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