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Fascicle 1 (of 2)
Preface
Thus I have heard:
At one time the Buddha was staying on the Gṛdhrakūṭa Mountain, near the city of Rājagṛha, together with 12,000 great bhikṣus, who all had acquired great transcendental powers. Such venerable ones[1] included Ājñātakauṇḍinya, Aśvajit, Bāṣpa, Mahānāma, Bhadrajit, Yaśodeva, Vimala, Subāhu, Pūrṇa-Maitrayāṇīputra, Uruvilvākāśyapa, Nadīkāśyapa, Gayākāśyapa, Kumārakāśyapa, Mahākāśyapa, Śāriputra, Mahāmaudgalyāyana, Mahākauṣṭhila, Mahākapphiṇa, Mahācunda, Aniruddha, Nandika, Kampila, Subhūti, Revata, Khadiravaṇika, Vakula, Svāgata, Amogharāja, Pārāyaṇika, Patka, Cullapatka, Nanda, Rāhula, and the blessed Ānanda. Holy bhikṣus such as these were at the head of the assembly.
In attendance as well was a multitude of Bodhisattva-Mahāsattvas, such as Samantabhadra Bodhisattva, Mañjuśrī Bodhisattva, and Maitreya Bodhisattva. Also present were all Bodhisattvas of this Worthy Kalpa, including the sixteen Upright Ones: Worthy Protector Bodhisattva, Good Deliberation Bodhisattva, [Wisdom Eloquence Bodhisattva[2]], Faith and Wisdom Bodhisattva, Emptiness Bodhisattva, Transcendental Power Bloom Bodhisattva, Brilliant Hero Bodhisattva, Wisdom Superior Bodhisattva, Knowledge Banner Bodhisattva, Silent Faculty Bodhisattva, Vow and Wisdom Bodhisattva, Fragrant Elephant Bodhisattva, Jewel Hero Bodhisattva, Center Abiding Bodhisattva, Restrained Action Bodhisattva, and Liberation Bodhisattva.
They all cultivate the virtues of Samantabhadra Bodhisattva-Mahāsattva. Equipped with immeasurable Bodhisattva action vows, they stand firm in all virtuous ways. They visit worlds in the ten directions, skillfully carrying out suitable missions. They enter into the store of the Buddha Dharma, arrive on the shore of nirvāṇa, and demonstrate attainment of samyak-saṁbodhi in innumerable worlds.
A Bodhisattva’s Attainment of Buddhahood
A Bodhisattva first stays in Tuṣita Heaven to expound the true Dharma. Then he leaves the celestial palace and descends into his mother’s womb. He is born from the right side of his mother and walks seven steps as his dazzling radiance illuminates innumerable Buddha Lands in the ten directions. As the earth quakes in six different ways, he declares aloud, “I will be the unsurpassed honored one in this world.”
The Bodhisattva is attended by the god-king Śakra and Brahma-kings, and gods and humans take refuge in him. As a demonstration, he learns mathematics, literature, archery, and horsemanship, masters sacred arts, and studies voluminous texts. Playing in the garden, he discusses martial arts and tests his ability. Even as he manifests enjoyment of sense objects in his palace, such as sights and flavors, he perceives old age, illness, and death, and realizes the impermanence of the world. Abandoning his kingdom, riches, and status, he goes into mountain forests, seeking bodhi. He rides off on his white horse then sends it back with his jeweled crown and necklaces.
Shedding his regal garment, the Bodhisattva puts on the Dharma robe and shaves off his hair and beard. He meditates under trees, training arduously as he should for six years. Because he has appeared in the world of the five turbidities, he conforms to the way of the multitudes and displays dirt on his body. He then bathes in [the Nairañjanā] the river of gold. Gods bend the tree branches so that he can hold them to get out of the river. Intelligent birds follow him to his bodhimaṇḍa. The youth who offers him grass is an auspicious sign of the fullness of his merit and endeavor. Out of compassion, the Bodhisattva accepts this offering of grass and makes a seat under the bodhi tree, upon which he sits cross-legged. Alerted by his great radiance, the celestial māra-king leads māra legions to harass and test him. However, he subjugates them all with his wisdom and power.
Then he realizes the wondrous Dharma and attains anuttara-samyak-saṁbodhi. The god-king Śakra and Brahma-kings all beseech Him to turn the Dharma wheel. As a Buddha, He walks the Buddha steps and roars the Buddha roar. He beats the Dharma drum, blows the Dharma conch shell, wields the Dharma sword, and erects the Dharma banner. He rumbles the Dharma thunder, flashes the Dharma lightning, pours down the Dharma rain, and gives the Dharma alms. Sounding the wondrous Dharma tones, he awakens the world. As the Buddha illuminates everywhere in innumerable Buddha Lands with His radiance, the entire world quakes in six different ways, reaching the māra’s dominion, and the māra’s palace is shaken. The māras in multitudes are intimidated and terrified, and none of them fails to fall under submission. He shatters the web of evils and crushes the wrong views. He expels [sentient beings’] afflictions, which enslave their body and mind, and destroys their pit of desires. He cleanses their impurities to reveal purity. He protects the Dharma fortress and opens Dharma Doors. He illuminates the Buddha Dharma and widely disseminates it to transform all [sentient beings].
The Buddha enters towns to beg for food and receives offerings in abundance. Revealing Himself as a fortune field, He enables the almsgivers to accumulate merit acquired from their planting. He smiles as He expounds the Dharma. He heals with Dharma medicine the three kinds of suffering. He teaches the immeasurable merit of the resolve to attain bodhi. He bestows upon Bodhisattvas the prophecy that they all will attain Buddhahood. By His demonstration of entering parinirvāṇa, He helps innumerable multitudes to eradicate their afflictions and plant their roots of virtue.
