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《佛說大乘無量壽莊嚴清淨平等覺經》
《佛說大乘無量壽莊嚴清淨平等覺經》
夏蓮居居士會集
《無量清淨平等覺經》
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後漢支婁迦識譯
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《佛說諸佛阿彌陀三耶三佛薩樓佛檀過度人道經》
一名《無量壽經》一名《阿彌陀經》
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吳支謙譯
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《無量壽經》
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曹魏康僧鎧譯
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《無量壽如來會》
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唐菩提流志譯
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《佛說大乘無量壽莊嚴經》
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趙宋法賢譯
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‧自漢迄宋，同經異譯可考見者，凡十有二，近代流通唯此五本。
‧菩薩戒弟子鄆城夏蓮居法名慈濟會集各譯敬分章次
法會聖眾第一【本段註解】
如是我聞。一時佛在王舍城耆闍崛山中，與大比丘眾萬二千人俱。一切大聖，神通已達。其名曰：尊者憍陳如、尊者舍利弗、尊者大目犍連、尊者迦葉、尊者阿難等，而為上首。又有普賢菩薩、文殊師利菩薩、彌勒菩薩，及賢劫中一切菩薩，皆來集會。
德遵普賢第二【本段註解】
又賢護等十六正士，所謂善思惟菩薩、慧辯才菩薩、觀無住菩薩、神通華菩薩、光英菩薩、寶幢菩薩、智上菩薩、寂根菩薩、信慧菩薩、願慧菩薩、香象菩薩、寶英菩薩、中住菩薩、制行菩薩、解脫菩薩，而為上首。咸共遵修普賢大士之德，具足無量行願，安住一切功德法中。遊步十方，行權方便。入佛法藏，究竟彼岸。願於無量世界成等正覺。捨兜率，降王宮，棄位出家，苦行學道，作斯示現，順世間故。以定慧力，降伏魔怨。得微妙法，成最正覺。天人歸仰，請轉法輪。常以法音，覺諸世間。破煩惱城，壞諸欲塹。洗濯垢汙，顯明清白。調眾生，宣妙理，貯功德，示福田。以諸法藥，救療三苦。升灌頂階，授菩提記。為教菩薩，作阿闍黎，常習相應無邊諸行。成熟菩薩無邊善根，無量諸佛咸共護念，諸佛剎中皆能示現。譬善幻師，現眾異相，於彼相中，實無可得。此諸菩薩，亦復如是。通諸法性，達眾生相。供養諸佛，開導群生。化現其身，猶如電光。裂魔見網，解諸纏縛。遠超聲聞辟支佛地，入空、無相、無願法門。善立方便，顯示三乘。於此中下，而現滅度。得無生無滅諸三摩地，及得一切陀羅尼門。隨時悟入華嚴三昧，具足總持百千三昧。住深禪定，悉睹無量諸佛。於一念頃，遍遊一切佛土。得佛辯才，住普賢行。善能分別眾生語言，開化顯示真實之際。超過世間諸所有法，心常諦住度世之道。於一切萬物隨意自在，為諸庶類作不請之友。受持如來甚深法藏，護佛種性常使不絕。興大悲，愍有情，演慈辯，授法眼，杜惡趣，開善門。於諸眾生，視若自己，拯濟負荷，皆度彼岸。悉獲諸佛無量功德，智慧聖明，不可思議。如是等諸大菩薩，無量無邊，一時來集。又有比丘尼五百人，清信士七千人，清信女五百人，欲界天，色界天，諸天梵眾，悉共大會。
大教緣起第三【本段註解】
爾時世尊威光赫奕，如融金聚，又如明鏡，影暢表裏，現大光明數千百變。尊者阿難即自思惟，今日世尊色身諸根悅豫清淨，光顏巍巍，寶剎莊嚴，從昔以來所未曾見。喜得瞻仰，生希有心。即從座起，偏袒右肩，長跪合掌，而白佛言：世尊今日入大寂定，住奇特法，住諸佛所住導師之行，最勝之道。去來現在佛佛相念，為念過去未來諸佛耶？為念現在他方諸佛耶？何故威神顯耀、光瑞殊妙乃爾，願為宣說。於是世尊，告阿難言：善哉善哉！汝為哀愍利樂諸眾生故，能問如是微妙之義。汝今斯問，勝於供養一天下阿羅漢、辟支佛，布施累劫諸天人民、蜎飛蠕動之類，功德百千萬倍。何以故？當來諸天人民，一切含靈，皆因汝問而得度脫故。阿難，如來以無盡大悲，矜哀三界，所以出興於世。光闡道教，欲拯群萌，惠以真實之利，難值難見，如優曇花，希有出現。汝今所問，多所饒益。阿難當知，如來正覺，其智難量，無有障礙。能於念頃，住無量億劫。身及諸根，無有增減。所以者何？如來定慧，究暢無極。於一切法，而得最勝自在故。阿難諦聽，善思念之，吾當為汝，分別解說。
法藏因地第四【本段註解】
佛告阿難：過去無量不可思議無央數劫，有佛出世，名世間自在王如來、應供、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊。在世教授四十二劫，時為諸天及世人民說經講道。有大國主名世饒王，聞佛說法，歡喜開解，尋發無上真正道意。棄國捐王，行作沙門，號曰法藏。修菩薩道，高才勇哲，與世超異。信解明記，悉皆第一。又有殊勝行願，及念慧力，增上其心，堅固不動。修行精進，無能逾者。往詣佛所，頂禮長跪，向佛合掌，即以伽他讚佛，發廣大願，頌曰：
如來微妙色端嚴。一切世間無有等
光明無量照十方。日月火珠皆匿曜
世尊能演一音聲。有情各各隨類解
又能現一妙色身。普使眾生隨類見
願我得佛清淨聲。法音普及無邊界
宣揚戒定精進門。通達甚深微妙法
智慧廣大深如海。內心清淨絕塵勞
超過無邊惡趣門。速到菩提究竟岸
無明貪瞋皆永無。惑盡過亡三昧力
亦如過去無量佛。為彼群生大導師
能救一切諸世間。生老病死眾苦惱
常行布施及戒忍。精進定慧六波羅
未度有情令得度。已度之者使成佛
假令供養恒沙聖。不如堅勇求正覺
願當安住三摩地。恒放光明照一切
感得廣大清淨居。殊勝莊嚴無等倫
輪迴諸趣眾生類。速生我剎受安樂
常運慈心拔有情。度盡無邊苦眾生
我行決定堅固力。唯佛聖智能證知
縱使身止諸苦中。如是願心永不退
至心精進第五【本段註解】
法藏比丘說此偈已，而白佛言：我今為菩薩道，已發無上正覺之心，取願作佛，悉令如佛。願佛為我廣宣經法，我當奉持，如法修行，拔諸勤苦生死根本，速成無上正等正覺。欲令我作佛時，智慧光明，所居國土，教授名字，皆聞十方。諸天人民及蜎蠕類，來生我國，悉作菩薩。我立是願，都勝無數諸佛國者，寧可得否？世間自在王佛，即為法藏而說經言：譬如大海一人斗量，經歷劫數尚可窮底。人有至心求道，精進不止，會當剋果，何願不得。汝自思惟，修何方便，而能成就佛剎莊嚴。如所修行，汝自當知。清淨佛國，汝應自攝。法藏白言：斯義宏深，非我境界。惟願如來應正遍知，廣演諸佛無量妙剎。若我得聞如是等法，思惟修習，誓滿所願。世間自在王佛知其高明，志願深廣，即為宣說二百一十億諸佛剎土功德嚴淨、廣大圓滿之相，應其心願，悉現與之。說是法時，經千億歲。爾時法藏聞佛所說，皆悉睹見，起發無上殊勝之願。於彼天人善惡，國土粗妙，思惟究竟。便一其心，選擇所欲，結得大願。精勤求索，恭慎保持。修習功德，滿足五劫。於彼二十一俱胝佛土功德莊嚴之事，明了通達，如一佛剎。所攝佛國，超過於彼。既攝受已，復詣世自在王如來所，稽首禮足，繞佛三匝，合掌而住，白言世尊：我已成就莊嚴佛土，清淨之行。佛言：善哉！今正是時，汝應具說，令眾歡喜。亦令大眾，聞是法已，得大善利。能於佛剎，修習攝受，滿足無量大願。
發大誓願第六【本段註解】
法藏白言：唯願世尊，大慈聽察。
我若證得無上菩提，成正覺已，所居佛剎，具足無量不可思議功德莊嚴。無有地獄、餓鬼、禽獸、蜎飛蠕動之類。所有一切眾生，以及焰摩羅界，三惡道中，來生我剎，受我法化，悉成阿耨多羅三藐三菩提，不復更墮惡趣。得是願，乃作佛，不得是願，不取無上正覺。（一、國無惡道願；二、不墮惡趣願；）
我作佛時，十方世界，所有眾生，令生我剎，皆具紫磨真金色身，三十二種大丈夫相。端正淨潔，悉同一類。若形貌差別，有好醜者，不取正覺。（三、身悉金色願；四、三十二相願；五、身無差別願；）
我作佛時，所有眾生，生我國者，自知無量劫時宿命所作善惡。皆能洞視徹聽，知十方去來現在之事。不得是願，不取正覺。（六、宿命通願；七、天眼通願；八、天耳通願；）
我作佛時，所有眾生，生我國者，皆得他心智通。若不悉知億那由他百千佛剎，眾生心念者，不取正覺。（九、他心通願；）
我作佛時，所有眾生，生我國者，皆得神通自在，波羅密多。於一念頃，不能超過億那由他百千佛剎，周遍巡歷供養諸佛者，不取正覺。（十、神足通願；十一、遍供諸佛願；）
我作佛時，所有眾生，生我國者，遠離分別，諸根寂靜。若不決定成等正覺，證大涅槃者，不取正覺。（十二、定成正覺願；）
我作佛時，光明無量，普照十方，絕勝諸佛，勝於日月之明千萬億倍。若有眾生，見我光明，照觸其身，莫不安樂，慈心作善，來生我國。若不爾者，不取正覺。（十三、光明無量願；十四、觸光安樂願；）
我作佛時，壽命無量，國中聲聞天人無數，壽命亦皆無量。假令三千大千世界眾生，悉成緣覺，於百千劫，悉共計校，若能知其量數者，不取正覺。（十五、壽命無量願；十六、聲聞無數願；）
我作佛時，十方世界，無量剎中，無數諸佛，若不共稱歎我名，說我功德國土之善者，不取正覺。（十七、諸佛稱歎願；）
我作佛時，十方眾生，聞我名號，至心信樂，所有善根，心心回向，願生我國，乃至十念，若不生者，不取正覺。唯除五逆，誹謗正法。（十八、十念必生願；）
我作佛時，十方眾生，聞我名號，發菩提心，修諸功德，奉行六波羅密，堅固不退。復以善根回向，願生我國，一心念我，晝夜不斷。臨壽終時，我與諸菩薩眾，迎現其前，經須臾間，即生我剎，作阿惟越致菩薩。不得是願，不取正覺。（十九、聞名發心願；二十、臨終接引願；）
我作佛時，十方眾生，聞我名號，繫念我國，發菩提心，堅固不退。植眾德本，至心回向，欲生極樂，無不遂者。若有宿惡，聞我名字，即自悔過，為道作善，便持經戒，願生我剎，命終不復更三惡道，即生我國。若不爾者，不取正覺。（二十一、悔過得生願；）
我作佛時，國無婦女。若有女人，聞我名字，得清淨信，發菩提心，厭患女身，願生我國。命終即化男子，來我剎土。十方世界諸眾生類，生我國者，皆於七寶池蓮華中化生。若不爾者，不取正覺。（二十二、國無女人願；二十三、厭女轉男願；二十四、蓮華化生願；）
我作佛時，十方眾生，聞我名字，歡喜信樂，禮拜歸命。以清淨心，修菩薩行，諸天世人，莫不致敬。若聞我名，壽終之後，生尊貴家，諸根無缺，常修殊勝梵行。若不爾者，不取正覺。（二十五、天人禮敬願；二十六、聞名得福願；二十七、修殊勝行願；）
我作佛時，國中無不善名。所有眾生，生我國者，皆同一心，住於定聚。永離熱惱，心得清涼，所受快樂，猶如漏盡比丘。若起想念，貪計身者，不取正覺。（二十八、國無不善願；二十九、住正定聚願；三十、樂如漏盡願；三十一、不貪計身願；）
我作佛時，生我國者，善根無量，皆得金剛那羅延身，堅固之力。身頂皆有光明照耀。成就一切智慧，獲得無邊辯才。善談諸法秘要，說經行道，語如鐘聲。若不爾者，不取正覺。（三十二、那羅延身願；三十三、光明慧辯願；三十四、善談法要願；）
我作佛時，所有眾生，生我國者，究竟必至一生補處。除其本願為眾生故，被弘誓鎧，教化一切有情，皆發信心，修菩提行，行普賢道。雖生他方世界，永離惡趣。或樂說法，或樂聽法，或現神足，隨意修習，無不圓滿。若不爾者，不取正覺。（三十五、一生補處願；三十六、教化隨意願；）
我作佛時，生我國者，所須飲食、衣服、種種供具，隨意即至，無不滿願。十方諸佛，應念受其供養。若不爾者，不取正覺。（三十七、衣食自至願；三十八、應念受供願；）
我作佛時，國中萬物，嚴淨光麗，形色殊特，窮微極妙，無能稱量。其諸眾生，雖具天眼，有能辨其形色、光相、名數，及總宣說者，不取正覺。（三十九、莊嚴無盡願；）
我作佛時，國中無量色樹，高或百千由旬。道場樹高，四百萬里。諸菩薩中，雖有善根劣者，亦能了知。欲見諸佛淨國莊嚴，悉於寶樹間見，猶如明鏡，睹其面像。若不爾者，不取正覺。（四十、無量色樹願；四十一、樹現佛剎願；）
我作佛時，所居佛剎，廣博嚴淨，光瑩如鏡，徹照十方無量無數不可思議諸佛世界。眾生睹者，生希有心。若不爾者，不取正覺。（四十二、徹照十方願；）
我作佛時，下從地際，上至虛空，宮殿樓觀，池流華樹，國土所有一切萬物，皆以無量寶香合成。其香普熏十方世界。眾生聞者，皆修佛行。若不爾者，不取正覺。（四十三、寶香普熏願；）
我作佛時，他方世界諸菩薩眾，聞我名者，證離生法，獲陀羅尼。清淨歡喜，得平等住。修菩薩行，具足德本。應時不獲一二三忍，於諸佛法，不能現證不退轉者，不取正覺。（四十六、獲陀羅尼願；四十七、聞名得忍願；四十八、現證不退願。）
必成正覺第七【本段註解】
佛告阿難：爾時法藏比丘說此願已，以偈頌曰：
我建超世志。必至無上道。斯願不滿足。誓不成等覺
復為大施主。普濟諸窮苦。令彼諸群生。長夜無憂惱
出生眾善根。成就菩提果。我若成正覺。立名無量壽
眾生聞此號。俱來我剎中。如佛金色身。妙相悉圓滿
亦以大悲心。利益諸群品。離欲深正念。淨慧修梵行
願我智慧光。普照十方剎。消除三垢冥。明濟眾厄難
悉捨三途苦。滅諸煩惱暗。開彼智慧眼。獲得光明身
閉塞諸惡道。通達善趣門。為眾開法藏。廣施功德寶
如佛無礙智。所行慈愍行。常作天人師。得為三界雄
說法獅子吼。廣度諸有情。圓滿昔所願。一切皆成佛
斯願若剋果。大千應感動。虛空諸天神。當雨珍妙華
佛告阿難：法藏比丘說此頌已，應時普地六種震動。天雨妙華，以散其上。自然音樂空中讚言，決定必成無上正覺。
積功累德第八【本段註解】
阿難，法藏比丘於世自在王如來前，及諸天人大眾之中，發斯弘誓願已，住真實慧，勇猛精進，一向專志莊嚴妙土。所修佛國，開廓廣大，超勝獨妙，建立常然，無衰無變。於無量劫，積植德行。不起貪瞋癡欲諸想，不著色聲香味觸法。但樂憶念過去諸佛，所修善根。行寂靜行，遠離虛妄。依真諦門，植眾德本。不計眾苦，少欲知足。專求白法，惠利群生。志願無倦，忍力成就。於諸有情，常懷慈忍。和顏愛語，勸諭策進。恭敬三寶，奉事師長。無有虛偽諂曲之心。莊嚴眾行，軌範具足。觀法如化，三昧常寂。善護口業，不譏他過。善護身業，不失律儀。善護意業，清淨無染。所有國城、聚落、眷屬、珍寶，都無所著。恒以布施、持戒、忍辱、精進、禪定、智慧，六度之行，教化安立眾生，住於無上真正之道。由成如是諸善根故，所生之處，無量寶藏，自然發應。或為長者居士、豪姓尊貴，或為剎利國王、轉輪聖帝，或為六欲天主，乃至梵王。於諸佛所，尊重供養，未曾間斷。如是功德，說不能盡。身口常出無量妙香，猶如旃檀、優缽羅華，其香普熏無量世界。隨所生處，色相端嚴，三十二相、八十種好，悉皆具足。手中常出無盡之寶，莊嚴之具，一切所須，最上之物，利樂有情。由是因緣，能令無量眾生，皆發阿耨多羅三藐三菩提心。
圓滿成就第九【本段註解】
佛告阿難：法藏比丘，修菩薩行，積功累德，無量無邊。於一切法，而得自在。非是語言分別之所能知。所發誓願圓滿成就，如實安住，具足莊嚴、威德廣大、清淨佛土。阿難聞佛所說，白世尊言：法藏菩薩成菩提者，為是過去佛耶？未來佛耶？為今現在他方世界耶？世尊告言：彼佛如來，來無所來，去無所去，無生無滅，非過現未來。但以酬願度生，現在西方，去閻浮提百千俱胝那由他佛剎，有世界名曰極樂。法藏成佛，號阿彌陀。成佛以來，於今十劫。今現在說法。有無量無數菩薩聲聞之眾，恭敬圍繞。
皆願作佛第十【本段註解】
佛說阿彌陀佛為菩薩求得是願時，阿闍王子，與五百大長者，聞之皆大歡喜，各持一金華蓋，俱到佛前作禮。以華蓋上佛已，卻坐一面聽經，心中願言：令我等作佛時，皆如阿彌陀佛。佛即知之，告諸比丘：是王子等，後當作佛。彼於前世住菩薩道，無數劫來，供養四百億佛。迦葉佛時，彼等為我弟子，今供養我，復相值也。時諸比丘聞佛言者，莫不代之歡喜。
國界嚴淨第十一【本段註解】
佛語阿難：彼極樂界，無量功德，具足莊嚴。永無眾苦、諸難、惡趣、魔惱之名。亦無四時、寒暑、雨冥之異。復無大小江海、丘陵坑坎、荊棘沙礫，鐵圍、須彌、土石等山。唯以自然七寶，黃金為地。寬廣平正，不可限極。微妙奇麗，清淨莊嚴，超逾十方一切世界。阿難聞已，白世尊言：若彼國土無須彌山，其四天王天，及忉利天，依何而住？佛告阿難：夜摩、兜率，乃至色無色界，一切諸天，依何而住？阿難白言：不可思議業力所致。佛語阿難：不思議業，汝可知耶？汝身果報，不可思議；眾生業報，亦不可思議；眾生善根，不可思議；諸佛聖力，諸佛世界，亦不可思議。其國眾生，功德善力，住行業地，及佛神力，故能爾耳。阿難白言：業因果報，不可思議。我於此法，實無所惑。但為將來眾生破除疑網，故發斯問。
光明遍照第十二【本段註解】
佛告阿難：阿彌陀佛威神光明，最尊第一。十方諸佛，所不能及。遍照東方恒沙佛剎，南西北方，四維上下，亦復如是。若化頂上圓光，或一二三四由旬，或百千萬億由旬。諸佛光明，或照一二佛剎，或照百千佛剎。惟阿彌陀佛，光明普照無量無邊無數佛剎。諸佛光明所照遠近，本其前世求道，所願功德大小不同。至作佛時，各自得之。自在所作，不為預計。阿彌陀佛，光明善好，勝於日月之明千億萬倍。光中極尊，佛中之王。是故無量壽佛，亦號無量光佛，亦號無邊光佛、無礙光佛、無等光佛，亦號智慧光、常照光、清淨光、歡喜光、解脫光、安隱光、超日月光、不思議光。如是光明，普照十方一切世界。其有眾生，遇斯光者，垢滅善生，身意柔軟。若在三途極苦之處，見此光明，皆得休息，命終皆得解脫。若有眾生聞其光明威神功德，日夜稱說，至心不斷，隨意所願，得生其國。
壽眾無量第十三【本段註解】
佛語阿難：無量壽佛，壽命長久，不可稱計。又有無數聲聞之眾，神智洞達，威力自在，能於掌中持一切世界。我弟子中大目犍連，神通第一，三千大千世界所有一切星宿眾生，於一晝夜，悉知其數。假使十方眾生，悉成緣覺，一一緣覺，壽萬億歲，神通皆如大目犍連。盡其壽命，竭其智力，悉共推算，彼佛會中聲聞之數，千萬分中不及一分。譬如大海，深廣無邊，設取一毛，析為百分，碎如微塵。以一毛塵，沾海一滴，此毛塵水，比海孰多？阿難，彼目犍連等所知數者，如毛塵水，所未知者，如大海水。彼佛壽量，及諸菩薩、聲聞、天人壽量亦爾，非以算計譬喻之所能知。
寶樹遍國第十四【本段註解】
彼如來國，多諸寶樹。或純金樹、純白銀樹、琉璃樹、水晶樹、琥珀樹、美玉樹、瑪瑙樹，唯一寶成，不雜餘寶。或有二寶三寶，乃至七寶，轉共合成。根莖枝幹，此寶所成，華葉果實，他寶化作。或有寶樹，黃金為根，白銀為身，琉璃為枝，水晶為梢，琥珀為葉，美玉為華，瑪瑙為果。其餘諸樹，復有七寶，互為根幹枝葉華果，種種共成。各自異行，行行相值，莖莖相望，枝葉相向，華實相當，榮色光曜，不可勝視。清風時發，出五音聲，微妙宮商，自然相和。是諸寶樹，周遍其國。
菩提道場第十五【本段註解】
又其道場，有菩提樹，高四百萬里，其本周圍五千由旬，枝葉四布二十萬里。一切眾寶自然合成。華果敷榮，光暉遍照。復有紅綠青白諸摩尼寶，眾寶之王，以為瓔珞。雲聚寶鎖，飾諸寶柱。金珠鈴鐸，周匝條間。珍妙寶網，羅覆其上。百千萬色，互相映飾。無量光炎，照耀無極。一切莊嚴，隨應而現。微風徐動，吹諸枝葉，演出無量妙法音聲。其聲流布，遍諸佛國。清暢哀亮，微妙和雅，十方世界音聲之中，最為第一。若有眾生，睹菩提樹、聞聲、嗅香、嘗其果味、觸其光影、念樹功德，皆得六根清徹，無諸惱患，住不退轉，至成佛道。復由見彼樹故，獲三種忍，一音響忍，二柔順忍，三者無生法忍。佛告阿難：如是佛剎，華果樹木，與諸眾生而作佛事。此皆無量壽佛，威神力故，本願力故，滿足願故，明了、堅固、究竟願故。
堂舍樓觀第十六【本段註解】
又無量壽佛講堂精舍，樓觀欄楯，亦皆七寶自然化成。復有白珠摩尼以為交絡，明妙無比。諸菩薩眾，所居宮殿，亦復如是。中有在地講經、誦經者，有在地受經、聽經者，有在地經行者，思道及坐禪者，有在虛空講誦受聽者，經行、思道及坐禪者。或得須陀洹，或得斯陀含，或得阿那含、阿羅漢。未得阿惟越致者，則得阿惟越致。各自念道、說道、行道，莫不歡喜。
泉池功德第十七【本段註解】
又其講堂左右，泉池交流。縱廣深淺，皆各一等。或十由旬，二十由旬，乃至百千由旬。湛然香潔，具八功德。岸邊無數旃檀香樹，吉祥果樹，華果恒芳，光明照耀。修條密葉，交覆於池。出種種香，世無能喻。隨風散馥，沿水流芬。又復池飾七寶，地布金沙。優缽羅華、缽曇摩華、拘牟頭華、芬陀利華，雜色光茂，彌覆水上。若彼眾生，過浴此水，欲至足者，欲至膝者，欲至腰腋，欲至頸者，或欲灌身，或欲冷者、溫者、急流者、緩流者，其水一一隨眾生意，開神悅體，淨若無形。寶沙映澈，無深不照。微瀾徐回，轉相灌注。波揚無量微妙音聲，或聞佛法僧聲、波羅蜜聲、止息寂靜聲、無生無滅聲、十力無畏聲，或聞無性無作無我聲、大慈大悲喜捨聲、甘露灌頂受位聲。得聞如是種種聲已，其心清淨，無諸分別，正直平等，成熟善根。隨其所聞，與法相應。其願聞者，輒獨聞之，所不欲聞，了無所聞。永不退於阿耨多羅三藐三菩提心。十方世界諸往生者，皆於七寶池蓮華中，自然化生。悉受清虛之身，無極之體。不聞三途惡惱苦難之名，尚無假設，何況實苦。但有自然快樂之音。是故彼國，名為極樂。
超世希有第十八【本段註解】
彼極樂國，所有眾生，容色微妙，超世希有。咸同一類，無差別相。但因順餘方俗，故有天人之名。佛告阿難：譬如世間貧苦乞人，在帝王邊，面貌形狀，寧可類乎？帝王若比轉輪聖王，則為鄙陋，猶彼乞人，在帝王邊也。轉輪聖王，威相第一，比之忉利天王，又復醜劣。假令帝釋，比第六天，雖百千倍不相類也。第六天王，若比極樂國中，菩薩聲聞，光顏容色，雖萬億倍，不相及逮。所處宮殿，衣服飲食，猶如他化自在天王。至於威德、階位、神通變化，一切天人，不可為比，百千萬億，不可計倍。阿難應知，無量壽佛極樂國土，如是功德莊嚴，不可思議。
受用具足第十九【本段註解】
復次極樂世界所有眾生，或已生，或現生，或當生，皆得如是諸妙色身。形貌端嚴，福德無量。智慧明了，神通自在。受用種種，一切豐足。宮殿、服飾、香花、幡蓋，莊嚴之具，隨意所須，悉皆如念。若欲食時，七寶缽器，自然在前，百味飲食，自然盈滿。雖有此食，實無食者。但見色聞香，以意為食。色力增長，而無便穢。身心柔軟，無所味著。事已化去，時至復現。復有眾寶妙衣、冠帶、瓔珞，無量光明，百千妙色，悉皆具足，自然在身。所居舍宅，稱其形色。寶網彌覆，懸諸寶鈴。奇妙珍異，周遍校飾。光色晃曜，盡極嚴麗。樓觀欄楯，堂宇房閣，廣狹方圓，或大或小，或在虛空，或在平地。清淨安隱，微妙快樂。應念現前，無不具足。
德風華雨第二十【本段註解】
其佛國土，每於食時，自然德風徐起，吹諸羅網，及眾寶樹，出微妙音，演說苦、空、無常、無我諸波羅密，流布萬種溫雅德香。其有聞者，塵勞垢習，自然不起。風觸其身，安和調適，猶如比丘得滅盡定。復吹七寶林樹，飄華成聚。種種色光，遍滿佛土。隨色次第，而不雜亂。柔軟光潔，如兜羅綿。足履其上，沒深四指。隨足舉已，還復如初。過食時後，其華自沒。大地清淨，更雨新華。隨其時節，還復周遍。與前無異，如是六反。
寶蓮佛光第二十一【本段註解】
又眾寶蓮華周滿世界。一一寶華百千億葉。其華光明，無量種色，青色青光、白色白光，玄黃朱紫，光色亦然。復有無量妙寶百千摩尼，映飾珍奇，明曜日月。彼蓮華量，或半由旬，或一二三四，乃至百千由旬。一一華中，出三十六百千億光。一一光中，出三十六百千億佛，身色紫金，相好殊特。一一諸佛，又放百千光明，普為十方說微妙法。如是諸佛，各各安立無量眾生於佛正道。
決證極果第二十二【本段註解】
復次阿難，彼佛國土，無有昏暗、火光、日月、星曜、晝夜之象，亦無歲月劫數之名，復無住著家室。於一切處，既無標式名號，亦無取捨分別，唯受清淨最上快樂。若有善男子、善女人，若已生，若當生，皆悉住於正定之聚，決定證於阿耨多羅三藐三菩提。何以故？若邪定聚，及不定聚，不能了知建立彼因故。
十方佛讚第二十三【本段註解】
復次阿難，東方恒河沙數世界，一一界中如恒沙佛，各出廣長舌相，放無量光，說誠實言，稱讚無量壽佛不可思議功德。南西北方恒沙世界，諸佛稱讚亦復如是。四維上下恒沙世界，諸佛稱讚亦復如是。何以故？欲令他方所有眾生，聞彼佛名，發清淨心，憶念受持，歸依供養。乃至能發一念淨信，所有善根，至心回向，願生彼國。隨願皆生，得不退轉，乃至無上正等菩提。
三輩往生第二十四【本段註解】
佛告阿難，十方世界諸天人民，其有至心願生彼國，凡有三輩。其上輩者，捨家棄欲而作沙門。發菩提心。一向專念阿彌陀佛。修諸功德，願生彼國。此等眾生，臨壽終時，阿彌陀佛，與諸聖眾，現在其前。經須臾間，即隨彼佛往生其國。便於七寶華中自然化生，智慧勇猛，神通自在。是故阿難，其有眾生欲於今世見阿彌陀佛者，應發無上菩提之心。復當專念極樂國土。積集善根，應持回向。由此見佛，生彼國中，得不退轉，乃至無上菩提。其中輩者，雖不能行作沙門，大修功德，當發無上菩提之心。一向專念阿彌陀佛。隨己修行，諸善功德，奉持齋戒，起立塔像，飯食沙門，懸繒燃燈，散華燒香，以此回向，願生彼國。其人臨終，阿彌陀佛化現其身，光明相好，具如真佛，與諸大眾前後圍繞，現其人前，攝受導引。即隨化佛往生其國，住不退轉，無上菩提。功德智慧次如上輩者也。其下輩者，假使不能作諸功德，當發無上菩提之心，一向專念阿彌陀佛。歡喜信樂，不生疑惑。以至誠心，願生其國。此人臨終，夢見彼佛，亦得往生。功德智慧次如中輩者也。若有眾生住大乘者，以清淨心，向無量壽。乃至十念，願生其國。聞甚深法，即生信解。乃至獲得一念淨心，發一念心念於彼佛。此人臨命終時，如在夢中，見阿彌陀佛，定生彼國，得不退轉無上菩提。
往生正因第二十五【本段註解】
