
Amitayus.
'And as, O Ananda, the rule of making known the reckoning of kalpas exists here
in this world, ten kalpas have passed now since Bhagavat Amitayus, the Tathagata,
arose and awoke to the highest perfect knowledge.
#15. 'And, O Ananda, the world called Sukhavati belonging to that Bhagavat
Amitabha is prosperous, rich, good to live in, fertile, lovely, and filled with
many gods and men. Then, O Ananda, in that world there are neither hells, nor
the animals nor the realm of departed spirits, nor bodies of fighting spirits,
nor untimely births. And there do not appear in this world such gems as are
known in the world Sukhavati.
#16. 'Now, O Ananda, that world Sukhavati is fragrant with several
sweet-smelling scents, rich in manifold flowers and fruits. adorned with gem
trees, and frequented by tribes of manifold sweet-voiced birds, which have been
made by the Tathagata on purpose. And, O Ananda, those gem trees are of several
colors, of many colors, and of many hundred thousand colors. There are gem trees
there of golden-color, and made of gold. There are those of silver-color, and
made of silver. There are those of beryl-color, and made of beryl. There are
those of crystal-color, and made of crystal. There are those of coral-color, and
made of coral. There are those of red pearl-color, and made of red pearls. There
are those of diamond-color, and made of diamonds.
'There are some trees of two gems, that is, gold and silver. There are some of
three gems, that is, gold, silver, and beryl. There are some of four gems, that
is, gold, silver, beryl, and crystal. There are some of five gems, that is,
gold, silver, beryl, crystal, and coral. There are some of six gems, that is,
gold, silver, beryl, crystal, coral, and red pearls. There are some of seven
gems, that is, gold, silver, beryl, crystal, coral, red pearls, and diamonds as
the seventh.
'And there, O Ananda, of the trees made of gold, the flowers, leaves, small
branches, branches, trunks, and roots are made of gold, and the fruits are made
of silver. Of trees made of silver, the flowers, leaves, small branches,
branches, trunks, and roots are made of silver only, and the fruits are made of
beryl. Of trees made of beryl, the flowers, leaves, small branches, branches,
trunks, and roots are made of beryl, and the fruits are made of crystal. Of
trees made of crystal, the flowers, leaves, small branches, branches, trunks,
and roots are made of crystal only, and the fruits are made of coral. Of trees
made of coral, the flowers, leaves, small branches, branches, trunks, and roots
are made of coral only, and the fruits are made of red pearls. Of trees made of
red pearls, the flowers, leaves, small branches, branches, trunks, and roots are
made of red pearls only, and the fruits are made of diamonds. Of trees made of
diamonds, the flowers, leaves, small branches, branches, trunks, and roots are
made of diamonds only, and the fruits are made of gold.
'Of some trees, O Ananda, the roots are made of gold, the trunks of silver, the
branches of beryl, the small branches of crystal, the leaves of coral, the
flowers of red pearls, and the fruits of diamonds. Of some trees, O Ananda, the
roots are made of silver, the trunks of beryl, the branches of crystal, the
small branches of coral, the leaves of red pearls, the flowers of diamonds, and
the fruits of gold. Of some trees, O Ananda, the roots are made of beryl, the
trunks of crystal, the branches of coral, the small branches of red pearls, the
leaves of diamonds, the flowers of gold, and the fruits of silver. Of some
trees, O Ananda, the roots are made of crystal, the trunks of coral, the
branches of red pearls, the small branches of diamonds, the leaves of gold, the
flowers of silver, and the fruits of beryl. Of some trees, O Ananda, the roots
are made of coral, the trunks of red pearls, the branches of diamonds, the small
branches of gold, the leaves of silver, the flowers of beryl, and the fruits of
crystal. Of some trees, O Ananda, the roots are made of red pearls, the trunks
of diamonds, the branches of gold, the small branches of silver, the leaves of
beryl, the flowers of crystal, and the fruits of coral. Of some trees, O Ananda,
the roots are made of diamonds, the trunks of gold, the branches of silver, the
small branches of beryl, the leaves of crystal, the flowers of coral, and the
fruits of red pearls. Of some trees, O Ananda, the roots are made of the seven
gems, the trunks of the seven gems, the branches of the seven gems, the small
branches of the seven gems, the leaves of the seven gems, the flowers of the
seven gems, and the fruits of the seven gems. And, O Ananda, the roots, trunks,
branches, small branches, leaves, flowers, and fruits of all those trees are
pleasant to touch, and fragrant. And, when those trees are moved by the wind, a
sweet and delightful sound proceeds from them, never tiring, and never
disagreeable to hear. That Buddha country, O Ananda, is always on every side
surrounded by such trees made of the seven gems, by masses of Kadali trees, and
rows of palm-trees made of the seven gems, and entirely surrounded with golden
nets, and wholly covered with lotus flowers, made of all kinds of gems.
'There are lotus flowers there, half a yojana in circumference. There are
others, one yojana in circumference; and others, two, three, four, or five
yojanas in circumference; nay, there are some, as much as ten yojanas in
circumference. And from each gem-lotus there proceed thirty-six hundred thousand
kotis of rays of light. And from each ray of light there proceed thirty-six
hundred thousand kotis of Buddhas, with bodies of golden color, possessed of the
thirty-two marks of great men, who go and teach the Dharma to beings in the
immeasurable and innumerable worlds in the eastern quarter. Thus also in the
southern, western, and northern quarters, above and below, in the cardinal and
intermediate points, they go their way to the immeasurable and innumerable
worlds and teach the Dharma to beings in the whole world.
#17. 'And again, O Ananda, there are no black mountains anywhere in that Buddha
country, nor anywhere jewel mountains, nor anywhere Sumerus, kings of mountains,
nor anywhere Chakravadas, great Chakravadas, kings of mountains. And that Buddha
country is level on every side, lovely, like the palm of the hand, with
districts full of jewels and treasures of every kind.'
After this, the blessed Ananda spoke thus to the Bhagavat: 'But in that case, O
Bhagavat, where do the gods consisting of the companies of the four Maharajas
who dwell on the side of the Sumeru, and where do the Triyastrimsa gods who
dwell on the top of the Sumeru, find their place?'
Bhagavat said: 'What do you think, O Ananda, where do these other beings find
their place, who in this world dwell above the king of mountains, Sumeru,
namely, the Yamadevas, Tushitas, Nirmanaratis, Paranirmitavasavartins,
Brahmakayikas, Brahmapurohitas, Mahabrahmans, as far as the Akanishthas?'
Ananda replied: 'O Bhagavat the result of works and the outcome of works are
inconceivable.'