The merit He has acquired is wondrous and immeasurable as he visits Buddha Lands, giving everyone the teachings for attaining bodhi. His actions are pure and untainted. Like a master of illusion who conjures up various images, He manifests Himself as male or female, or in any suitable form. With perfect understanding of what He has learned, He manifests Himself at will.
The Bodhisattva Way
The Bodhisattvas [in this assembly] do the same. To learn all Dharmas [on their Way to Buddhahood], they collect them and train accordingly. The truth they uphold can inspire and transform all sentient beings. Fully equipped with ways to help sentient beings compassionately, they manifest themselves everywhere in innumerable Buddha Lands, never acting arrogant or domineering. They thoroughly understand the essentials of Bodhisattva scriptural texts. As their names spread everywhere, their virtuous ways prevail in the ten directions. They are protected and remembered by innumerable Buddhas. They abide in the truths that Buddhas abide in, and they establish the teachings that great holy ones have established. Under Tathāgatas’ guidance, they are Bodhisattvas and great teachers, who each can proclaim the Way. With wisdom arising from profound meditation, they educate and guide multitudes of sentient beings. Penetrating dharma nature, they understand sentient beings’ appearances and their lands.
When such Bodhisattvas make offerings to Buddhas, they magically manifest themselves like flashes of lightning. They skillfully learn the way of fearlessness and fully understand that dharmas are illusory. They annihilate the webs of māras and liberate sentient beings from bondage and fetters. Transcending the ground of voice-hearers and Pratyekabuddhas, they attain the Three Samādhis: emptiness, no appearance, and no wish. By skillful means, they present the Three Vehicles. For those of middling or low capacity, they demonstrate parinirvāṇa. Knowing that [in true reality] there is neither action nor existence, neither arising nor ceasing, they realize the truth of equality and fully attain innumerable dhāranīs and hundreds and thousands of samādhis. As their faculties and wisdom remain in boundless silence, they delve into the store of the Bodhisattva Dharma and attain the Samādhi of Buddha Adornment. While they remain inside the profound Samādhi Door, they see Buddhas before them.
Then they promote and expound the Dharma in all the sūtras. In the instant of a thought, they visit everywhere in all Buddha Lands, rescuing those in extreme suffering, both those who do and those who do not find respite from suffering. As they explicate the true reality of dharmas, they acquire a Tathāgata’s eloquence. With mastery of the languages of the multitudes, they educate and transform them all. Having transcended the dharmas of the world, their minds abide in ways to deliver the world. With command of all things in the world, they are the unasked friends to multitudes of sentient beings, and they carry the heavy load of sentient beings [to the shore of nirvāṇa].
As such Bodhisattvas accept and uphold Tathāgatas’ profound Dharma store, they protect those of the Tathāgata character-type and help them to carry on this character-type. Exuding great compassion for sentient beings, they speak to them with lovingkindness to open their dharma-eye. As they block the three evil life-paths, they open the door to the good life-paths and, unasked, they teach the Dharma to the multitudes. Like a dutiful son who loves and respects his parents, they regard sentient beings as they do themselves. All their roots of goodness contribute to their crossing over to the shore of nirvāṇa, as they acquire the immeasurable merit, inconceivable wisdom, and holy knowledge of Buddhas.
The Request for Teachings
Innumerable such Bodhisattva-Mahāsattvas came to this assembly. At that time the World-Honored One looked vigorous and joyful, His appearance pure, radiant, and majestic. The venerable Ānanda, at the Buddha’s unspoken holy command, rose from his seat, bared his right shoulder, and fell on both knees. With palms joined, he said to the Buddha, “World-Honored One, You look vigorous and joyful today, Your appearance pure, radiant, and majestic, like a clear mirror that reflects images inside and is shiny outside. Your sublime visage is resplendent, unparalleled, and indescribable. Never have I beheld such wondrous splendor as You now display. Indeed, Great Holiness, my mind has these thoughts: ‘Today the World-Honored One abides in the extraordinary Dharma. Today the Hero of the World abides in the truth in which all Buddhas abide. Today the Eye of the World carries on as the guiding teacher. Today the Victor of the World abides in the supreme bodhi. Today the Heaven-Honored One demonstrates the Tathāgata virtues. As Buddhas of the past, present, and future think of one another, does the present Buddha not think of other Buddhas? Why is His awesome presence so radiant?’”
The World-Honored One asked Ānanda, “Why Ānanda? Did the gods tell you to ask the Buddha? Do you ask about my sublime visage based on your own perception?”
Ānanda replied to the Buddha, “No god told me to. I ask about this meaning based on my own perception.”
The Buddha said, “Very good! Ānanda, your question is opportune. You have developed profound wisdom and truly wonderful eloquence and, out of compassion for sentient beings, you wisely ask about this meaning.
“The Tathāgata, out of inexhaustible great compassion for sentient beings in the Three Realms of Existence, has appeared in the world to expound the teachings for attaining bodhi, to rescue sentient beings, and to give them true benefits. Like an udumbara flower, the auspicious, wonderful flower that appears only once in a long while, He is hard to encounter in innumerable koṭis of kalpas. What you ask now will greatly benefit and transform all gods and humans.
“Ānanda, know that immeasurable is the Tathāgata-Saṁbuddha’s wisdom, which leads and guides. His knowledge and views are hindrance free and indestructible. With the power of one meal, He can make his life last 100,000 koṭi kalpas or even innumerable, countless kalpas, His faculties undiminished in vigor and His appearance unchanged in radiance. What is the reason? Because the Tathāgata, with His boundless and endless samādhi and wisdom, has command of all dharmas. Hearken, Ānanda, I now will explain to you.”