復次阿難，若有善男子、善女人，聞此經典，受持讀誦，書寫供養，晝夜相續，求生彼剎。發菩提心。持諸禁戒，堅守不犯。饒益有情，所作善根悉施與之，令得安樂。憶念西方阿彌陀佛，及彼國土。是人命終，如佛色相種種莊嚴，生寶剎中，速得聞法，永不退轉。復次阿難，若有眾生欲生彼國，雖不能大精進禪定，盡持經戒，要當作善。所謂一不殺生，二不偷盜，三不淫欲，四不妄言，五不綺語，六不惡口，七不兩舌，八不貪，九不瞋，十不癡。如是晝夜思惟極樂世界阿彌陀佛，種種功德，種種莊嚴。志心歸依，頂禮供養。是人臨終，不驚不怖，心不顛倒，即得往生彼佛國土。若多事物，不能離家，不暇大修齋戒，一心清淨。有空閒時，端正身心。絕欲去憂，慈心精進。不當瞋怒嫉妒，不得貪餮慳惜。不得中悔，不得狐疑。要當孝順，至誠忠信。當信佛經語深，當信作善得福。奉持如是等法，不得虧失。思惟熟計，欲得度脫。晝夜常念，願欲往生阿彌陀佛清淨佛國。十日十夜，乃至一日一夜不斷絕者，壽終皆得往生其國，行菩薩道。諸往生者，皆得阿惟越致，皆具金色三十二相，皆當作佛。欲於何方佛國作佛，從心所願，隨其精進早晚，求道不休，會當得之，不失其所願也。阿難，以此義利故，無量無數不可思議無有等等無邊世界，諸佛如來，皆共稱讚無量壽佛所有功德。
禮供聽法第二十六【本段註解】
復次阿難，十方世界諸菩薩眾，為欲瞻禮極樂世界無量壽佛，各以香華幢幡寶蓋，往詣佛所。恭敬供養，聽受經法，宣佈道化，稱讚佛土功德莊嚴。爾時世尊即說頌曰：
東方諸佛剎。數如恒河沙。恒沙菩薩眾。往禮無量壽
南西北四維。上下亦復然。咸以尊重心。奉諸珍妙供
暢發和雅音。歌歎最勝尊。究達神通慧。遊入深法門
聞佛聖德名。安隱得大利。種種供養中。勤修無懈倦
觀彼殊勝剎。微妙難思議。功德普莊嚴。諸佛國難比
因發無上心。願速成菩提。應時無量尊。微笑現金容
光明從口出。遍照十方國。回光還繞佛。三匝從頂入
菩薩見此光。即證不退位。時會一切眾。互慶生歡喜
佛語梵雷震。八音暢妙聲。十方來正士。吾悉知彼願
志求嚴淨土。受記當作佛。覺了一切法。猶如夢幻響
滿足諸妙願。必成如是剎。知土如影像。恒發弘誓心
究竟菩薩道。具諸功德本。修勝菩提行。受記當作佛
通達諸法性。一切空無我。專求淨佛土。必成如是剎
聞法樂受行。得至清淨處。必於無量尊。受記成等覺
無邊殊勝剎。其佛本願力。聞名欲往生。自致不退轉
菩薩興至願。願己國無異。普念度一切。各發菩提心
捨彼輪迴身。俱令登彼岸。奉事萬億佛。飛化遍諸剎
恭敬歡喜去。還到安養國。
歌歎佛德第二十七【本段註解】
佛語阿難：彼國菩薩，承佛威神，於一食頃，復往十方無邊淨剎，供養諸佛。華香幢幡，供養之具，應念即至，皆現手中。珍妙殊特，非世所有。以奉諸佛，及菩薩眾。其所散華，即於空中，合為一華。華皆向下，端圓周匝，化成華蓋。百千光色，色色異香，香氣普薰。蓋之小者，滿十由旬，如是轉倍，乃至遍覆三千大千世界。隨其前後，以次化沒。若不更以新華重散，前所散華終不復落。於虛空中共奏天樂，以微妙音歌歎佛德。經須臾間，還其本國，都悉集會七寶講堂。無量壽佛，則為廣宣大教，演暢妙法。莫不歡喜，心解得道。即時香風吹七寶樹，出五音聲。無量妙華，隨風四散。自然供養，如是不絕。一切諸天，皆齎百千華香，萬種伎樂，供養彼佛，及諸菩薩聲聞之眾。前後往來，熙怡快樂。此皆無量壽佛本願加威，及曾供養如來，善根相續，無缺減故，善修習故，善攝取故，善成就故。
大士神光第二十八【本段註解】
佛告阿難：彼佛國中諸菩薩眾，悉皆洞視徹聽八方上下、去來現在之事。諸天人民，以及蜎飛蠕動之類，心意善惡，口所欲言，何時度脫，得道往生，皆預知之。又彼佛剎諸聲聞眾，身光一尋，菩薩光明，照百由旬。有二菩薩，最尊第一，威神光明，普照三千大千世界。阿難白佛：彼二菩薩，其號云何？佛言：一名觀世音，一名大勢至。此二菩薩，於娑婆界，修菩薩行，往生彼國。常在阿彌陀佛左右。欲至十方無量佛所，隨心則到。現居此界，作大利樂。世間善男子、善女人，若有急難恐怖，但自歸命觀世音菩薩，無不得解脫者。
願力宏深第二十九【本段註解】
復次阿難，彼佛剎中，所有現在、未來一切菩薩，皆當究竟一生補處。唯除大願，入生死界，為度群生，作獅子吼。擐大甲胄，以宏誓功德而自莊嚴。雖生五濁惡世，示現同彼，直至成佛，不受惡趣。生生之處，常識宿命。無量壽佛，意欲度脫十方世界諸眾生類，皆使往生其國，悉令得泥洹道。作菩薩者，令悉作佛。既作佛已，轉相教授，轉相度脫，如是輾轉，不可復計。十方世界，聲聞菩薩，諸眾生類，生彼佛國，得泥洹道，當作佛者，不可勝數。彼佛國中，常如一法，不為增多。所以者何？猶如大海，為水中王，諸水流行，都入海中。是大海水，寧為增減。八方上下，佛國無數。阿彌陀國，長久廣大，明好快樂，最為獨勝。本其為菩薩時，求道所願，累德所致。無量壽佛，恩德布施八方上下，無窮無極，深大無量，不可勝言。
菩薩修持第三十【本段註解】
復次阿難，彼佛剎中，一切菩薩，禪定智慧，神通威德，無不圓滿。諸佛密藏，究竟明了。調伏諸根，身心柔軟。深入正慧，無復餘習。依佛所行，七覺聖道。修行五眼，照真達俗。肉眼簡擇，天眼通達，法眼清淨，慧眼見真，佛眼具足，覺了法性。辯才總持，自在無礙。善解世間無邊方便。所言誠諦，深入義味。度諸有情，演說正法。無相無為，無縛無脫。無諸分別，遠離顛倒。於所受用，皆無攝取。遍遊佛剎，無愛無厭。亦無希求不希求想，亦無彼我違怨之想。何以故？彼諸菩薩，於一切眾生，有大慈悲利益心故。捨離一切執著，成就無量功德。以無礙慧，解法如如。善知集滅音聲方便。不欣世語，樂在正論。知一切法，悉皆空寂。生身煩惱，二餘俱盡。於三界中，平等勤修。究竟一乘，至於彼岸。決斷疑網，證無所得。以方便智，增長了知。從本以來，安住神通。得一乘道，不由他悟。
真實功德第三十一【本段註解】
其智宏深，譬如巨海；菩提高廣，喻若須彌；自身威光，超於日月；其心潔白，猶如雪山；忍辱如地，一切平等；清淨如水，洗諸塵垢；熾盛如火，燒煩惱薪；不著如風，無諸障礙。法音雷震，覺未覺故；雨甘露法，潤眾生故；曠若虛空，大慈等故；如淨蓮華，離染汙故；如尼拘樹，覆蔭大故；如金剛杵，破邪執故；如鐵圍山，眾魔外道不能動故。其心正直，善巧決定；論法無厭，求法不倦；戒若琉璃，內外明潔；其所言說，令眾悅服。擊法鼓，建法幢，曜慧日，破癡暗。淳淨溫和，寂定明察。為大導師，調伏自他。引導群生，捨諸愛著。永離三垢，遊戲神通。因緣願力，出生善根。摧伏一切魔軍，尊重奉事諸佛。為世明燈，最勝福田，殊勝吉祥，堪受供養。赫奕歡喜，雄猛無畏。身色相好，功德辯才，具足莊嚴，無與等者。常為諸佛所共稱讚。究竟菩薩諸波羅蜜，而常安住不生不滅諸三摩地。行遍道場，遠二乘境。阿難，我今略說彼極樂界，所生菩薩，真實功德，悉皆如是。若廣說者，百千萬劫不能窮盡。
壽樂無極第三十二【本段註解】
佛告彌勒菩薩、諸天人等：無量壽國，聲聞菩薩，功德智慧，不可稱說。又其國土微妙安樂，清淨若此。何不力為善，念道之自然。出入供養，觀經行道。喜樂久習，才猛智慧。心不中回，意無懈時。外若遲緩，內獨駛急。容容虛空，適得其中。中表相應，自然嚴整。檢斂端直，身心潔淨。無有愛貪，志願安定。無增缺減，求道和正。不誤傾邪，隨經約令。不敢蹉跌，若於繩墨。咸為道慕，曠無他念。無有憂思，自然無為。虛空無立，淡安無欲。作得善願，盡心求索。含哀慈愍，禮義都合。苞羅表裏，過度解脫。自然保守，真真潔白。志願無上，淨定安樂。一旦開達明徹，自然中自然相，自然之有根本，自然光色參回，轉變最勝。郁單成七寶，橫攬成萬物。光精明俱出，善好殊無比。著於無上下，洞達無邊際。宜各勤精進，努力自求之。必得超絕去，往生無量清淨阿彌陀佛國。橫截於五趣，惡道自閉塞。無極之勝道，易往而無人。其國不逆違，自然所牽隨。捐志若虛空，勤行求道德。可得極長生，壽樂無有極。何為著世事，譊譊憂無常。
勸諭策進第三十三【本段註解】
世人共爭不急之務，於此劇惡極苦之中，勤身營務，以自給濟。尊卑、貧富、少長、男女，累念積慮，為心走使。無田憂田，無宅憂宅，眷屬財物，有無同憂。有一少一，思欲齊等，適小具有，又憂非常。水火盜賊，怨家債主，焚漂劫奪，消散磨滅。心慳意固，無能縱捨。命終棄捐，莫誰隨者。貧富同然，憂苦萬端。世間人民，父子兄弟夫婦親屬，當相敬愛，無相憎嫉。有無相通，無得貪惜。言色常和，莫相違戾。或時心諍，有所恚怒。後世轉劇，至成大怨。世間之事，更相患害，雖不臨時，應急想破。人在愛欲之中，獨生獨死，獨去獨來，苦樂自當，無有代者。善惡變化，追逐所生，道路不同，會見無期。何不於強健時，努力修善，欲何待乎？世人善惡自不能見，吉凶禍福，競各作之。身愚神暗，轉受餘教。顛倒相續，無常根本。蒙冥抵突，不信經法。心無遠慮，各欲快意。迷於瞋恚，貪於財色。終不休止，哀哉可傷！先人不善，不識道德，無有語者，殊無怪也。死生之趣，善惡之道，都不之信，謂無有是。更相瞻視，且自見之。或父哭子，或子哭父，兄弟夫婦，更相哭泣。一死一生，迭相顧戀。憂愛結縛，無有解時。思想恩好，不離情欲。不能深思熟計，專精行道。年壽旋盡，無可奈何。惑道者眾，悟道者少。各懷殺毒，惡氣冥冥。為妄興事，違逆天地。恣意罪極，頓奪其壽。下入惡道，無有出期。若曹當熟思計，遠離眾惡。擇其善者，勤而行之。愛欲榮華，不可常保，皆當別離，無可樂者。當勤精進，生安樂國。智慧明達，功德殊勝。勿得隨心所欲，虧負經戒，在人後也。
心得開明第三十四【本段註解】
彌勒白言：佛語教戒，甚深甚善。皆蒙慈恩，解脫憂苦。佛為法王，尊超群聖，光明徹照，洞達無極，普為一切天人之師。今得值佛，復聞無量壽聲，靡不歡喜，心得開明。佛告彌勒：敬於佛者，是為大善。實當念佛，截斷狐疑。拔諸愛欲，杜眾惡源。遊步三界，無所罣礙。開示正道，度未度者。若曹當知十方人民，永劫以來，輾轉五道，憂苦不絕。生時苦痛，老亦苦痛，病極苦痛，死極苦痛。惡臭不淨，無可樂者。宜自決斷，洗除心垢。言行忠信，表裏相應。人能自度，轉相拯濟。至心求願，積累善本。雖一世精進勤苦，須臾間耳。後生無量壽國，快樂無極。永拔生死之本，無復苦惱之患。壽千萬劫，自在隨意。宜各精進，求心所願。無得疑悔，自為過咎，生彼邊地七寶城中，於五百歲受諸厄也。彌勒白言：受佛明誨，專精修學。如教奉行，不敢有疑。
濁世惡苦第三十五【本段註解】
佛告彌勒：汝等能於此世，端心正意，不為眾惡，甚為大德。所以者何？十方世界，善多惡少，易可開化。唯此五惡世間，最為劇苦。我今於此作佛，教化群生，令捨五惡，去五痛，離五燒，降化其意，令持五善，獲其福德。何等為五？其一者，世間諸眾生類，欲為眾惡。強者伏弱，轉相剋賊，殘害殺傷，迭相吞噉，不知為善，後受殃罰。故有窮乞、孤獨、聾盲、喑啞、癡惡、尪狂，皆因前世不信道德，不肯為善。其有尊貴、豪富、賢明、長者、智勇、才達，皆由宿世慈孝，修善積德所致。世間有此目前現事，壽終之後，入其幽冥。轉生受身，改形易道。故有泥犁、禽獸、蜎飛蠕動之屬。譬如世法牢獄，劇苦極刑，魂神命精，隨罪趣向。所受壽命，或長或短，相從共生，更相報償。殃惡未盡，終不得離。輾轉其中，累劫難出。難得解脫，痛不可言。天地之間，自然有是。雖不即時暴應，善惡會當歸之。其二者，世間人民不順法度。奢婬驕縱，任心自恣。居上不明，在位不正。陷人冤枉，損害忠良。心口各異，機偽多端。尊卑中外，更相欺誑。瞋恚愚癡，欲自厚己，欲貪多有。利害勝負，結忿成仇。破家亡身，不顧前後。富有慳惜，不肯施與。愛保貪重，心勞身苦。如是至竟，無一隨者。善惡禍福，追命所生。或在樂處，或入苦毒。又或見善憎謗，不思慕及。常懷盜心，悕望他利。用自供給，消散復取。神明剋識，終入惡道。自有三途無量苦惱，輾轉其中，累劫難出，痛不可言。其三者，世間人民相因寄生，壽命幾何。不良之人，身心不正。常懷邪惡，常念婬慾。煩滿胸中，邪態外逸。費損家財，事為非法。所當求者，而不肯為。又或交結聚會，興兵相伐。攻劫殺戮，強奪迫脅。歸給妻子，極身作樂。眾共憎厭，患而苦之。如是之惡，著於人鬼。神明記識，自入三途。無量苦惱，輾轉其中。累劫難出，痛不可言。其四者，世間人民不念修善。兩舌、惡口、妄言、綺語。憎嫉善人，敗壞賢明。不孝父母，輕慢師長。朋友無信，難得誠實。尊貴自大，謂己有道。橫行威勢，侵易于人。欲人畏敬，不自慚懼。難可降化，常懷驕慢。賴其前世，福德營護。今世為惡，福德盡滅。壽命終盡，諸惡繞歸。又其名籍，記在神明。殃咎牽引，無從捨離。但得前行，入于火鑊。身心摧碎，神形苦極。當斯之時，悔復何及。其五者，世間人民徙倚懈怠。不肯作善，治身修業。父母教誨，違戾反逆。譬如怨家，不如無子。負恩違義，無有報償。放恣遊散，耽酒嗜美。魯扈抵突，不識人情。無義無禮，不可諫曉。六親眷屬，資用有無，不能憂念。不惟父母之恩，不存師友之義。意念身口，曾無一善。不信諸佛經法，不信生死善惡。欲害真人，鬥亂僧眾。愚癡蒙昧，自為智慧。不知生所從來，死所趣向。不仁不順，希望長生。慈心教誨，而不肯信。苦口與語，無益其人。心中閉塞，意不開解。大命將終，悔懼交至。不預修善，臨時乃悔。悔之於後，將何及乎！天地之間，五道分明。善惡報應，禍福相承。身自當之，無誰代者。善人行善，從樂入樂，從明入明。惡人行惡，從苦入苦，從冥入冥。誰能知者，獨佛知耳。教語開示，信行者少。生死不休，惡道不絕。如是世人，難可具盡。故有自然三途，無量苦惱，輾轉其中。世世累劫，無有出期。難得解脫，痛不可言。如是五惡、五痛、五燒，譬如大火，焚燒人身。若能自於其中一心制意，端身正念，言行相副，所作至誠，獨作諸善，不為眾惡。身獨度脫，獲其福德，可得長壽泥洹之道。是為五大善也。
重重誨勉第三十六【本段註解】
佛告彌勒：吾語汝等，如是五惡、五痛、五燒，輾轉相生。敢有犯此，當歷惡趣。或其今世，先被病殃，死生不得，示眾見之。或於壽終，入三惡道。愁痛酷毒，自相燋然。共其怨家，更相殺傷。從小微起，成大困劇。皆由貪著財色，不肯施惠。各欲自快，無復曲直。癡欲所迫，厚己爭利。富貴榮華，當時快意。不能忍辱，不務修善。威勢無幾，隨以磨滅。天道施張，自然糾舉，煢煢忪忪，當入其中。古今有是，痛哉可傷！汝等得佛經語，熟思惟之。各自端守，終身不怠。尊聖敬善，仁慈博愛。當求度世，拔斷生死眾惡之本。當離三途，憂怖苦痛之道。若曹作善，云何第一？當自端心，當自端身。耳目口鼻，皆當自端。身心淨潔，與善相應。勿隨嗜欲，不犯諸惡。言色當和，身行當專。動作瞻視，安定徐為。作事倉卒，敗悔在後。為之不諦，亡其功夫。
如貧得寶第三十七【本段註解】
汝等廣植德本，勿犯道禁。忍辱精進，慈心專一。齋戒清淨，一日一夜，勝在無量壽國為善百歲。所以者何？彼佛國土，皆積德眾善，無毫髮之惡。於此修善，十日十夜，勝於他方諸佛國中，為善千歲。所以者何？他方佛國，福德自然，無造惡之地。唯此世間，善少惡多，飲苦食毒，未嘗寧息。吾哀汝等，苦心誨喻，授與經法。悉持思之，悉奉行之。尊卑、男女、眷屬、朋友，轉相教語，自相約檢。和順義理，歡樂慈孝。所作如犯，則自悔過。去惡就善，朝聞夕改。奉持經戒，如貧得寶。改往修來，洗心易行。自然感降，所願輒得。佛所行處，國邑丘聚，靡不蒙化。天下和順，日月清明。風雨以時，災厲不起。國豐民安，兵戈無用。崇德興仁，務修禮讓。國無盜賊，無有怨枉。強不淩弱，各得其所。我哀汝等，甚於父母念子。我於此世作佛，以善攻惡，拔生死之苦。令獲五德，升無為之安。吾般泥洹，經道漸滅。人民諂偽，復為眾惡。五燒五痛，久後轉劇。汝等轉相教誡，如佛經法，無得犯也。彌勒菩薩，合掌白言：世人惡苦，如是如是。佛皆慈哀，悉度脫之。受佛重誨，不敢違失。
禮佛現光第三十八【本段註解】
佛告阿難：若曹欲見無量清淨平等覺，及諸菩薩、阿羅漢等所居國土，應起西向，當日沒處，恭敬頂禮，稱念南無阿彌陀佛。阿難即從座起，面西合掌，頂禮白言：我今願見極樂世界阿彌陀佛，供養奉事，種諸善根。頂禮之間，忽見阿彌陀佛，容顏廣大，色相端嚴。如黃金山，高出一切諸世界上。又聞十方世界，諸佛如來，稱揚讚歎阿彌陀佛種種功德，無礙無斷。阿難白言：彼佛淨剎得未曾有，我亦願樂生於彼土。世尊告言：其中生者，已曾親近無量諸佛，植眾德本。汝欲生彼，應當一心歸依瞻仰。作是語時，阿彌陀佛即於掌中放無量光，普照一切諸佛世界。時諸佛國，皆悉明現，如處一尋。以阿彌陀佛殊勝光明，極清淨故，於此世界所有黑山、雪山、金剛、鐵圍大小諸山，江河叢林，天人宮殿，一切境界，無不照見。譬如日出，明照世間。乃至泥犁、谿谷，幽冥之處，悉大開闢，皆同一色。猶如劫水彌滿世界，其中萬物，沈沒不現，滉漾浩汗，唯見大水。彼佛光明，亦復如是。聲聞、菩薩一切光明，悉皆隱蔽，唯見佛光，明耀顯赫。此會四眾、天龍八部、人非人等，皆見極樂世界，種種莊嚴。阿彌陀佛，於彼高座，威德巍巍，相好光明，聲聞、菩薩，圍繞恭敬。譬如須彌山王，出於海面。明現照耀，清淨平正。無有雜穢，及異形類。唯是眾寶莊嚴，聖賢共住。阿難及諸菩薩眾等，皆大歡喜，踴躍作禮，以頭著地，稱念南無阿彌陀三藐三佛陀。諸天人民，以至蜎飛蠕動，睹斯光者，所有疾苦，莫不休止，一切憂惱，莫不解脫。悉皆慈心作善，歡喜快樂。鐘磬、琴瑟、箜篌樂器，不鼓自然皆作五音。諸佛國中，諸天人民，各持花香，來於虛空，散作供養。爾時極樂世界，過於西方百千俱胝那由他國，以佛威力，如對目前，如淨天眼，觀一尋地。彼見此土，亦復如是。悉睹娑婆世界，釋迦如來，及比丘眾，圍繞說法。
慈氏述見第三十九【本段註解】
爾時佛告阿難，及慈氏菩薩：汝見極樂世界，宮殿樓閣，泉池林樹，具足微妙清淨莊嚴否？汝見欲界諸天，上至色究竟天，雨諸香華，遍佛剎否？阿難對曰：唯然已見。汝聞阿彌陀佛大音宣佈一切世界，化眾生否？阿難對曰：唯然已聞。佛言：汝見彼國淨行之眾，遊處虛空，宮殿隨身，無所障礙，遍至十方供養諸佛否？及見彼等念佛相續否？復有眾鳥住虛空界，出種種音，皆是化作，汝悉見否？慈氏白言：如佛所說，一一皆見。佛告彌勒：彼國人民有胎生者，汝復見否？彌勒白言：世尊，我見極樂世界人住胎者，如夜摩天，處於宮殿。又見眾生，於蓮華內結跏趺坐，自然化生。何因緣故，彼國人民，有胎生者，有化生者？
邊地疑城第四十【本段註解】
佛告慈氏：若有眾生，以疑惑心修諸功德，願生彼國。不了佛智、不思議智、不可稱智、大乘廣智、無等無倫最上勝智，於此諸智，疑惑不信。猶信罪福，修習善本，願生其國。復有眾生，積集善根，希求佛智、普遍智、無等智、威德廣大不思議智。於自善根，不能生信。故於往生清淨佛國，意志猶豫，無所專據。然猶續念不絕。結其善願為本，續得往生。是諸人等，以此因緣，雖生彼國，不能前至無量壽所。道止佛國界邊，七寶城中。佛不使爾，身行所作，心自趣向。亦有寶池蓮華，自然受身。飲食快樂，如忉利天。於其城中，不能得出。所居舍宅在地，不能隨意高大。於五百歲，常不見佛，不聞經法，不見菩薩聲聞聖眾。其人智慧不明，知經復少。心不開解，意不歡樂。是故於彼謂之胎生。若有眾生，明信佛智，乃至勝智，斷除疑惑，信己善根，作諸功德，至心回向。皆於七寶華中，自然化生，跏趺而坐。須臾之頃，身相光明，智慧功德，如諸菩薩，具足成就。彌勒當知，彼化生者，智慧勝故。其胎生者，五百歲中，不見三寶，不知菩薩法式，不得修習功德，無因奉事無量壽佛。當知此人，宿世之時，無有智慧，疑惑所致。
惑盡見佛第四十一【本段註解】
譬如轉輪聖王，有七寶獄，王子得罪，禁閉其中。層樓綺殿，寶帳金床。欄窗榻座，妙飾奇珍。飲食衣服，如轉輪王。而以金鎖繫其兩足。諸小王子，甯樂此否？慈氏白言：不也世尊。彼幽縶時，心不自在，但以種種方便，欲求出離。求諸近臣，終不從心。輪王歡喜，方得解脫。佛告彌勒：此諸眾生，亦復如是。若有墮於疑悔，希求佛智，至廣大智。於自善根，不能生信。由聞佛名起信心故，雖生彼國，於蓮華中不得出現。彼處華胎，猶如園苑宮殿之想。何以故？彼中清淨，無諸穢惡。然於五百歲中，不見三寶，不得供養奉事諸佛，遠離一切殊勝善根。以此為苦，不生欣樂。若此眾生識其罪本，深自悔責，求離彼處。往昔世中，過失盡已，然後乃出。即得往詣無量壽所，聽聞經法。久久亦當開解歡喜，亦得遍供無數無量諸佛，修諸功德。汝阿逸多，當知疑惑於諸菩薩為大損害，為失大利，是故應當明信諸佛無上智慧。慈氏白言：云何此界一類眾生，雖亦修善，而不求生？佛告慈氏：此等眾生，智慧微淺。分別西方，不及天界，是以非樂，不求生彼。慈氏白言：此等眾生，虛妄分別。不求佛剎，何免輪迴。佛言：彼等所種善根，不能離相，不求佛慧，深著世樂，人間福報。雖復修福，求人天果，得報之時，一切豐足，而未能出三界獄中。假使父母、妻子、男女眷屬，欲相救免，邪見業王，未能捨離，常處輪迴，而不自在。汝見愚癡之人，不種善根，但以世智聰辯，增益邪心。云何出離生死大難。復有眾生，雖種善根，作大福田。取相分別，情執深重。求出輪迴，終不能得。若以無相智慧，植眾德本。身心清淨，遠離分別。求生淨剎，趣佛菩提。當生佛剎，永得解脫。
菩薩往生第四十二【本段註解】
彌勒菩薩白佛言：今此娑婆世界，及諸佛剎，不退菩薩當生極樂國者，其數幾何？佛告彌勒：於此世界，有七百二十億菩薩，已曾供養無數諸佛，植眾德本，當生彼國。諸小行菩薩，修習功德，當往生者，不可稱計。不但我剎諸菩薩等，往生彼國，他方佛土，亦復如是。從遠照佛剎，有十八俱胝那由他菩薩摩訶薩，生彼國土。東北方寶藏佛剎，有九十億不退菩薩，當生彼國。從無量音佛剎、光明佛剎、龍天佛剎、勝力佛剎、獅子佛剎、離塵佛剎、德首佛剎、仁王佛剎、華幢佛剎，不退菩薩當往生者，或數十百億，或數百千億，乃至萬億。其第十二佛名無上華，彼有無數諸菩薩眾，皆不退轉。智慧勇猛，已曾供養無量諸佛，具大精進，發趣一乘。於七日中，即能攝取百千億劫，大士所修堅固之法。斯等菩薩，皆當往生。其第十三佛名曰無畏，彼有七百九十億大菩薩眾，諸小菩薩及比丘等，不可稱計，皆當往生。十方世界諸佛名號，及菩薩眾當往生者，但說其名，窮劫不盡。
非是小乘第四十三【本段註解】
佛告慈氏：汝觀彼諸菩薩摩訶薩，善獲利益。若有善男子、善女人，得聞阿彌陀佛名號，能生一念喜愛之心，歸依瞻禮，如說修行。當知此人為得大利。當獲如上所說功德。心無下劣，亦不貢高。成就善根，悉皆增上。當知此人非是小乘，於我法中，得名第一弟子。是故告汝天人世間阿修羅等，應當愛樂修習，生希有心。於此經中，生導師想。欲令無量眾生，速疾安住得不退轉，及欲見彼廣大莊嚴、攝受殊勝佛剎，圓滿功德者，當起精進，聽此法門。為求法故，不生退屈諂偽之心。設入大火，不應疑悔。何以故？彼無量億諸菩薩等，皆悉求此微妙法門，尊重聽聞，不生違背。多有菩薩，欲聞此經而不能得，是故汝等應求此法。
受菩提記第四十四【本段註解】
若於來世，乃至正法滅時，當有眾生，植諸善本，已曾供養無量諸佛。由彼如來加威力故，能得如是廣大法門。攝取受持，當獲廣大一切智智。於彼法中，廣大勝解，獲大歡喜。廣為他說，常樂修行。諸善男子，及善女人，能於是法，若已求、現求、當求者，皆獲善利。汝等應當安住無疑，種諸善本，應常修習，使無疑滯，不入一切種類珍寶成就牢獄。阿逸多，如是等類大威德者，能生佛法廣大異門。由於此法不聽聞故，有一億菩薩，退轉阿耨多羅三藐三菩提。若有眾生，於此經典，書寫、供養、受持、讀誦，於須臾頃為他演說，勸令聽聞，不生憂惱，乃至晝夜思惟彼剎，及佛功德，於無上道，終不退轉。彼人臨終，假使三千大千世界滿中大火，亦能超過，生彼國土。是人已曾值過去佛，受菩提記。一切如來，同所稱讚。是故應當專心信受、持誦、說行。
獨留此經第四十五【本段註解】
吾今為諸眾生說此經法，令見無量壽佛，及其國土一切所有。所當為者，皆可求之。無得以我滅度之後，復生疑惑。當來之世經道滅盡，我以慈悲哀愍，特留此經止住百歲。其有眾生，值斯經者，隨意所願，皆可得度。如來興世，難值難見。諸佛經道，難得難聞。遇善知識，聞法能行，此亦為難。若聞斯經，信樂受持，難中之難，無過此難。若有眾生得聞佛聲，慈心清淨，踴躍歡喜，衣毛為起，或淚出者，皆由前世曾作佛道，故非凡人。若聞佛號，心中狐疑，於佛經語，都無所信，皆從惡道中來。宿殃未盡，未當度脫。故心狐疑，不信向耳。
勤修堅持第四十六【本段註解】
佛告彌勒：諸佛如來無上之法，十力無畏，無礙無著，甚深之法，及波羅密等菩薩之法，非易可遇。能說法人，亦難開示。堅固深信，時亦難遭。我今如理宣說如是廣大微妙法門，一切諸佛之所稱讚。付囑汝等，作大守護，為諸有情長夜利益，莫令眾生淪墮五趣，備受危苦。應勤修行，隨順我教。當孝於佛，常念師恩。當令是法久住不滅。當堅持之，無得毀失。無得為妄，增減經法。常念不絕，則得道捷。我法如是，作如是說。如來所行，亦應隨行。種修福善，求生淨剎。
福慧始聞第四十七【本段註解】
爾時世尊而說頌曰：
若不往昔修福慧。於此正法不能聞
已曾供養諸如來。則能歡喜信此事
惡驕懈怠及邪見。難信如來微妙法
譬如盲人恒處暗。不能開導於他路
唯曾於佛植眾善。救世之行方能修
聞已受持及書寫。讀誦讚演並供養
如是一心求淨方。決定往生極樂國
假使大火滿三千。乘佛威德悉能超
如來深廣智慧海。唯佛與佛乃能知
聲聞億劫思佛智。盡其神力莫能測
如來功德佛自知。唯有世尊能開示
人身難得佛難值。信慧聞法難中難
若諸有情當作佛。行超普賢登彼岸
是故博聞諸智士。應信我教如實言
如是妙法幸聽聞。應常念佛而生喜
受持廣度生死流。佛說此人真善友
聞經獲益第四十八【本段註解】
爾時世尊說此經法，天人世間有萬二千那由他億眾生，遠離塵垢，得法眼淨。二十億眾生，得阿那含果。六千八百比丘，諸漏已盡，心得解脫。四十億菩薩，於無上菩提住不退轉，以弘誓功德而自莊嚴。二十五億眾生，得不退忍。四萬億那由他百千眾生，於無上菩提未曾發意，今始初發。種諸善根，願生極樂，見阿彌陀佛，皆當往生彼如來土，各於異方次第成佛，同名妙音如來。復有十方佛剎，若現在生，及未來生，見阿彌陀佛者，各有八萬俱胝那由他人，得授記法忍，成無上菩提。彼諸有情，皆是阿彌陀佛宿願因緣，俱得往生極樂世界。爾時三千大千世界六種震動，並現種種希有神變，放大光明，普照十方。復有諸天，於虛空中，作妙音樂，出隨喜聲。乃至色界諸天，悉皆得聞，歎未曾有。無量妙花紛紛而降。尊者阿難，彌勒菩薩，及諸菩薩、聲聞、天龍八部，一切大眾，聞佛所說，皆大歡喜，信受奉行。
【編註】歡迎轉載流通，功德無量!本檔未經精確校對可能有所錯漏，煩請告知修正，以利更多同修大德!