Bhagavat said: 'Here, you see, the result of works and the outcome of works are
inconceivable. But to the blessed Buddhas the position of Buddhas is not
inconceivable, while to thee the holy and miraculous power of virtuous beings,
whose stock of merit has become ripened, seems inconceivable.'
Ananda said: 'I had no doubt on this, no difference of opinion, or hesitation;
on the contrary, I ask only the Tathagata about this matter in order to destroy
the doubts, the differences of opinion, and the hesitations of future beings.'
Bhagavat said: 'All right, Ananda, this is what you ought to do.
#18. ' In that world Sukhavati, O Ananda, there flow different kinds of rivers;
there are great rivers there, one yojana in breadth; there are rivers up to
twenty, thirty, forty, fifty yojanas in breadth, and up to twelve yojanas in
depth. All these rivers are delightful, carrying water of different sweet odor,
carrying bunches of flowers adorned with various gems, resounding with sweet
voices. And, O Ananda, there proceeds from an instrument which consists of
hundred thousand kotis of parts, which embodies heavenly music and is played by
clever people, the same delightful sound which proceeds from those great rivers,
the sound which is deep, unknown, incomprehensible, clear, pleasant to the ear,
touching the heart, beloved, sweet, delightful, never tiring, never
disagreeable, pleasant to hear, as if it always said, "Non-eternal,
peaceful, unreal." Such a sound comes to be heard by these beings.
'And again, O Ananda, the borders of those great rivers on both sides are filled
with jewel trees of various scents, from which bunches of flowers, leaves, and
branches of all kinds hang down. And if the beings, who are on the borders of
those rivers, wish to enjoy sport full of heavenly delights, the water rises to
the ankle only after they have stepped into the rivers, if they wish it to be
so; or if they wish it, the water rises to their knees, to their hips, to their
sides, and to their ears. And heavenly pleasures arise. Again, if the beings
then wish the water to be cold, it is cold; if they wish it to be hot, it is
hot; if they wish it to be hot and cold, it is hot and cold, according to their
pleasure.
'And those great rivers flow along, full of water scented with the best perfumes
of the Uragasara sandal-wood, of Tagaras, dark, fragrant sandal-wood trees,
Agarus, and heavenly Tamalapattras; covered with flowers of the white
waterlilies, and heavenly Utpalas, Padmas, Kumudas, and Pundarikas; full of
delightful sounds of peacocks, sparrows, kunalas, cuckoos, sarikas, parrots,
ducks, geese, herons, cranes, swans and others; with small islands inhabited by
flocks of birds, created by the Tathagata; adorned with fields, full of metals;
with fords on which it is easy to drink, free from mud, and covered with gold
dust. And when these beings there desire, thinking what kind of wishes should be
fulfilled for them, then exactly such wishes are fulfilled for them according to
the Dharma.
'And, O Ananda, the sound which rises from that water is delightful, and the
whole Buddha country is aroused by it. And if beings, who stand on the borders
of the river, wish that the sound should not come within their ear-shot, then it
does not come within their ear-shot, even if they are possessed of the heavenly
ear. And whatever sound a man wishes to hear, exactly that delightful sound he
hears, as for instance, the sound "Buddha, Dharma, Sangha, the perfections,
the stages, the powers, perfections, freedom from attachment, consciousness;
emptiness, unconditioned, free from desire, not made, not born, without origin,
not being, and cessation; peace; great love, great pity, great rejoicing, and
great forgiveness; resignation to consequences which have not yet arisen, and
attainment of the royal stage.
'And having heard these sounds, everybody feels the highest delight and pleasure
accompanied by retirement, passionlessness, quiet, cessation, law, and a stock
of merit leading to the perfect knowledge.
'And O Ananda, there is nowhere in that Sukhavati world any sound of sin,
obstacle, misfortune, distress, and destruction; there is nowhere any sound of
pain, even the sound of perceiving what is neither pain nor pleasure is not
there, O Ananda, how much less the sound of pain. For that reason, O Ananda,
that world is called Sukhavati, in brief, but not in full. For, O Ananda, the
whole kalpa would come to an end, while the different causes of the pleasure of
the world Sukhavati are being praised, and even then the end of those causes of
happiness could not be reached.
#19. 'And again, O Ananda, the beings, who have been and will be born in that
world Sukhavati, will be endowed with such color, strength, vigor, height and
breadth, dominion, accumulation of virtue; with such enjoyments of dress,
ornaments, gardens, palaces, and pavilions; and such enjoyments of touch, taste,
smell, and sound; in fac, with all enjoyments and pleasures, exactly like the
Paranirmitavasavartin gods.
'And again, O Ananda, in that world Sukhavati, beings do not take food
consisting of gross materials of gravy or molasses; but whatever food they
desire, such food they perceive, as if it were taken, and become delighted in
body and mind. Yet they need not put it into their mouth.
'And if, after they are satisfied, they wish different kinds of perfumes, then
with these very heavenly kinds of perfumes the whole Buddha country is scented.
And whosoever wishes to perceive there such perfume, every perfume of every
scent of the Gandharvaraja does always reach his nose.
'And in the same manner, if they desire musical instruments, banners, flags,
umbrellas, cloaks, powders, ointments, garlands, and scents, then the whole
Buddha country shines with such things. If they desire cloaks of different
colors and many hundred thousand colors, then with these very best cloaks the
whole Buddha country shines. And the people feel themselves covered with them.
'And if they desire such ornaments, as for instance, head-ornaments,
ear-ornaments, neck-ornaments, hand and foot ornaments, namely, diadems,
earrings, bracelets, armlets, necklaces, chains, earjewels, seals, gold strings,
girdles, gold nets, pearl nets, jewel nets, nets of bells made of gold and
jewels, then they see that Buddha country shining with such ornaments adorned
with many hundred thousand jewels, that are fastened to ornament-trees. And they
perceive themselves to be adorned with these ornaments.
'And if they desire a palace, with colors and emblems of such and such height
and width, adorned with hundred thousand gates made with different jewels,
covered with different heavenly flowers, full of couches strewn with beautiful
cushions, then exactly such a palace appears before them. And in these
delightful palaces they dwell, play, sport, walk about, being honored, and
surrounded by seven times seven thousands of Apsarases.
#20. 'And in that world, there is no difference between gods and men, except
when they are spoken of in ordinary and imperfect parlance as gods and men. And,
O Ananda, as a low man and powerless man, before the face of the mighty king, is
neither bright, nor warm, nor brilliant, nor is he self-confident and radiant,
thus Sakra, king of the Devas, if before the face of the Paranirmitavasavartin
gods, is neither bright, nor warm, nor brilliant, namely, with regard to his
gardens, palaces, dresses, ornaments, his dominion, his perfection, his
miraculous power, or his supremacy, his comprehension of the Dharma, and his
full enjoyment of the Dharma. And, O Ananda, as the Paranirmitavasavartin gods
are there, thus men must be considered in the world Sukhavati.