“Indeed, I would be glad to hear,” responded Ānanda.
The Teachings
The Fifty-four Buddhas Who Appeared in Succession
The Buddha told Ānanda, “In the distant past, innumerable, countless inconceivable kalpas ago, a Tathāgata called [Dīpaṁkara] Lamp Lighter appeared in the world. He taught and delivered innumerable sentient beings, enabling them to attain bodhi, and then entered parinirvāṇa. After Him, Tathāgatas that appeared in succession included Distant Light, Moonlight, Sandalwood Scent, Fine Mountain King, Sumeru Celestial Crown, Sumeru Equal Brilliance, Moon Color, Right Mindfulness, No Affliction, No Attachment, Dragon God, Nocturnal Light, Peaceful Bright Summit, Immovable Ground, Wonderful Aquamarine Flower, Golden Aquamarine Color, Gold Store, Flaming Light, Flaming Faculty, Earth Seed, Moon Image, Sun Tone, Liberation Flower, Splendid Radiance, Transcendental Power in the Ocean of Enlightenment, Water Light, Great Fragrance, Freedom from Sense Objects, Abandoning Aversion, Jewel Flame, Wonderful Summit, Valiant Stand, Merit Held in Wisdom, Outshining the Sun-Moon Light, Sun-Moon Aquamarine Light, Unsurpassed Aquamarine Light, Foremost Position, Bodhi Flower, Moon Radiance, Sunlight, Flower Color King, Water-Moon light, Removing the Darkness of Delusion, Action to Remove Hindrance, Pure Faith, Fine Constellation, Awesome Spirit, Dharma Wisdom, Bird Tone, Lion Tone, Dragon Tone, and Staying in the World. These Buddhas have all passed away.
“Next appeared a Buddha called [Lokeśvararāja] World Sovereign King, the Tathāgata, Arhat, Samyak-Saṁbuddha, Knowledge and Conduct Perfected, Sugata, Understanding the World, Unsurpassed One, Tamer of Men, Teacher to Gods and Humans, Buddha the World-Honored One.
Dharmākara on the Cause Ground
His Resolve to Form a Splendid Buddha Land
“At that time there was a king who heard that a Buddha was expounding the Dharma. With joy in his heart, he immediately activated the anuttara-samyak-saṁbodhi mind. He abandoned his kingdom and throne and became a śramaṇa named Dharmākara. Exceptionally intelligent and valiant, he was outstanding in the world. He went to World Sovereign King Tathāgata. He made obeisance at that Buddha’s feet, then circled Him to the right three times. Kneeling on both knees, he joined his palms and praised in verse:
Sublime is the radiant visage.
Boundless is the awesome spirit.
Such resplendent glow
Is unparalleled!
The sun-moon jewel
That shines with flaming brilliance
Is obscured
Like pooled ink.
The Tathāgata’s features are
Unrivaled, beyond the world.
His great tones of true enlightenment
Flow to and resound in the ten directions.
His achievement of precepts, knowledge, energetic progress,
Samādhi, wisdom,
And awesome virtue are
Unequaled, supreme, and rare.
His profound contemplation and deliberation of
The ocean of the Buddha Dharma
Unravel its profound secrets and
Penetrate to its bottom.
Nevermore has the World-Honored One
Ignorance, greed, or anger.
He, the hero and lion among men,
Has immeasurable spiritual virtue,
Immense merit,
And profound, wondrous wisdom.
His radiance and awesome appearance
Shake the Large Thousandfold World.
I resolve to become a Buddha,
Equal to the holy Dharma King,
To deliver others from their cycle of birth and death,
Enabling them all to achieve liberation.
I will give alms and control my mind,
Observe precepts, endure adversities, make energetic progress,
Abide in samādhi,
And unfold wisdom, as the foremost training.
I vow to attain Buddhahood
And completely fulfill this vow
To give great peace to
Those living in fear.
Suppose there are Buddhas
A billion koṭi in number
And great holy beings as
Numerous as the sands of the Ganges.
Making offerings to
Buddhas such as these
Is inferior to seeking bodhi
Resolutely without retreat.
Buddha Lands are as numerous as
The sands of the Ganges.
Although they are countless,
Beyond reckoning,
My radiance will illuminate everywhere
In all these lands.
As I make energetic progress,
My awesome spirit is measureless.
After I become a Buddha,
My land will be foremost in splendor,
Adorned with myriad wonders,
And its bodhimaṇḍa will be supreme.
My land will be like nirvāṇa,
Peaceful beyond comparison.
With compassion,
I will deliver all [sentient beings].
Those from worlds in the ten directions who are reborn in my land
Will have joyful pure minds.
Upon arrival in my land,
They all will have peace and bliss.
May the Buddha’s pure trust
Be my true witness.
Before Him, I make my vow
And strive to achieve my goal.
Just as World-Honored Ones [in worlds] in the ten directions
Have hindrance-free wisdom,
So does this World-Honored One know
My mind and actions.
Even if I am in the midst of
Pain and anguish,
I persist in my energetic progress
And endure without regrets.
“Having spoken these stanzas, the bhikṣu Dharmākara said to that Buddha, ‘Indeed, World-Honored One, I have activated the anuttara-samyak-saṁbodhi mind, and I pray that the Buddha will fully expound to me the Dharma in the sūtras. I will train myself and collect the pure adornments of innumerable Buddha Lands, so that I will quickly attain the perfect enlightenment and uproot the suffering of repeated birth and death.’”