English Version (1)
Buddha Spoken Mahayana Eternal Life Sublime Sutra
(Also known as:)
THE LARGER SUKHAVATIVYUHA SUTRA
(or)
The Sutra on the Buddha of Eternal Life
(Tripitaka No. 363)
Translated during the Song Dynasty by FadYin
Translated from the Sanskrit by F. Max Mueller
edited by Richard St. Clair
THE LARGER SUKHAVATI-VYUHA.
DESCRIPTION OF SUKHAVATI, THE LAND OF BLISS.
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 Bhagavan 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 Bhagavan, spoke thus to the Bhagavan: 'Thy organs of sense, O Bhagavan, 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 Bhagavan are serene, the color of his face is clear, the color of his skin bright and yellowish. And as, O Bhagavan, 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 Bhagavan are serene, the color of his face is clear, and the color of his skin bright and yellowish. Moreover, I do not know, O Bhagavan, 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 Bhagavan: 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 Bhagavan 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 Bhagavan: 'The gods, O Bhagavan, 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 Bhagavan 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 Bhagavan,' so did the blessed Ananda answer the Bhagavan.
# 3. The Bhagavan 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 Bhagavan. 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 Bhagavan Tathagata Lokesvararaja was, and, after worshipping the Bhagavan, 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, (1)
"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. (2)
"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. (3)
"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! (4)
"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. (5)
"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. (6)
"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. (7)
"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. (8)
"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. (9)
"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! " (10)
# 5. 'Then, O Ananda, that Bhikkhu Dharmakara, having praised the Bhagavan, the Tathagata Lokesvararaja, in his presence, with those Gathas, spoke thus: "O Bhagavan, 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 Bhagavan, 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 Bhagavan proclaim those signs by which I may comprehend the perfection of all good qualities of a Buddha country."
'After this, O Ananda, the Bhagavan 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 Bhagavan, I could not do this, but the Bhagavan 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 Bhagavan Lokesvararaja, the Tathagata, turned respectfully round him to the right, and walked away from the presence of this Bhagavan. 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 Bhagavan Lokesvararaja, the Tathagata. And then, proceeding to where the Tathagata was, he worshipped the feet of the Bhagavan with his head, and said: "O Bhagavan, 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 Bhagavan: "May the Bhagavan 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan 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 Bhagavan: "O Bhagavan, 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 Bhagavan 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 Bhagavan 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 Bhagavan Amitabha, excepting the Buddhas, the Bhagavans, 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 Bhagavan, 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 Bhagavan, 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!'
Bhagavan 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 Bhagavan is endless and boundless, and receives the name of "immeasurable and innumerable."
#14. 'And, O Ananda, the length of the life of that Bhagavan 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 Bhagavan 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 Bhagavan Amitayus, the Tathagata, arose and awoke to the highest perfect knowledge.
#15. 'And, O Ananda, the world called Sukhavati belonging to that Bhagavan 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 Bhagavan: 'But in that case, O Bhagavan, 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?'
Bhagavan 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 Bhagavan the result of works and the outcome of works are inconceivable.'
Bhagavan 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.'
Bhagavan 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 Bhagavan 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 Bhagavan, 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 Bhagavan, 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 Bhagavan, 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 Bhagavan: 'What are the names, O Bhagavan, of those two noble-minded Bodhisattvas?
The Bhagavan 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 Bhagavan 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 Bhagavan : 'I wish, O Bhagavan, 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 Bhagavan 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 Bhagavan 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 Bhagavan.'
The Bhagavan 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 Bhagavan.'
The Bhagavan 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 Bhagavan.'
The Bhagavan 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 Bhagavan, perceive even one difference, so far as the men in that world of Sukhavati are endowed with great supernatural powers.'
The Bhagavan 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 Bhagavan, these men dwelling within the calyx of excellent lotus-flowers in the world Sukhavati.
#41. 'Again there are, O Bhagavan, beings who, being born miraculously, appear sitting cross-legged in the lotus-flowers. What is there, O Bhagavan, 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 Bhagavan 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 Bhagavan.'
The Bhagavan 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 Bhagavan; 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 Bhagavan, there is no pleasure for that prince in that dungeon, nor is he liberated, until the king shows him favor.'
The Bhagavan 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 Bhagavan: 'O Bhagavan, 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 Bhagavan 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 Bhagavan 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 Bhagavan 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 Bhagavan. 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.
EnglishVersion (2)
The Sūtra of (the Buddha of) Immeasurable Life
Translated by Hisao Inagaki
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Translated from Chinese by Hisao Inagaki
The text follows the Taishō Tripiṭaka edition, vol. 12, and the passage numbers follow Jōdo shinshū Seiten, 1988, pp. 3-40.
曹魏天竺三藏康僧鎧譯
我聞如是。一時佛住王舍城耆闍崛山中。與大比丘衆萬二千人倶。一切大聖神通已達。其名曰尊者了本際．尊者正願．尊者正語．尊者大號．尊者仁賢．尊者離垢．尊者名聞．尊者善實．尊者具足．尊者牛王．尊者優樓頻蠡迦葉．尊者伽耶迦葉．尊者那提迦葉．尊者摩訶迦葉．尊者舍利弗．尊者大目揵連．尊者劫賓那．尊者大住．尊者大淨志．尊者摩訶周那．尊者滿願子．尊者離障閡．尊者流灌．尊者堅伏．尊者面王．尊者果乘．尊者仁性．尊者喜樂．尊者善來．尊者羅云．尊者阿難。皆如斯等上首者也。
Thus have I heard. At one time the Buddha was staying on
the Vulture Peak
Mahayana bodhisattvas also accompanied the Buddha,
including all those of this Auspicious Kalpa, such as the Bodhisattva
Samantabhadra, the Bodhisattva Mañjuśrī and the Bodhisattva Maitreya. There
were also the sixteen lay bodhisattvas, such as Bhadrapala, as well as the
Bodhisattva Profound Thought, the Bodhisattva Wisdom of Faith, the Bodhisattva
Voidness, the Bodhisattva Bloom of Supernatural Power, the Bodhisattva Hero of
Light, the Bodhisattva Superior wisdom, the Bodhisattva Banner of Wisdom, the
Bodhisattva Tranquil Ability, the Bodhisattva Wisdom of Vows, the Bodhisattva
Sweet-smelling Elephant, the Bodhisattva Hero of Treasures, the Bodhisattva
Dwelling-in-the-Center, the Bodhisattva Practice of Restraint and the
Bodhisattva Emancipation.
皆遵普賢大士之德。具諸菩薩無量行願。安住一切功德之法。遊步十方。行權方便。
Each of these bodhisattvas, following the virtues of the mahāsattva Samantabhadra, is endowed with the immeasurable practices
and vows of the Bodhisattva Path, and firmly dwells in all the meritorious
deeds. He freely travels in all the ten quarters and employs skillful means of
emancipation.
佛法藏究竟彼岸。於無量世界現成等覺。處兜率天弘宣正法。捨彼天宮降神母胎。從右脅生現行七步。光明顯曜。普照十方無量佛土。六種振動。擧聲自稱。吾當於世爲無上尊。
He enters the treasury of the Dharma of the Buddhas, and
reaches the Other Shore. Throughout the innumerable worlds he attains
Enlightenment. First, dwelling in the Tuṣita Heaven, he proclaims the
true Dharma. Having left the heavenly palace, he descends into his mother's
womb. Soon after he is born from her right side, he takes seven steps. As he
does so, an effulgence illuminates everywhere in the ten quarters and
innumerable Buddha-lands shake in six ways. Then he utters these words, "I
will become the most honored one in the world."
釋梵奉侍天人歸仰。示現算計文藝射御。博綜道術。貫練群籍。遊於後園。講武試藝。現處宮中色味之間。見老病死悟世非常。棄國財位。入山學道。服乘白馬寶冠瓔珞。遣之令還。捨珍妙衣而著法服。剃除鬚髮。端坐樹下。勤苦六年。行如所應。現五濁刹隨順群生。示有塵垢沐浴金流。天按樹枝。得攀出池。靈禽翼從往詣道場。吉祥感徵表章功祚。哀受施草敷佛樹下加趺而坐。奮大光明使魔知之。魔率官屬而來逼試。制以智力皆令降伏。得微妙法成最正覺。
[266a] Śakra and Brahma reverently attend him, and heavenly
beings adore and worship him. He shows his ability in calculation, writing,
archery and horsemanship. He is also conversant with the divine arts and
well-read in many volumes. In the field outside the palace he trains himself in
the martial arts, and at court shows that he also enjoys the pleasures of the
senses. When he first encounters old age, sickness and death, he realizes the
impermanence of the world. He renounces his kingdom, wealth and throne, and
goes into the mountains to practice the Way. After sending back the white horse
that he has been riding, together with the jeweled crown and ornaments which he
has been wearing, he takes off his magnificent clothes and puts on a Dharma
robe. He cuts his hair and shaves his beard, sits upright under a tree and
strives at ascetic practices for six years in accord with the traditional way.
Since he has appeared in the world of the five defilements, he behaves as the
multitude. And as his body appears dirty, he takes a bath in the Golden River
梵祈勸請轉法輪。以佛遊步。佛吼而吼。扣法鼓。吹法螺。執法劍。建法幢。震法雷。曜法電。澍法雨。演法施。常以法音覺諸世間。光明普照無量佛土。一切世界六種震動。總攝魔界動魔宮殿。衆魔懾怖莫不歸伏。摑裂邪網消滅諸見。散諸塵勞壞諸欲塹。嚴護法城開闡法門。洗濯垢污顯明淸白。光融佛法宣流正化。入國分衛獲諸豐膳。貯功德。示福田。
As Śakra and Brahma request him to turn the Wheel of the
Dharma, the Buddha visits various places and preaches the Dharma in his
thunderous voice. He beats the Dharma-drum, blows the Dharma-conch, brandishes
the Dharma-sword, hoists the Dharma-banner, rolls the Dharma-thunder, hurls the
Dharma-lightning, brings the Dharma-rain, and bestows the Dharma-gift. At all
times, he awakens the world with the sound of the Dharma. His light illuminates
countless Buddha-lands, causing the entire world to quake in six ways. It
encompasses Mara's realm, shaking his palace, so that he and his host become
frightened and surrender. The bodhisattva tears asunder the net of evil,
destroys wrong views, removes afflictions, flushes the gutters of desire,
protects the Dharma-castle, opens the Dharma-gate, washes off the grime of the
passions, and reveals the pure white Dharma. He unifies everything in the
Buddha Dharma, and thus proclaims the right teaching. He enters the town to beg
alms; he accepts even rich food to enable the donors to accumulate merit and
also to show that he is a field of virtue.
欲宣法。現欣笑。以諸法藥救療三苦。現道意無量功德。授菩薩記成等正覺。示現滅度拯濟無極。消除諸漏殖衆德本。具足功德微妙難量。遊諸佛國普現道教。其所修行淸淨無穢。譬如幻師現衆異像爲男爲女無所不變。本學明了在意所爲。此諸菩薩亦復如是。學一切法。貫綜縷練。所住安諦。靡不感化。無數佛土。皆悉普現。未曾慢恣愍傷衆生。
Wishing to expound the Dharma, he smiles and so cures the
three pains with various Dharma-medicines. He teaches that the aspiration for
Enlightenment has immeasurable merit and, by giving predictions to
bodhisattvas, he enables them to attain Buddhahood. He demonstrates that he
passes into Nirvāṇa, but endlessly brings sentient beings to emancipation. In
removing their defilements, planting various roots of virtue and attaining
excellent merit, he displays wonderful and inconceivable works. Furthermore,
each of the bodhisattvas in the assembly is able to visit various Buddha-lands
and expound teachings of the Way. His manner of practice is pure and undefiled.
Just as a magician with his perfect skill can create at will various illusions,
including images of man or woman, at will, so the bodhisattva, having
thoroughly learned all the methods of emancipation and attained serene
awareness of reality, can freely teach and transform beings. He maṇifests himself everywhere in innumerable Buddha-lands,
performing acts of compassion for sentient beings tirelessly and with
diligence.
是之法一切具足。菩薩經典究暢要妙。名稱普至導御十方。無量諸佛咸共護念。佛所住者皆已得住。大聖所立而皆已立。如來導化各能宣布。爲諸菩薩而作大師。以甚深禪慧開導衆人。通諸法性達衆生相。明了諸國供養諸佛。化現其身猶如電光。
[266b] He has thus obtained complete mastery of such
methods of emancipation. He is thoroughly conversant with the essentials of the
sutras for bodhisattvas and, as his fame spreads everywhere, he guides sentient
beings throughout the ten quarters. All Buddhas remember him and give him their
protection. He has already dwelt in all the Buddha's abodes and performed all
the deeds of the Great Sage. He proclaims the Tathāgata's teachings, acts as a
great master for other bodhisattvas and, with profound samādhi and wisdom, guides multitudes of beings. With penetrating
insight into the essential nature of dharmas, he discerns different aspects of
living beings and closely watches over all the worlds. In making offerings to
the Buddhas, he maṇifests transformed bodies like flashes of lightning.
學無畏曉了幻法。壞裂魔網。解諸纏縛。超越聲聞緣覺之地。得空無相無願三昧。善立方便。顯示三乘。於此中下而現滅度。亦無所作亦無所有。不起不滅得平等法。具足成就無量總持百千三昧。諸根智慧廣普寂定。深入菩薩法藏。
Having well learned the extensive wisdom of fearlessness
and having realized the illusory nature of dharmas, he destroys Mara's nets and
unties all the bonds of passion. He rises above the stages ofśrāvakas and pratyekabuddhas and attains the samādhis of emptiness, non-form, and non-desire. He skillfully
provides expedient means and thus reveals three distinct teachings. Then for
those of the middle and lower stages, he demonstrates his passing into Nirvāṇa.
But, in reality, he is non-active and non-acquisitive, and, being aware that
dharmas in themselves neither arise nor perish, he realizes that they are of
absolute equality. He has attained innumerable dhāraṇīs, a hundred thousand samādhis and various kinds of spiritual faculties and wisdom. With
the Meditation of Vast and Universal Tranquility, he enters deeply into the
Dharma-treasury for bodhisattvas.
得佛華嚴三昧。宣揚演說一切經典。住深定門。悉睹現在無量諸佛。一念之頃無不周遍。濟諸劇難諸閑不閑。分別顯示眞實之際。得諸如來辯才之智。入衆言音。開化一切。超過世間諸所有法。心常諦住度世之道。於一切萬物隨意自在。
After attaining the Buddha-garland samādhi, he
proclaims and expounds all the sutras. While dwelling deep in meditation, he
visualizes all the innumerable Buddhas and in an instant visits every one of
them. By elucidating and teaching the ultimate truth to sentient beings, he
delivers them from the state of extreme pains, from the conditions in which
suffering is so great as to prevent people from finding time for Buddhist
practices, and also from the conditions in which suffering is not so great as
to prevent them from doing so. Having attained the Tathāgata's thorough
knowledge and eloquence, he has fluent command of languages, with which he
enlightens all beings. He is above all worldly affairs and his mind, always
serene, dwells on the path of emancipation; this gives him complete control
over all dharmas.
爲衆生類作不請之友。荷負群生爲之重任。受持如來甚深法藏。護佛種性常使不絕。興大悲愍衆生。演慈辯授法眼。杜三趣開善門。以不請之法。施諸黎庶。猶如孝子愛敬父母。於諸衆生視之若己。一切善本皆度彼岸。悉獲諸佛無量功德。智慧聖明不可思議。如是菩薩無量大士。不可稱計一時來會
Without being asked to do so, he becomes a good friend to
each within the multitude of beings and carries their heavy karmic burdens on
his back. He upholds the Tathāgata's profound Dharma-treasury and protects the
seeds of Buddhahood, so that they may continue to multiply. Having awakened
great compassion for sentient beings, he kindly expounds the teaching, and
endows them with the Dharma-eye. He blocks the paths to the three evil realms,
opens the gate of virtue and, without waiting for their request, provides
beings with the Dharma. He does this for the multitude of beings just as a
dutiful son loves and respects his parents. He indeed looks upon sentient
beings as his own self. With such roots of virtue, all the bodhisattvas in the
assembly had reached the shore of emancipation. They had acquired the Buddha's
immeasurable merit and attained the sacred, pure and inconceivable wisdom.
Innumerable bodhisattvas, mahāsattvas, such as these assembled there all at
once.
爾時世尊。諸根悅豫。姿色淸淨。光顏巍巍。
At that time all the senses of the World-Honored One
radiated joy, [266c] his entire body appeared serene and glorious, and his
august countenance looked most majestic.
尊者阿難承佛聖旨。卽從座起。偏袒右肩。長跪合掌而白佛言。今日世尊。諸根悅豫。姿色淸淨。光顏巍巍。如明鏡淨影暢表裏。威容顯耀超絕無量。未曾瞻睹殊妙如今。唯然大聖我心念言。今日世尊住奇特法。今日世雄住佛所住。今日世眼住導師行。今日世英住最勝道。今日天尊行如來德。去來現在佛佛相念。得無今佛念諸佛耶。何故威神光光乃爾。
Having perceived the Buddha's holy intention, the Venerable
Ānanda rose from his seat, bared his right shoulder, prostrated himself, and
joining his palms in reverence, said to the Buddha, "World-Honored One,
today all your senses are radiant with joy, your body is serene and glorious,
and your august countenance is as majestic as a clear mirror whose brightness
radiates outward and inward. The magnificence of your dignified appearance is
unsurpassed and beyond measure. I have never seen you look so superb and
majestic as today. With respect, Great Sage, this thought has occurred to me:
'Today, the World-Honored One dwells in the rare and marvelous Dharma; today,
the World-Hero dwells in the Buddha's abode; today, the World-Eye concentrates
on the performance of the leader's duty; today, the World-Valiant One dwells in
the supreme Bodhi; today, the One Most Honored in Heaven realizes the
Tathāgata's virtue. The Buddhas of the past, present and future contemplate
each other. How can this present Buddha not contemplate all other Buddhas?' For
what reason does his countenance look so majestic and brilliant?"
於是世尊告阿難曰。云何阿難。諸天教汝來問佛耶。自以慧見問威顏乎。阿難白佛。無有諸天來教我 者。自以所見問斯義耳。
Then the World-Honored One said to Ānanda, "Tell me,
Ānanda, whether some god urged you to put this question to the Buddha or
whether you asked about his glorious countenance from your own wise
observation." Ānanda replied to the Buddha, "No god came to prompt
me. I asked you about this matter of my own accord."
言。善哉阿難。所問甚快。發深智慧眞妙辯才。愍念衆生問斯慧義。如來以無盡大悲矜哀三界。所以出興於世。光闡道教。普令群萌獲眞法利。無量億劫難值難見。猶靈瑞華時時乃出。今所問者多所饒益。開化一切諸天人民。阿難。當知如來正覺其智難量多所導御。慧見無礙無能遏絕。以一口*食之力能住壽命。億百千劫無數無量。復過於此。諸根悅豫不以毀損。姿色不變光顏無異。所以者何。如來定慧究暢無極。於一切法而得自在。阿難諦聽。今爲汝說。對曰唯然願樂欲聞
The Buddha said, "Well said, Ānanda. I am very pleased
with your question. You have shown profound wisdom and subtle insight in asking
me this wise question out of compassion for sentient beings. As the Tathāgata,
I regard beings of the three worlds with boundless great compassion. The reason
for my appearance in the world is to reveal teachings of the Way and save
multitudes of beings by endowing them with true benefits. Even in countless
millions of kalpas it is difficult to come upon and meet a Tathāgata. It is as
difficult as seeing an udumbara flower, which blooms very rarely. Your question is of great
benefit and will enlighten all heavenly and human beings. Ānanda, you should
realize that the Tathāgata's perfectly enlightened wisdom is unfathomable,
capable of leading innumerable beings to emancipation, and that his penetrating
insight cannot be obstructed. With just one meal, he is able to live for a
hundred thousandkoṭīs of kalpas, or an
incalculable and immeasurable length of time, or beyond. Even after that lapse
of time, his senses will still be radiant with joy and show no signs of
deterioration; his appearance will not change, and his august countenance will
look just the same. The reason for this is that the Tathāgata's meditation and
wisdom are perfect and boundless and that he has attained unrestricted power
over all dharmas. Ānanda, listen carefully. I shall now expound the
Dharma."
Ānanda replied, "Yes, I will. With joy in my heart, I
wish to hear the Dharma."
佛告阿難。乃往過去久遠無量不可思議無央數劫。錠光如來興出於世。教化度脫無量衆生。皆令得道乃取滅度。次有如來名曰光遠。次名月光。次名栴檀香。次名善山王。次名須彌天冠。次名須彌等曜。次名月色。次名正念。次名離垢。次名無著。次名龍天。次名夜光。次名安明頂。次名不動地。次名琉璃妙華。次名琉璃金色。次名金藏。次名炎光。次名炎根。次名地種。次名月像。次名日音。次名解脫華。次名莊嚴光明。次名海覺神通。次名水光。次名大香。次名離塵垢。次名捨厭意。次名寶炎。次名妙頂。次名勇立。次名功德持慧。次名蔽日月光。次名日月琉璃光。次名無上琉璃光。次名最上首。次名菩提華。次名月明。次名日光。次名華色王。次名水月光。次名除癡冥。次名度蓋行。次名淨信。次名善宿。次名威神。次名法慧。次名鸞音。次名師子音。次名龍音。次名處世。如此諸佛皆悉已過
The Buddha said to Ānanda, "In the distant past
—innumerable, incalculable and inconceivable kalpas ago — a Tathāgata named
Dīpaṃkara appeared in the world. Having taught and freed
innumerable beings and led them all along the path of Enlightenment, he passed
into Nirvāṇa. Next appeared a Tathāgata named Far-reaching Light.
After him came Moonlight, and then Sandalwood-Incense, King of Beautiful
Mountains, Crown of Mount Sumeru, Brilliant like Mount Sumeru, Color of the
Moon, Right Recollection, Free of Defilement, Non-attachment, Dragon-deva, Nocturnal Light, Peaceful and Brilliant Peak, Immovable
Ground, [267a] Exquisite Beryl Flower, Golden Beryl Luster, Gold-treasury,
Flaming Light, Fiery Origin, Earth-shaking, Image of the Moon, Sound of the
Sun, Flower of Freedom, Glorious Light, Miraculous Power of the Ocean of Enlightenment,
Water Light, Great Fragrance, Free of Dust and Defilement, Abandoning Enmity,
Flame of Jewels, Beautiful Peak, Heroic Stance, Merit-possessing Wisdom,
Outshining the Sun and the Moon, Beryl Light of the Sun and the Moon, Supreme
Beryl Light, Highest Peak, Flower of Enlightenment, Brightness of the Moon,
Sunlight, King of the Colors of Flowers, Moonlight on the Water, Dispelling the
Darkness of Ignorance, Practice of Removing Hindrances, Pure Faith, Storage of
Good, Majestic Glory, Wisdom of the Dharma, Call of the Phoenix, Roar of the
Lion, Voice of the Dragon and Dwelling-in-the-world. All these Buddhas have
already passed into Nirvāṇa."
5.
Lokêśvararāja Buddha and Dharmakāra
爾時次有佛。名世自在王如來應供等正覺明行足善逝世間解無上士調御丈夫天人師佛世尊。時有國王。聞佛說法心懷悅豫尋發無上正眞道意。棄國捐王行作沙門。號曰法藏。高才勇哲與世超異。詣世自在王如來所。稽首佛足右遶三匝。長跪合掌以頌讚曰
"Then appeared a Buddha named Lokêśvararāja, the
Tathāgata, Arhat, Perfectly Enlightened One, Possessed of Wisdom and Practice,
Perfected One, Knower of the World, Unsurpassed One, Tamer of Men, Master of
Gods and Men, Buddha and World-Honored One.
"At that time there was a king, who, having heard the
Buddha's exposition of the Dharma, rejoiced in his heart and awakened
aspiration for the highest, perfect Enlightenment. He renounced his kingdom and
the throne, and became a monk named Dharmakāra. Having superior intelligence,
courage and wisdom, he distinguished himself in the world. He went to see the
Tathāgata Lokêśvararāja, knelt down at his feet, walked round him three times
keeping him always on his right, prostrated himself on the ground, and putting
his palms together in worship, praised the Buddha with these verses:
光顏巍巍 威神無極 如是炎明 無與等者 日月摩尼 珠光炎耀 皆悉隱蔽 猶如聚墨
1. The
shining face of the Buddha is glorious;
Boundless
is his magnificence.
Radiant
splendor such as his
Is beyond
all comparison.
The sun,
the moon and the maṇi-jewel,
Though
shining with dazzling brightness,
Are
completely dimmed and obscured
As if they
were a pile of ink-sticks .
如來容顏 超世無倫 正覺大音 響流十方 戒聞精進 三昧智慧 威德無侶
2. The
countenance of the
Tathāgata
Is beyond compare in the whole world.
The great
voice of the Enlightened One
Resounds
throughout the ten regions.
His
morality, learning, endeavor,
Absorption
in meditation, wisdom
And
magnificent virtues have no equal;
They are
wonderful and unsurpassed.
殊勝希有 深諦善念 諸佛法海 窮深盡奧 究其崖底 無明欲怒 世尊永無 人雄師子 神德無量
3. He
meditates deeply and directly
On the
oceanic Dharma of all the Buddhas.
He knows
its depth and breadth
And
penetrates to its farthest end.
Ignorance,
greed and anger
Are
forever absent in the World-Honored One.
He is the
lion, the most valiant of all men;
His
glorious virtue is unlimited.
功德廣大 智慧深妙 光明威相 震動大千 願我作佛 齊聖法王 過度生死 靡不解脫
4. His
meritorious achievements are vast;
His wisdom
is deep and sublime.
His light,
with awe-inspiring glory, [267b]
Shakes the
universe of a thousand million worlds.
I resolve
to become a Buddha,
Equal in
attainment to you,
O holy
king of the Dharma,
To save
living beings from birth-and-death,
And to
lead them all to emancipation.
布施調意 戒忍精進 如是三昧 智慧爲上 吾誓得佛 普行此願 一切恐懼 爲作大安
5. My
discipline in giving, mind-control,
Moral
virtues, forbearance and effort,
And also
in meditation and wisdom,
Shall be
supreme and unsurpassed.
I vow
that, when I have become a Buddha,
I shall
carry out this promise everywhere;
And to all
fear-ridden beings Shall I give great peace.
假令有佛 百千億萬 無量大聖 數如恒沙 供養一切 斯等諸佛 不如求道 堅正不卻
6. Even
though there are Buddhas,
A thousand
million koṭīs in number,
And
multitudes of great sages
Countless
as the sands of the Ganges ,
I shall
make offerings
To all
those Buddhas.
I shall
seek the supreme Way
Resolutely
and tirelessly.
譬如恒沙 諸佛世界 復不可計 無數刹土 光明悉照 遍此諸國 如是精進 威神難量
7. Even
though the Buddha-lands are as innumerable
As the
sands of the Ganges ,
And other
regions and worlds
Are also
without number,
My light
shall shine everywhere,
Pervading
all those lands.
Such being
the result of my efforts,
My
glorious power shall be immeasurable.
令我作佛 國土第一 其衆奇妙 道場超絕 國如泥洹 而無等雙 我當愍哀 度脫一切
8. When I
have become a Buddha,
My land
shall be most exquisite,
And its
people wonderful and unexcelled;
The seat
of Enlightenment shall be supreme.