#21. 'And again, O Ananda, in that world Sukhavati, when the time of forenoon
has come, the winds are greatly agitated and blowing everywhere in the four
quarters. And they shake and drive many beautiful, graceful, and many-colored
stalks of the gem trees, which are perfumed with sweet heavenly scents, so that
many hundred beautiful flowers of delightful scent fall down on the great earth,
which is all full of jewels. And with these flowers that Buddha country is
adorned on every side seven fathoms deep. As a clever man might spread out a
flower-bed on the earth and make it even with both his hands, beautiful and
charming, even thus with those flowers of various scents and colors that Buddha
country is shining on every side seven fathoms deep. And these many flowers are
soft, pleasant to touch, if one may use a comparison, like Kakilindika. If one
puts one's foot on them, they sink down four inches; if one raises one's foot,
they rise again four inches. When the time of the forenoon has gone again, those
flowers vanish without leaving anything behind. Then that Buddha country is
again clean, pleasant, beautiful, and without fading flowers. The winds blow
again everywhere in the four quarters, and scatter down fresh flowers as before.
And as it is in the forenoon, so it is at noon, at twilight, in the first,
middle, and last watch of the night. And the beings, if touched by those winds
which blow perfume with various scents, are as full of happiness as a Bhikkhu
who has obtained Nirvana.
#22. 'And in that Buddha country, O Ananda, no mention is ever made of the names
of fire, sun, moon, planets, constellations, and stars, or of blinding darkness.
There is no mention even of day and night, except in the conversation of the
Tathagata. Nor is there any idea of predial property belonging to monasteries.
#23. 'And again, O Ananda, in that world Sukhavati at the proper time clouds
full of heavenly perfumed water pour down heavenly flowers of all colors;
heavenly seven jewels, heavenly sandalwood-powder, and heavenly umbrellas,
flags, and banners are poured down. And in the sky, the heavenly flowers of all
colors, and heavenly canopies are held, likewise heavenly excellent umbrellas
and all kinds of ornaments, heavenly musical instruments are played, and
heavenly Apsarases dance.
#24. 'And again, O Ananda, in that Buddha country whatever beings have been
born, and are being born, and will be born, are always constant in absolute
truth, till they have reached Nirvana. And why is that? Because there is no room
or mention there of the other two divisions, such as beings not constant or
constant in falsehood.
'On this wise, O Ananda, that world is briefly called Sukhavati, not at full
length. Even a kalpa, O Ananda, would come to an end, while the causes of
happiness which exist in that world Sukhavati are being praised, and yet it
would be impossible to reach the end of them.'
#25. Then the Bhagavat at that time spoke the following verses:
'Thus, O Ananda, the world Sukhavati is endowed with immeasurable good qualities
and excellences.
#26. 'And again, O Ananda, in the ten quarters, and in each of them, in all the
Buddha countries equal in number to the sand of the Ganges, the blessed Buddhas
equal in number to the sand of the Ganges, glorify the name of the blessed
Amitabha, the Tathagata, they preach his fame, they proclaim his glory, they
extol his virtue. And why? Because all beings who hear the name of the blessed
Amitabha, and having heard it, raise their thought with joyful longing, even for
once only, will not turn away again from the highest perfect knowledge.
#27. 'And before the eyes of those beings, O Ananda, who again and again think
of the Tathagata reverently and who make the great and unmeasured stock of good
works grow, turning their thought towards Bodhi, and who pray to be born in that
world, Amitabha, the Tathagata, holy and fully enlightened, when the time of
their death has approached, will appear, surrounded by many companies of
Bhikkhus and honored by them. And then these beings, having seen the Bhagavat,
their thoughts filled with joy, will, when they have died, be born in that world
of Sukhavati. And if, O Ananda, any son or daughter of a good family should
wish, "How then may I see that Tathagata Amitabha visibly?" then he
must raise his thought on to the highest perfect knowledge, he must direct his
thought with perseverance and excessive desire towards that Buddha country, and
direct the stock of his good works towards being born there.
#28. ' But before the eyes of those who do not care much about the Tathagata
Amitabha, and who do not vigorously increase the great and unmeasured stock of
their good works, the Tathagata Amitabha, holy and fully enlightened, will
appear, at the time of death, with the company of Bhikkhus, in breadth and
height and form and beauty, very like the former, and very like the real
Tathagata, but only created by thought. And they, through their meditation that
dwells on perceiving the sight of the Tathagata, and with unfailing memory,
will, when they have died, be born in the same Buddha country.
#29. 'And again, O Ananda, those beings who meditate on the Tathagata by giving
him ten thoughts, and who will direct their desire towards that Buddha country,
and who will feel satisfaction when the profound doctrines are being preached,
and who will not fall off, nor despair, nor fail, but will meditate on that
Tathagata, if it were by one thought only, and will direct their desire toward
that Buddha country, they also will see the Tathagata Amitabha, while they are
in a dream, they will be born in the world Sukhavati, and will never turn away
from the highest perfect knowledge.
#30. 'And, O Ananda, after thus seeing the cause and effect, the Tathagatas of
the ten quarters, in immeasurable and innumerable worlds, glorify the name of
the Tathagata Amitabha, preach his fame, and proclaim his praise. And again, O
Ananda, in that Buddha country, Bodhisattvas equal in number to the sand of the
Ganges approach, from the ten quarters, and in each quarter towards that
Tathagata Amitabha, in order to see him, to bow before him, to worship him, to
consult him, and likewise in order to see that company of Bodhisattvas, and the
different kinds of perfection in the multitude of ornaments and excellences
belonging to that Buddha country.'
#31. Then at that time, the Bhagavat, in order to illustrate this matter in
fuller measure, recited these verses:
1. 'As there are Buddha countries equal to the sand of the river Ganges in the
eastern quarter, whence all the Bodhisattvas come to worship the Buddha, the
lord Amitayu;
2. 'And they having taken many bunches of flowers of different colors,
sweetly-scented and delightful, shower them down on the best leader of men, on
Amitayu, worshipped by gods and men;
3. 'In the same manner there are as many Buddha countries in the southern,
western, and northern quarters, whence they come with the Bodhisattvas to
worship the Buddha, the lord Amitayus.
4. 'And they having taken many handfulls of scents of different colors, sweetly
scented and delightful, shower them down on the best leader of men, on Amitayus,
worshipped by gods and men.