The Buddha told Ānanda, “Then, World Sovereign King Buddha said to the bhikṣu Dharmākara, ‘You should know how to train yourself and adorn your Buddha Land.’ The bhikṣu replied to that Buddha, ‘This profound significance is beyond my state. World-Honored One, I pray that You will fully expound to me the way Buddha-Tathāgatas form their Pure Lands. Having heard it, I will train according to what You say and fulfill my vow.’
“At that time World Sovereign King Buddha knew this bhikṣu’s exceptional capacity, and the profundity and immensity of his resolve. He then said to the bhikṣu Dharmākara, ‘As an analogy, a person keeps drawing water from an ocean with a small container. After kalpas of work, he can reach its bottom and obtain the treasures there. Likewise, if a person makes earnest, energetic progress to seek bodhi unceasingly, he will definitely harvest the holy fruit. No wish will fail to come true.’
“Then, World Sovereign King Buddha fully described to him 210 koṭi Buddha Lands. In response to his request, that Buddha also displayed all lands, coarse or fine, and the gods and humans there, good or evil.
“At that time the bhikṣu heard that Buddha’s description of magnificent Pure Lands and also beheld them all. He made the unsurpassed supreme resolve. His mind was silent and free from attachment, and no one in the entire world could compare with him. For five kalpas, he contemplated and collected the pure actions to adorn a Buddha Land.”
Ānanda asked the Buddha, “What was that Buddha’s lifespan?”
The Buddha replied, “That Buddha lived for forty-two kalpas, during which time the bhikṣu Dharmākara collected the pure actions taken to adorn those 210 koṭi wonderful Buddha Lands. Having trained himself in this way, he went to that Buddha. He made obeisance at that Buddha’s feet and circled Him three times. Standing properly with his palms joined, he said to that Buddha, ‘World-Honored One, I have collected the pure actions to adorn my Buddha Land.’
“That Buddha told the bhikṣu, ‘You now may declare your vows. Know that now is the right time to delight all multitudes. After other Bodhisattvas have heard you, they too can train in the way that you have, and fulfill immeasurable great vows.’
His Forty-eight Vows
“The bhikṣu said to that Buddha, ‘I pray that you will grant me your attention. I will declare my vows completely:
1. After I become a Buddha, if there should be hell-dwellers, hungry ghosts, or animals in my land, I would not attain the perfect enlightenment.
2. After I become a Buddha, if gods[3] in my land, after their death, should take any of the three evil life-paths, I would not attain the perfect enlightenment.
3. After I become a Buddha, if gods in my land should not be the color of gold, I would not attain the perfect enlightenment.
4. After I become a Buddha, if gods in my land should have varied shapes and forms, beautiful or ugly, I would not attain the perfect enlightenment.
5. After I become a Buddha, if gods in my land should not have the power to know their past lives and the past events in 100,000 koṭi nayuta kalpas, I would not attain the perfect enlightenment.
6. After I become a Buddha, if gods in my land should not have the god-eye to see everything in 100,000 koṭi nayuta Buddha Lands, I would not attain the perfect enlightenment.
7. After I become a Buddha, if gods in my land should not have the god-ear to hear, accept, and uphold the words spoken by 100,000 koṭi nayuta Buddhas, I would not attain the perfect enlightenment.
8. After I become a Buddha, if gods in my land should not have the power to know the thoughts of sentient beings in 100,000 koṭi nayuta Buddha Lands, I would not attain the perfect enlightenment.
9. After I become a Buddha, if gods in my land should not have the power to travel, in the instant of a thought, to 100,000 koṭi nayuta Buddha Lands, I would not attain the perfect enlightenment.
10. After I become a Buddha, if gods in my land should imagine that they have embodied selves, I would not attain the perfect enlightenment.
11. After I become a Buddha, if gods in my land should not belong in the group of sentient beings that definitely progress on the right path to bodhi until their attainment of the great nirvāṇa, I would not attain the perfect enlightenment.
12. After I become a Buddha, if my radiance should have a limit of illuminating 100,000 koṭi nayuta Buddha Lands, I would not attain the perfect enlightenment.
13. After I become a Buddha, if my lifespan should have a limit of 100,000 koṭi nayuta kalpas, I would not attain the perfect enlightenment.
14. After I become a Buddha, if the number of voice-hearers in my land should be known by calculation, and be obtained through calculating for 100,000 kalpas by sentient beings in the Three-Thousand Large Thousandfold World that all have become Pratyekabuddhas, I would not attain the perfect enlightenment.
15. After I become a Buddha, if the lifespan of gods in my land should have a limit, except being shortened by their own wish, I would not attain the perfect enlightenment.
16. After I become a Buddha, if gods in my land should ever hear of any wrongdoings there, I would not attain the perfect enlightenment.
17. After I become a Buddha, if innumerable Buddhas in worlds in the ten directions should not praise my name, I would not attain the perfect enlightenment.
18. After I become a Buddha, in worlds in the ten directions, there will be sentient beings that, with earnest faith and delight, wish to be reborn in my land, even if by only thinking ten thoughts. If they should fail to be reborn there—excepting those who have committed any of the five rebellious sins or maligned the true Dharma—I would not attain the perfect enlightenment.
19. After I become a Buddha, in worlds in the ten directions, there will be sentient beings that activate the bodhi mind, acquire merit, and earnestly wish to be reborn in my land. If I should not appear, surrounded by a holy multitude, before them at their death, I would not attain the perfect enlightenment.