My land,
being like Nirvāṇa itself,
Shall be
beyond comparison.
I take
pity on living beings
And
resolve to save them all.
十方來生 心悅淸淨 已到我國 快樂安隱 幸佛信明 是我眞證 發願於彼 力精所欲
9. Those
who come from the ten quarters
Shall find
joy and serenity of heart;
When they
reach my land,
They shall
dwell in peace and happiness.
I beg you,
the Buddha, to become my witness
And to
vouch for the truth of my aspiration.
Having now
made my vows to you,
I will
strive to fulfill them.
十方世尊 智慧無礙 常令此尊 知我心行 假令身止 諸苦毒中 我行精進 忍終不悔
10. The
World-Honored Ones in the ten quarters
Have
unimpeded wisdom;
I call
upon those Honored Ones
To bear
witness to my intention.
Even
though I must remain
In a state
of extreme pain,
I will
diligently practice,
Enduring
all hardships with tireless vigor.
佛告阿難。法藏比丘說此頌已。而白佛言。唯然世尊。我發無上正覺之心。願佛爲我廣宣經法。我當修行攝取佛國淸淨莊嚴無量妙土。令我於世速成正覺。拔諸生死勤苦之本。
The Buddha said to Ānanda, "Having spoken these
verses, the Bhikṣu Dharmakāra said to the Buddha Lokêśvararāja,
'Respectfully, World-Honored One, I announce that I have awakened aspiration
for the highest, perfect Enlightenment. I beseech you to explain the Dharma to
me fully, so that I can perform practices for the establishment of a pure
Buddha-land adorned with infinite excellent qualities. So please teach me how
to attain Enlightenment quickly and to remove the roots of afflictions of
birth-and-death for all.' "
佛語阿難。時世自在王佛。告法藏比丘。如所修行莊嚴佛土。汝自當知。比丘白佛。斯義弘深非我境界。唯願世尊廣爲敷演諸佛如來淨土之行。我聞此已。當如說修行成滿所願。
The Buddha said to Ānanda, "At that time the Buddha
Lokêśvararāja replied to the Bhikṣu Dharmakāra, 'You yourself
should know by what practice you can establish a glorious Buddha-land.' The
Bhikṣu said to the Buddha, 'That is far too vast and deep for my
comprehension. I sincerely beseech you, World-Honored One, to explain in detail
the practices by which Buddhas, Tathāgatas, established their pure lands. After
I hear that, I wish to practice as instructed and so fulfill my aspirations.'
"
爾時世自在王佛。知其高明志願深廣。卽爲法藏比丘而說經言。譬如大海。一人斗量經歷劫數。尚可窮底得其妙寶。人有至心精進求道不止會當剋果。何願不得
At that time the Buddha Lokêśvararāja recognized the Bhikṣu
Dharmakāra's noble and high aspirations, and taught him as follows: 'If, for
example, one keeps on bailing water out of a great ocean with a pint-measure,
one will be able to reach the bottom after many kalpas [267c] and then obtain
rare treasures. Likewise, if one sincerely, diligently and unceasingly seeks
the Way, one will be able to reach one's destination. What vow is there which
cannot be fulfilled?'
於是世自在王佛。卽爲廣說二百一十億諸佛刹土天人之善惡國土之粗妙。應其心願悉現與之。時彼比丘聞佛所說嚴淨國土。皆悉睹見超發無上殊勝之願。其心寂靜志無所著。一切世間無能及者。具足五劫。思惟攝取莊嚴佛國淸淨之行。
"Then the Buddha Lokêśvararāja explained in detail the
greater and lesser aspects of two hundred and ten koṭīs of Buddha-lands, together with the good and evil natures
of heavenly and human beings living there. He revealed them all to the Bhikṣu just
as he had requested. Then the Bhikṣu, having heard the Buddha's
exposition of the glorious pure land and also having seen all of them, resolved
upon his supreme, unsurpassed vows. His mind being serene and his aspirations
free of attachment, he was unexcelled throughout the world. For five full
kalpas he contemplated the vows, and then chose the pure practices for the
establishment of his Buddha-land."
阿難白佛。彼佛國土壽量幾何。佛言。其佛壽命四十二劫。時法藏比丘。攝取二百一十億諸佛妙土淸淨之行。如是修已詣彼佛所。稽首禮足遶佛三匝合掌而住。白言世尊。我已攝取莊嚴佛土淸淨之行。佛告比丘。汝今可說
宜知是時。發起悅可一切大衆。菩薩聞已修行此法。緣致滿足無量大願。比丘白佛。唯垂聽察。如我所願當具說之
Ānanda asked the Buddha, "How long was the life-span
of beings in the land of the Buddha Lokêśvararāja?"
The Buddha replied, "The length of life of that Buddha
was forty-two kalpas." He continued, "After that Dharmakāra
Bodhisattva adopted the pure practices which had led to the establishment of
the excellent lands of two hundred and ten koṭīs of Buddhas. When he had finished this task, he went to
the Buddha, knelt down at his feet, walked round him three times, joined his
palms in worship and sat down. He then said to the Buddha, 'I have adopted the
pure practices for the establishment of a glorious Buddha-land.' The Buddha
said to him, 'You should proclaim this. Know that now is the right time.
Encourage and delight the entire assembly. Hearing this, other bodhisattvas
will practice this Dharma and so fulfill their innumerable great vows.' The
Bhikṣu replied, 'I beg you to grant me your attention. Now I
will fully proclaim my vows.' "
設我得佛。國有地獄餓鬼畜生者。不取正覺
(1) If, when
I attain Buddhahood, there should be in my land a hell, a realm of hungry
spirits or a realm of animals, may I not attain perfect Enlightenment.
設我得佛。國中人天。壽終之後。復更三惡道者。不取正覺
(2) If, when
I attain Buddhahood, humans and devas in my land should after death fall again into the three
evil realms, may I not attain perfect Enlightenment.
設我得佛。國中人天。不悉眞金色者。不取正覺
(3) If, when
I attain Buddhahood, humans and devas in my land should not all be the color of pure gold, may
I not attain perfect Enlightenment.
設我得佛。國中人天。形色不同有好醜者。不取正覺
(4) If, when
I attain Buddhahood, humans and devas in my land should not all be of one appearance, and
should there be any difference in beauty, may I not attain perfect
Enlightenment.
設我得佛。國中人天。不悉識宿命。下至知百千億那由他諸劫事者。不取正覺
(5) If, when
I attain Buddhahood, humans and devas in my land should not remember all their previous lives,
not knowing even the events which occurred during the previous hundred thousand koṭīs of nayutas of kalpas, may I not attain perfect Enlightenment.
設我得佛。國中人天。不得天眼。下至見百千億那由他諸佛國者。不取正覺
(6) If, when
I attain Buddhahood, humans and devas in my land should not possess the divine eye of seeing
even a hundred thousand koṭīs of nayutas of Buddha-lands, may I not attain perfect Enlightenment.
設我得佛。國中人天。不得天耳。下至聞百千億那由他諸佛所說。不悉受持者。不取正覺
(7) If, when
I attain Buddhahood, humans and devas in my land should not possess the divine ear of hearing
[268a] the teachings of at least a hundred thousand koṭīs of nayutas of Buddhas and should not remember all of them, may I not
attain perfect Enlightenment.
設我得佛。國中人天。不得見他心智。下至知百千億那由他諸佛國中衆生心念者。不取正覺
(8) If, when
I attain Buddhahood, humans and devas in my land should not possess the faculty of knowing the
thoughts of others, at least those of all sentient beings living in a hundred
thousand koṭīs of nayutas of Buddha-lands, may I not attain perfect Enlightenment.
設我得佛。國中人天。不得神足。於一念頃下至不能超過百千億那由他諸佛國者。不取正覺
(9) If, when
I attain Buddhahood, humans and devas in my land should not possess the supernatural power of
traveling anywhere in one instant, even beyond a hundred thousand koṭīs of nayutas of Buddha-lands, may I not attain perfect Enlightenment.
設我得佛。國中人天。若起想念貪計身者。不取正覺
(10) If,
when I attain Buddhahood, humans and devas in my land should give rise to thoughts of
self-attachment, may I not attain perfect Enlightenment.
設我得佛。國中人天。不住定聚。必至滅度者。不取正覺
(11) If,
when I attain Buddhahood, humans and devas in my land should not dwell in the Definitely Assured
State and unfailingly reach Nirvāṇa, may I not attain perfect
Enlightenment.
設我得佛。光明有能限量。下至不照百千億那由他諸佛國者。不取正覺
(12) If,
when I attain Buddhahood, my light should be limited, unable to illuminate at
least a hundred thousand koṭīs of nayutas of Buddha-lands, may I not attain perfect Enlightenment.
設我得佛。壽命有能限量。下至百千億那由他劫者。不取正覺
(13) If,
when I attain Buddhahood, my life-span should be limited, even to the extent of
a hundred thousand koṭīs of nayutas of kalpas, may I not attain perfect Enlightenment.
設我得佛。國中聲聞有能計量。乃至三千大千世界衆生緣覺。於百千劫悉共計挍知其數者。不取正覺
(14) If,
when I attain Buddhahood, the number of the śrāvakas in my land could be known, even if all the beings and pratyekabuddhas living in this universe of a thousand million worlds should count them
during a hundred thousand kalpas, may I not attain perfect Enlightenment.
設我得佛。國中人天。壽命無能限量。除其本願脩短自在。若不爾者。不取正覺
(15) If,
when I attain Buddhahood, humans and devas in my land should have limited life-spans, except when
they wish to shorten them in accordance with their original vows, may I not
attain perfect Enlightenment.
設我得佛。國中人天。乃至聞有不善名者。不取正覺
(16) If,
when I attain Buddhahood, humans and devas in my land should even hear of any wrongdoing, may I not
attain perfect Enlightenment.
設我得佛。十方世界無量諸佛。不悉諮嗟稱我名者。不取正覺
(17) If,
when I attain Buddhahood, innumerable Buddhas in the land of the ten quarters
should not all praise and glorify my Name, may I not attain perfect
Enlightenment.
設我得佛。十方衆生至心信樂。欲生我國乃至十念。若不生者不取正覺。唯除五逆誹謗正法
(18) If,
when I attain Buddhahood, sentient beings in the lands of the ten quarters who
sincerely and joyfully entrust themselves to me, desire to be born in my land,
and call my Name, even ten times, should not be born there, may I not attain
perfect Enlightenment. Excluded, however, are those who commit the five gravest
offences and abuse the right Dharma.
設我得佛。十方衆生發菩提心修諸功德。至心發願欲生我國。臨壽終時。假令不與大衆圍遶現其人前者。不取正覺
(19) If,
when I attain Buddhahood, sentient beings in the lands of the ten quarters, who
awaken aspiration for Enlightenment, do various meritorious deeds [268b] and
sincerely desire to be born in my land, should not, at their death, see me
appear before them surrounded by a multitude of sages, may I not attain perfect
Enlightenment.
設我得佛。十方衆生聞我名號係念我國殖諸德本。至心迴向欲生我國。不果遂者。不取正覺
(20) If,
when I attain Buddhahood, sentient beings in the lands of the ten quarters who,
having heard my Name, concentrate their thoughts on my land, plant roots of
virtue, and sincerely transfer their merits towards my land with a desire to be
born there, should not eventually fulfill their aspiration, may I not attain
perfect Enlightenment.
設我得佛。國中人天。不悉成滿三十二大人相者。不取正覺
(21) If,
when I attain Buddhahood, humans and devas in my land should not all be endowed with the thirty-two
physical characteristics of a Great Man, may I not attain perfect
Enlightenment.
設我得佛。他方佛土諸菩薩衆來生我國。究竟必至一生補處。除其本願自在所化。爲衆生故被弘誓鎧。積累德本度脫一切。遊諸佛國修菩薩行。供養十方諸佛如來。開化恒沙無量衆生。使立無上正眞之道。超出常倫。諸地之行。現前修習普賢之德。若不爾者不取正覺
(22) If,
when I attain Buddhahood, bodhisattvas in the Buddha-lands of other quarters
who visit my land should not ultimately and unfailingly reach the Stage of
Becoming a Buddha after One More Life, may I not attain perfect Enlightenment.
Excepted are those who wish to teach and guide sentient beings in accordance
with their original vows. For they wear the armor of great vows, accumulate
merits, deliver all beings from birth-and-death, visit Buddha-lands to perform
the bodhisattva practices, make offerings to Buddhas, Tathāgatas, throughout
the ten quarters, enlighten uncountable sentient beings as numerous as the
sands of the River Ganges, and establish them in the highest, perfect
Enlightenment. Such bodhisattvas transcend the course of practice of the
ordinary bodhisattvas,maṇifest the practices of
all the bodhisattva stages, and cultivate the virtues of Samantabhadra.
設我得佛。國中菩薩。承佛神力供養諸佛。一食之頃不能遍至無量無數億那由他諸佛國者不取正覺
(23) If,
when I attain Buddhahood, bodhisattvas in my land, in order to make offerings
to Buddhas through my transcendent power, should not be able to reach
immeasurable and innumerable koṭīs ofnayutas of Buddha-lands in as
short a time as it takes to eat a meal, may I not attain perfect Enlightenment.
設我得佛。國中菩薩。在諸佛前現其德本。諸所求欲供養之具。若不如意者。不取正覺
(24) If,
when I attain Buddhahood, bodhisattvas in my land should not be able, as they
wish, to perform meritorious acts of worshipping the Buddhas with the offerings
of their choice, may I not attain perfect Enlightenment.
設我得佛。國中菩薩不能演說一切智者。不取正覺
(25) If,
when I attain Buddhahood, bodhisattvas in my land should not be able to expound
the Dharma with the all-knowing wisdom, may I not attain perfect Enlightenment.
設我得佛。國中菩薩不得金剛那羅延身者。不取正覺
(26) If,
when I attain Buddhahood, there should be any bodhisattva in my land not
endowed with the body of the Vajra-god Nārāyaṇa, may I not attain
perfect Enlightenment.
設我得佛。國中人天。一切萬物嚴淨光麗。形色殊特窮微極妙無能稱量。其諸衆生。乃至逮得天眼。有能明了辨其名數者。不取正覺
(27) If,
when I attain Buddhahood, sentient beings should be able, even with the divine
eye, to distinguish by name calculate by number all the myriads of manifestations
provided for the humans anddevas in my land, which are
glorious and resplendent and have exquisite details beyond description, may I
not attain perfect Enlightenment.
設我得佛。國中菩薩。乃至少功德者。不能知見其道場樹無量光色高四百萬里者。不取正覺
(28) If,
when I attain Buddhahood, bodhisattvas in my land, even those with little store
of merit, should not be able to [268c] see the Bodhi-tree which has countless
colors and is four million li in height, may I not attain perfect
Enlightenment.
設我得佛。國中菩薩。若受讀經法諷誦持說。而不得辯才智慧者。不取正覺
(29) If,
when I attain Buddhahood, bodhisattvas in my land should not acquire eloquence
and wisdom in upholding sutras and reciting and expounding them, may I not
attain perfect Enlightenment.
設我得佛。國中菩薩。智慧辯才若可限量者。不取正覺
(30) If,
when I attain Buddhahood, the wisdom and eloquence of bodhisattvas in my land
should be limited, may I not attain perfect Enlightenment.
設我得佛。國土淸淨。皆悉照見十方一切無量無數不可思議諸佛世界。猶如明鏡睹其面像。若不爾者。不取正覺
(31) If,
when I attain Buddhahood, my land should not be resplendent, revealing in its
light all the immeasurable, innumerable and inconceivable Buddha-lands, like
images reflected in a clear mirror, may I not attain perfect Enlightenment.
設我得佛。自地以上至于虛空。宮殿樓觀池流華樹。國土所有一切萬物。皆以無量雜寶百千種香而共合成。嚴飾奇妙超諸人天。其香普薰十方世界。菩薩聞者皆修佛行。若不爾者。不取正覺
(32) If,
when I attain Buddhahood, all the myriads of manifestations in my land, from
the ground to the sky, such as palaces, pavilions, ponds, streams and trees,
should not be composed of both countless treasures, which surpass in supreme
excellence anything in the worlds of humans and devas, and
of a hundred thousand kinds of aromatic wood, whose fragrance pervades all the
worlds of the ten quarters, causing all bodhisattvas who sense it to perform
Buddhist practices, then may I not attain perfect Enlightenment.
設我得佛。十方無量不可思議諸佛世界衆生之類。蒙我光明觸其體者。身心柔軟超過人天。若不爾者。不取正覺
(33) If,
when I attain Buddhahood, sentient beings in the immeasurable and inconceivable
Buddha-lands of the ten quarters, who have been touched by my light, should not
feel peace and happiness in their bodies and minds surpassing those of humans
and devas, may I not attain perfect Enlightenment.
設我得佛。十方無量不可思議諸佛世界衆生之類。聞我名字。不得菩薩無生法忍諸深總持者。不取正覺
(34) If,
when I attain Buddhahood, sentient beings in the immeasurable and inconceivable
Buddha-lands of the ten quarters, who have heard my Name, should not gain the
bodhisattva's insight into the non-arising of all dharmas and should not
acquire various profound dhāraṇīs, may I not attain perfect Enlightenment.
設我得佛。十方無量不可思議諸佛世界。其有女人聞我名字。歡喜信樂發菩提心厭惡女身。壽終之後復爲女像者。不取正覺
(35) If,
when I attain Buddhahood, women in the immeasurable and inconceivable
Buddha-lands of the ten quarters who, having heard my Name, rejoice in faith,
awaken aspiration for Enlightenment and wish to renounce womanhood, should
after death be reborn again as women, may I not attain perfect Enlightenment.
設我得佛。十方無量不可思議諸佛世界諸菩薩衆。聞我名字。壽終之後常修梵行至成佛道。若不爾者。不取正覺
(36) If,
when I attain Buddhahood, bodhisattvas in the immeasurable and inconceivable
Buddha-lands of the ten quarters, who have heard my Name, should not, after the
end of their lives, always perform sacred practices until they reach
Buddhahood, may I not attain perfect Enlightenment.
設我得佛。十方無量不可思議諸佛世界諸天人民。聞我名字。五體投地稽首作禮。歡喜信樂修菩薩行。諸天世人莫不致敬。若不爾者。不取正覺
(37) If,
when I attain Buddhahood, humans and devas in the immeasurable and inconceivable Buddha-lands of the
ten quarters, who having heard my Name, prostrate themselves on the ground to
revere and worship me, rejoice [269a] in faith, and perform bodhisattva
practices, should not be respected by all devas and people of the world, may I not attain perfect
Enlightenment.
設我得佛。國中人天。欲得衣服隨念卽至。如佛所讚應法妙服自然在身。若有裁縫染治浣濯者。不取正覺
(38) If,
when I attain Buddhahood, humans and devas in my land should not obtain clothing, as soon as such a
desire arises in their minds, and if the fine robes as prescribed and praised
by the Buddhas should not be spontaneously provided for them to wear, and if
these clothes should need sewing, bleaching, dyeing or washing, may I not
attain perfect Enlightenment.
設我得佛。國中人天。所受快樂。不如漏盡比丘者。不取正覺
(39) If,
when I attain Buddhahood, humans and devas in my land should not enjoy happiness and pleasure
comparable to that of a monk who has exhausted all the passions, may I not
attain perfect Enlightenment.
設我得佛。國中菩薩。隨意欲見十方無量嚴淨佛土。應時如願。於寶樹中皆悉照見。猶如明鏡睹其面像。若不爾者。不取正覺
(40) If,
when I attain Buddhahood, the bodhisattvas in my land who wish to see the
immeasurable glorious Buddha-lands of the ten quarters, should not be able to view
all of them reflected in the jeweled trees, just as one sees one's face
reflected in a clear mirror, may I not attain perfect Enlightenment.
設我得佛。他方國土諸菩薩衆。聞我名字至于得佛。諸根缺陋不具足者。不取正覺
(41) If,
when I attain Buddhahood, bodhisattvas in the lands of the other quarters who
hear my Name should, at any time before becoming Buddhas, have impaired,
inferior or incomplete sense organs, may I not attain perfect Enlightenment.
設我得佛。他方國土諸菩薩衆。聞我名字。皆悉逮得淸淨解脫三昧。住是三昧一發意頃。供養無量不可思議諸佛世尊。而不失定意。若不爾者。不取正覺
(42) If,
when I attain Buddhahood, bodhisattvas in the lands of the other quarters who
hear my Name should not all attain the samādhi called "pure
emancipation" and, while dwelling therein, without losing concentration,
should not be able to make offerings in one instant to immeasurable and
inconceivable Buddhas, World-Honored Ones, may I not attain perfect Enlightenment.
設我得佛。他方國土諸菩薩衆。聞我名字。壽終之後生尊貴家。若不爾者。不取正覺
(43) If,
when I attain Buddhahood, bodhisattvas in the lands of the other quarters who
hear my Name should not be reborn into noble families after their death, may I
not attain perfect Enlightenment.
設我得佛。他方國土諸菩薩衆。聞我名字。歡喜踊躍。修菩薩行具足德本。若不爾者。不取正覺
(44) If,
when I attain Buddhahood, bodhisattvas in the lands of the other quarters who
hear my Name should not rejoice so greatly as to dance and perform the
bodhisattva practices and should not acquire stores of merit, may I not attain
perfect Enlightenment.
設我得佛。他方國土諸菩薩衆。聞我名字。皆悉逮得普等三昧。住是三昧至于成佛。常見無量不可思議一切如來。若不爾者。不取正覺
(45) If,
when I attain Buddhahood, bodhisattvas in the lands of the other quarters who
hear my Name should not all attain the samādhi called "universal equality" and, while dwelling
therein, should not always be able to see all the immeasurable and
inconceivable Tathāgatas until those bodhisattvas, too, become Buddhas, may I
not attain perfect Enlightenment.
設我得佛。國中菩薩。隨其志願所欲聞法自然得聞。若不爾者。不取正覺
(46) If,
when I attain Buddhahood, bodhisattvas in my land should not be able to hear
spontaneously whatever teachings they may wish, [269b] may I not attain perfect
Enlightenment.
設我得佛。他方國土諸菩薩衆。聞我名字。不卽得至不退轉者。不取正覺
(47) If,
when I attain Buddhahood, bodhisattvas in the lands of the other quarters who
hear my Name should not instantly reach the Stage of Non-retrogression, may I
not attain perfect Enlightenment.
設我得佛。他方國土諸菩薩衆。聞我名字。不卽得至第一第二第三法忍。於諸佛法不能卽得不退轉者。不取正覺
(48) If,
when I attain Buddhahood, bodhisattvas in the lands of the other quarters who
hear my Name should not instantly gain the first, second and third insights
into the nature of dharmas and firmly abide in the truths realized by all the
Buddhas, may I not attain perfect Enlightenment.
佛告阿難。爾時法藏比丘。說此願已而說 頌曰
The Buddha said to Ānanda, "The Bhikṣu
Dharmakāra, having thus proclaimed those vows, spoke the following
verses:"
我建超世願 必至無上道 斯願不滿足 誓不成等覺
1. I have
made vows, unrivaled in all the world;
I will
certainly reach the unsurpassed Way.
If these
vows should not be fulfilled,
May I not
attain perfect Enlightenment.
我於無量劫 不爲大施主 普濟諸貧苦 誓不成等覺
2. If I
should not become a great benefactor
In lives
to come for immeasurable kalpas
To save
the poor and the afflicted everywhere,
May I not
attain perfect Enlightenment.
我至成佛道 名聲超十方 究竟靡不聞 誓不成等覺
3. When I
attain Buddhahood,
My Name
shall be heard throughout the ten quarters;
Should
there be any place where it is not heard,
May I not
attain perfect Enlightenment.
離欲深正念 淨慧修梵行 志求無上道 爲諸天人師
4. Free of
greed and with deep, perfect mindfulness
And pure
wisdom,
I will
perform the sacred practices;
I will
seek to attain the unsurpassed Way
And become
the teacher of devas and humans.
神力演大光 普照無際土 消除三垢冥 明濟衆厄難
5. With my
divine power I will display great light,
Illuminating
the worlds without limit,
And dispel
the darkness of the three defilements;
Thus I
will deliver all beings from misery.
開彼智慧眼 滅此昏盲闇 閉塞諸惡道 通達善趣門
6. Having
obtained the eye of wisdom,
I will
remove the darkness of ignorance;
I will
block all the evil paths
And open
the gate to the good realms.
功祚成滿足 威曜朗十方 日月戢重暉 天光隱不現
7. When
merits and virtues are perfected,
My
majestic light shall radiate in the ten quarters,
Outshining
the sun and the moon
And surpassing
the brilliance of the heavens.
爲衆開法藏 廣施功德寶 常於大衆中 說法師子吼
8. I will
open the Dharma-store for the multitudes
And endow
them all with treasures of merit.
Being
always among the multitudes,
I will
proclaim the Dharma with the lion's roar.
供養一切佛 具足衆德本 願慧悉成滿 得爲三界雄
9. I will
make offerings to all the Buddhas,
Thereby
acquiring roots of virtue.
When my
vows are fulfilled and my wisdom perfected,
I shall be
the sovereign of the three worlds.
如佛無量智 通達靡不遍 願我功德力 等此最勝尊
10. Like
your unhindered wisdom, O Buddha,
Mine shall
reach everywhere, illuminating all;
May my
supreme wisdom
Be like
yours,
Most
Excellent Honored One.
斯願若剋果 大千應感動 虛空諸天人 當雨珍妙華
11. If
these vows are to be fulfilled,
Let this
universe of a thousand million worlds shake in response [269c]
And let
all the devas in heaven Rain down rare and marvelous flowers."
佛語阿難。法藏比丘說此頌已。應時普地六種震動。天雨妙華以散其上。自然音樂空中讚言。決定必成無上正覺。於是法藏比丘。具足修滿如是大願。誠諦不虛超出世間深樂寂滅。
The Buddha said to Ānanda, "As soon as the Bhikṣu
Dharmakāra spoke those verses, the entire earth shook in six ways, and a rain
of wonderful flowers fell from heaven, scattering everywhere. Spontaneous music
was heard, and a voice in the sky said, 'Surely you will attain the highest,
perfect Enlightenment.' Then the Bhikṣu Dharmakāra kept all those
great vows which were sincere, unfailing and unsurpassed in the whole world, and
intensely aspired to attain Nirvāṇa."
阿難。法藏比丘於彼佛所。諸天魔梵龍神八部大衆之中。發斯弘誓建此願已。一向專志莊嚴妙土。所修佛國開廓廣大超勝獨妙。建立常然無衰無變。於不可思議兆載永劫。積殖菩薩無量德
行。
Then, Ānanda, after proclaiming and establishing those
universal vows in the presence of the Buddha Lokêśvararāja before the multitude
of beings, including the eight kinds of superhuman beings, such as devas and
dragon-spirits, and also Mara and Brahma, the Bhikṣu
Dharmakāra was solely intent on producing a glorious and exquisite land. The
Buddha-land which he sought to establish was vast in extent, unsurpassed and
supremely wonderful, always present and subject neither to decay nor change.
During inconceivable and innumerable kalpas, he cultivated the immeasurable
meritorious practices of the Bodhisattva Path.
不生欲覺瞋覺害覺。不起欲想瞋想害想。不著色聲香味觸之法。忍力成就不計衆苦。少欲知足無染恚癡。三昧常寂智慧無礙。無有虛偽諂曲之心和顏軟語先意承問。勇猛精進志願無惓。專求淸白之法。以慧利群生。恭敬三寶奉事師長。以大莊嚴具足衆行。令諸衆生功德成就。
"He did not harbor any thought of greed, hatred or
cruelty; nor did he allow any ideas of greed, hatred or cruelty to arise. He
was unattached to any form, sound, smell, taste, touch or idea. Possessed of
the power to persevere, he did not avoid undergoing various afflictions. Having
little desire for his own sake, he knew contentment. Without any impure
thought, enmity or stupidity, he dwelt continually in tranquil samādhi.
His wisdom was unobstructed, and his mind free of falsehood and deceitfulness.
With an expression of tenderness in his face and with kindness in his speech,
he spoke to others in consonance with their inner thoughts. Courageous and
diligent, strong-willed and untiring, he devoted himself solely to the pursuit
of the pure Dharma, thereby benefiting a multitude of beings. He revered the
Three Treasures, respected his teachers and elders, and thus adorned his
practices with a great store of merits. By so doing, he enabled sentient beings
to partake of it.
住空無相無願之法。無作無起觀法如化。遠離麤言自害害彼彼此倶害。修習善語自利利人彼我兼利。棄國捐王絕去財色。自行六波羅蜜。教人令行。無央數劫積功累德。
"He dwelt in the realization that all dharmas are
empty, devoid of distinctive features, and not to be sought after, and that
they neither act nor arise; he thus realized that all dharmas are like magical
creations. He avoided all wrong speech that would bring harm upon himself or
others or both; he engaged in right speech that would bring benefit to himself
or others or both. He abandoned his kingdom and renounced the throne, leaving
behind wealth and sensuous pleasures. Practicing the Six Pāramitās himself, he
taught others to do the same. During innumerable kalpas, he accumulated merits
and amassed virtues.
隨其生處在意所欲。無量寶藏自然發應。教化安立無數衆生。住於無上正眞之道。或爲長者居士豪姓尊貴。或爲刹利國君轉輪聖帝。或爲六欲天主乃至梵王。常以四事供養恭敬一切諸佛。如是功德不可稱說。口氣香潔如優缽羅華。身諸毛孔出栴檀香。其香普熏無量世界。容色端正相好殊妙。其手常出無盡之寶。衣服飮食珍妙華香。諸蓋幢幡莊嚴之具。如是等事超諸人天。於一切法而得自在。
"Wherever he was born, an immeasurable stock of
treasure spontaneously appeared as he wished. He taught countless sentient
beings and guided them on the path of the highest, true Enlightenment. He was
reborn as a rich man, a lay devotee, a member of the highest caste or of a
noble family, a kṣatriya king, a wheel-turning monarch, a king of one of the six
heavens in the world of desire, or even higher, as a Brahma-king. He revered
and worshipped all Buddhas by making the four kinds of offering to them. The
merit he thus acquired was indescribably great. Fragrance issued from his mouth
as from a blue lotus-flower, and every pore of his body emitted the scent of
sandalwood, which permeated innumerable worlds. His appearance was majestic,
and his physical characteristics and marks were truly wonderful. From his
hands, inexhaustible treasures, clothes, food and drink, rare and exquisite
[270a] flowers and incense, silken canopies, banners, and other ornaments were
produced. In such manifestations he was unrivaled among all heavenly and human
beings. He thus attained the command of all dharmas."