5. 'These many Bodhisattvas having worshipped and revered the feet of
Amitaprabha, and having walked round him respectfully, speak thus: "Oh, the
country of Buddha shines wonderfully! "
6. 'And they cover him again with handfulls of flowers, with thoughts jubilant,
with incomparable joy, and proclaim their wish before that lord: "May our
country also be such as this."
7. 'And what was thrown there as handfuls of flowers arose in the form of an
umbrella extending over a hundred yojanas, and the beautiful country shines and
is well adorned, and flowers cover the whole body of Buddha.
8. 'These Bodhisattvas having thus honored him, how do they act? Delighted they
pronounce this speech: "Gains by those people are well gained, by whom the
name of the best man has been heard.
9. '"By us also all the gain has been well gained, because we have come to
this Buddha country. See this dream-like country, how beautiful it is, which was
made by the teacher during a hundred thousand kalpas.
10. '"Look, the Buddha possessed of a mass of the best virtues shines,
surrounded by Bodhisattvas. Endless is his splendor, and endless the light, and
endless the life, and endless the assembly."
11. 'And the lord Amitayus makes a smile of thirty-six nayutas of kotis of rays,
which rays having issued from the circle of his mouth light up the thousand
kotis of Buddha countries.
12. 'And all these rays having returned there again settle on the head of the
lord; gods and men perceive the delight, because they have seen there this light
of him.
13. 'There rises the Buddha-son, glorious, he indeed the mighty Avalokitesvara,
and says: "What is the reason there, O Bhagavat, what is the cause, that
thou smilest, O lord of the world ?
14. '"Explain this, for thou knowest the sense, and art full of kind
compassion, the deliverer of many living beings. All beings will be filled with
joyful thoughts, when they have thus heard this excellent and delightful speech.
15. '"And the Bodhisattvas who have come from many worlds to Sukhavati in
order to see the Buddha, having heard it and having perceived the great joy,
will quickly inspect this country.
16. '"And beings, come to this noble country, (quickly) obtain miraculous
power, divine eye and divine ear, they remember their former births, and know
the highest wisdom."
17. 'Then Buddha Amitayus preaches: "This prayer was mine formerly, so that
beings having in any way whatever heard my name should for ever go to my
country.
18. '"And this my excellent prayer has been fulfilled, and beings having
quickly come here from many worlds into my presence, never return from here, not
even for one birth."
19. 'If a Bodhisattva wishes here that his country should be such as this, and
that he also should deliver many beings, through his name, through his
preaching, and through his sight,
20. 'Let him quickly and with speed go to the world Sukhavati, and having gone
near Amitaprabha, let him worship a thousand kotis of Buddhas.
21. 'Having worshipped many kotis of Buddhas, and having gone to many countries
by means of their miraculous power, and having performed adoration in the
presence of the Sugatas, they will go to Sukhavati with devotion.
#32. 'And again, O Ananda, there is a Bodhi-tree belonging to Amitayus, the
Tathagata, holy and fully enlightened. That Bodhi-tree is ten hundred yojanas in
height, having petals, leaves, and branches spread over eight hundred yojanas,
having a circumference near the base of the root of five hundred yojanas, always
in leaf, always in flower, always in fruit, of different colors, of many hundred
thousand colors, of different leaves, of different flowers, of different fruits,
adorned with many beautiful ornaments, shining with precious jewels, bright like
the moon, beautified with precious jewels such as are fastened on Sakra's head,
strewn with Kintamani jewels, well adorned with the best jewels of the sea, more
than heavenly, hung with golden strings, adorned with hundreds of gold chains,
jewel-garlands, necklaces, bracelets, strings of red pearls and blue pearls,
Simhalata, girdles, bunches, strings of jewels, and all kinds of jewels, covered
with nets of bells, nets of all kinds of jewels, nets of pearls, and nets of
gold, adorned with the emblems of the dolphin, the Svastika, the Nandyavarta,
and the moon, adorned with nets of jewels and of bells, and with ornaments of
gold and of all kinds of jewels, in fact adorned according to the desires of
beings whatever their wishes may be.
'And again, O Ananda, the sound and noise of that Bodhi-tree, when it is moved
by the wind, reaches immeasurable worlds. And, O Ananda, for those beings whose
hearing that Bodhi-tree reaches, no disease of the ear is to be feared until
they reach Bodhi. And for those immeasurable, innumerable, inconceivable,
incomparable, measureless, immense, and inexpressible beings, whose sight that
Bodhi-tree reaches, no disease of the eye is to be feared until they reach
Bodhi. And again, O Ananda, for those beings who smell the scent of that
Bodhi-tree, no disease of the nose is to be feared until they reach Bodhi. For
those beings who taste the fruits of that Bodhi-tree, no disease of the tongue
is to be feared until they reach Bodhi. For those beings who are lighted up by
the light of that Bodhi-tree, no disease of the body is to be feared until they
reach Bodhi. And again, O Ananda, for those beings who meditate on that
Bodhi-tree according to the Dharma, henceforward until they reach the Bodhi, no
perplexity of their thought is to be feared. And all those beings, through the
seeing of that Bodhi-tree, never turn away, namely, from the highest perfect
knowledge. And they obtain three kinds of resignation, namely, Ghoshanuga,
resignation to natural consequences, and (resignation to consequences which have
not yet arisen, through the power of the former prayers of that same Tathagata
Amitayus, through the service rendered by them to the former Jinas, and through
the performance of the former prayers, to be well accomplished, and to be well
conceived, without failure or without flaw.
#33. 'And again, O Aranda, those Bodhisattvas who have been born, are being
born, or will be born there, are all bound to one birth only, and will thence
indeed obtain the highest perfect knowledge; barring always the power of
prayers, as in the case of those Bodhisattvas who are preaching with the voice
of lions, who are girded with the noble armor of the Dharma, and who are devoted
to the work of helping all people to attain Paranirvana.
#34. 'And again, O Ananda, in that Buddha country, those who are Sravakas are
possessed of the light of a fathom, and those who are Bodhisattvas are possessed
of the light of a hundred thousand kotis of yojanas; barring always the two
Bodhisattvas, by whose light that world is everywhere shining with eternal
splendor.'
Then the blessed Ananda said this to the Bhagavat: 'What are the names, O
Bhagavat, of those two noble-minded Bodhisattvas?
The Bhagavat said: 'One of them, O Ananda, is the noble-minded Bodhisattva
Avalokitesvara, and the second is Mahasthamaprapta by name. And, O Ananda, these
two were born there, having left this Buddha country here'.
#35. 'And, O Ananda, those Bodhisattvas who have been born in that Buddha
country are all endowed with the thirty-two marks of a great man, possessed of
perfect members, skilled in meditation and wisdom, clever in all kinds of
wisdom, having sharp organs, having well-restrained organs, having organs of
sense capable of thorough knowledge, not mean, possessed of the five kinds of
strength, of patience under censure, and of endless and boundless good
qualities.