20. After I become a Buddha, in worlds in the ten directions, there will be sentient beings that hear my name, intently think of my land, plant their roots of virtue and, with a wish for rebirth in my land, transfer their merits to others. If they should fail to be reborn in my land, I would not attain the perfect enlightenment.
21. After I become a Buddha, if gods in my land should not be complete with a great man’s thirty-two physical marks, I would not attain the perfect enlightenment.
22. After I become a Buddha, if Bodhisattvas from other Buddha Lands who are reborn in my land should eventually fail to be in the holy position of waiting to attain Buddhahood in their next life, I would not attain the perfect enlightenment. Excepted are Bodhisattvas who choose not to be in that position because of their original vows. For the sake of delivering all sentient beings, they don their armor of great vows and develop their roots of virtue. They visit Buddha Lands, train in the Bodhisattva Way, and make offerings to Buddha-Tathāgatas [in worlds] in the ten directions. They develop and transform as many sentient beings as the sands of the Ganges, setting them on the Way to the unsurpassed bodhi. Transcending the regular course through the Bodhisattva Grounds, they currently cultivate the virtues of Samantabhadra Bodhisattva.
23. After I become a Buddha, if Bodhisattvas in my land should fail to arrive, by virtue of my spiritual power, in the time of a meal, in innumerable, countless koṭis of nayutas of Buddha Lands to make offerings to those Buddhas, I would not attain the perfect enlightenment.
24. After I become a Buddha, Bodhisattvas in my land will demonstrate their roots of virtue before Buddhas. If they should fail to manifest at will their intended offerings to their satisfaction, I would not attain the perfect enlightenment.
25. After I become a Buddha, if Bodhisattvas in my land should be unable to expound [sarvajña] the overall wisdom-knowledge, I would not attain the perfect enlightenment.
26. After I become a Buddha, if Bodhisattvas in my land should not have the god Nārāyaṇa’s adamantine body, I would not attain the perfect enlightenment.
27. After I become a Buddha, all things in my land will be radiant and splendid in extraordinary forms and colors, beyond description. If sentient beings in my land, including those with the god-eye, should know and distinguish them all by their names and numbers, I would not attain the perfect enlightenment.
28. After I become a Buddha, if Bodhisattvas in my land, including those with a meager store of merits, should fail to know and see in my bodhimaṇḍa the innumerable radiant colors of the [bodhi] tree, which is four million lis tall, I would not attain the perfect enlightenment.
29. After I become a Buddha, if Bodhisattvas in my land who read, recite, uphold, and expound sūtras should fail to acquire eloquence and wisdom, I would not attain the perfect enlightenment.
30. After I become a Buddha, if Bodhisattvas in my land should have a limit in their eloquence and wisdom, I would not attain the perfect enlightenment.
31. After I become a Buddha, my land will be so pure that it illuminates and reflects innumerable, countless inconceivable Buddha Lands in the ten directions, like one’s own facial image seen in a clear mirror. If this should not come true, I would not attain the perfect enlightenment.
32. After I become a Buddha, in my land, from the ground to the open sky, there will be palaces, towers, ponds, streams, flowers, and trees. Myriad things in my land will be made of innumerable varieties of treasures and 100,000 kinds of fragrances, and these wonderful adornments will surpass those of gods. As the fragrances suffuse all worlds in the ten directions, Bodhisattvas who smell them will all train in the Buddha Way. If this should not come true, I would not attain the perfect enlightenment.
33. After I become a Buddha, in innumerable inconceivable Buddha Lands in the ten directions, all sentient beings touched by my radiance will become gentle in body and mind, surpassing gods. If this should not come true, I would not attain the perfect enlightenment.
34. After I become a Buddha, in innumerable inconceivable Buddha Lands in the ten directions, if sentient beings that hear my name should fail to achieve the Bodhisattva Endurance in the Realization of the No Birth of Dharmas and to acquire profound dhāranīs, I would not attain the perfect enlightenment.
35. After I become a Buddha, in innumerable inconceivable Buddha Lands in the ten directions, women who hear my name will have faith and delight, activate the bodhi mind, and tire of their female form. If, after their death, they should be reborn in female form, I would not attain the perfect enlightenment.
36. After I become a Buddha, in innumerable inconceivable Buddha Lands in the ten directions, multitudes of Bodhisattvas who hear my name, after their death, will be reborn to train in the Brahma way of life until their attainment of Buddhahood. If this should not come true, I would not attain the perfect enlightenment.
37. After I become a Buddha, in innumerable inconceivable Buddha Lands in the ten directions, Bodhisattvas[4] who hear my name will prostrate themselves in obeisance and, with faith and delight, train in the Bodhisattva Way, and gods and humans will salute them. If this should not come true, I would not attain the perfect enlightenment.
38. After I become a Buddha, gods in my land, by a single thought, will be able to make appear on their bodies garments, which are as wonderful as Buddhas say. If their garments should require sewing, dyeing, or laundering, I would not attain the perfect enlightenment.
39. After I become a Buddha, if the bliss experienced by gods in my land should be inferior to that of bhikṣus with no more afflictions to discharge, I would not attain the perfect enlightenment.
40. After I become a Buddha, Bodhisattvas in my land who wish to see innumerable splendid, pure Buddha Lands in the ten directions will see them all displayed in the jeweled trees as they wish, like one’s facial image in a clear mirror. If this should not come true, I would not attain the perfect enlightenment.
41. After I become a Buddha, if multitudes of Bodhisattvas in other lands who hear my name should remain incomplete in their faculties until their attainment of Buddhahood, I would not attain the perfect enlightenment.