阿難白佛。法藏菩薩。爲已成佛而取滅度。爲未成佛。爲今現在。
Ānanda asked the Buddha, "Has the Bodhisattva
Dharmakāra already attained Buddhahood and then passed into Nirvāṇa? Or
has he not yet attained Buddhahood? Or is he dwelling somewhere at
present?"
佛告阿難。法藏菩薩。今已成佛現在西方。去此十萬億刹。其佛世界名曰安樂。阿難又問。其佛成道已來爲經幾時。佛言。成佛已來凡歷十劫。其佛國土自然七寶。金銀琉璃珊瑚琥珀車磲瑪瑙合成爲地。恢廓曠蕩不可限極。悉相雜廁轉相入間。光赫焜耀微妙奇麗。淸淨莊嚴超踰十方一切世界。衆寶中精。其寶猶如第六天寶。又其國土無須彌山及金剛圍一切諸山。亦無大海小海溪渠井谷。佛神力故欲見則見。亦無地獄餓鬼畜生諸難之趣。亦無四時春秋冬夏。不寒不熱常和調適。
The Buddha replied to Ānanda, "The Bodhisattva
Dharmakāra has already attained Buddhahood and is now dwelling in a western
Buddha-land, called 'Peace and Bliss,' a hundred thousand koṭīs of lands away from here." Ānanda further asked the
Buddha, "How much time has passed since he attained Buddhahood?" The
Buddha replied, "Since he attained Buddhahood, about ten kalpas have
passed." He continued, "In that Buddha-land, the earth is composed of
seven jewels — namely, gold, silver, beryl, coral, amber, agate and ruby —
which have spontaneously appeared. The land itself is so vast, spreading
boundlessly to the farthest extent, that it is impossible to know its limit.
All the rays of light from those jewels intermingle and create maṇifold reflections, producing a dazzling illumination. Those
pure, superb and exquisite adornments are unsurpassed in all the worlds of the
ten quarters. They are the finest of all gems, and are like those of the Sixth
Heaven. In that land, there are no mountains, such as Mount
Sumeru and the Encircling Adamantine
Mountains
爾時阿難白佛言。世尊。若彼國土無須彌山。其四天王及忉利天。
Then, Ānanda asked the Buddha, "If, World-Honored One,
there is no Mount
Sumeru
依何而住。佛語阿難。第三炎天。乃至色究竟天。皆依何住。
The Buddha said to Ānanda, "What sustains Yama, which
is the Third Heaven of the world of desire, and other heavens up to the Highest
Heaven of the world of form?"
阿難白佛。行業果報不可思議。佛語阿難。行業果報不可思議。諸佛世界亦不可思議。其諸衆生功德善力。住行業之地。故能爾耳。
Ānanda answered, "The consequences of karma are
inconceivable." The Buddha said to Ānanda, "Inconceivable indeed are
the consequences of karma, and so are the worlds of the Buddhas. By the power
of meritorious deeds, sentient beings in that land dwell on the ground of
karmic reward. That is why those heavens exist without Mount Sumeru
阿難白佛。我不疑此法。但爲將來衆生。欲除其疑惑。故問斯義。
Ānanda continued, "I do not doubt this myself but have
asked you about it simply because I wished to remove such doubts for the
benefit of sentient beings in the future."
佛告阿難。無量壽佛威神光明最尊第一。諸佛光明所不能及。或有佛光照百佛世界。或千佛世界。取要言之。乃照東方恒沙佛刹。南西北方四維上下亦復如是。或有佛光照于七尺。或照一由旬二三四五由旬。如是轉倍乃至照一佛刹。
The Buddha said to Ānanda,
"The majestic light of the Buddha Amitāyus is the most
exalted. No other Buddha's light can match his. The light of some Buddhas
illuminates a hundred Buddha-lands, and that of others, a thousand
Buddha-lands. Briefly, that of Amitāyus illuminates the eastern Buddha-land, as
numerous as the sands of the River Ganges. In the same way, it illuminates the
Buddha-lands in the south, west and north, in each of the four intermediate
quarters, above and below. Further, the light of some Buddhas extends seven
feet; that of others, one yojana, or two, three, four or five yojanas;
and the distance covered increases in this way until the light of some Buddhas
illuminates one Buddha-land.
是故無量壽佛號無量光佛。無邊光佛。無礙光佛。無對光佛。炎王光佛。淸淨光佛。歡喜光佛。智慧光佛。不斷光佛。難思光佛。無稱光佛。超日月光佛。
"For this reason, Amitāyus is called by the following
names: the Buddha of Infinite Light, the Buddha of Boundless Light, the Buddha
of Unhindered Light, [270b] the Buddha of Incomparable Light, the Buddha of the
Light of the King of Flame, the Buddha of Pure Light, the Buddha of the Light
of Joy, the Buddha of Light of Wisdom, the Buddha of Unceasing Light, the
Buddha of Inconceivable Light, the Buddha of Ineffable Light, and the Buddha of
the Light Outshining the Sun and the Moon.
其有衆生遇斯光者三垢消滅身意柔軟。歡喜踊躍善心生焉。若在三塗勤苦之處。見此光明皆得休息無復苦惱。壽終之後皆蒙解脫。
"If, sentient beings encounter his light, their three
defilements are removed; they feel tenderness, joy and pleasure; and good
thoughts arise. If sentient beings in the three realms of suffering see his
light, they will all be relieved and freed from affliction. At the end of their
lives, they all reach emancipation.
無量壽佛光明顯赫照曜十方諸佛國土。莫不聞知。不但我今稱其光明。一切諸佛聲聞緣覺諸菩薩衆。咸共歎譽亦復如是。若有衆生。聞其光明威神功德。日夜稱說至心不斷。隨意所願得生其國。爲諸菩薩聲聞大衆。所共歎譽稱其功德。至其然後得佛道時。普爲十方諸佛菩薩。歎其光明亦如今也。
"The light of Amitāyus shines brilliantly,
illuminating all the Buddha-lands of the ten quarters. There is no place where
it is not perceived. I am not the only one who now praises his light. All the
Buddhas, śrāvakas, pratyekabuddhas and bodhisattvas praise and glorify it in the same way.
If sentient beings, having heard of the majestic virtue of his light, glorify
it continually, day and night, with sincerity of heart, they will be able to
attain birth in his land, as they wish. Then the multitudes of bodhisattvas and śrāvakas
will praise their excellent virtue. Later, when they attain Buddhahood, all the
Buddhas and bodhisattvas in the ten quarters will praise their light, just as I
now praise the light of Amitāyus.
佛言。我說 無量壽佛光明威神巍巍殊妙。晝夜一劫尚不能盡
The Buddha continued, "The majestic glory of the light
of Amitāyus could not be exhaustively described even if I praised it
continuously, day and night, for the period of one kalpa."
佛語阿難。無量壽佛。壽命長久不可稱計。汝寧知乎。假使十方世界無量衆生皆得人身。悉令成就聲聞緣覺。都共集會禪思一心竭其智力。於百千萬劫悉共推算。計其壽命長遠劫數。不能窮盡知其限極。聲聞菩薩天人之衆。壽命長短亦復如是。非算數譬喻所能知也。又聲聞菩薩。其數難量不可稱說。神智洞達威力自在。能於掌中持一切世界。
The Buddha said to Ānanda, "The life of Amitāyus is so
long that it is impossible for anyone to calculate it. To give an illustration,
let us suppose that all the innumerable sentient beings in the worlds of the
ten quarters were reborn in human form and that every one became a śrāvaka or pratyekabuddha. Even if they assembled in one place, concentrated their
thoughts, and exercised the power of their wisdom to the utmost to reckon the
length of the Buddha's life, even after a thousand million kalpas they could
still not reach its limit. So it is with the life-span of śrāvakas,
bodhisattvas, heavenly beings and human beings in his land. Similarly, it is
not to be encompassed by any means of reckoning or by any metaphorical
expression. Again, the number of the śrāvakas and bodhisattvas living there is incalculable. They are
fully endowed with transcendent wisdom and free in their exercise of majestic
power; they could hold the entire world note: all worlds in their hands."
佛語阿難。彼佛初會。聲聞衆數不可稱計。菩薩亦然。能如大目揵連。百千萬億無量無數。於阿僧祇那由他劫。乃至滅度。悉共計挍。不能究了多少之數。譬如大海深廣無量。假使有人。析其一毛以爲百分。以一分毛沾取一渧。於意云何。其所渧者於彼大海。何所爲多。
The Buddha said to Ānanda, "The number of śrāvakas at
the first teaching assembly of that Buddha was incalculable; so was the number
of the bodhisattvas. Even if an immeasurable and uncountable number of humans
multiplied by millions of koṭīs should all become like Mahāmaudgalyāyana and together
reckon their number during innumerable nayutas of kalpas, or even until they attain Nirvāṇa,
they could still not know that number. Let us suppose that there is a great
ocean, infinitely deep and wide, and that one takes a drop of water out of it
with a hundredth part of a split hair. How would you [270c] compare that drop
of water with the rest of the ocean?"
阿難白佛。彼所渧水比於大海。多少之量非巧歷算數言辭譬類所能知也。
Ānanda replied, "When the drop of water is compared
with the great ocean, it is impossible even for one skilled in astronomy or
mathematics to know the proportion, or for anyone to describe it by any
rhetorical or metaphorical expressions."
佛語阿難。如目連等。於百千萬億那由他劫。計彼初會聲聞菩薩。所知數者猶如一渧。其所不知如大海水。
The Buddha said to Ānanda, "Even if people like
Mahāmaudgalyāyana were to count for millions of koṭīs of kalpas, the number of the śrāvakas
and bodhisattvas at the first teaching assembly who could be counted would be
like a drop of water, and the number of sages yet to be counted would be like
the rest of the ocean."
又其國土。七寶諸樹周滿世界。金樹。銀樹。琉璃樹。頗梨樹。珊瑚樹。瑪瑙樹。車磲樹。或有二寶三寶乃至七寶轉共合成。或有金樹。銀葉華果。或有銀樹。金葉華果。或琉璃樹。玻梨爲葉華果亦然。或水精樹。琉璃爲葉華果亦然。或珊瑚樹。瑪瑙爲葉華果亦然。或瑪瑙樹。琉璃爲葉華果亦然。或車磲樹。衆寶爲葉華果亦然。
Again, seven-jeweled trees completely fill that land. There
are some made of gold, some of silver, and others made of beryl, crystal,
coral, ruby or agate. There are also trees made of two to seven kinds of
jewels. "There are gold trees with leaves, flowers and fruits of silver;
silver trees with leaves, flowers and fruits of gold; beryl trees with leaves,
flowers and fruits of crystal; crystal trees with leaves, flowers and fruits of
beryl; coral trees with leaves, flowers and fruits of ruby; ruby trees with
leaves, flowers and fruits of beryl; agate trees with leaves, flowers and
fruits made of various jewels."
或有寶樹。紫金爲本。白銀爲莖。琉璃爲枝。水精爲條。珊瑚爲葉。瑪瑙爲華。車磲爲實。或有寶樹。白銀爲本。琉璃爲莖。水精爲枝。珊瑚爲條。瑪瑙爲葉。車磲爲華。紫金爲實。或有寶樹。琉璃爲本。水精爲莖。珊瑚爲枝。瑪瑙爲條。車磲爲葉。紫金爲華。白銀爲實。或有寶樹。水精爲本。珊瑚爲莖。瑪瑙爲枝。車磲爲條。紫金爲葉。白銀爲華。琉璃爲實。或有寶樹。珊瑚爲本。瑪瑙爲莖。車磲爲枝。紫金爲條。白銀爲葉。琉璃爲華。水精爲實。或有寶樹。瑪瑙爲本。車磲爲莖。紫金爲枝。白銀爲條。琉璃爲葉。水精爲華。珊瑚爲實。或有寶樹。車磲爲本。紫金爲莖。白銀爲枝。琉璃爲條。水精爲葉。珊瑚爲華。瑪瑙爲實。
"Again, there are jeweled trees with purple-gold
roots, white-silver trunks, beryl branches, crystal twigs, coral leaves, ruby
flowers and agate fruits. There are jeweled trees with white-silver roots,
beryl trunks, crystal branches, coral twigs, ruby leaves, agate flowers and
purple-gold fruits. There are jeweled trees with beryl roots, crystal trunks,
coral branches, ruby twigs, agate leaves, purple-gold flowers and white-silver
fruits. There are jeweled trees with crystal roots, coral trunks, ruby
branches, agate twigs, purple-gold leaves, white-silver flowers and beryl
fruits. There are jeweled trees with coral roots, ruby trunks, agate branches,
purple-gold twigs, white-silver leaves, beryl flowers and crystal fruits. There
are jeweled trees with ruby roots, agate trunks, purple-gold branches,
white-silver twigs, beryl leaves, crystal flowers and coral fruits. There are
jeweled trees with agate roots, purple-gold trunks, white-silver branches,
beryl twigs, crystal leaves, coral flowers and ruby fruits.
行行相值。莖莖相望。枝枝相準。葉葉相向。華華相順。實實相當。榮色光曜不可勝視。淸風時發出五音聲。微妙宮商自然相和。
"These jeweled trees are in parallel rows, their
trunks are evenly spaced, their branches are in level layers, their leaves are
symmetrical, their flowers harmonize, and their fruits are well arranged. The
brilliant colors of these trees are so luxuriant that it is impossible [271a]
to see them all. When a pure breeze wafts through them, exquisite sounds of the
pentatonic scales, such as kung and shang,
spontaneously arise and make symphonic music.
又無量壽佛。其道場樹高四百萬里。其本周圍五千由旬。枝葉四布二十萬里。一切衆寶自然合成。以月光摩尼持海輪寶衆寶之王。而莊嚴之。周匝條間垂寶瓔珞。百千萬色種種異變。無量光炎照曜無極。珍妙寶網羅覆其上。一切莊嚴隨應而現。
"Again, the Bodhi-tree of the Buddha Amitāyus is four
million li in height and five thousand yojanas in
circumference at its base. Its branches spread two hundred thousand li in each of the four directions. It is
a natural cluster of all kinds of precious stones and is adorned with the kings
of jewels, namely, moon-light maṇi gems and ocean-supporting-wheel gems. Everywhere between
its twigs hang jeweled ornaments with a thousand million different colors
intermingling in various ways, and their innumerable beams shine with the
utmost brilliance. The Bodhi-tree itself is covered with nets of rare,
excellent gems, and on it appear all kinds of ornaments in accordance with
one's wishes.
微風徐動出妙法音。普流十方一切佛國。其聞音者得深法忍。住不退轉。至成佛道。不遭苦患。目睹其色。耳聞其音鼻知其香舌嘗其味。身觸其光。心以法緣。一切皆得甚深法忍。住不退轉至成佛道。六根淸徹無諸惱患。
"When a gentle breeze wafts through its branches and
leaves, innumerable exquisite Dharma-sounds arise, which spread far and wide,
pervading all the other Buddha-lands in the ten quarters. Those who hear the
sounds attain penetrating insight into dharmas and dwell in the Stage of
Non-retrogression. Until they attain Buddhahood, their senses of hearing will
remain clear and sharp, and they will not suffer from any pain or sickness.
Whether they hear the sounds of the Bodhi-tree, see its colors, smell its
perfumes, taste its flavors, perceive its lights or conceive of the Dharma in
their minds, they all attain profoundly penetrating insight into dharmas and
dwell in the Stage of Non-retrogression. Until they attain Buddhahood, their
six sense-organs will remain sharp and clear, and they will not suffer from any
pain or disease.
阿難。若彼國人天。見此樹者得三法忍。一者音響忍。二者柔順忍。三者無生法忍。此皆無量壽佛威神力故。本願力故。滿足願故。明了願故。堅固願故。究竟願故
"Ānanda, when humans and devas of
that land see the Bodhi-tree, they will attain three insights: first, insight
into reality through hearing the sacred sounds; second, insight into reality by
being in accord with it; and third, the insight into the non-arising of all
dharmas. These benefits are all bestowed by the majestic power of Amitāyus, the
power of his primal vow, his perfectly fulfilled vow, his clear andmaṇifest vow, his firm vow, and his accomplished vow.
佛告阿難。世間帝王有百千音樂。自轉輪聖王。乃至第六天上伎樂音聲。展轉相勝千億萬倍。第六天上萬種樂音。不如無量壽國諸七寶樹一種音聲。千億倍也。亦有自然萬種伎樂。又其樂聲無非法音。淸暢哀亮微妙和雅。十方世界音聲之中最爲第一
The Buddha said to Ānanda, "A king of this world
possesses a hundred thousand kinds of music. From the realm ruled by a
wheel-turning monarch up to the Sixth Heaven, the sounds of the music produced
in each higher realm are ten million koṭīs of times superior to those of a lower one. The thousands
of varieties of musical sound produced in the Sixth Heaven are a thousand koṭīs of times inferior to one sound produced from the
seven-jeweled trees in the land
of Amitāyus
又講堂精舍宮殿樓觀皆七寶莊嚴自然化成。復以眞珠明月摩尼衆寶。以爲交露覆蓋其上。內外左右有諸浴池。或十由旬。或二十三十。乃至百千由旬。縱廣深淺各皆一等。八功德水湛然盈滿。淸淨香潔味如甘露。黃金池者底白銀沙。白銀池者底黃金沙。水精池者底琉璃沙。琉璃池者底水精沙。珊瑚池者底琥珀沙。琥珀池者底珊瑚沙。車磲池者底瑪瑙沙。瑪瑙池者底車磲沙。白玉池者底紫金沙。紫金池者底白玉沙。或二寶三寶。乃至七寶轉共合成。
"Again, the halls, monasteries, palaces and pavilions
are spontaneous apparitions, all adorned with the seven jewels and hung with
curtains of various other jewels, such as pearls and moon-brightmaṇi gems. "Inside and out, to right and left, are bathing
pools. Some of them are ten yojanas in length, breadth and depth; some are twenty yojanas,
others, thirty, and so on, until we come to those measuring a hundred thousand yojanas in
length, breadth and depth. They are brimful of the water of eight excellent
qualities, clear, fragrant and tasting like nectar. [271b] "There are
golden pools with beds of silver sand; silver pools with beds of golden sand;
crystal pools with beds of beryl sand; beryl pools with beds of crystal sand;
coral pools with beds of amber sand; amber pools with beds of coral sand; agate
pools with beds of ruby sand; ruby pools with beds of agate sand; white-jade
pools with beds of purple-gold sand; purple-gold pools with beds of white-jade
sand. Others are composed of two to seven jewels." "
其池岸上有栴檀樹。華葉垂布香氣普熏。天優缽羅華。缽曇摩華。拘物頭華。分陀利華。雜色光茂彌覆水上。
"On the banks of these pools are sandalwood trees,
whose flowers and leaves hang down and diffuse perfumes everywhere. Heavenly
lotuses of blue, pink, yellow and white bloom profusely in various tints and tones,
completely covering the surface of the water.
彼諸菩薩及聲聞衆。若入寶池。意欲令水沒足。水卽沒足。欲令至膝。卽至于膝。欲令至腰。水卽至腰。欲令至頸。水卽至頸。欲令灌身。自然灌身。欲令還復。水輒還復。調和冷煖自然隨意。開神悅體蕩除心垢。淸明澄潔淨若無形。寶沙映徹無深不照。微瀾迴流轉相灌注。安詳徐逝不遲不疾。波揚無量自然妙聲。隨其所應莫不聞者。或聞佛聲。或聞法聲。或聞僧聲。或寂靜聲。空無我聲。大慈悲聲。波羅蜜聲。或十力無畏。不共法聲。諸通慧聲。無所作聲。不起滅聲。無生忍聲。乃至甘露灌頂衆妙法聲。如是等聲。稱其所聞歡喜無量。隨順淸淨離欲寂滅眞實之義。隨順三寶力無所畏不共之法。隨順通慧菩薩聲聞所行之道。無有三塗苦難之名。但有自然快樂之音。是故其國名曰極樂。
"If bodhisattvas and śrāvakas in that land enter the jewel-ponds and wish the water to
rise to their ankles, it rises to their ankles. If they wish it to rise to
their knees, it rises to their knees. If they wish it to rise to their waists,
it rises to their waists. If they wish it to rise to their necks, it rises to
their necks. If they wish it to pour over their bodies, it spontaneously pours
over their bodies. If they wish it to recede, it recedes. Its temperature is
moderate, cool or warm, according to their wishes. The water comforts the body
and refreshes the mind, washing away their mental defilements. Clear and pure,
the water is so transparent that it seems formless. The jewel-sand shines so
brightly that even the depth of the water cannot prevent its brilliance from
being seen. The rippling water forms meandering streams, which join and flow
into each other. Their movement is peaceful and quiet, neither too fast nor too
slow, and their ripples spontaneously produce innumerable wonderful sounds. One
can hear whatever sound one wishes. For example, some hear the sound "Buddha,"
some hear the sound "Dharma," some "Saṅgha,"
others hear "tranquility," "emptiness and non-self,"
"great compassion," "pāramitā," "ten
powers," "fearlessness," "special qualities,"
"supernatural powers," "non-activity," "neither
arising nor perishing," "insight into the non-arising of all
dharmas," and so on until the various sounds of the wonderful Dharma, such
as "the sprinkling of nectar upon the head of a bodhisattva," are
heard. As one hears those sounds, one attains immeasurable joy and accords with
the principles of purity, absence of desires, extinction, and reality. One is
in harmony with the Three Treasures, the Buddha's powers, fearlessness and
special qualities, and also with supernatural powers and other methods of
practice for bodhisattvas andśrāvakas. Not even the names
of the three realms of suffering are heard there, but only Nirvanic sounds of
bliss. For this reason, that land is called "Peace and Bliss."
阿難。彼佛國土諸往生者。具足如是淸淨色身。諸妙音聲神通功德。所處宮殿衣服飮食。衆妙華香莊嚴之具。猶第六天自然之物。
"Ānanda, those born in that Buddha-land are endowed
with such bodies of purity and provided with various exquisite sounds,
supernatural powers and virtues. The palaces in which they dwell, their
clothing, food and drink, the wonderful flowers, and the various kinds of
incense and adornments are like those naturally provided in the Sixth Heaven of
the world of desire.
若欲食時。七寶應器自然在前。金銀琉璃車磲瑪瑙珊瑚虎珀明月眞珠。如是衆缽隨意而至。百味飮食自然盈滿。雖有此食實無食者。但見色聞香。意以爲食。自然飽足。身心柔軟無所味著。事已化去時至復現。
"At mealtimes, plates made of the seven jewels
—namely, gold, silver, beryl, agate, ruby, [271c] coral, and amber, and also
moon-bright pearl — spontaneously appear, filled with food and drink of a
hundred tastes, according to one's wishes. Although the food is offered, no one
actually eats it. Once it has been seen and smelt, one naturally feels that it
has been eaten, and so is satisfied; thus one feels relaxed in mind and body,
free from attachment to the sense of taste. When the meal is over, everything
disappears, but reappears at the next mealtime.
彼佛國土淸淨安隱微妙快樂。次於無爲泥洹之道。其諸聲聞菩薩人天。智慧高明神通洞達。咸同一類形無異狀。但因順餘方故有人天之名。顏貌端正超世希有。容色微妙非天非人。皆受自然虛無之身無極之體
"That Buddha-land, like the realm of unconditioned
Nirvāṇa, is pure and serene, resplendent and blissful. The śrāvakas,
bodhisattvas, heavenly beings and humans there have lofty and brilliant wisdom,
and are masters of the supernatural powers. They are all of one form, without
any differences, but are called "heavenly beings" and
"humans" simply by analogy with the states of existence in other worlds.
They are of noble and majestic countenance, unequaled in all the worlds, and
their appearance is superb, unmatched by any being, heavenly or human. They are
all endowed with bodies of Naturalness, Emptiness, and Infinity.
佛告阿難。譬如世間貧窮乞人在帝王邊。形貌容狀寧可類乎。阿難白佛。假令此人在帝王邊。羸陋醜惡無以爲喻。百千萬億不可計倍。所以然者。貧窮乞人底極廝下。衣不蔽形食趣支命。飢寒困苦人理殆盡。皆坐前世不殖德本。積財不施富有益慳。但欲唐得貪求無厭。不信修善犯惡山積。如是壽終財寶消散。苦身積聚爲之憂惱。於己無益徒爲他有。無善可怙無德
可恃。是故死墮惡趣受此長苦。罪畢得出生爲下賤。愚鄙斯極示同人類。
The Buddha said to Ānanda, "If a beggar in extreme
poverty sits by the side of a king, how can their appearances be
compared?" Ānanda replied, "If such a man sits by the side of a king,
his emaciated, mean and ragged appearance cannot be compared with the king's.
His appearance is a thousand million koṭīs or even incalculable times inferior to the king's. What
is the reason for this? The conditions of a beggar in extreme poverty—being at
the lowest social level, with barely enough clothes to cover his body, scarcely
enough food to sustain his life, with hunger and cold always tormenting him,
and having almost lost in human contact — are all the result of his misdeeds in
former lives. In the past he did not cultivate roots of virtue, but instead, accumulated
riches without giving anything to others. He became more miserly as his wealth
increased, desired to obtain more, insatiably hankered after further
acquisitions and gave no thought to good actions. Thus he piled up a mountain
of evil karma. When his life ended, all his wealth was gone, and what he had
accumulated with great toil and worry was of no avail to him; all passed in
vain into the possession of others. Having no stock of merit on which to depend
and no virtue on which to rely, after death he fell into one of the evil
realms, where he suffered pain for a long period. When his karmic retributions
ended, he was able to escape, but was reborn into a lower class; being foolish,
base and inferior, he barely maintains the appearance of a human being."
所以世間帝王人中獨尊。皆由宿世積德所致。慈惠博施仁愛兼濟。履信修善無所違諍。是以壽終福應得昇善道。上生天上享茲福樂。積善餘慶今得爲人。遇生王家自然尊貴。儀容端正衆所敬事。妙衣珍膳隨心服御。宿福所追故能致此
"The king of a country is the most Honored of all men.
This is the reward for virtues accumulated in former lives, in which he, with a
compassionate heart, gave generously to many, saved people from suffering
through kindness and benevolence, performed good deeds with sincerity, and
never disputed with others. When that life ended, he was rewarded by rebirth
into a higher state. Born in a heavenly realm, he enjoyed bliss and happiness.
His accumulated virtues produced such a surplus of goodness that, when he was
reborn as a man in this life, his birth was, deservedly, into a royal family.
Being naturally noble, his dignified and majestic demeanor commands the respect
of his people, and superb clothes and sumptuous food are prepared and served to
him as he pleases. All this is a reward for virtues from his past lives."
佛告阿難。汝言是也。計如帝王。雖人中尊貴形色端正。比之轉輪聖王。甚爲鄙陋。猶彼乞人在帝王邊。轉輪聖王威相殊妙天下第一。比忉利天王。又復醜惡不得相喻。萬億倍也。假令天帝比第六天王。百千億倍不相類也。設第六天王。比無量壽佛國菩薩聲聞。光顏容色不相及逮。百千萬億不可計倍
The Buddha said to Ānanda, "What you say is true. Even
though a king is the noblest of all men and has a regal countenance, if he is
compared with a wheel-turning monarch, he will appear as base and inferior as a
beggar beside a king. Likewise, however excellent and unrivaled the majestic
appearance of such a monarch may be, [272a] if he is compared with the lord of
the Heaven of the Thirty-three Gods, he will also appear incomparably inferior,
even ten thousands koṭīs of times more so. Again, if this heavenly lord is
compared with the lord of the Sixth Heaven, he will appear a hundred thousand koṭīs of times inferior. If the lord of the Sixth Heaven is
compared with a bodhisattva or a śrāvaka dwelling in the land of Amitāyus, his countenance and
appearance will be far from matching those of the bodhisattva or śrāvaka,
being a thousand million koṭīs of times or even incalculable times inferior."
佛告阿難。無量壽國其諸天人。衣服飮食華香瓔珞。諸蓋幢幡微妙音聲。所居舍宅宮殿樓閣。稱其形色高下大小。或一寶二寶。乃至無量衆寶。隨意所欲應念卽至。又以衆寶妙衣遍布其地。一切人天踐之而行。無量寶網彌覆佛上。皆以金縷眞珠百千雜寶奇妙珍異。莊嚴絞飾周匝四面。垂以寶鈴。光色晃曜盡極嚴麗。
The Buddha said to Ānanda, "devas and humans in the land of Amitāyus are each provided with
robes, food and drink, flowers, perfume, ornaments, silken canopies and
banners, and are surrounded by exquisite sounds. Their abodes, palaces, and
pavilions are exactly in accordance with the size of their bodies. One, two or
even innumerable jewels appear before them, as soon as they wish. In addition,
beautiful jeweled fabric covers the ground where all the devas and
humans walk. In that Buddha-land there are innumerable jeweled nets, all
adorned with skeins of gold thread, pearls, and a hundred thousand kinds of
rare and marvelous treasures. All around the nets hang jeweled bells of the
utmost beauty, which shine brilliantly."
自然德風徐起微動。其風調和不寒不暑。溫涼柔軟不遲不疾。吹諸羅網及衆寶樹。演發無量微妙法音。流布萬種溫雅德香。其有聞者塵勞垢習自然不起。風觸其身皆得快樂。譬如比丘得滅盡三昧。
When a natural breeze of virtue arises and gently blows, it
is moderate in temperature, neither cold nor hot, refreshing and soft to the
senses, and moves neither too slowly nor too quickly. When the breeze wafts
over the nets and the various jeweled trees, countless excellent sounds of the
Dharma are heard, and ten thousand kinds of delicate fragrances of virtue are
diffused. If one smells those fragrances, one's impurities and passions
spontaneously cease to arise. If touched by the breeze itself, one enjoys the
same pleasure as a monk who has entered the samādhi of Extinction.
又風吹散華遍滿佛土。隨色次第而不雜亂。柔軟光澤馨香芬烈。足履其上陷下四寸。隨擧足已還復如故。華用已訖地輒開裂。以次化沒淸淨無遺。隨其時節風吹散華。如是六反。
"Again, as the breeze blows, flowers are scattered
throughout the Buddha-land; they spontaneously divide into different colors,
not mixed together. They are soft and pleasant to touch, glow brilliantly, and
diffuse rich fragrances. When one's foot is placed on them, they sink down four
inches, but when the foot is lifted, they rise to their former level. When the
flowers have served their purpose, the earth opens up and they vanish, leaving
the ground clean and without trace of them. At the right moment, six times a day,
the breeze wafts, scattering the flowers in this way.