#36. 'And again, O Ananda, all those Bodhisattvas who have been born in that
Buddha country are not deprived of the sight of Buddha, nor liable to fall down
to the evil states, until they reach the Bodhi. Henceforward they all will never
be forgetful of their former births; barring always those who are devoted to
their former place, during the disturbances of the kalpas, and while the five
kinds of corruption prevail, when there is the appearance of blessed Buddhas in
the world, as for instance, that of me at present.
#37. 'And again, O Ananda, all the Bodhisattvas who have been bom in that Buddha
country, having gone during one morning meal to the other world, worship many
hundred thousand nayutas of kotis of Buddhas, as many as they like, through the
favor of Buddha. They consider in many ways that they should worship Buddhas
with such and such flowers, incense, lamps, scents, garlands, ointments, powder,
cloaks, umbrellas, flags, banners, ensigns, music, concerts, and musical
instruments; and, as soon as they have considered this, there arise also on
their hands exactly such materials for every kind of worship. And while
performing worship for those blessed Buddhas with those materials, beginning
with flowers and ending with musical instruments, they lay up for themselves
much immeasurable and innumerable merit. Again, if they wish that such handfuls
of flowers should be produced on their hands, then such handfuls of heavenly
flowers, of different colors, of many colors, of different scents, are produced
on their hands as soon as thought of. They shower again and again such handfulls
of flowers upon those blessed Buddhas. And the very smallest handfull of
flowers, being thrown on high, appears above in the sky as an umbrella of
flowers ten yojanas in circumference. And when the second has been thrown after
it, the first does not fall down on the earth. There are handfuls of flowers
there, which having been thrown up, appear in the sky as umbrellas of flowers
twenty yojanas in circumference.
'There appear in the sky some flower-umbrellas, thirty, forty, or fifty yojanas
in circumference, as far as a hundred thousand yojanas in circumference. Those
Bodhisattvas there who perceive the noble pleasure and joy, and obtain the noble
strength of thought, having caused a great and immeasurable and innumerable
stock of good works to ripen, and having worshipped many hundred thousand
nayutas of kotis of Buddhas, turn again to the world Sukhavati in one morning,
through the favor of practising the former prayers of the same Tathagata
Amitayus, owing to the hearing of the Dharma formerly given, owing to the stock
of good works produced under former Jinas, owing to the perfect completion in
the success of former prayers, owing to the well-ordered state of mind.
#38. 'And again, O Ananda, all those beings who have been born in that Buddha
country recite the story of the Dharma, which is accompanied by omniscience. And
for the beings in that Buddha country there exists no idea of property whatever.
And all those going and walking through that Buddha country feel neither
pleasure nor pain; stepping forward they have no desire, and with desire they do
not step forward. They give no thought to any beings. And again, O Ananda, for
those beings who have been born in that world Sukhavati, there is no idea of
others, no idea of self, no idea of inequality, no strife, no dispute, no
opposition. Full of equanimity, of benevolent thought, of tender thought, of
affectionate thought, of useful thought, of serene thought, of firm thought, of
unbiassed thought, of undisturbed thought, of unagitated thought, of thought
fixed on the practice of discipline and transcendent wisdom, having entered on
knowledge which is a firm support to all thoughts, equal to the ocean in wisdom,
equal to the mountain Meru in knowledge, rich in many good qualities, delighting
in the music of the Bodhyangas, devoted to the music of Buddha, they discard the
eye of flesh, and assume the heavenly eye.
'And having approached the eye of wisdom, having reached the eye of the Dharma,
producing the eye of Buddha, showing it, lighting it, and fully exhibiting it,
they attain perfect wisdom. And being bent on the equilibrium of the three
elements, having subdued and calmed their thoughts endowed with a perception of
the causes of all things, clever in explanation of causes, endowed with the
power of explaining the Dharma or things such as they really are, clever in
taking and refusing, clever in leading and not leading, clever in resting, they,
being regardless of worldly stories, derive true pleasures from stories
transcending the world. They are clever in examining all things, familiar with
the knowledge of the cessation of the working of all things, perceiving even
what cannot be seen, caring for nothing, attached to nothing, without cares,
without pain, free without clinging to anything, free from impurity, of
blameless behavior, not clinging to anything, intent on the deep or profound
laws, they do not sink, elevated to the entrance into the knowledge of Buddha
difficult to comprehend, having obtained the path of one vehicles, free from
doubt, beyond the reach of questionings, knowing the thoughts of others, free
from self-confidence.
'Being elevated in knowledge, they are like Mount Sumeru; being imperturbable in
thought, they are like the ocean; they surpass the light of the sun and moon, by
the light of wisdom, and by the whiteness, brilliancy, purity, and beauty of
their knowledge; by their light and splendor, they are like the color of molten
gold; by their patiently bearing the good and evil deeds of all beings, they are
like the earth; by their cleaning and carrying off the taint of all sins, they
are like water; by their burning the evil of pride in anything, they are like
the king of fire ; by not clinging to anything, they are like the wind; by
pervading all things and yet not caring for anything, they are like the ether;
by not being tainted by the whole world, they are like lotuses; by their
shouting forth the Dharma, they are like the great cloud at the rainy season; by
showering down the whole ocean of the Dharma, they are like the great rain; by
overpowering great troops, they are like bulls; by the highest restraint of
their thoughts, they are like great elephants; by being well trained, they are
like noble horses; by their fearlessness, confidence, and heroism, they are like
the lion, the king of beasts; by affording protection to all beings, they are
like the fig-tree, the king of trees; by not being shaken by any calumniators,
they are like the Sumeru, the king of mountains; by their feeling of unlimited
love, they are like the sky; by their precedence, owing to their command of the
Dharma, and their stock of all merit, they are like the great Brahman; by their
not dwelling in what they have accumulated, they are like birds; by their
scattering all calumniators, they are like Garuda, king of birds; by their not
being averse to our obtaining difficult things, they are like the Udumbara
flowers; calm like elephants, because their senses are neither crooked nor
shaken; clever in decision, full of the sweet flavor of patience; without envy,
because they do not hanker after the happiness of others; wise, because in their
search after the Dharma, never tired of discussions on the Dharma; like the
precious beryl, through their value; like jewel-mines, by their sacred
knowledge; sweet-sounding by the noise of the great drum of the Dharma, striking
the great kettledrum of the Dharma, blowing the great trumpet-shell of the
Dharma, raising the great banner of the Dharma, lighting the torch of the
Dharma, looking for wisdom, not foolish, faultless, passionless, pure, refined,
not greedy, fond of distributing, generous, open-handed, fond of distributing
gifts, not stingy in giving instruction and food, not attached, without fear,
without desires, wise, patient, energetic, bashful, orderly, fearless, full of
knowledge, happy, Pleasant to live with, obliging, enlightening the world, free
from sorrow, free from taint, having left off the winking of the eye, possessing
lightly acquired knowledge, strong in reasoning, strong in prayer, not crooked,
not perverse; then, having accumulated a hundred thousand nayutas of kotis of
lakshas of virtue, delivered from the thorns of pride, free from illusion,
hatred, and passion; pure, devoted to what is pure, famous by the Jina-power,
learned in the world, elevated by their purified knowledge, sons of the Jina,
endowed with the vigor of thought, heroes, firm, unselfish, free from faults,
unequalled, free from anger, collected, noble, heroes, bashful, energetic,
possessed of memory, understanding, and prudence; sending forth the weapons of
knowledge, possessed of purity, shining, free from faults and taints, endowed
with memory, resting on serene knowledge. And such, O Ananda, are the beings in
that Buddha country, stated briefly. But if the Tathagatas should describe them
fully, even in a length of life that should last for a hundred thousand nayutas
of kotis of kalpas, yet the end of the virtues of those good people would not be
reached, and yet there would be no failure of the self-confidence of the
Tathagata. And why? Because, O Ananda, both are indeed inconceivable and
incomparable, that is, first, the virtues of those Bodhisattvas, and secondly,
the unsurpassed light of knowledge of the Tathagata.