42. After I become a Buddha, multitudes of Bodhisattvas in other lands who hear my name will all attain the Samādhi of Pure Liberation and abide in it. By a single thought, they will be able to make offerings to innumerable inconceivable Buddha-Bhagavāns without losing their samādhi state. If this should not come true, I would not attain the perfect enlightenment.
43. After I become a Buddha, multitudes of Bodhisattvas in other lands who hear my name will, after their death, be reborn into a noble family. If this should not come true, I would not attain the perfect enlightenment.
44. After I become a Buddha, multitudes of Bodhisattvas in other lands who hear my name will, with delight and exuberance, train in the Bodhisattva Way and fully develop their roots of virtue. If this should not come true, I would not attain the perfect enlightenment.
45. After I become a Buddha, multitudes of Bodhisattvas in other lands who hear my name will all attain the Samādhi of Universal Equality and abide in it until their attainment of Buddhahood. They will constantly see innumerable inconceivable Buddhas. If this should not come true, I would not attain the perfect enlightenment.
46. After I become a Buddha, Bodhisattvas in my land will hear the Dharma according to their wishes and preferences. If this should not come true, I would not attain the perfect enlightenment.
47. After I become a Buddha, if multitudes of Bodhisattvas in other lands who hear my name should not soon attain [avinivartanīya] the spiritual level of no regress, I would not attain the perfect enlightenment.
48. After I become a Buddha, if multitudes of Bodhisattvas in other lands who hear my name should not achieve the first, second, or third of the Three Endurances in the Dharma, and thus fail to attain the level of no regress from the Buddha Dharma, I would not attain the perfect enlightenment.’”
The Buddha told Ānanda, “After the bhikṣu Dharmākara finished declaring his vows, he spoke in verse:
Making vows to transcend the world,
I will definitely attain the unsurpassed bodhi.
If my vows are not fulfilled,
I swear not to attain samyak-saṁbodhi.
If I am not a great almsgiver who,
For innumerable kalpas,
Universally relieves all those in poverty and suffering,
I vow not to attain samyak-saṁbodhi.
After I attain Buddha bodhi,
My renown will spread [to worlds] in the ten directions.
If there are those who never hear my name,
I vow not to attain samyak-saṁbodhi.
Leaving behind desires and keeping the right mindfulness,
I will train in the Brahma way of life with pure wisdom.
Resolved to attain the unsurpassed bodhi,
I will become the teacher to gods and humans.
I will display vast radiance with my spiritual power,
Universally illuminating innumerable lands,
To dispel the darkness of the three afflictions
And rescue those in tribulations.
I will open their wisdom-eye
And dispel the darkness of their blindness.
I will close the evil life-paths
And open the door to the good life-paths.
When my meritorious work is completed,
My awesome radiance will shine in the ten directions.
The double luminosity of the sun and the moon will be eclipsed
And the light of the skies will be withdrawn.
I open the Dharma store to the multitudes
And lavish upon them the treasure of merits.
In the midst of the multitudes,
I expound the Dharma with the lion’s roar.
I make offerings to all Buddhas,
Fully developing my roots of virtue.
I wish to unfold my wisdom in full,
To become the hero in the Three Realms,
Like the Buddha, whose immeasurable wisdom
Penetrates everything everywhere.
I wish that the power of my merit
May equal that of the Supreme Honored One.
If my vows are to bear fruit,
The Thousandfold World will be moved,
And gods in the open sky
Will shower splendid flowers.
“As soon as the bhikṣu spoke these stanzas, the earth quaked in six different ways, and the sky rained wonderful flowers down upon him. Music sprang up in the sky, praising, ‘He will definitely attain anuttara-samyak-saṁbodhi.’ Then the bhikṣu Dharmākara completely fulfilled these great vows. Truly he transcended the world, for he deeply delighted in nirvāṇa.”
His Accumulation of Merits from Virtuous Actions
The Buddha said, “Ānanda, the bhikṣu Dharmākara made these great vows before that Buddha, amid multitudes of celestial māras, Brahma gods, and the eight classes of Dharma protectors, such as gods and dragons. Having made his vows, he intently worked on the adornment of his Buddha Land so that it should be open and vast, superb and uniquely wonderful, as well as everlasting, without decay or change.
“For inconceivable trillions of kalpas, the bhikṣu engaged in immeasurable virtuous Bodhisattva actions. He permitted neither thoughts nor perceptions of greed, anger, or harm to arise in his mind. He was not attached to the sense objects: sights, sounds, scents, flavors, tactile sensations, and mental objects. He was accomplished in endurance, never disheartened by myriad tribulations. With few desires and much contentment, he had no greed, anger, or delusion. Silently abiding in samādhi, his wisdom was hindrance free. Free from the mind of falsehood and sycophancy, he spoke loving words with a kind face and considerately asked the questions for those who hesitated to ask.
“He made boldly energetic progress, never feeling weary. He sought only the pure dharmas to benefit sentient beings. He revered the Three Jewels and served his teachers and elders. With great adornments [his merit and wisdom], he completed many works and enabled sentient beings to acquire merit. He abided in the Three Samādhis: emptiness, no appearance, and no wish. With no act and no arising in his mind, he saw that dharmas are illusory. Keeping far away from abusive speech, which can harm self, others, and both, he trained in speaking virtuous words to benefit self, others, and both.