又衆寶蓮華周滿世界。一一寶華百千億葉。其葉光明無量種色。靑色靑光。白色白光。玄黃朱紫光色亦然。煒燁煥爛明曜日月。一一華中。出三十六百千億光。一一光中。出三十六百千億佛。身色紫金相好殊特。一一諸佛。又放百千光明。普爲十方說微妙法。如是諸佛。各各安立無量衆生於佛正道
Moreover, lotus-flowers of various jewels fill the land;
each has a hundred thousand koṭīs of petals with lights of numerous colors — blue lotuses
glow with a blue light, white ones with a white light, and, likewise, dark
blue, yellow, red, and purple lotuses glow with lights of their respective
colors. The brilliance of these lights is so magnificent that it outshines the
sun and the moon. Each flower emits thirty-six hundred thousand koṭīs of rays of light, each sending forth thirty-six hundred thousand koṭīs of Buddhas. The bodies of these Buddhas are purple-gold,
and their physical characteristics and marks are superb beyond compare. Each
Buddha emits a hundred thousand rays of light and expounds the wonderful Dharma
to beings in the ten quarters, thus setting innumerable beings on the right
Path [272b] of the Buddha.
End of Part One of The Sutra on
the Buddha of Infinite Life
佛說無量壽經卷下 曹魏天竺三藏康僧鎧譯佛告阿難。其有衆生生彼國者。皆悉住於正定之聚。所以者何。彼佛國中無諸邪聚及不定之聚。
The Buddha said to Ānanda, "Sentient beings who are
born in that Buddha-land all reside among those assured of Nirvāṇa. The
reason is that in that land there are neither beings who are destined to
adverse conditions nor those whose destinies are uncertain."
十方恒沙諸佛如來。皆共讚歎無量壽佛威神功德不可思議。諸有衆生聞其名號。信心歡喜乃至一念。至心迴向願生彼國。卽得往生住不退轉。唯除五逆誹謗正法
"All Buddhas, Tathāgatas, in the ten quarters, as
numerous as the sands of the River Ganges, together praise the inconceivable,
supernal virtue of Amitāyus. All sentient beings who, having heard his Name,
rejoice in faith, remember him even once and sincerely transfer the merit of
virtuous practices to that land, aspiring to be born there, will attain birth
and dwell in the Stage of Non-retrogression. But excluded are those who have
committed the five gravest offenses and abused the right Dharma."
佛告阿難。十方世界諸天人民。其有至心願生彼國。凡有三輩。其上輩者。捨家棄欲而作沙門。發菩提心。一向專念無量壽佛。修諸功德願生彼國。此等衆生臨壽終時。無量壽佛與諸大衆。現其人前。卽隨彼佛往生其國。便於七寶華中自然化生。住不退轉。智慧勇猛神通自在。是故阿難。其有衆生。欲於今世見無量壽佛。應發無上菩提之心。修行功德。願生彼國
The Buddha said to Ānanda, "devas and humans in the worlds of the ten quarters who
sincerely aspire to be born in that land can be classified into three grades.
The higher grade of aspirants are those who leave their homes and abandon
worldly desires to become monks. Having awakened aspiration for Enlightenment,
they single-mindedly remember Amitāyus and perform meritorious practices,
aspiring to be born in his land. When they are about to die, Amitāyus, together
with a host of sages, will appear before them. Then they will follow him and
attain birth in his land. At once they will be born by transformation
spontaneously from within seven-jeweled lotus-flowers. They will dwell in the
Stage of Non-retrogression, attain steadfast wisdom and be capable of freely
exercising supernatural powers. For this reason, Ānanda, sentient beings who
wish to see Amitāyus while in this world should awaken aspiration for the
highest Enlightenment, do meritorious deeds, and aspire to be born in his
land."
佛語阿難。其中輩者。十方世界諸天人民。其有至心願生彼國。雖不能行作沙門大修功德。當發無上菩提之心。一向專念無量壽佛。多少修善。奉持齋戒。起立塔像。飯食沙門。懸繒然燈。散華燒香。以此迴向願生彼國。其人臨終。無量壽佛。化現其身。光明相好具如眞佛。與諸大衆現其人前。卽隨化佛往生其國。住不退轉。功德智慧次如上輩者也
The Buddha said to Ānanda, "The middle grade of
aspirants are the devas and humans in the worlds of the ten quarters who
sincerely desire to be born in that land. Although unable to become monks and
cultivate much merit, they awaken aspiration for the highest Enlightenment,
single-mindedly think on Amitāyus, perform some good deeds, observe the
precepts of abstinence, build stūpas, donate Buddhist statues, give alms to mendicants, hang
banners, light candles, scatter flowers, burn incense, and so forth. They
transfer the merit of those practices to his land, aspiring to be born there.
When they are about to die, Amitāyus will maṇifest his transformed body, [272c] which is fully possessed
of the same radiance and physical characteristics and marks as those of the
real Buddha, and make it appear before them, together with a host of sages.
Then they will follow this transformed Buddha and be born in the Pure Land
佛語阿難。其下輩者。十方世界諸天人民。其有至心欲生彼國。假使不能作諸功德。當發無上菩提之心。一向專意乃至十念。念無量壽佛願生其國。若聞深法歡喜信樂不生疑惑。乃至一念念於彼佛。以至誠心願生其國。此人臨終。夢見彼佛亦得往生。功德智慧次如中輩者也
The Buddha said to Ānanda, "The lower grade of
aspirants are the devas and humans in the worlds of the ten quarters who
sincerely desire to be born in that land. Although unable to do many
meritorious deeds, they awaken aspiration for the highest Enlightenment and
single-mindedly concentrate on Amitāyus even ten times, desiring birth in his
land. When they hear the profound Dharma, they joyfully accept it and do not
entertain any doubt; and so, remembering the Buddha even once, they sincerely
aspire to be born in that land. When they are about to die, they will see the
Buddha in a dream. Those aspirants, too, will be born in the Pure Land
佛告阿難。無量壽佛威神無極。十方世界無量無邊不可思議諸佛如來。莫不稱歎於彼東方恒沙佛國。無量無數諸菩薩衆。皆悉往詣無量壽佛所。恭敬供養及諸菩薩聲聞大衆。聽受經法宣布道化。南西北方四維上下亦復如是。
The Buddha said to Ānanda, "The majestic virtue of
Amitāyus is boundless. All the innumerable, uncountable and inconceivable
Buddhas, Tathāgatas, in the worlds of the ten quarters praise him. Innumerable
and uncountable bodhisattvas in the Buddha-lands of the eastern quarter, as
numerous as the sands of the River Ganges, all without exception, visit
Amitāyus in order to worship and make offerings to him and to the assembly of
bodhisattvas and śrāvakas. Having heard the teaching, they expound it to lead
people into the Path of the Buddha. As in the eastern quarter, so it is in the
southern, western and northern, as well as in the four intermediate quarters,
above and below."
Then the World-Honored One spoke the following verses:
爾時世尊而說頌曰 東方諸佛國 其數如恒沙 彼土諸菩薩 往覲無量覺 南西北四維 上下亦復然 彼土菩薩衆 往覲無量覺
1. In the
eastern quarter there are Buddha-lands,
As
numerous as the sands of the River Ganges;
Bodhisattvas
dwelling in those lands
Go to pay
homage to Amitāyus, the Enlightened One.
2. So it
is in the southern, western, and northern quarters,
The
intermediate quarters, above and below;
Bodhisattvas
dwelling in those lands
Go to pay
homage to Amitāyus, the Enlightened One.
一切諸菩薩 各齎天妙華 寶香無價衣 供養無量覺 咸然奏天樂 暢發和雅音 歌歎最勝尊 供養無量覺
3. All
those bodhisattvas, taking with them Exquisite heavenly flowers,
Precious
incense and priceless robes,
Make
offerings to Amitāyus, the Enlightened One.
4. Playing
heavenly music in concert,
Producing
harmonious and delicate sounds,
They
praise the Most Honored One with hymns
And make
offerings to Amitāyus, the Enlightened One:
究達神通慧 遊入深法門 具足功德藏 妙智無等倫 慧日照世間 消除生死雲 恭敬遶三匝 稽首無上尊
5. You
have perfected supernatural powers and wisdom,
With which
you freely enter the gates of the profound Dharma;
You also
possess stocks of merit and virtue
And
unparalleled supreme knowledge.
6.
Illumining the world with the sun of wisdom,
You
disperse the clouds of birth-and-death.'
Having
reverently walked round him three times,
They pay
homage to the Unsurpassed One.
見彼嚴淨土 微妙難思議 因發無量心 願我國亦然 應時無量尊 動容發欣笑 口出無數光 遍照十方國
7. Having
seen the glorious Pure
Land
Wonderfully
resplendent, [273a]
They are
led to awaken supernal aspiration
And wish
their lands to be like his.
8. Then
Amitāyus, the Enlightened One,
Changes
his countenance and smiles;
From his
mouth come forth innumerable rays of light,
Which
illuminate the worlds in the ten quarters.
迴光圍遶身 三匝從頂入 一切天人衆 踊躍皆歡喜 大士觀世音 整服稽首問 白佛何緣笑 唯然願說意
9. These
rays of light return, encircle his body
Three
times, and enter the crown of his head.
All devas and
humans are delighted to see this
And are
filled with great joy.
10.
Avalokiteśvara, the Exalted Being, having respectfully arranged
His
clothes and bowed his head,
Asked the
Buddha, 'Why are you smiling?
Reverently
I enquire. Please tell me why.'
梵聲猶雷震 八音暢妙響 當授菩薩記 今說仁諦聽 十方來正士 吾悉知彼願 志求嚴淨土 受決當作佛
11. The
Buddha's majestic voice was like thunder,
Producing
wonderful sounds in eight qualities of voice;
'Because I
am about to give predictions to the bodhisattvas.
I now
explain to you.
Listen
carefully!'
12. I am
fully aware of the vows of the bodhisattvas
Who come
from the ten quarters;
They seek
to glorify their pure lands.
After
receiving my predictions, they will become Buddhas.
覺了一切法 猶如夢幻響 滿足諸妙願 必成如是刹 知法如電影 究竟菩薩道 具諸功德本 受決當作佛
13. While
realizing that all dharmas are like a dream,
An
illusion or an echo,
They will
fulfill their excellent vows
And surely
establish pure lands such as this.
14.
Knowing that dharmas are like a flash of lightning or a shadow,
They will
pursue the Bodhisattva Path to its end
And amass
a stock of merit.
After
receiving My predictions, they will become Buddhas.
通達諸法門 一切空無我 專求淨佛土 必成如是刹 諸佛告菩薩 令覲安養佛 聞法樂受行 疾得淸淨處
15. While
thoroughly knowing that the nature of all dharmas
Is empty
and without substance,
They will
single-mindedly seek to produce their pure lands
And will
surely establish lands such as this.'
16. The
Buddhas tell the bodhisattvas to go and pay homage
To the
Buddha of the Land
of Peace
'Listen to
his teaching, joyfully receive and practice it,
And then
quickly reach the Realm of Purity.'
至彼嚴淨土 便速得神通 必於無量尊 受記成等覺 其佛本願力 聞名欲往生 皆悉到彼國 自致不退轉
17. When
you go to his glorious Pure
Land
You will
instantly acquire supernatural powers.
Having,
without fail, received predictions from Amitāyus,
You will
attain perfect Enlightenment.
18. By the
power of that Buddha's Original Vows,
All who
hear his Name and desire birth,
Will,
without exception, be born in his land
And
effortlessly enter the Stage of Non-retrogression.
菩薩興志願 願己國無異 普念度一切 名顯達十方 奉事億如來 飛化遍諸刹 恭敬歡喜去 還到安養國
19.
Bodhisattvas, if you make vows
That your
lands will be like this,
While
aspiring to save all beings everywhere,
Your name
will be renowned throughout the ten quarters.
20. In
order to serve millions of Tathāgatas,
You can
assume various forms and fly to those lands;
After
worshipping them with joyful hearts,
You will
return to the Land
of Peace
若人無善本 不得聞此經 淸淨有戒者 乃獲聞正法 曾更見世尊 則能信此事 謙敬聞奉行 踊躍大歡喜
21.
Without a stock of goodness from past lives,
One cannot
hear this sutra;
But those
who have strictly observed the precepts
Can hear
the right Dharma. [273b]
22. One
who has met a World-Honored One in the past
Can accept
this teaching.
Such a
person respectfully worships, hears
And
upholds it, and rejoices so greatly as to dance.
憍慢弊懈怠 難以信此法 宿世見諸佛 樂聽如是教 聲聞或菩薩 莫能究聖心 譬如從生盲 欲行開導人
23.
Arrogant, corrupt and indolent people
Cannot
readily accept this teaching.
But those
who have met Buddhas in their past lives
Rejoice to
hear it.
24.
Neither śrāvakas nor bodhisattvas are able to know
The Sage's
Mind exhaustively;
They are
like those who are born blind
And yet
wish to guide others.
如來智慧海 深廣無崖底 二乘非所測 唯佛獨明了 假使一切人 具足皆得道 淨慧如本空 億劫思佛智
25. The
ocean of the Tathāgata's wisdom
Is deep,
vast and boundless.
Even sages
of the Hīnayāna cannot fathom it;
Only the
Buddha clearly knows it.
26. Let us
suppose that all human beings,
Without
exception, have attained Enlightenment
And, with
pure wisdom, realized original emptiness.
Even if
they pondered on the Buddha's wisdom for myriads of kalpas,
窮力極講說 盡壽猶不知 佛慧無邊際 如是致淸淨 壽命甚難得 佛世亦難值 人有信慧難 若聞精進求
27. And
expounded it with the utmost effort all through their lives,
They would
not come to exhaustive knowledge of it.
The
Buddha's wisdom is thus limitless
And pure
to its depths.
28. To
obtain human life is difficult in the extreme;
To meet a
Buddha in this world is also difficult;
It is
difficult, too, for a man to attain faith and wisdom.
Once you
have heard the Dharma, strive to reach its heart.
聞法能不忘 見敬得大慶 則我善親友 是故當發意 設滿世界火 必過要聞法 會當成佛道 廣濟生死流
29. If you
have heard the Dharma and do not forget it,
But adore
and revere it with great joy,
You are my
good friend.
For this
reason,
You should
awaken aspiration for Enlightenment.
30. Even
if the whole world is on fire,
Be sure to
pass through it to hear the Dharma;
Then you
will surely attain the Buddha's Enlightenment.
And
everywhere deliver beings from the river of birth-and-death.
佛告阿難。彼國菩薩。皆當究竟一生補處。除其本願。爲衆生故。以弘誓功德而自莊嚴。普欲度脫一切衆生。
The Buddha said to Ānanda, "All the bodhisattvas in
the land of Amitāyus
阿難。彼佛國中。諸聲聞衆身光一尋。菩薩光明照百由旬。有二菩薩最尊第一。威神光明。普照三千大千世界。
"Ānanda, each śrāvaka in the Buddha-land of Amitāyus emits light for one fathom
around his body. The light of a bodhisattva shines a hundred yojanas.
There are two bodhisattvas who are the most dignified; their majestic light
shines everywhere in the universe of a thousand million worlds.
阿難白佛。彼二菩薩其號云何。佛言。一名觀世音。二名大勢至。是二菩薩。於此國土修菩薩行。命終轉化生彼佛國。
Ānanda asked, "What are the names of those two
bodhisattvas?" The Buddha replied, "One is called Avalokiteśvara and
the other, Mahāsthāmaprāpta. They had both performed Bodhisattva practices in
this world, and, at the end of their lives, were born by transformation in that
Buddha-land."
阿難。其有衆生生彼國者。皆悉具足三十二相。智慧成滿深入諸法。究暢要妙神通無礙。諸根明利。其鈍根者成就二忍。其利根者得阿僧祇無生法忍。又彼菩薩。乃至成佛不更惡趣。神通自在常識宿命。
"Ānanda, the sentient beings born there all fully
possess the thirty-two physical characteristics of a Great Man as well as
perfect wisdom, with which they penetrate deeply into the nature of all dharmas
and reach their subtle essence. Their supernatural powers know no obstruction,
and their physical senses are sharp and clear. The bodhisattvas of lesser
capacities attain two insights. [273c] Those with superior capacities attain
innumerable merits by the insights into the non-arising of all dharmas. Those
bodhisattvas will not be subject to rebirth in evil realms before they become
Buddhas. Excepted are those who seek birth in the worlds of other quarters
during the turbulent period of the five defilements, maṇifesting their forms in the likeness of the beings there, as
in this world. They can freely exercise supernatural powers and always remember
their past lives."
除生他方五濁惡世。示現同彼如我國也。佛語阿難。彼國菩薩承佛威神。一食之頃往詣十方無量世界。恭敬供養諸佛世尊。隨心所念。華香伎樂繒蓋幢幡。無數無量供養之具。自然化生應念卽至。珍妙殊特非世所有。轉以奉散諸佛菩薩聲聞大衆。在虛空中化成華蓋。光色晃耀香氣普熏。其華周圓四百里者。如是轉倍。乃覆三千大千世界。隨其前後以次化沒。其諸菩薩僉然欣悅。於虛空中共奏天樂。以微妙音歌歎佛德。聽受經法歡喜無量。供養佛已未食之前。忽然輕擧還其本國。
The Buddha said to Ānanda, "By the Buddha's power,
bodhisattvas of that land go to innumerable worlds of the ten quarters, in as
short a time as it takes to eat a meal, in order to pay homage and make
offerings to the Buddhas, the World-Honored Ones. If those bodhisattvas so
wish, uncountable and innumerable offerings, such as flowers, incense, music,
silken canopies and banners, spontaneously appear before them as soon as they
are imagined. They are rare and marvelous, unlike anything in this world. They
are, accordingly, offered to the assemblies of Buddhas, bodhisattvas and śrāvakas.
The flowers remain in the sky and gather into canopies. Their brilliance is
dazzling and their fragrance pervades everywhere. The flower-canopies range in
size, from those of four hundred li in circumference up to those large
enough to cover the universe of a thousand million worlds. As new
flower-canopies appear, old ones disappear. These bodhisattvas all rejoice
together, and, while poised in mid-air, play heavenly music and praise the virtues
of the Buddhas with hymns accompanied by wonderful sounds. They listen to the
Dharma and attain immeasurable joy. After thus worshipping the Buddhas, they
quickly return home to the Pure
Land
佛語阿難。無量壽佛。爲諸聲聞菩薩大衆頒宣法時。都悉集會七寶講堂。廣宣道教演暢妙法。莫不歡喜心解得道。卽時四方自然風起。普吹寶樹出五音聲。雨無量妙華隨風周遍。自然供養如是不絕。一切諸天皆齎天上百千華香萬種伎樂。供養其佛及諸菩薩聲聞大衆。普散華香奏諸音樂。前後來往更相開避。當斯之時。熙然快樂不可勝言。
The Buddha said to Ānanda, "When Amitāyus expounds the
Dharma to śrāvakas and bodhisattvas, they all assemble in the seven-jeweled
lecture-hall. There he fully expounds the teachings of the Way and proclaims
the wonderful Dharma. The whole audience rejoices, comprehends, and attains
Enlightenment. At that time a breeze spontaneously arises in each of the four
directions and wafts over the jeweled trees, producing sounds of the pentatonic
scales and causing innumerable exquisite flowers to fall like rain and scatter
everywhere. Natural ways of glorification such as these are endlessly repeated.
All thedevas bring with them a hundred thousand flowers and pieces of
aromatic wood and thousands of musical instruments to use as offerings to the
Buddha and the assembly of bodhisattvas and śrāvakas; they scatter flowers, diffuse perfumes everywhere and
play various kinds of music. They come and go in succession, giving way to each
other. At such times their joy and happiness are beyond description."
佛告阿難。生彼佛國諸菩薩等。所可講說常宣正法。隨順智慧無違無失。於其國土所有萬物。無我所心無染著心。去來進止情無所係。隨意自在無所適莫。無彼無我無竸無訟。於諸衆生得大慈悲饒益之心。柔軟調伏無忿恨心。離蓋淸淨無厭怠心。等心勝心。深心定心。愛法樂法喜法之心。
The Buddha said to Ānanda, "The bodhisattvas born in
that Buddha-land expound the right Dharma whenever appropriate and, because
they are in accord with the wisdom of enlightenment, their expositions are
infallible and free of error. In regard to the myriads of things in that land, they
have no thought of possession or attachment. Whether going or coming,
proceeding or remaining, their hearts are unattached, their acts are in
accordance with their will and are unrestricted, and they have no thought of
discrimination. In them there is no idea of self or others, no idea of
competition or dispute. With the heart of great compassion to benefit all
living beings and with tenderness and self-control, they bear no enmity or
grudge against anyone. Free of mental hindrances, they are pure in mind and
without indolence. Unbiased, noble-minded, sincere and tranquil, [274a] their
hearts can revere, appreciate and enjoy the Dharma."
滅諸煩惱。離惡趣心。究竟一切菩薩所行。具足成就無量功德。得深禪定諸通明慧。遊志七覺修心佛法。
"Having extinguished all evil passions, they are free
of those tendencies which cause one to fall into evil realms. They have
accomplished all the duties of a bodhisattva and are fully endowed with
immeasurable virtues. Having reached deep meditation and gained supernatural
powers, transcendent knowledge and wisdom, they are established in the seven
practices leading to Enlightenment and are devoted to the Buddha Dharma.
肉眼淸徹靡不分了。天眼通達無量無限。法眼觀察究竟諸道。慧眼見眞能度彼岸。佛眼具足覺了法性。以無礙智爲人演說。
"With the physical eye they see clearly, discerning
objects without error; the sight of their heavenly eye reaches everywhere
without limit; with the Dharma-eye they observe and know thoroughly the teachings
of the Way; with the wisdom-eye they see truth and attain the Other Shore; with
the Buddha-eye they completely realize the nature of dharmas; and with
unhindered wisdom they expound the Dharma to others.
等觀三界空無所有。志求佛法具諸辯才。除滅衆生煩惱之患。從如來生解法如如。善知習滅音聲方便。不欣世語樂在正論。修諸善本志崇佛道。知一切法皆悉寂滅。生身煩惱二餘倶盡聞甚深法心不疑懼。常能修行其大悲者。深遠微妙靡不覆載。究竟一乘至于彼岸。決斷疑網慧由心出。於佛教法該羅無外。
"Although they observe with the eye of equality that
the three worlds are empty and non-existent, they strive to learn the Buddha
Dharma and acquire varied eloquence in order to rid living beings of affliction
caused by evil passions. Since all dharmas have arisen from Suchness, the
bodhisattvas see them as they really are and know skillful means of speech that
will develop good habits and destroy bad ones in living beings. They dislike
secular talk, enjoying only right discourse on the Dharma. "They cultivate
roots of virtue, revere the Path of the Buddha, and know that all dharmas are
completely tranquil and non-existent. Their samsaric bodies and evil passions
have been extinguished together with their remaining karmic tendencies. When
they hear the profound Dharma, their minds are free of doubt and fear. They are
always able to cultivate great compassion which is deep and subtle, embracing
everything like the sky and bearing all like the earth. Having reached the end
of the Single Path, they have gone to the Other Shore. Having cut the net of
doubt, wisdom arises in their minds. Within the Buddha Dharma there is nothing
that they do not comprehend."
智慧如大海。三昧如山王。慧光明淨超踰日月。淸白之法具足圓滿。猶如雪山。照諸功德等一淨故。猶如大地。淨穢好惡無異心故。
"Their wisdom is like the ocean, and their samādhi,
like the king of mountains. The light of their wisdom, being brilliant and
pure, outshines the sun and the moon. They are in complete possession of the
pure, undefiled Dharma. They are like the Himalayas ,
because the brilliance of their virtues is reflected evenly and clearly. They
are like the great earth, because they have no discriminative thoughts, such as
pure or impure, beautiful or ugly.
猶如淨水。洗除塵勞諸垢染故。猶如火王。燒滅一切煩惱薪故。猶如大風。行諸世界無障閡故。猶如虛空。於一切有無所著故。猶如蓮華。於諸世間無染污故。猶如大乘。運載群萌出生死故。猶如重雲。震大法雷覺未覺故。猶如大雨。雨甘露法潤衆生故。如金剛山。衆魔外道不能動故。如梵天王。於諸善法最上首故。如尼拘類樹。普覆一切故。如優曇缽華。希有難遇故。如金翅鳥。威伏外道故。如衆遊禽。無所藏積故。猶如牛王。無能勝故。
They are like pure water, because they wash away
afflictions and defilements. They are like the king of fire, because they burn
the firewood of all evil passions. They are like a great wind, because they
travel throughout the worlds without hindrance. They are like the sky, because
they have no attachments. They are like lotuses, because nothing in the world can
defile them. They are like a great vehicle, because they carry the multitude of
beings out of birth-and-death. They are like a heavy cloud, because they cause
the great thunder of the Dharma to roar and awaken the unenlightened. They are
like a great rain, because they cause the nectar of Dharma to fall like showers
to nourish living beings. They are like the Adamantine Mountains
猶如象王。善調伏故。如師子王。無所畏故。曠若虛空。大慈等故。摧滅嫉心不望勝故。專樂求法心無厭足。常欲廣說志無疲倦。擊法鼓。建法幢。曜慧日。除癡闇。修六和敬。常行法施。
They are like the king of elephants, because they conquer
adversaries. They are like the king of lions, because they fear nothing. They
are like the vest sky, [274b] because their great compassion reaches everywhere
without discrimination. "They have destroyed envy by not being jealous of
the superiority of others. With singleness of heart they seek the Dharma
tirelessly. Always desiring to expound the doctrine, they never grow weary.
Striking Dharma-drums and hoisting Dharma-banners, they cause the sun of wisdom
to shine forth and dissipate the darkness of ignorance. They perform the six
acts of accord and respect, and always provide others with the gift of the
Dharma."
志勇精進心不退弱。爲世燈明最勝福田。常爲師導等無憎愛。唯樂正道無餘欣慼。拔諸欲刺以安群生。功德殊勝莫不尊敬。
Strong-willed and diligent, their determination never
falters. Thus they become lamps to the world and fields of supreme merit; they
always become teachers and harbor no thought of discrimination, aversion, or
attachment. They seek only the right Path, finding neither joy nor sorrow in
other matters. They extract thorns of passion and give peace of mind to
multitudes of beings. Because of their supreme wisdom, there is no one who does
not revere them.
滅三垢障遊諸神通。因力緣 力。意力願力。方便之力。常力善力。定力慧力。多聞之力。施戒忍辱。精進禪定。智慧之力。正念止觀諸通明力。如法調伏諸衆生力。如是等力一切具足。身色相好功德辯才。具足莊嚴無與等者。恭敬供養無量諸佛。常爲諸佛所共稱歎。究竟菩薩諸波羅蜜。修空無相無願三昧不生不滅諸三昧門。遠離聲聞緣覺之地。
"They have destroyed the hindrances of the three
defilements and mastered the supernatural powers. They also possess the power
of good karma from their past lives, the power of guiding others, of the will,
of vowing, of employing skillful means, of continuous practice, of doing good,
of meditation, of wisdom, of hearing the Dharma widely. They also possess the
power of the Six Pāramitās — generosity, morality, patience, effort, meditation
and wisdom — and the power of right mindfulness, concentration, contemplation,
the supernatural faculties, transcendent knowledge, and the power to tame and
train living beings in the right way, as well as other powers. "Fully
possessed of all the physical characteristics and marks, virtues, and
eloquence, they have no equals. They revere and worship innumerable Buddhas and
are, in turn, always praised by them. They have completed the bodhisattva's
course of Pāramitās and practiced the samādhis of emptiness, non-form and non-desire, the samādhiof
non-arising and non-ceasing and many other samādhis; they have gone far beyond the stages of śrāvakas
and pratyekabuddhas."
阿難。彼諸菩薩。成就如是無量功德。我但爲汝略言之耳。若廣說 者。百千萬劫不能窮盡
"Ānanda, bodhisattvas of that land have innumerable
virtues such as these, of which I have given you only an outline. If I were to
expound them in full detail, a thousand million kalpas would not be long enough
to do so.
佛告彌勒菩薩諸天人等。無量壽國聲聞菩薩。功德智慧不可稱說。又其國土。微妙安樂淸淨若此。何不力爲善。念道之自然。著於無上下。洞達無邊際。宜各勤精進。努力自求之。必得超絕去。往生安養國。橫截五惡趣。惡趣自然閉。昇道無窮極。易往而無人。其國不逆違。自然之所牽。何不棄世事。勤行求道德。可獲極長生。壽樂無有極。
The Buddha said to the Bodhisattva Maitreya and to devas and
humans, "The virtue and wisdom of śrāvakas and bodhisattvas in the land of Amitāyus Land of Peace Pure
Land
Why do you not abandon worldly matters and strive to enter
the Way? If you do, you will obtain an infinitely long life and one of
limitless bliss.
"People of the world, being weak in virtue, engage in
strife over matters which are not urgent. In the midst of abject wickedness and
extreme afflictions they painstakingly toil for their living. Whether noble or
corrupt, rich or poor, young or old, male or female, all people worry about
wealth and property. In this there is no difference between the rich and the
poor; both have their anxieties. Groaning in dejection and sorrow, they pile up
thoughts of anguish or, [274c] driven by inner urges, they run wildly in all
directions and they have no time for peace and rest.
有田憂田。有宅憂宅。牛馬六畜奴婢錢財衣食什物。復共憂之。重思累息憂念愁怖。橫爲非常水火盜賊怨家債主。焚漂劫奪消散磨滅。憂毒忪忪無有解時。結憤心中不離憂惱。心堅意固適無縱捨。
"For example, if they own fields, they are concerned
about them. If they have houses, they worry about them. They are also anxious
about their six kinds of domestic animals, such as cows and horses, about their
male and female servants, money, wealth, clothes, food and furnishings. With deepening
troubles they sigh repeatedly, and anxiety increasingly torments and terrifies
them. Sudden misfortune may befall them: all their possessions may be destroyed
by fire, swept away by floods, plundered by robbers, or seized by adversaries
or creditors. Then gnawing grief afflicts them and incessantly troubles their
hearts. Anger seizes their minds, keeps them in constant agitation,
increasingly tightens its grip, hardens their hearts and never leaves them.
或坐摧碎身亡命終。棄捐之去莫誰隨者。尊貴豪富亦有斯患。憂懼萬端勤苦若此。結衆寒熱與痛共倶。
"When their lives end in such agonizing conditions,
they must leave everybody and everything behind. Even nobles and men of wealth
have these worries. With much anxiety and fear, they endure such tribulations.