#39. 'And now, O Ananda, stand up, facing westward, and having taken a handful
of flowers, fall down. This is the quarter where that Bhagavat Amitabha, the
Tathagata, holy and fully enlightened, dwells, remains, supports himself, and
teaches the Dharma, whose spotless and pure name, famed in every quarter of the
whole world with its ten quarters, the blessed Buddhas, equal to the grains of
the sand of the river Ganges, speaking and answering again and again without
stopping, extol, praise, and eulogize.'
After this, the blessed Ananda said this to the Bhagavat : 'I wish, O Bhagavat,
to see that Amitabha, Amitaprabha, Amitayus, the Tathagata, holy and fully
enlightened, and those noble-minded Bodhisattvas, who are possessed of a stock
of merit amassed under many hundred thousand nayutas of kotis of Buddhas.'
At that moment this speech was spoken by the blessed Ananda, and immediately
that Amitabha, the Tathagata, holy and fully enlightened, let such a ray of
light go out of the palm of his own hand, that even the most distant Buddha
country was shining with the great splendor. And again at that time, whatever
black mountains, or jewel-mountains, or Merus, great Merus, Mukilindas, great
Mukilindas, Chakravadas, great Chakravadas, or erections, or pillars, trees,
woods, gardens, palaces, belonging to the gods and men, exist everywhere in
hundred thousand kotis of Buddha countries; all these were pervaded and overcome
by the light of that Tathagata.
And as a man, followed by another at a distance of a fathom only, would see the
other man, when the sun has risen, exactly in the same manner the Bhikkhus,
Bhikkhunis, Upasakas, Upasikas, gods, Nagas, Yakshas, Rakshasas, Gandharvas,
Asuras, Garudas, Kinnaras, Mahoragas, men and not-men, in this Buddha country,
saw at that time that Amitabha, the Tathagata, holy and fully enlightened, like
the Sumeru, the king of mountains, elevated above all countries, surpassing all
quarters, shining, warming, glittering, blazing; and they saw that great mass of
Bodhisattvas, and that company of Bhikshus, that is, by the grace of Buddha,
from the pureness of that light.
And as this great earth might be, when all covered with water, so that no trees,
no mountains, no islands, no grasses, bushes, herbs, large trees, no rivers,
chasms, water-falls, would be seen, but only the one great earth which had all
become an ocean, in exactly the same manner there is neither mark nor sign
whatever to be seen in that Buddha country, except Sravakas, spreading their
light over a fathom, and those Bodhisattvas, spreading their light over a
hundred thousand kotis of yojanas.
And that Bhagavat Amitabha, the Tathagata, holy and fully enlightened,
overshadowing that mass of Sravakas and that mass of Bodhisattvas, is seen,
illuminating all quarters. Again at that time all those Bodhisattvas, Srivakas,
gods and men in that world Sukhavati, saw this world Saha and Shakyamuni, the
Tathagata, holy and fully enlightened, surrounded by a holy company of Bhikshus,
teaching the Dharma.
#40. Then, the Bhagavat addressed the nobleminded Bodhisattva Ajita, and said:
'Do you see, O Ajita, the perfection of the array of ornaments and good
qualities in that Buddha country; and above in the sky places with charming
parks, charming gardens, charming rivers and lotus lakes, scattered with many
precious Padmas, Utpalas, Kumudas, and Pundarikas; and below, from the earth to
the abode of the Akanishthas, the surface of the sky, covered with flowers,
ornamented with wreaths of flowers, shining on the rows of many precious
columns, frequented by flocks of all kinds of birds created by the Tathagata?'
The Bodhisattva Ajita said: 'I see, O Bhagavat.'
The Bhagavat said: 'Do you see again, O Ajita, those flocks of immortal birds,
making the whole Buddha country resound with the voice of Buddha, so that those
Bodhisattvas are never without meditating on Buddha?'
Ajita said: 'I see, O Bhagavat.'
The Bhagavat said: 'Do you see again, O Ajita, those beings, who have ascended
to the palaces which extend over a hundred thousand yojanas in the sky, walking
about respectfully?'
Ajita said: 'I see, O Bhagavat.'
The Bhagavat said: 'What do you think, O Ajita, is there any difference between
the gods called Paranirmitavasavartins, and men in the world Sukhavati?'
Ajita said: 'I do not, O Bhagavat, perceive even one difference, so far as the
men in that world of Sukhavati are endowed with great supernatural powers.'
The Bhagavat said: 'Do you see again, O Ajita, those men dwelling within the
calyx of excellent lotus-flowers in that world Sukhavati?'
He said: 'As gods called Trayastrimsas or Yamas, having entered into palaces of
fifty or hundred or five hundred yojanas in extent, are playing, sporting,
walking about, exactly in the same manner I see, O Bhagavat, these men dwelling
within the calyx of excellent lotus-flowers in the world Sukhavati.
#41. 'Again there are, O Bhagavat, beings who, being born miraculously, appear
sitting cross-legged in the lotus-flowers. What is there, O Bhagavat, the cause,
what the reason, that some dwell within the calyx, while others, being born
miraculously, appear sitting cross-legged in the lotus-flowers?'