“He abandoned his kingdom and throne, wealth, and women to practice the six pāramitās and teach others to practice them as well. After countless kalpas of accumulation of merit and virtue, in any place where he was reborn, innumerable treasure stores were spontaneously uncovered at his wish. He taught and transformed innumerable sentient beings, setting them on the Way to the unsurpassed enlightenment. He manifested himself as elders, laypeople, people with a great family name, or dignitaries, as kings in the kṣatriya caste or Wheel-Turning Kings, and as god-kings of the six desire heavens or even god-kings of Brahma heavens. He always reverently offered the four necessities to all Buddhas. Such merit is beyond description and acclaim.
“His breath was fragrant and fresh, like utpala flowers. The pores of his body emitted sandalwood scent, which suffused innumerable worlds. His facial features were even and comely and his appearance superb. Manifested from his hands were inexhaustible treasures, clothing, food and drink, and adornments, such as splendid flowers, incense, and silky canopies and banners. Things such as these surpass those of gods. He achieved command of all dharmas.”
Dharmākara as Amitāyus Buddha
Ānanda asked the Buddha, “Has Dharmākara Bodhisattva already attained Buddhahood and entered parinirvāṇa? Has he not yet attained Buddhahood? Is he now somewhere?”
The Buddha replied to Ānanda, “Dharmākara Bodhisattva has already attained Buddhahood. He is now in the west, 100,000 koṭi lands away from here. His Buddha Land is called Peace and Bliss.”
Ānanda next asked, “How long has it been since that Buddha attained bodhi?”
The Buddha replied, “It has been ten kalpas since He attained Buddhahood.
The Virtues of His Land
“His Buddha Land naturally has the seven treasures. Its ground is made of gold, silver, aquamarine, coral, amber, conch shell, and emerald, and it is open, vast, and boundless. The treasures intermingle and combine with one another, dazzling and sparkling. They are wonderful, beautiful, pure, and splendid, surpassing those in all worlds in the ten directions. These treasures, the best of all treasures, are like those in the sixth desire heaven.
“His land does not have the four seasons. In spring, autumn, winter, or summer, the temperature is neither cold nor hot, but constantly pleasant and comfortable. By virtue of that Buddha’s spiritual power, things manifest at one’s wish. Life forms that take grueling life-journeys, i.e., hell-dwellers, hungry ghosts, and animals, do not exist His land.
“In addition, His land has neither Mount Sumeru nor its surrounding mountain ranges, such as the vajra mountain range. Nor does it have immense oceans, small seas, streams, channels, wells, or valleys.”
Then Ānanda asked the Buddha, “If that land does not have Mount Sumeru, upon what do Heaven of the Four God-Kings [the first desire heaven] and Trayastriṁśa Heaven [the second desire heaven] rely?”
The Buddha replied to Ānanda, “Upon what do other heavens, from Yāma Heaven, the third desire heaven, up to [Akaniṣṭha Heaven] the Ultimate Form Heaven, rely?”
Ānanda said to the Buddha, “One’s karmas and their corresponding requitals are inconceivable!”
The Buddha told Ānanda, “As karmas and corresponding requitals are inconceivable, so too are Buddha Lands inconceivable. For sentient beings in any land, their merits and powers are grounded in their karmas.”
Ānanda said to the Buddha, “I have no doubts regarding this Dharma. It is for removing the doubts of sentient beings of the future that I ask about this meaning.”
His Infinite Light
The Buddha told Ānanda, “Amitāyus Buddha’s radiance is dignified and supreme, with which other Buddhas’ radiance cannot compare. There are Buddhas whose radiance reaches a distance of seven feet, or one, two, three, four, or five yojanas, or to a distance extended to illuminate one Buddha Land. There are Buddhas whose radiance illuminates 100 or 1,000 Buddha Lands.
“As Amitāyus Buddha’s radiance illuminates as many Buddha Lands in the east as the sands of the Ganges, so does it illuminate those in the south, west, and north, in the in-between directions, and toward the zenith and the nadir. Therefore, Amitāyus Buddha is also called Infinite Light Buddha, Boundless Light Buddha, Hindrance-Free Light Buddha, Matchless Light Buddha, Flame-King Light Buddha, Pure Light Buddha, Joyful Light Buddha, Wisdom Light Buddha, Ceaseless Light Buddha, Inconceivable Light Buddha, Ineffable Light Buddha, and Outshining the Sun-Moon Light Buddha.
“If sentient beings are touched by His radiance, their three afflictions will be eliminated and their bodies and minds will become gentle. They will be filled with joy and exuberance as benevolence arises in their minds. If those who are in extreme suffering, taking any of the three evil life-journeys, see this radiance, they can rest, no more pain or distress. After their death, they will be saved [from resuming such life-journeys].
“Amitāyus Buddha’s radiance gloriously illuminates Buddha Lands in the ten directions, and no one fails to hear of it. As I now praise His radiance, so too do all Buddhas, Bodhisattvas, Pratyekabuddhas, and voice-hearers.
“If sentient beings that have heard of His radiance, awesome spirit, and merit, unceasingly praise Him day and night with an earnest mind, they will be reborn in His land as they wish. There, multitudes of Bodhisattvas and voice-hearers will praise their merit. In addition, Buddhas and Bodhisattvas [in worlds] in the ten directions, just as they now praise [Amitāyus Buddha’s radiance], will praise these sentient beings’ radiance until their eventual attainment of Buddha bodhi.”
The Buddha continued, “I could describe the majesty and wonder of Amitāyus Buddha’s radiance and awesome spirit day and night for a kalpa, but still could not finish my narration.”
His Infinite Life
The Buddha told Ānanda, “Amitāyus Buddha’s lifespan is so long that it is beyond calculation. Do you not know? Suppose innumerable sentient beings in worlds in the ten directions all assume human form and become voice-hearers or Pratyekabuddhas. Suppose they assemble and single-mindedly calculate, for a billion kalpas, with all the power of their intellect, the length of His lifespan in terms of kalpas. They can never find its end or know its limit. The lifespan of the multitude of Bodhisattvas, voice-hearers, and gods there is also not a number that can be known by calculation or analogy.