Breaking out in cold sweats or fevers, they suffer unremitting pain.
貧窮下劣困乏常無。無田亦憂欲有田。無宅亦憂欲有宅。無牛馬六畜奴婢錢財衣食什物。亦憂欲有之。適有一復少一。有是少是。思有齊等。適欲具有便復糜散。如是憂苦當復求索。不能時得思想無益。身心倶勞坐起不安。憂念相隨勤苦若此。亦結衆寒熱與痛共倶。或時坐之終身夭命。
"The poor and the underprivileged are constantly
destitute. If, for example, they have no fields, they are unhappy and want
them. If they have no houses, they are unhappy and want them. If they have none
of the six kinds of domestic animals, such as cows and horses, or if they have
no male and female servants, or lack money, wealth, clothes, food, or
furnishings, they are unhappy and want those as well. If they possess some of
them, others may be lacking. If they have this, they do not have that, and so
they wish to possess all. But, even if by some chance they come to possess
everything, it will soon be destroyed or lost. Then, dejected and sorrowful,
they strive to obtain such things again, but it may be impossible. Brooding
over this is to no avail. Exhausted in mind and body, they become restless in
all their doings, and anxieties follow on their heels. Such are the troubles
they must endure. Breaking out in cold sweats or fevers, they suffer unremitting
pain. Such conditions may result in the sudden end of their lives or an early
death.
不肯爲善行道進德壽終身死當獨遠去。有所趣向善惡之道莫能知者。世間人民父子兄弟夫婦家室中外親屬。當相敬愛無相憎嫉
Since they have not done any good in particular, nor
followed the Way, nor acted virtuously, when they die, they will depart alone
to an inferior world. Although they are destined to different states of
existence, none of them understands the law of karma that sends them there.
"People of the world, parents and children, brothers
and sisters, husbands and wives, and other family members and kinsmen, should
respect and love each other, refraining from hatred and envy. They should share
things with others, and not be greedy and miserly, always speak friendly words
with a pleasing smile, and not hurt each other.
。有無相通無得貪惜。言色常和莫相違戾。或時心諍有所恚怒。今世恨意微相憎嫉。後世轉劇至成大怨。
"If one disagrees with others and grows angry, however
small one's grudge and enmity may be in this life, these will increase in the
life to come until they grow into a mass of hostility. For, if people are
engaged in tormenting and harming each other in this life, such conflict may
not immediately end in mutual destruction. But persistent bitterness and raging
fury are impressed upon the mind, and thus naturally leave indelible marks on
consciousness, so that those involved will be reborn about the same time to
take revenge on each other.
所以者何。世間之事更相患害。雖不卽時應急相破。然含毒畜怒結憤精神。自然剋識不得相離。皆當對生更相報復。人在世間愛欲之中。獨生獨死獨去獨來。當行至趣苦樂之地。身自當之無有代者。善惡變化殃福異處。宿豫嚴待當獨趣入。遠到他所莫能見者。善惡自然追行所生。窈窈冥冥別離久長。道路不同會見無期。甚難甚難復得相值。
"Further, in the midst of worldly desires and attachments
one comes and goes alone, is born alone and dies alone. After death, one goes
to a painful or to a pleasant state of existence. Each receives his karmic
consequences and nobody else can take his place. In accordance with different
acts of good and evil, people are destined to realms of bliss or suffering.
Unalterably bound by their karma, they depart for those realms all alone.
Having reached the other world, they cannot see each other. The law of good and
evil naturally pursues them, and wherever they may be reborn, distance and
darkness always separate them. Since their paths of karma are different, it is
impossible to tell the time of their reunion, and so difficult to meet again.
Can they ever see each other once more?
何不棄衆事。各曼強健時。努力勤修善。精進願度世。可得極長生。如何不求道。安所須待欲何樂乎。
"Why do they not abandon all worldly [275a]
involvements and strive, while they are strong and healthy, to pursue the good
and diligently seek deliverance from saṃsāra? If they do, they will be able to attain infinite life.
Why do they not seek the Way? What is there in this world that should be longed
for? What pleasure is there that ought to be sought after?
如是世人。不信作善得善爲道得道。不信人死更生惠施得福。善惡之事都不信之。謂之不然終無有是
"Thus people of the world do not believe in pursuing
good and receiving reward or in practicing the Way and attaining Enlightenment;
neither do they believe in transmigration and retribution for evil acts or
reward for good ones, such as obtaining merit by helping others. Believing that
these do not exist, they totally reject such a view.
。但坐此故且自見之。更相瞻視先後同然。轉相承受父餘教令。先人祖父素不爲善不識道德。身愚神闇心塞意閉。死生之趣善惡之道。自不能見無有語者。吉凶禍福竸各作之。無一怪也。
"Further, by so doing, they cling to their own views
more tenaciously. Later generations learn from previous ones to act likewise.
Fathers, perpetuating their wrong views, pass them on to their children. Since
parents and grandparents from the beginning did not do good deeds, were
ignorant of the Way, committed foolish acts, and were benighted, insensitive
and callous, their descendants are now unable to realize the truth of
birth-and-death and the law of karma. There is no one to tell them about this.
Nobody seeks to know the cause of fortune and misfortune, happiness and misery,
although these states result from such acts.
生死常道轉相嗣立。或父哭子或子哭父。兄弟夫婦更相哭泣。顚倒上下無常根本。皆當過去不可常保。教語開導信之者少。是以生死流轉無有休止。
"The reality of birth-and-death is such that the
sorrow of parting is mutually felt by all generations. A father cries over the
death of his children; children cry over the death of their father. Brothers,
sisters, husbands and wives mourn each other's death. According to the basic
law of impermanence, whether death will occur in order of seniority or in the
reverse is unpredictable. All things must pass. Nothing stays forever. Few
believe this, even if someone teaches and exhorts them. And so the stream of
birth-and-death continues everlastingly.
如此之人。曚冥抵突不信經法。心無遠慮各欲快意。癡惑於愛欲。不達於道德。迷沒於瞋怒。貪狼於財色。坐之不得道。當更惡趣苦。生死無窮已。哀哉甚可傷。
"Because they are stupid and callous, such people do
not accept the teachings of the Buddha; they lack forethought, and only wish to
satisfy their own desires. They are deluded by their passionate attachments,
unaware of the Way, misguided and trapped by anger and enmity, and intent on
gaining wealth and gratifying their carnal desires like wolves. And so, unable
to follow the Way, they are again subject to suffering in evil realms in an
endless cycle of birth-and-death. How miserable and pitiable this is!
或時室家父子兄弟夫婦。一死一生更相哀愍。恩愛思慕憂念結縛。心意痛著迭相顧戀。窮日卒歲無有解已。教語道德心不開明。思想恩好不離情欲。惛曚閉塞愚惑所覆。不能深思熟計心自端政專精行道決斷世事。便旋至竟年壽終盡不能得道。無可奈何。
"In the same family, when one of the parents,
children, brothers, sisters, husband or wife dies, those surviving mourn over
the loss, and their attachment to the deceased persists. Deep sorrow fills
their hearts and, grief-stricken, they mournfully think of the departed. Days
pass and years go by, but their distress goes on. Even if someone teaches them
the Way, their minds are not awakened. Brooding over fond memories of the dead,
they cannot rid themselves of attachment. Being ignorant, inert, and
illusion-bound, they are unable to think deeply, to keep their self-composure,
to practice the Way with diligence, and to dissociate themselves from worldly
matters. As they wander here and there, they come to their end and die before
entering on the Way. Then what can be done for them?
總猥憒擾皆貪愛欲。惑道者衆。悟之者寡。世間匆匆。無可聊賴。尊卑上下貧富貴賤。勤苦匆務各懷殺毒。惡氣窈冥爲妄興事。違逆天地不從人心。
"Because they are spiritually defiled, deeply troubled
and confused, people indulge their passions. Hence, many are ignorant of the
Way, and few realize it. Everyone is restlessly busy, having nothing upon which
to rely. Whether moral or corrupt, of high or low rank, rich or poor, noble or
base, all are preoccupied with their own work. They entertain venomous
thoughts, creating a widespread and dismal atmosphere of malevolence.
Subversive activities are planned, contrary to the universal law and the wishes
of the people.
自然非惡先隨與之。恣聽所爲待其罪極。其壽未盡便頓奪之下入惡道。累世懟苦展轉其中。數千億劫無有出期。痛不可言甚可哀愍
"Injustice and vice inevitably follow and are allowed
to run their course unchecked until evil karma accumulates to the limit. Before
they expect their lives to end, people meet sudden death and fall into evil
realms, where they will suffer excruciating torments for many lives. [275b]
They will not be able to escape for many thousands of koṭīs of kalpas. How indescribably painful! How pitiable that
is!"
佛告彌勒菩薩諸天人等。我今語汝世間之事。人用是故坐不得道。當熟思計遠離衆惡。擇其善者勤而行之。愛欲榮華不可常保。皆當別離無可樂者。曼佛在世當勤精進。其有至願生安樂國者。可得智慧明達功德殊勝。勿得隨心所欲。虧負經戒在人後也。儻有疑意不解經者。可具問佛當爲說之。
The Buddha said to the Bodhisattva Maitreya and to devas and
humans, "I have told you the truth about people of the world. Such being
their mode of life, they are unable to enter on the Way. Therefore, you should
think deeply and try to avoid various evil acts; choose the good and diligently
practice it. A life of addiction to desires or a life of pomp and vainglory
cannot last long. All must part; there is nothing you can truly enjoy. Since
you have encountered a Buddha in this world, you should assiduously practice
the Way. Anyone who sincerely desires birth in the Land of Peace
彌勒菩薩長跪白言。佛威神尊重。所說快善。聽佛經者貫心思之。世人實爾如佛所言。今佛慈愍顯示大道。耳目開明長得度脫。聞佛所說莫不歡喜。諸天人民蠕動之類。皆蒙慈恩解脫憂苦。
The Bodhisattva Maitreya prostrated himself on the ground
and said, "Your majestic glory, O Buddha, is awe-inspiring, and your
exposition is most pleasing to me. Having heard your teaching, I feel deeply
that people of the world are just as you have described. Your compassionate
revelation of the Great Way
has opened our eyes and ears, awakening us to emancipation. Those who have
heard your teachings are all filled with joy. devas, humans and lesser beings, including even those that
crawl, have all been blessed by your compassionate guidance and have thereby
attained deliverance from suffering and affliction."
佛語教誡甚深甚善。智慧明見八方上下去來今事莫不究暢。今我衆等。所以蒙得度脫。皆佛前世求道之時謙苦所致。恩德普覆福祿巍巍。光明徹照達空無極開入泥洹。教授典攬威制消化。感動十方無窮無極。佛爲法王尊超衆聖。普爲一切天人之師。隨心所願皆令得道。今得值佛。復聞無量壽聲。靡不歡喜。心得開明
"The Buddha's admonition is indeed profound and
appropriate, and his wisdom clearly surveys things in the eight quarters, above
and below, penetrating all in the past, present and future. Our emancipation in
the present life is entirely due to the Buddha's perseverance and painstaking
efforts in his former lives when he was seeking the Way. His benevolence covers
the whole world, and the extent of his merit is majestic and glorious. His
light penetrates to the utmost ends of space and guides people to Nirvāṇa. He
reveals the sutras, destroys wrong views and subdues demons. Thus his influence
extends boundlessly in the ten quarters. The Buddha is the King of the Dharma;
his virtue surpasses that of all the sages. He is the Teacher of all devas and
humans and enables them to enter on the Way according to their wishes. Having
been able to meet you, O Buddha, and also to hear the Name of Amitāyus, we have
all attained joy and illumination."
佛告彌勒。汝言是也。若有慈敬於佛者。實爲大善。天下久久乃復有佛。今我於此世作佛。演說經法宣布道教。斷諸疑網。拔愛欲之本。杜衆惡之源。遊步三界無所拘閡。典攬智慧衆道之要。執持綱維昭然分明。開示五趣度未度者。決正生死泥洹之道。
The Buddha said to Maitreya, "What you say is true.
Those who adore and revere a Buddha attain great merit. Buddhas very rarely
appear in the world. Having become a Buddha in this life, I have taught the
Dharma, expounded teachings of the Way, cleared people's doubts, eradicated the
causes of lust and desire, and blocked the source of all evils. Visiting
various places in the three worlds, I encounter no obstructions. The wisdom
disclosed in the scriptures provides for all ways of life. It keeps essential
principles together and clearly reveals the truth. I have explained the reality
of the five realms, thereby freeing those who have not yet attained deliverance
and distinguishing between the paths of saṃsāra and Nirvāṇa."
彌勒當知。汝從無數劫來修菩薩行。欲度衆生其已久遠。從汝得道至于泥洹。不可稱數。汝及十方諸天人民一切四衆。永劫已來展轉五道。憂畏勤苦不可具言。乃至今世生死不絕。與佛相值聽受經法。又復得聞無量壽佛。快哉甚善吾助爾喜。
"Maitreya, you should know that you have, for
innumerable kalpas, been perfecting bodhisattva practices to save sentient
beings. Incalculable indeed is the number of beings who under your guidance
have attained the Way and reached Nirvāṇa. [275c] From time immemorial,
you and all the devas and humans in the ten quarters and the four groups of
followers have been floundering in the five realms ofsaṃsāra, undergoing indescribable troubles and afflictions. Until
you were born in this life, you, too, underwent endless cycles of
birth-and-death. Now you have encountered a Buddha, listened to his expositions
of the Dharma, and been able to learn about Amitāyus. What pleasure and joy
this is for you and for me to share.
汝今亦可自厭生死老病痛苦惡露不淨無可樂者。宜自決斷端身正行益作諸善。修己潔體洗除心垢。言行忠信表裏相應。人能自度轉相拯濟。精明求願積累善本。雖一世勤苦須臾之間。後生無量壽佛國快樂無極。長與道德合明。永拔生死根本。無復貪恚愚癡苦惱之患。欲壽一劫百劫千億萬劫。自在隨意皆可得之。無爲自然。次於泥洹之道。汝等宜各精進求心所願。無得疑惑中悔自爲過咎。生彼邊地七寶宮殿。五百歲中受諸厄也。
"It is time for all to seek deliverance from the pains
of birth, death, old age, and sickness. Outflows of depravity and defilement
are everywhere, and there is nothing in which you can find true joy. You should
resolutely do worthy deeds with decorum, strive to do more good, control and
purify yourselves, wash off the mind's defilements, be sincere in word and
deed, and allow no contradiction between what you think and what you do. Seek
your own emancipation and then turn to saving others; straightforwardly aspire
to be born in the Pure
Land land of Amitāyus Pure Land
彌勒白佛。受佛重誨。專精修學。如教奉行不敢有疑
Maitreya said to the Buddha, "Having received your
considerate admonition, we will diligently practice the Way and follow your
teaching. We will not allow any doubt to arise."
佛告彌勒。汝等能於此世。端心正意不作衆惡。甚爲至德。十方世界最無倫匹。所以者何。諸佛國土天人之類。自然作善不大爲惡。易可開化。今我於此世間作佛。處於五惡五痛五燒之中。爲最劇苦。教化群生令捨五惡。令去五痛。令離五燒。降化其意令持五善獲其福德度世長壽泥洹之道。
The Buddha said to Maitreya, "If here in this world
you are upright in thought and will, and abstain from doing evil, then you will
attain the utmost virtue, unsurpassed in all the lands throughout the ten
quarters. Why is this so? devas and humans in the Buddha-lands naturally do good and
rarely commit evil, and so, it is easy to teach and train them. Having become a
Buddha in this world, I now dwell in the midst of the five evils, the five
sufferings, and the five burnings. This is extremely painful for me. I will
teach multitudes of beings, making them abandon the five evils, avoid the five
sufferings, and escape from the five burnings. I will train their minds and
lead them to practice the five good deeds, so that they may acquire merit and
virtue and attain emancipation, long life, and Nirvāṇa."
佛言。何等爲五惡。何等五痛。何等五燒。何等消化五惡。令持五善獲其福德度世長壽泥洹之道
The Buddha continued, "What are the five evils? What
are the five sufferings? What are the five burnings? What is the way to
extinguish the five evils and lead people to practice the five good deeds, so
that they may acquire merit and virtue and attain emancipation, long life, and
Nirvāṇa?"
其一惡者。諸天人民蠕動之類。欲爲衆惡莫不皆然。強者伏弱轉相剋賊。殘害殺戮迭相吞噬。不知修善惡逆無道。後受殃罰自然趣向。神明記識犯者不赦。故有貧窮下賤乞丐孤獨聾盲瘖啞愚癡憋惡。至有尪
狂不逮之屬。又有尊貴豪富高才明達。皆由宿世慈孝修善積德所致。世有常道王法牢獄。不肯畏愼。爲惡入罪受其殃罰。求望解脫難得免出。世間有此目前現事。壽終後世尤深尤劇。入其幽冥轉生受身。譬如王法痛苦極刑。故有自然三塗無量苦惱。轉貿其身。改形易道。所受壽命或長或短。魂神精識自然趣之。當獨值向相從共生更相報復無有止已。殃惡未盡不得相離。展轉其中無有出期。難得解脫痛不可言。天地之間自然有是。雖不卽時卒暴應至善惡之道會當歸之。是爲一大惡一痛一燒。勤苦如是。譬如大火焚燒人身。人能於中一心制意。端身正行獨作諸善。不爲衆惡者。身獨度脫獲其福德度世上天泥洹之道。是爲一大善也
The Buddha said, "The first evil is this. devas,
humans and lesser beings, including even those that crawl, are bent on doing
evil. There is no being that is not. The strong subdue the weak; all inflict
serious injuries and kill each other, all devour their prey. Not knowing how to
do good, they commit evil and do outrageous and unruly deeds. Later, they
receive retribution, [276a] it is natural that they should be destined to evil
realms. Demigods keep records of offenders' acts and make sure that they are
punished. That is why some are poor and destitute, corrupt, beggarly, lonely,
deaf, dumb, blind, stupid, wicked, physically handicapped, deranged, or
subnormal. But others are honorable, noble, wealthy, intelligent, or clever.
This is the result of good and meritorious acts of benevolence and the
performance of their duties to their parents in past lives."
"In this world prisons are set up by the law, and
those who are unafraid of them and commit offenses are sent there for punishment.
However desperately they may wish to escape, it is impossible to do so. Such is
retribution in this world, but in the lives to come, punishment is longer and
more severe for such evildoers. The suffering of transmigration through dark
and dismal realms is comparable to the severest and most painful punishment
ever enforced by law.
"Thus, through the natural working of karma, they
undergo immeasurable suffering in the three evil realms. In successive
transmigrations they are reborn into different forms; their life-spans are
sometimes long and sometimes short. Their transient selves, vital energy and
consciousness transmigrate through the natural working of karma. Although each
individual is reborn alone, those bound by common karma come to be born
together and take revenge upon each other. So this condition persists endlessly
and, until the effect of their evil karma is exhausted, there is no possibility
of avoiding their enemies. Floundering in saṃsāra, they have no chance of escape or of attaining
emancipation. The pain that they must undergo is indescribable. Since this law
naturally obtains everywhere between heaven and earth, even if good or evil
acts do not immediately bring about reward or retribution, they will certainly
result sooner or later. This I call the first great evil, the first suffering,
and the first burning. Those afflictions are such that they are comparable to a
huge fire burning people alive.
"If in the midst of this, one controls one's thoughts
with single-mindedness, does worthy deeds with proper demeanor, commits no
evil, and performs only good, then with the merit and virtue acquired one
reaches emancipation and is able to escape from this world, be reborn in
heavenly realms, and finally reach Nirvāṇa. This is the first great
good."
佛言。其二惡者。世間人民父子兄弟室家夫婦。都無義理不順法度。奢婬憍縱各欲快意。任心自恣更相欺惑。心口各異言念無實。佞諂不忠。巧言諛媚。嫉賢謗善。陷入怨枉。主上不明任用臣下。臣下自在機偽多端。踐度能行知其形勢。在位不正爲其所欺。妄損忠良不當天心。臣欺其君。子欺其父。兄弟夫婦。中外知識。更相欺誑。各懷貪欲瞋恚愚癡。欲自厚己。欲貪多有。尊卑上下心倶同然。破家亡身不顧前後。親屬內外坐之滅族。或時室家知識鄉黨市里愚民野人。轉共從事。更相剝害。忿成怨結。富有慳惜不肯施與。愛保貪重心勞身苦。如是至竟無所恃怙。獨來獨去無一隨者。善惡禍福追命所生。或在樂處。或入苦毒。然後乃悔當復何及。世間人民。心愚少智。見善憎謗不思慕及。但欲爲惡妄作非法。常懷盜心悕望他利。消散磨盡而復求索。邪心不正懼人有色。不豫思計事至乃悔。今世現有王法牢獄。隨罪趣向受其殃罰。因其前世不信道德不修善本。今復爲惡天神剋識別其名籍。壽終神逝下入惡道。故有自然三塗無量苦惱。展轉其中。世世累劫無有出期。難得解脫痛不可言。是爲二大惡二痛二燒。勤苦如是。譬如大火焚燒人身。人能於中一心制意。端身正行獨作諸善。不爲衆惡者。身獨度脫。獲其福德度世上天泥洹之道。是爲二大善也佛言。
The Buddha continued, "The second evil is that people
of the world — parents, children, brothers and sisters, members of a family,
husbands and wives — all lack moral principles, break laws, conduct themselves
arrogantly, commit licentious and unruly acts, pursue their own pleasures,
enjoy themselves as they will, and deceive each other. What they think
contradicts what they say; they speak without sincerity, flatter others with
deceitful intention, fawn upon others with artful words, envy the reputation of
sages, abuse the virtuous, and entrap people by dishonest means."
"Masters are unwise in appointing retainers, who,
exploiting the situation, seek every opportunity for trickery and deceit.
Rulers, being unrighteous, are deceived by ministers and foolishly remove loyal
and faithful subjects. This is contrary to the will of Heaven. Ministers betray
their rulers; children deceive their parents; brothers, sisters, husbands,
wives, kinsmen and friends deceive each other. They harbor greed, anger, and
stupidity, and, desiring many possessions, seek their own advantage. All people
are the same at heart, whether they are men of high and honorable positions or
of lower and despised classes. They bring their homes and themselves to ruin
and recklessly destroy their kindred. Although there are family members,
friends, villagers, townspeople, ignorant [276b] and vulgar groups working
together, all seek to gain their own profit, thereby incurring the anger and
enmity of others. When people grow rich, they become miserly and uncharitable.
Greedily attached to their wealth, they toil with mind and body to retain it.
When their end comes, they find nothing to rely on. Ultimately they are born
and depart alone, with nobody to accompany them. Bliss or misery resulting from
good or evil acts follows them in their future lives. Thus they are reborn in
pleasant or painful states. Even if they later show regret, what good will that
do?
"People of the world, being dark-hearted and lacking
insight, hate and abuse good people and show them no respect. They are attached
to wrongdoing and willfully commit unlawful acts. They always covet the wealth
of others and harbor intentions of stealing. After spending and squandering
what they have robbed from others, they seek to regain it. Because of their own
hidden motives and dishonesty, they slyly study the reactions shown on the
faces of others. Since they are unable to think far ahead, when things go
wrong, they become despondent with chagrin. "In this world there are
prisons established by the law where offenders are sent to receive punishment
according to their offenses. In their previous lives they neither believed in
the Way nor cultivated roots of virtue. In this life, too, if they commit evil,
demigods know and keep records of their acts; when they die, they fall into
evil realms. Thus, because of the natural working of karma, there are the three
evil realms and innumerable sufferings through which evildoers must pass, life
after life, for many kalpas, with no end in sight. It is indeed difficult for
them to attain release. The pain they must undergo is indescribable. This is
called the second great evil, the second suffering, and the second burning. The
afflictions are such that they are comparable to a huge fire burning people
alive."
"If in the midst of this one controls one's thoughts
with single-mindedness, does worthy deeds with proper demeanor, commits no
evil, and performs only good, then with the merit and virtue acquired one
reaches emancipation and is able to escape from this world, be reborn in
heavenly realms and finally reach Nirvāṇa. This is the second great
good."
其三惡者。世間人民。相因寄生。共居天地之間。處年壽命無能幾何。上有賢明長者尊貴豪富。下有貧窮廝賤尪劣愚夫。中有不善之人。常懷邪惡。但念婬劮。煩滿胸中。愛欲交亂坐起不安。貪意守惜但欲唐得。眄睞細色邪態外逸。自妻厭憎私妄出入。費損家財事爲非法。交結聚會興師相伐。攻劫殺戮強奪不道。惡心在外不自修業。盜竊趣得欲擊成事。恐勢迫脅歸給妻子。恣心快意極身作樂。或於親屬不避尊卑。家室中外患而苦之。亦復不畏王法禁令。如是之惡著於人鬼。日月照見神明記識。故有自然三塗無量苦惱。展轉其中。世世累劫無有出期。難得解脫痛不可言。是爲三大惡三痛三燒。勤苦如是。譬如大火焚燒人身。人能於中一心制意。端身正行獨作諸善。不爲衆惡者。身獨度脫
獲其福德度世上天泥洹之道。是爲三大善也
The Buddha continued, "The third evil is this. People
of the world live together, inhabiting this realm between heaven and earth,
with a limited life-span. On the one hand, among the higher levels there are
wise, rich, honorable, noble, and wealthy people. On the other hand, among the
lower levels there are people who are poor, debased, crude and foolish.
Besides, there are evildoers who always harbor vicious thoughts and think only
of self-gratification; they are full of worries, sunk in lust and attachment,
are restless in their daily lives, greedy and miserly, and desirous of what
they have no right to possess. They gloat over fair-skinned women, behave
licentiously and commit obscene acts with them, hate their own wives, and
secretly frequent brothels. Consequently, after squandering all their
resources, they begin to break the law. They form bands, start riots, engage in
fighting, unlawfully attack and kill people and plunder property."
"Some have evil designs on the possessions of others.
Without working at their own occupations, they acquire things through theft.
Driven by desire, they commit further offenses. Feverishly agitated, they
intimidate and rob people to support their own wives and children with the
goods thus acquired. Obeying only the dictates of their passions, they become
addicted to wanton pleasures. They also disregard seniority in kinship, causing
sorrow and anguish to other family members and relatives; furthermore, they
take no account of the laws of the State.
"But such evils are known to others and also to
demons. The Sun and the Moon recognize them and demigods [276c] keep records of
their doings. Thus, because of the natural working of karma, there are three
evil realms and innumerable sufferings through which evildoers must pass, life
after life, for many kalpas, with no end in sight. It is indeed difficult for
them to gain release. The pain they must undergo is indescribable. This is
called the third great evil, the third suffering, and the third burning. The
afflictions are such that they are comparable to a huge fire burning people
alive.
"If in the midst of this one controls one's thoughts
with single-mindedness, does worthy deeds with proper demeanor, commits no
evil, and performs only good, then with the merit and virtue acquired one
reaches emancipation and is able to escape from this world, be reborn in
heavenly realms and finally reach Nirvāṇa. This is the third great
good."
佛言。其四惡者。世間人民不念修善。轉相教令共爲衆惡。兩舌惡口。妄言綺語。讒賊鬥亂憎嫉善人敗壞賢明。於傍快喜不孝二親。輕慢師長。朋友無信。難得誠實。尊貴自大謂己有道。橫行威勢侵易於人。不能自知。爲惡無恥。自以強健欲人敬難。不畏天地神明日月。不肯作善。難可降化。自用偃蹇謂可常爾。無所憂懼。常懷憍慢。如是衆惡天神記識。賴其前世頗作福德。小善扶接營護助之。今世爲惡福德盡滅。諸善神鬼各去離之。身獨空立無所復依。壽命終盡諸惡所歸。自然迫促共趣奪之。又其名籍記在神明。殃咎牽引。當往趣向。罪報自然無從捨離。但得前行入於火鑊。身心摧碎精神痛苦。當斯之時悔復何及。天道自然不得蹉跌。故有自然三塗無量苦惱。展轉其中。世世累劫無有出期。難得解脫痛不可言。是爲四大惡四痛四燒。勤苦如是。譬如大火焚燒人身。人能於中一心制意。端身正行獨作諸善。不爲衆惡。身獨度脫。獲其福德度世上天泥洹之道。是爲四大善也
The Buddha continued, "The fourth evil is this. People
of the world do not think of doing good. They incite each other to commit
various kinds of evil — uttering harsh and abusive words, telling lies, and
engaging in idle talk. They slander others and cause contention. They hate and
envy good men and ruin the wise, while they rejoice in watching this behind the
scenes. They are neglectful of their parents, make light of their teachers and
elders, fail to win the trust of their friends, and lack sincerity. Holding
themselves in high esteem, they think that they are virtuous, but act waywardly
in an overbearing manner and despise others. Unaware of their own evil, they
never feel ashamed of themselves. Boastful of their physical strength, they
demand respect and fear from others. Taking no heed of Heaven, Earth, demigods,
or the Sun and the Moon, they disdain to do any good. So they are difficult to
train and convert. Holding themselves in high esteem, they demand their own
way. Arrogant and afraid of nothing, they always assume a haughty
attitude."
But demigods keep record of their evils. Perhaps there was
some meritorious act in their past lives, and they can count on the effect of
that small amount of good. But, since they commit evil again in this life, their
stock of merit is soon exhausted; good divinities forsake them, leaving them
alone and with no one on whom to depend. When their lives end, all their evil
recoils upon them and forces them, through the natural working of karma, to
descend to the evil realms. Again, as the exact record of their deeds in the
hands of the demigods dictates, their karmic transgressions and offenses
condemn them to hellish realm. Retribution for evil comes about naturally and
nothing can stop it. They must go into the red-hot cauldrons, where their
bodies are melted down with the utmost torment and anguish. Even if at that
time they repent of their evil deeds, what good will that do? The Way of Heaven
takes its inevitable course without mistake.
"Thus, because of the natural working of karma, there
are the three evil realms and innumerable kinds of suffering through which
evildoers must pass, life after life, for many kalpas, with no end in sight. It
is indeed difficult for them to gain release, and the pain they must undergo is
indescribable. This is called the fourth great evil, the fourth suffering, and
the fourth burning. The afflictions are such that they are comparable to a huge
fire burning people alive.