The Bhagavat said: 'Those Bodhisattvas, O Ajita, who, living in other Buddha
countries, entertain doubt about being born in the world Sukhavati, and with
that thought amass a stock of merit, for them there is the dwelling within the
calyx. Those, on the contrary, who are filled with faith, and being free from
doubt, amass a stock of merit in order to be born in the world Sukhavati, and
conceive, believe, and trust in the perfect knowledge of the blessed Buddhas,
they, being born miraculously, appear sitting cross-legged in the flowers of the
lotus. And those noble-minded Bodhisattvas, O Ajita, who, living in other Buddha
countries, raise their thought in order to see Amitabha, the Tathagata, holy and
fully enlightened, who never entertain a doubt, believe in the perfect knowledge
of Buddha and in their own stock of merit, for them, being born miraculously,
and appearing cross-legged, there is in one minute, such a body as that of other
beings who have been born there long before. See, O Ajita, the excellent,
immeasurable, unfailing, unlimited wisdom, that namely for their own benefit
they are deprived during five hundred years of seeing Buddhas, seeing
Bodhisattvas, hearing the Dharma, speaking about the Dharma with others, and
thus collecting a stock of merit; they are indeed deprived of the successful
attainment of every stock of merit, and that, through their forming ideas
tainted with doubt.
'And, O Ajita, there might be a dungeon belonging to an anointed Kshatriya king,
inlaid entirely with gold and beryl, in which cushions, garlands, wreaths and
strings are fixed, having canopies of different colors and kind, covered with
silk cushions, scattered over with various flowers and blossoms, scented with
excellent scents, adorned with arches, courts, windows, pinnacles, fire-places,
and terraces, covered with nets of bells of the seven kinds of gems, having four
angles, four pillars, four doors, four stairs; and the son of that king having
been thrown into the dungeon for some misdeed is there, bound with a chain made
of the Jambunada gold. And suppose there is a couch prepared for him, covered
with many woollen cloths, spread over with cotton and feather cushions, having
Kalinga coverings, and carpets, together with coverlids, red on both sides,
beautiful and charming. There he might be then either sitting or resting. And
there might be brought to him much food and drink, of various kinds, pure and
well prepared. What do you think, O Ajita, would the enjoyment be great for that
prince?'
Ajita said: 'Yes, it would be great, O Bhagavat.'
The Bhagavat said: 'What do you think, O Ajita, would he even taste it there,
and notice it, or would he feel any satisfaction from it?'
He said: 'Not indeed, O Bhagavat; but on the contrary, when he had been led away
by the king and thrown into the dungeon, he would only wish for deliverance from
there. He would seek for the nobles, princes, ministers, women, elders (rich
merchants), householders, and lords of castles, who might deliver him from that
dungeon. Moreover, O Bhagavat, there is no pleasure for that prince in that
dungeon, nor is he liberated, until the king shows him favor.'
The Bhagavat said: 'Thus, O Ajita, it is with those Bodhisattvas who, having
fallen into doubt, amass a stock of merit, but doubt the knowledge of Buddha.
They are born in that world Sukhavati, through the hearing of Buddha's name, and
through the serenity of thought only; they do not, however, appear sitting
cross-legged in the flowers of the lotus, being born miraculously, but dwell
only in the calyx of the lotus-flowers. Moreover for them there exist ideas of
palaces and gardens. There is no discharge, there is no phlegm or mucus, there
is nothing disagreeable to the mind. But they are deprived of seeing Buddhas,
hearing the Dharma, seeing Bodhisattvas, speaking about and ascertaining the
Dharma, gathering any new stock of merit, and practicing the Dharma, during five
hundred years. Moreover they do not rejoice there or perceive satisfaction. But
they wish to remove one another, and then they step out behind. And it is not
known whether their exit takes place above, below, or across.
'See, O Ajita, there might be worshippings of many hundred thousand nayutas of
kotis of Buddhas during those five hundred years, and also many, immense,
innumerable, immeasurable stocks of merit to be amassed. But all this they
destroy by the fault of doubt. See, O Ajita, to how great an injury the doubt of
the Bodhisattvas leads. Therefore now, O Ajita, after the Bodhisattvas without
doubting have quickly raised their thoughts towards Bodhi, in order to obtain
power of conferring happiness for the benefit of all creatures, their stock of
merit should be turned towards their being born in the world Sukhavati, where
the blessed Amitabha, the Tathagata, holy and fully enlightened, dwells.'
#42. After these words, the Bodhisattva Ajita thus spoke to the Bhagavat: 'O
Bhagavat, will the Bodhisattvas, who have gone away from this Buddha country, or
from the side of other blessed Buddhas, be born in the world Sukhavati?'
The Bhagavat said: 'Indeed, O Ajita, seventy-two nayutas of kotis of
Bodhisattvas are gone away from this Buddha country, who will be born in the
world Sukhavati; Bodhisattvas, who will never return, thanks to the stock of
merit, which they have accumulated under many hundred thousand nayutas of kotis
of Buddhas. What then shall be said of those with smaller stocks of merit?
1. Eighteen hundred nayutas of kotis of Bodhisattvas will be born in the world
Sukhavati from the place of the Tathagata Dushprasaha.
2. There lives in the Eastern quarter the Tathagata named Ratnakara. From his
place ninety kotis of Bodhisattvas will be born in the world Sukhavati.
3. Twenty-two kotis of Bodhisattvas will be born in the world Sukhavati from the
place of the Tathagata Jyotishprabha.
4. Twenty-five kotis of Bodhisattvas will be born in the world Sukhavati from
the place of the Tathagata Amitaprabha.
5. Sixty kotis of Bodhisattvas will be born in the world Sukhavati from the
place of the Tathagata Lokapradipa.
6. Sixty-four kotis of Bodhisattvas will be born in the world Sukhavati from the
place of the Tathagata Nagabhibhu.
7. Twenty-five kotis of Bodhisattvas will be born in the world Sukhavati from
the place of the Tathagata Virajaprabha.
8. Sixteen kotis of Bodhisattvas will be born in the world Sukhavati from the
place of the Tathagata Simha.
9. Eighteen thousand Bodhisattvas will be born in the world Sukhavati from the
place of the Tathagata Simha.
10. Eighty-one nayutas of kotis of Bodhisattvas will be born in the world
Sukhavati from the place of the Tathagata Srikuta.
11. Ten nayutas of kotis of Bodhisattvas will be born in the world Sukhavati
from the place of the Tathagata Narendraraja.
12. Twelve thousand Bodhisattvas will be born in the world Sukhavati from the
place of the Tathagata Balabhijna.
13. Twenty-five kotis of Bodhisattvas, who have obtained strength, having gone
to one place in one week of eight days, and having turned to the West during
ninety hundred thousand nayutas of kotis of kalpas, will be born in the world
Sukhavati from the place of the Tathagata Pushpadhvaga.
14. Twelve kotis of Bodhisattvas will be born in the world Sukhavati from the
place of the Tathagata Jvalanadhipati.
15. From the place of the Tathagata Vaisaradyaprapta, sixty-nine kotis of
Bodhisattvas will be born in the world Sukhavati, in order to see the Tathagata
Amitabha, to bow before him, to worship him, to ask questions of him, and to
consult him.
'For this reason, O Ajita, I might proclaim during a full nayuta of kotis of
kalpas the names of those Tathagatas, from whom the Bodhisattvas proceed in
order to see that Tathagata Amitabha in the world Sukhavati, to bow before him,
and to worship him, and yet the end could not be reached.
#43. 'See, O Ajita, what easy gains are gained by those beings who will hear the
name of the Tathagata Amitabha, holy and fully enlightened. Nor will those
beings be of little faith, who will obtain at least one joyful thought of that
Tathagata and of this treatise of the Dharma. Therefore now, O Ajita, I invite
you, and command you to proclaim this treatise of the Dharma, before the world
together with the gods. Having plunged into the vast universe full of fire, no
one ought to turn back, if he has but once conceived the thought of going
across. And why? Because kotis of Bodhisattvas indeed, O Ajita, return from the
highest perfect knowledge, on account of not hearing such treatises of the
Dharma as this. Therefore, from a wish for this treatise of the Dharma, a great
effort should be made to hear, learn, and remember it, and to study it for the
sake of fully grasping it and widely making it known. A good copy of it should
be kept, after it has been copied in a book, if only during one night and day,
or even during the time necessary for milking a cow.
'The name of Master should be given to a teacher who desires to conduct quickly
innumerable beings to the state of never returning from the highest perfect
knowledge, namely, in order that they may see the Buddha country of that blessed
Amitabha, the Tathagata, and to acquire the excellent perfection of the array of
good qualities peculiar to his own Buddha country.
'And, O Ajita, such beings will have easily gained their gains who, having
amassed a stock of merit, having performed service under former Jinas, and
having been guided by Buddhas, shall hear in future, until the destruction of
the good Dharma, such-like excellent treatises of the Dharma, treatises which
are praised, eulogized, and approved of by all Buddhas, and convey quickly the
great knowledge of omniscience. And those also who, when they have heard it,
shall obtain excellent delight and pleasure, and will learn, retain, recite and
grasp, and wisely preach it to others, and be delighted by its study, or, having
copied it at least, will worship it, will certainly produce much good work, so
that it is difficult to count it.
'Thus indeed, O Ajita, I have done what a Tathagata ought to do. It is now for
you to devote yourself to it without any doubt. Do not doubt the perfect and
unfailing knowledge of Buddha. Do not enter into the dungeon made of gems built
up in every way. For indeed, the birth of a Buddha, O Ajita, is difficult to be
met with, so is the instruction in the Dharma, and also a timely birth. O Ajita,
the way to gain the perfection of all stocks of merit has been proclaimed by me.
Do now exert yourselves and move forward. O Ajita, I grant indeed a great favor
to this treatise of the Dharma. Be valiant so that the laws of Buddhas may not
perish or disappear. Do not break the command of the Tathagata.'
#44. Then at that time, the Bhagavat spoke these verses :
1. 'Such hearings of me will not be for people who have not done good; but those
who are heroes and perfect, they will hear this speech.
2. 'And those by whom the Lord of the world, the enlightened and the
light-giver, has been seen, and the law been heard reverentially, will obtain
the highest joy.
3. 'Low people of slothful minds cannot find any delight in the laws of Buddha;
those who have worshipped in the Buddha countries learn the service of the Lords
of the three worlds.
4. 'As a blind man in darkness does not know the way, and much less can show it,
so also he who is only a Sravaka in the knowledge of Buddha; how then should
beings who are ignorant!
5. 'The Buddha only knows the virtues of a Buddha; but not gods, Nagas, Asuras,
Yakshas, and Sravakas; even for Anekabuddhas there is no such way, as when the
knowledge of a Buddha is being manifested.
6. 'If all beings had attained bliss, knowing the highest meaning in pure
wisdom, they would not in kotis of kalpas or even in a longer time tell all the
virtues of one Buddha.
7. 'Thereupon they would attain Nirvana, preaching for many kotis of kalpas, and
yet the measure of the knowledge of a Buddha would not be reached, for such is
the wonderfulness of the knowledge of the Jinas.
8. 'Therefore a learned man of an intelligent race who believes my words, after
having perceived all paths of the knowledge of the Jinas, should utter speech,
saying, "Buddha is wise."
9. 'Now and then a man is found, now and then a Buddha appears, knowledge of the
object of faith is acquired after a long time; therefore one should strive to
acquire the knowledge of the object of faith.'
#45. And while this treatise of the Dharma was being delivered, twelve kotis of
nayutas of beings obtained the pure and spotless eye of the Dharma with regard
to Dharmas. Twenty-four hundred thousand nayutas of kotis of beings obtained the
Anagamin reward. Eight hundred Bhikshus had their thoughts delivered from faults
so as to cling no more to anything. Twenty-five kotis of Bodhisattvas obtained
resignation to things to come. And by forty hundred thousand nayutas of kotis of
the human and divine race, thoughts such as had never risen before were turned
toward the highest perfect knowledge, and their stocks of merit were made to
grow toward their being born in the world Sukhavati, from a desire to see the
Tathagata, the blessed Amitabha. And all of them having been born there, will in
proper order be born in other worlds, as Tathagatas, called Manjusvara
(sweet-voiced). And eighty kotis of nayutas having acquired resignation under
the Tathagata Dipankara, never turning back again from the highest perfect
knowledge, rendered perfect by the Tathagata Amitayus, practising the duties of
former Bodhisattvas, will carry out, after they are born in the world Sukhavati,
the duties enjoined in the former prayers.
#46. At that time this universe, the three millions of worlds, trembled in six
ways. And various miracles were seen. On earth everything was perfect, and human
and divine instruments were played, and the shout of joy was heard as far as the
world of the Akanishthas.
#47. Thus spoke the Bhagavat enraptured, and the noble-minded Bodhisattva Ajita,
and the blessed Ananda, the whole Assembly, and the world, with gods, men,
spirits, mighty birds, and fairies, applauded the speech of the Bhagavat. The
praise of the beauty of the excellences of Sukhavati, the country of the blessed
Amitabha, the Tathagata, the entry of the Bodhisattva on the stage of never
returning, the story of Amitabha, the Mahayanasutra of the Description of
Sukhavati is finished.