"If, in the midst of this, one controls one's thoughts
with single-mindedness, does worthy deeds with proper demeanor, commits no
evil, and performs only good, then with the merit and virtue acquired one
reaches emancipation and is able to escape from this world, be reborn in
heavenly realms, and finally reach Nirvāṇa. This is the fourth great
good. [277a]"
佛言。其五惡者。世間人民。徙倚懈惰不肯作善治身修業。家室眷屬飢寒困苦。父母教誨。瞋目怒(應-心)/言。言令不和。違戾反逆譬如怨家。不如無子。
The Buddha continued, "The fifth evil is this. People
of the world are indecisive and slothful, reluctant to do good, lacking in
self-discipline and not working hard at their occupations, so their families
and dependents are left to suffer from hunger and cold. When reproached by
their parents, they retort angrily with scornful looks. With such conflicts
they are far from peaceful; they can be as violent and frenzied as enemies
confronting each other, and, as a result, parents wish that they had no
children."
取與無節。衆共患厭。負恩違義。無有報償之心。貧窮困乏不能復得。辜較縱奪放恣遊散。串數唐得用自賑給。耽酒嗜美。飮食無度。肆心蕩逸。魯扈抵突。不識人情。強欲抑制。見人有善。憎嫉惡之。無義無禮。無所顧錄。自用職當不可諫曉。六親眷屬所資有無。不能憂念。不惟父母之恩。不存師友之義。心常念惡。口常言惡。身常行惡。曾無一善。
"In dealing with others, they are licentious and
wayward, causing trouble and annoyance to many. Even when they are morally
obliged to others, they neglect their duties and have no intention of repaying
their indebtedness. Destitute and driven to the most desperate ends, they have
no way of regaining their wealth. Although eager to obtain much profit and
appropriate the riches of others, they waste their money on wanton pleasures.
As this becomes a habit, they grow accustomed to acquiring property illegally
and to spending their ill-gained profits on personal luxuries; indulging in
wine and sumptuous food, they eat and drink to excess. Profligate and
contentious as they are, they engage in foolish quarrels. Unable to understand
others, they forcibly impose their will upon them. "When they come upon
people who are good, they hate and abuse them. Lacking ethics and decorum, they
do not reflect on their conduct, and so are presumptuous and insistent,
refusing to take the advice and admonitions of others. They are unconcerned if
their kinsmen, from the closest to the sixth blood-relative, have no means of
livelihood. They disregard their parents' benevolence, and do not fulfill
obligations to their teachers and friends. They think only of doing evil; their
mouths continuously speak malice; and with their bodies, they are forever
committing evil. In their whole lives they have not done even one good
deed."
不信先聖諸佛經法。不信行道可得度世。不信死後神明更生。不信作善得善爲惡得惡。欲殺眞人鬥亂衆僧。欲害父母兄弟眷屬。六親憎惡願令其死。
"Furthermore, they do not believe in the ancient
sages, nor the Buddhist teachings, nor the path of practice leading to
emancipation. Neither do they believe that after death one is reborn into
another state of existence, that good deeds bring about good rewards, or that
evil acts bring about evil consequences. They plot to murder an arhat, to cause
disruption in the saṅgha, and even think of killing their parents, brothers,
sisters or other relatives. For this reason, even their kinsmen, from the
closest to the sixth blood-relative, hate them so much as to wish them dead.
如是世人心意倶然。愚癡曚昧。而自以智慧。不知生所從來死所趣向。不仁不順。逆惡天地。而於其中。悕望僥倖。欲求長生。會當歸死。慈心教誨令其念善。開示生死善惡之趣自然有是。而不信之。苦心與語無益其人。心中閉塞意不開解。大命將終悔懼交至。不豫修善。臨窮方悔。悔之於後將何及乎。
"Such people of the world are all of the same mind.
They are foolish and ignorant, lacking the wisdom to know whence they have come
into life nor whither they are going after death. Neither humane toward others
nor obedient to their elders, they revel against the whole world. Nevertheless,
they expect good fortune and seek long lives, only to meet death in the end.
Even if someone compassionately admonishes them, trying to lead them to
thoughts of goodness, and teaches them that naturally there are good and evil realms
of saṃsāra, they will not believe him. However hard one may try to
persuade them, it is useless. Their minds are closed, and they refuse to listen
to others or understand their teachings. When their lives are about to end,
fear and revulsion arise in turn. Not having previously done any good, they are
filled with remorse when they come to their end. But what good will that do
then?
天地之間五道分明。恢廓窈冥浩浩茫茫善惡報應禍福相承。身自當之無誰代者。數之自然應其所行。殃咎追命無得縱捨。善人行善從樂入樂從明入明。惡人行惡從苦入苦從冥入冥。誰能知者獨佛知耳。教語開示信用者少。生死不休惡道不絕。如是世人難可具盡。
"Between heaven and earth, the five realms are clearly
distinguishable. They are vast and deep, extending boundlessly. In return for
good or evil deeds, bliss or misery ensues. The result of one's karma must be
borne by oneself alone and no one else can take one's place. This is the
natural law. Misfortune follows evil deeds as their retribution, which is
impossible to avoid. Good people do good deeds, and so enjoy pleasure after
pleasure and proceed from light to greater light. Evildoers commit crimes, and
so suffer pain after pain and wander from darkness to deeper darkness. No one,
except the Buddha, knows this completely. Even though someone admonishes and
teaches them, very few believe; and so the cycles of birth-and-death never
cease and the evil paths continue endlessly. [277b] The karmic consequences for
such worldly people are beyond description in detail.
故有自然三塗無量苦惱。展轉其中。世世累劫無有出期。難得解脫痛不可言。是爲五大惡五痛五燒。勤苦如是。譬如大火焚燒人身。
"Thus, because of the natural working of karma, there
are innumerable kinds of suffering in the three evil realms through which evil
beings must pass, life after life, for many kalpas, with no end in sight. It is
indeed difficult for them to gain release, and the pain they must undergo is
indescribable. This is called the fifth great evil, the fifth suffering, and
the fifth burning. The afflictions are such that they are comparable to a huge
fire burning people alive.
人能於中一心制意。端身正念。言行相副所作至誠。所語如語心口不轉。獨作諸善不爲衆惡者。身獨度脫。獲其福德度世上天泥洹之道。是爲五大善也
"If in the midst of this, one controls one's thoughts
with single-mindedness, does worthy deeds with proper demeanor, mindfully
recollects, harmonizes words and deeds, acts with sincerity, utters true words,
speaks from the heart, commits no evil, and performs only good, then with the
merit and virtue acquired one reaches emancipation and is able to escape from
this world, be reborn in heavenly realms, and finally reach Nirvāṇa.
This is the fifth great good."
佛告彌勒。吾語汝等是世五惡勤苦若此。五痛五燒展轉相生。但作衆惡不修善本。皆悉自然入諸惡趣。或其今世先被殃病。求死不得求生不得。罪惡所招示衆見之。身死隨行入三惡道。苦毒無量自相燋然。
The Buddha said
to Maitreya, "I shall explain further. Such are the afflictions of the
five evils in this world. The five sufferings and the five burnings continue to
arise from them. People commit nothing but evil and fail to cultivate roots of
virtue, and so it is natural that they all go to evil realms. Even in this life
they suffer from incurable illnesses. Longing for death, they cannot die;
craving for life, they cannot live. Thus they are an example to others of what
retribution for evil acts is like. After death, driven by their karma, they
fall into the three evil realms, where they suffer countless tortures and are
themselves consigned to the flames."
至其久後共作怨結。從小微起遂成大惡。皆由貪著財色不能施慧。癡欲所迫隨心思想。煩惱結縛無有解已。厚己諍利無所省錄。富貴榮華當時快意。不能忍辱不務修善。威勢無幾隨以磨滅。身生勞苦久後大劇。天道施張自然糾擧。
"After a long time they are reborn again in this
world, only to foment hatred against each other. At first hatred is slight but
finally develops into a major evil. All this is because of their greedy
attachment to wealth and sensuous pleasures and of their refusal to share with
others. Further, wayward thoughts arise from the desires born of stupidity. Their
bondage to evil passions will never be severed. In the pursuit of selfish gain,
there is no chance for them to reflect on their evils and turn to good. When
wealthy and prosperous, they are happy and do not learn to be modest and
virtuous. Consequently, their pomp and power are short-lived; when these are
exhausted, they must undergo further afflictions. Their sufferings are bound to
increase in time to come.
綱紀羅網上下相應。煢煢忪忪當入其中。古今有是痛哉可傷
"The law of karma operates like a net stretched
everywhere; in its meshes, it inevitably catches all offenders. The net woven
of large and small ropes covers the whole world, from top to bottom, and those
caught in it feel utterly helpless and tremble in fear. This net has been in
existence from of old. How painful and heart-rending!"
佛語彌勒。世間如是佛皆哀之。以威神力摧滅衆惡。悉令就善棄捐所思。奉持經戒受行道法無所違失。終得度世泥洹之道。
The Buddha said to Maitreya, "People of this world are
as I have described. All the Buddhas pity them and with divine powers destroy
their evils and lead them all to goodness. If you give up wrong views, hold
fast to the scriptures and the precepts, and practice the Way without committing
any fault, then you will finally be able to attain the path to emancipation and
Nirvāṇa."
佛言。汝今諸天人民及後世人。得佛經語當熟思之。能於其中端心正行。主上爲善率化其下。轉相敕令各自端守。尊聖敬善仁慈博愛。佛語教誨無敢虧負。當求度世拔斷生死衆惡之本。永離三塗無量憂畏苦痛之道。
The Buddha continued, "You and other devas and
humans of the present and people of future generations, having received the
Buddha's teachings, should reflect upon them and, while following them, should
remain upright in thought and do virtuous deeds. Rulers should abide by
morality, reign with beneficence and decree that everyone should maintain
proper conduct, revere the sages, respect men of virtue, be benevolent and kind
to others, and take care not to disregard the Buddha's teachings and admonitions.
All should seek emancipation, cut the roots of saṃsāra and its various evils, and so aspire to escape from the
paths of immeasurable sorrow, fear [277c] and pain in the three evil
realms."
汝等於是廣殖德本。布恩施慧勿犯道禁。忍辱精進一心智慧。轉相教化。爲德立善正心正意。齋戒淸淨一日一夜。勝在無量壽國爲善百歲。所以者何。彼佛國土無爲自然。皆積衆善無毛髮之惡。於此修善十日十夜。勝於他方諸佛國中爲善千歲。所以者何。他方佛國爲善者多爲惡者少。福德自然無造惡之地唯此間多惡無有自然。勤苦求欲轉相欺殆。心勞形困飮苦食毒。如是匆務未嘗寧息。
"In this world, you should extensively plant roots of
virtue, be benevolent, give generously, abstain from breaking the precepts, be
patient and diligent, teach people with sincerity and wisdom, do virtuous
deeds, and practice good. If you strictly observe the precepts of abstinence
with upright thought and mindfulness even for a day and a night, the merit
acquired will surpass that of practicing good in the land of Amitāyus
吾哀汝等天人之類。苦心誨喻教令修善。隨器開導授與經法。莫不承用。在意所願皆令得道。
"Out of pity for you and other devas and
humans, I have taken great pains in exhorting you to do good deeds. I have
given you instructions appropriate to your capacities. You have, without fail,
accepted my teachings and practiced them, and so have all entered on the Way as
you wished.
佛所遊履。國邑丘聚。靡不蒙化。天下和順。日月淸明。風雨以時。災厲不起。國豐民安。兵戈無用。崇德興仁。務修禮讓。佛言。我哀愍汝等諸天人民。甚於父母念子。今吾於此世作佛。降化五惡消除五痛。絕滅五燒。以善攻惡。拔生死之苦。令獲五德昇無爲之安。吾去世後經道漸滅。人民諂偽復爲衆惡。五燒五痛還如前法。久後轉劇不可悉說。我但爲汝略言之耳。
"Wherever the Buddha comes to stay, there is no state,
town or village which is not blessed by his virtues. The whole country reposes
in peace and harmony. The sun and the moon shine with pure brilliance; wind
rises and rain falls at the right time. There is no calamity or epidemic, and
so the country becomes wealthy, and its people enjoy peace. Soldiers and
weapons become useless; and people esteem virtue, practice benevolence and
diligently cultivate courteous modesty." The Buddha continued, "My
concern for you, devas and humans, is greater than the care of parents for their
children. I have become a Buddha in this world, destroyed the five evils,
removed the five sufferings, and extinguished the five burnings. I have
countered evil with good, eradicated the suffering of birth-and-death, and
enabled people to acquire the five virtues and attain the peace of
unconditioned Nirvāṇa. But after I have departed from this world, my teaching
will gradually decline and people will fall prey to flattery and deceit and
commit various evils, resulting in the recurrence of the five sufferings and
the five burnings. As time goes on, their sufferings will intensify. As it is
impossible to describe this in detail, I have given you only a brief
outline."
佛告彌勒。汝等各善思之。轉相教誡如佛經法無得犯也。於是彌勒菩薩合掌白言。佛所說甚善世人實爾。如來普慈哀愍。悉令度脫。受佛重誨不敢違失
The Buddha said to Maitreya, "You should each ponder
on this well, teach and admonish each other, and be on guard against disobeying
the Buddha's instruction."
The Bodhisattva Maitreya, with his palms together, said,
"O Buddha, how sincere and earnest your admonition is! People of the world
are just as you have described. O Tathāgata, you take pity on and care for us
without discrimination and seek to deliver us all from suffering. Having
accepted the Buddha's repeated exhortations, I will be careful not to disobey
them."
佛告阿難。汝起更整衣服合掌恭敬。禮無量壽佛。十方國土諸佛如來。常共稱揚讚歎彼佛無著無閡。
The Buddha said to Ānanda, "Rise to your feet,
rearrange your robes, put your palms together, and respectfully revere and
worship Amitāyus. Buddhas and Tathāgatas in the lands of the ten quarters
always praise with one accord that Buddha's virtues of non-attachment and
unimpeded activity."
於是阿難起整衣服。正身西向。恭敬合掌五體投地。禮無量壽佛。白言世尊。
Ānanda stood up, rearranged his robes, assumed the correct
posture, faced westward, and, demonstrating his sincere reverence, joined his
palms together, prostrated himself on the ground and worshipped Amitāyus. Then
he said [278a] to the Buddha Śākyamuni,
願見彼佛安樂國土及諸菩薩聲聞大衆。說是語已。卽時無量壽佛。放大光明。普照一切諸佛世界。金剛圍山。須彌山王。大小諸山。一切所有皆同一色。譬如劫水彌滿世界。其中萬物沈沒不現。滉瀁浩汗唯見大水。彼佛光明亦復如是。聲聞菩薩一切光明皆悉隱蔽。唯見佛光明耀顯赫。爾時阿難卽
見無量壽佛。威德巍巍如須彌山王。高出一切諸世界上。相好光明靡不照耀。此會四衆一時悉見。彼見此土亦復如是
"World-Honored One, I wish to see that Buddha, his Land of Peace
As soon as he had said this, Amitāyus emitted a great
light, which illuminated all the Buddha-lands. The Encircling
Adamantine Mountains ,
Mount Sumeru Mount
Sumeru Pure Land
爾時佛告阿難及慈氏菩薩。汝見彼國。從地已上至淨居天。其中所有微妙嚴淨。自然之物爲悉見不。阿難對曰。唯然已見。汝寧復聞無量壽佛大音宣布一切世界化衆生不。阿難對曰。唯然已聞。彼國人民。乘百千由旬七寶宮殿無所障閡。遍至十方供養諸佛。汝復見不。對曰已見。彼國人民有胎生者。汝復見不。
Then the Buddha said to Ānanda and the Bodhisattva
Maitreya, "Have you seen that land filled with excellent and glorious
manifestations, all spontaneously produced, from the ground to the Heaven of
Pure Abode?"
Ānanda replied, "Yes, I have."
The Buddha asked, "Have you also heard the great voice
of Amitāyus expound the Dharma to all the worlds, guiding sentient beings to
the Way of the Buddha?"
Ānanda replied, "Yes, I have."
The Buddha further asked, "Have you also seen the
inhabitants of that land move freely, riding in seven-jeweled airborne palaces
as large as a hundred thousand yojanas, to worship the Buddhas of the lands in the ten
quarters?"
"Yes, I have," replied Ānanda.
"Have you also seen that some of the inhabitants are
in the embryonic state?"
對曰已見。其胎生者所處宮殿。或百由旬或五百由旬。各於其中受諸快樂。如忉利天亦皆自然。
"Yes, I have. Those in the embryonic state dwell in
palaces as high as a hundred yojanas or five hundred yojanas, where they spontaneously enjoy pleasures as do those in
the Heaven of the Thirty-three Gods."
爾時慈氏菩薩白佛言。世尊。何因何緣。彼國人民胎生化生。佛告慈氏。若有衆生。以疑惑心修諸功德。願生彼國。不了佛智。不思議智。不可稱智。大乘廣智。無等無倫最上勝智。於此諸智疑惑不信。然猶信罪福修習善本。願生其國。
Then the Bodhisattva Maitreya said to the Buddha,
"World-Honored One, for what reason are some of the inhabitants of that
land in the embryonic state and the others born by transformation?" The
Buddha replied, "Maitreya, if there are sentient beings who do various
meritorious deeds aspiring for birth in that land while still entertaining
doubt, such beings are unable to comprehend the Buddha-wisdom, inconceivable
wisdom, ineffable wisdom, boundless Mahayana wisdom, and incomparable,
unequaled, and unsurpassed supreme wisdom. Although they doubt these wisdoms,
they still believe in retribution for evil and reward for virtue and so
cultivate a stock of merits, aspiring for birth in that land."
此諸衆生生彼宮殿。壽五百歲。常不見佛不聞經法。不見菩薩聲聞聖衆。是故於彼國土。謂之胎生。
Such beings are born in a palace, where they dwell for five
hundred years without being able to behold the Buddha, hear his exposition of
the Dharma, or see the hosts of bodhisattvas and śrāvakas.
For this reason, that type of birth in the Pure Land
若有衆生。明信佛智乃至勝智。作諸功德信心迴向。此諸衆生於七寶華中自然化生加趺而坐。須臾之頃。身相光明智慧功德。如諸菩薩具足成就。
"If there are sentient beings who with resolute faith
accept these kinds of wisdom, from the Buddha's wisdom to the supreme wisdom,
do meritorious deeds and sincerely transfer the merit acquired (to that land),
[278b] those beings will be born by transformation spontaneously, seated with
legs crossed, in the seven-jeweled lotus-flowers, and instantly attain the same
glorious forms, wisdom and virtue as those of other bodhisattvas there.
復次慈氏。他方諸大菩薩。發心欲見無量壽佛。恭敬供養及諸菩薩聲聞之衆。彼菩薩等。命終得生無量壽國。於七寶華中自然化生。
"Further, Maitreya, if great bodhisattvas in the
Buddha-lands of other quarters desire to see Amitāyus, and revere and make
offerings to him and the hosts of bodhisattvas and śrāvakas,
they will, after death, be born in the land of Amitāyus
彌勒當知。彼化生者智慧勝故。其胎生者皆無智慧。於五百歲中。常不見佛不聞經法。不見菩薩諸聲聞衆。無由供養於佛。不知菩薩法式。不得修習功德。當知此人。宿世之時。無有智慧疑惑所致
" Maitreya, you should know that those born by
transformation are possessed of supreme wisdom, while those in the embryonic
state lack that wisdom and must pass five hundred years without being able to
see the Buddha, hear his teaching of the Dharma, see the hosts of bodhisattvas
and śrāvakas, make offerings to the Buddha, learn the rules of conduct
for bodhisattvas, or perform meritorious practices. You should know that this
is because those beings harbored doubt and lacked wisdom in their previous
lives."
佛告彌勒。譬如轉輪聖王別有宮室七寶莊飾。張設床帳懸諸繒幡。若有諸小王子。得罪於王輒內彼宮中。繫以金鎖。供給飮食衣服床蓐華香伎樂。如轉輪王無所乏少。於意云何。此諸王子寧樂彼處不。對曰不也。但種種方便。求諸大力欲自勉出。
The Buddha said to Maitreya, "Let us suppose that a
wheel-turning monarch has a special chamber which is adorned with seven jewels
and provided with curtained couches and silken banners hanging from the
ceiling. If princes have committed offense against the king, they are taken to
that chamber and fettered with gold chains. There they are served with food and
drink, provided with clothes, couches and cushions, flowers and incense, and
can enjoy music. Being treated just like the wheel-turning monarch himself,
they have no wants. Do you think that those princes would enjoy living
there?"
"No they do not," replied Maitreya. "They
would seek various means of approach to ask a man of power to help them
escape."
佛告彌勒。此諸衆生亦復如是。以疑惑佛智生彼宮殿。無有形罰乃至一念惡事。但於五百歲中不見三寶。不得供養修諸善本。以此爲苦。雖有餘樂猶不樂彼處。
The Buddha said to Maitreya, "Those beings born within
the lotus-buds are like that. Because of their doubt in the Buddha's wisdom,
they have been born in palaces. Although they receive no punishment or ill
treatment even for a single moment, they must pass five hundred years there
without being able to see the Three Treasures, make offerings to the Buddha, or
cultivate a stock of virtue. This is distressing to them. Though there are
other pleasures, they do not enjoy living there."
若此衆生識其本罪。深自悔責求離彼處。卽得如意。往詣無量壽佛所。恭敬供養。亦得遍至無量無數諸如來所。修諸功德。彌勒當知。其有菩薩生疑惑者。爲失大利是故應當明信諸佛無上智慧。
"If those beings become aware of the faults committed
in their former lives and deeply repent, they can, as they wish, leave and go
to where Amitāyus dwells. Then they can worship and make offerings to him; they
can also visit innumerable and countless other Buddhas to perform various
meritorious practices. Maitreya, you should know that the bodhisattvas who
allow doubt to arise lose great benefits. For this reason, you should have
resolute faith in the supreme wisdom of the Buddha."
彌勒菩薩白佛言。世尊。於此世界有幾所不退菩薩。生彼佛國。佛告彌勒。於此世界有六十七億不退菩薩。往生彼國。一一菩薩。已曾供養無數諸佛。次如彌勒者也。諸小行菩薩及修習少功德者。不可稱計。皆當往生
The Bodhisattva Maitreya said to the Buddha,
"World-Honored One, how many non-retrogressive bodhisattvas are there in
this world who will be born in that Buddha-land?"
The Buddha replied, "Sixty-seven koṭīs of non-retrogressive bodhisattvas from this world will be
born there. Each of these bodhisattvas [278c] has previously made offerings to
innumerable Buddhas with almost as much diligence as you did, Maitreya.
Furthermore, bodhisattvas of lesser practices and those who have performed
small acts of merit, whose number is beyond calculation, will all be born
there."
佛告彌勒。不但我刹諸菩薩等往生彼國。他方佛土亦復如是。其第一佛名曰遠照。彼有百八十億菩薩。皆當往生。其第二佛名曰寶藏。彼有九十億菩薩。皆當往生。其第三佛名曰無量音。彼有二百二十億菩薩。皆當往生。其第四佛名曰甘露味。彼有二百五十億菩薩。皆當往生。其第五佛名曰龍勝。彼有十四億菩薩。皆當往生。其第六佛名曰勝力。彼有萬四千菩薩。皆當往生。其第七佛名曰師子。彼有五百億菩薩。皆當往生。其第八佛名曰離垢光。彼有八十億菩薩。皆當往生。其第九佛名曰德首。彼有六十億菩薩。皆當往生。其第十佛名曰妙德山。彼有六十億菩薩。皆當往生。其第十一佛名曰人王。彼有十億菩薩。皆當往生。其第十二佛名曰無上華。彼有無數不可稱計諸菩薩衆。皆不退轉。智慧勇猛。已曾供養無量諸佛。於七日中卽能攝取百千億劫大士所修堅固之法。斯等菩薩皆當往生。其第十三佛名曰無畏。彼有七百九十億大菩薩衆。諸小菩薩及比丘等不可稱計。皆當往生。佛語彌勒。不但此十四佛國中諸菩薩等當往生也。十方世界無量佛國。其往生者亦復如是甚多無數。我但說十方諸佛名號及菩薩比丘生彼國者。晝夜一劫尚未能竟。我今爲汝略說之耳
The Buddha said to Maitreya, "Not only those
bodhisattvas from this world but also those from Buddha-lands in other quarters
are born there."
First, in the land of the Buddha named Far-reaching
Illumination there are one hundred and eighty koṭīs of bodhisattvas, who all visit there.
Second, in the land of the Buddha Jewel-storehouse there
are ninety koṭīs of bodhisattvas, who all visit there.
Third, in the land of the Buddha Immeasurable Sound there
are two hundred and twenty koṭīs of bodhisattvas, who all visit there.
Fourth, in the land of the Buddha Taste of Nectar there are
two hundred and fifty koṭīs of bodhisattvas, who all visit there.
Fifth, in the land of the Buddha Dragon-subduing there are
fourteen koṭīs of bodhisattvas, who all visit there.
Sixth, in the land of the Buddha Superior Power there are
fourteen thousand bodhisattvas, who all visit there.
Seventh, in the land of the Buddha Lion there are five
hundred koṭīs of bodhisattvas, who all visit there.
Eighth, in the land of the Buddha Undefiled Light there are
eighty koṭīs of bodhisattvas, who all visit there.
Ninth, in the land of the Buddha Peak of Virtue there are
sixty koṭīs of bodhisattvas, who all visit there.
Tenth, in the land of the Buddha Mountain of Excellent Virtue
there are sixty koṭīs of bodhisattvas, who all visit there.
Eleventh, in the land of the Buddha King of Men there are
ten koṭīs of bodhisattvas, who all visit there.
Twelfth, in the land of the Buddha Splendid Flower there
are innumerable and incalculable bodhisattvas who are all non-retrogressive and
possessed of unrivaled wisdom, who have previously made offerings to countless
Buddhas and are able to learn in seven days the adamantine teachings of the
Dharma that can only be attained by mahāsattvas after practicing for a hundred thousand koṭīs of kalpas. Those bodhisattvas all visit there.
Thirteenth, in the land of the Buddha Fearlessness there
are seven hundred and ninety koṭīs of great bodhisattvas and incalculable minor bodhisattvas
and Bhikṣus, who all visit there.
The Buddha said to Maitreya, "Not only do the
bodhisattvas from those fourteen Buddha-lands visit that land, but also
bodhisattvas from innumerable Buddha-lands in the ten quarters, whose number is
incalculable. Even if I were to give you only the names of the Buddhas in the
ten quarters and the number of the bodhisattvas and Bhikṣus who
visit that land, enumerating them continuously day and night for a kalpa, I
would not be able to complete the list. This is why I have given you only a
brief description." [279a]
佛語彌勒。其有得聞彼佛名號。歡喜踊躍乃至一念。當知此人爲得大利。則是具足無上功德。是故彌勒。設有大火充滿三千大千世界。要當過此。聞是經法。歡喜信樂。受持讀誦。如說修行。所以者何。多有菩薩。欲聞此經而不能得。若有衆生聞此經者。於無上道終不退轉。是故應當專心信受持誦說行。吾今爲諸衆生說此經法。令見無量壽佛及其國土一切所有。所當爲者皆可求之。無得以我滅度之後復生疑惑。當來之世經道滅盡。我以慈悲哀愍。特留此經止住百歲。其有衆生值
斯經者。隨意所願皆可得度佛語彌勒。如來興世難值難見。諸佛經道難得難聞。菩薩勝法諸波羅蜜。得聞亦難。遇善知識聞法能行。此亦爲難。若聞斯經信樂受持。難中之難無過此難。是故我法如是作如是說如是教。應當信順如法修行爾時世尊說此經法無量衆生皆發無上正覺之心。萬二千那由他人得淸淨法眼。二十二億諸天人民得阿那含。八十萬比丘漏盡意解。四十億菩薩得不退轉。以弘誓功德而自莊嚴。於將來世當成正覺。爾時三千大千世界六種震動。大光普照十方國土。百千音樂自然而作。無量妙華芬芬而降。佛說經已。彌勒菩薩及十方來諸菩薩衆。長老阿難諸大聲聞。一切大衆聞佛所說靡不歡喜。
The Buddha said to Maitreya, "If there are people who
hear the Name of that Buddha, rejoice so greatly as to dance, and remember him
even once, then you should know that they have gained great benefit by
receiving the unsurpassed virtue. For this reason, Maitreya, even if a great
fire were to fill the universe of a thousand million worlds, you should pass
through it to hear this sutra, to arouse joyful faith, to uphold and chant it,
and to practice in accordance with its teachings. This is because there are
many bodhisattvas who wish to hear this teaching but are still unable to do so.
If there are sentient beings who have heard it, they will attain the Stage of
Non-retrogression for realizing the highest Enlightenment. This is why you
should single-heartedly accept in faith, uphold and chant this sutra, and
practice in accordance with its teaching."
The Buddha further said, "I have expounded this
teaching for the sake of sentient beings and enabled you to see Amitāyus and
all in his land. Strive to do what you should. After I have passed into Nirvāṇa, do
not allow doubt to arise. In the future, the Buddhist scriptures and teachings
will perish."
But, out of pity and compassion, I will especially preserve
this sutra and maintain it in the world for a hundred years more. Those beings
who encounter it will attain deliverance in accord with their aspirations
The Buddha said to Maitreya, "It is difficult to
encounter and behold Tathāgata when he is in this world. Difficult of access,
difficult to hear are the Buddhas' teachings and scriptures. It is also
difficult to hear the excellent teachings for bodhisattvas, the Pāramitās. Difficult
too is it to meet a good teacher, to hear the Dharma and perform the practices.
But most difficult of all difficulties is to hear this sutra, have faith in it
with joy and hold fast to it. Nothing is more difficult than this. Thus have I
formed my Dharma, thus have I expounded my Dharma, and thus have I taught my
Dharma. You must receive it and practice it by the method prescribed."
When the World-Honored One had finished his exposition of
this sutra, aspiration for the highest Enlightenment was awakened in
innumerable sentient beings. Twelve thousand nayutas of human beings attained the pure Dharma-eye; twenty-two koṭīs of devas and humans attained the Stage of a Non-returner; eight
hundred thousand Bhikṣus realized the wisdom of destroying defilements; forty koṭīs of bodhisattvas attained the Stage of Non-retrogression;
and all, adorned with the virtue of the universal vows, will ultimately attain
perfect Enlightenment. At that time the entire universe of a thousand million
worlds shook in six ways, and a great light illuminated all the lands in the
ten quarters. A hundred thousand kinds of music played spontaneously, and
innumerable marvelous flowers fell in profusion from the sky.
When the Buddha finished delivering this sutra, the
Bodhisattva Maitreya and bodhisattvas from the lands in the ten quarters,
together with the Elder Ānanda, other great śrāvakas, and all those in the assembly, without exception,
rejoiced at the Buddha's discourse.
無量壽經卷下
End of Part Two of The Sutra on the Buddha of Infinite Life
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