The Countless Numbers of the Holy Multitudes
“In addition, the numbers of voice-hearers and Bodhisattvas are hard to calculate and describe. They have superb spiritual knowledge and command of awesome powers. They can hold the entire world in their hands.”
The Buddha told Ānanda, “The number of voice-hearers and Bodhisattvas who attended that Buddha’s first assembly is beyond calculation. Suppose there are innumerable, countless billions of koṭis of people just like Mahāmaudgalyāyana, and they all calculate for asaṁkhyeya nayuta kalpas until they enter parinirvāṇa. They can never find this number, which is like the immeasurable depth of the immense ocean. Suppose someone cuts a hair into a hundred pieces and uses a piece to draw a drop of water from the ocean. What is your opinion? Is this drop more than the water in the immense ocean?”
Ānanda replied to the Buddha, “The quantity of water in the immense ocean can never be gauged by the drop of water taken by the person. It cannot be known by skillful calculation or described by words.”
The Buddha told Ānanda, “The number of voice-hearers and Bodhisattvas who attended the first assembly as calculated by Maudgalyāyana for a billion koṭi nayuta kalpas is like a drop of water. The number unknowable to him is like the water in the immense ocean.
The Jeweled Trees
“In addition, all over that land are trees made of the seven treasures, such as gold trees, silver trees, aquamarine trees, crystal trees, coral trees, emerald trees, and conch shell trees. Some trees are made of two, three, or even seven treasures. Some gold trees have silver leaves, flowers, and fruits. Some silver trees have gold leaves, flowers, and fruits. Some aquamarine trees have crystal leaves, flowers, and fruits. Some crystal trees have aquamarine leaves, flowers, and fruits. Some coral trees have emerald leaves, flowers, and fruits. Some emerald trees have aquamarine leaves, flowers, and fruits. Some conch shell trees have leaves, flowers, and fruits made of several treasures.
“Some jeweled trees have purple-tinged gold roots, silver trunks, aquamarine branches, crystal twigs, coral leaves, emerald flowers, and conch shell fruits. Some jeweled trees have silver roots, aquamarine trunks, crystal branches, coral twigs, emerald leaves, conch shell flowers, and purple-tinged gold fruits. Some jeweled trees have aquamarine roots, crystal trunks, coral branches, emerald twigs, conch shell leaves, purple-tinged gold flowers, and silver fruits. Some jeweled trees have crystal roots, coral trunks, emerald branches, conch shell twigs, purple-tinged gold leaves, silver flowers, and aquamarine fruits. Some jeweled trees have coral roots, emerald trunks, conch shell branches, purple-tinged gold twigs, silver leaves, aquamarine flowers, and crystal fruits. Some jeweled trees have emerald roots, conch shell trunks, purple-tinged gold branches, silver twigs, aquamarine leaves, crystal flowers, and coral fruits. Some jeweled trees have conch shell roots, purple-tinged gold trunks, silver branches, aquamarine twigs, crystal leaves, coral flowers, and emerald fruits.
“These trees in lines are matched line to line, trunk to trunk, branch to branch, leaf to leaf, flower to flower, and fruit to fruit. Their splendid colors and radiance are beyond the capacity of one’s eyesight. When cool breezes blow, these trees play music in the five tones, and their wonderful melodies are naturally in harmony.
The Bodhi Tree in His Bodhimaṇḍa
“In addition, the bodhi tree in Amitāyus Buddha’s bodhimaṇḍa is four million lis tall. The tree trunk is 5,000 yojanas in circumference, with branches and leaves spreading 200,000 lis in the four directions. All are naturally made of various treasures and adorned with the kings of jewels, such as the moonlight jewel and the ocean wheel jewel. Hanging from the twigs are garlands of jewels in a billion changing colors, radiating boundless beams of glowing light. Covering this tree are wonderful jeweled nets that manifest all kinds of adornments at one’s wish. They emit wondrous Dharma tones as breezes gently stir. These tones flow to all Buddha Lands in the ten directions. Those who hear them achieve the profound Endurance in Dharmas, abiding in the spiritual level of no regress. Even before they attain Buddhahood, they will not encounter tribulations. Although their eyes see sights, ears hear sounds, noses smell scents, tongues taste flavors, bodies touch the light, and minds perceive mental objects, they acquire purity in their six faculties, which will trouble them no more.
“Ānanda, when gods in that land see this bodhi tree, they achieve the Three Endurances in the Dharma. First, the Endurance in Hearing the Sounds; second, the Endurance in Accord; third, the Endurance in the Realization of the No Birth of Dharmas. They achieve these endurances entirely by virtue of Amitāyus Buddha’s awesome spiritual power and by virtue of the power of His original vows, the fulfillment of these vows, the clarity of these vows, the firmness of these vows, and the ultimacy of these vows.”
The Musical Trees
The Buddha told Ānanda, “A king in the human world is entertained by 100,000 kinds of music, and music is also played in the palace of a Wheel-Turning King and in each of the six desire heavens. The music in each place is ten million koṭi times superior to that in the preceding place. However, the 10,000 musical tones in the sixth desire heaven are 1,000 koṭi times inferior to even a single tone from the trees made of the seven treasures, in Amitāyus Buddha’s land. These trees naturally play 10,000 kinds of instrumental music. The sounds of music are none other than Dharma tones, which are pure and resonant, wonderful and harmonious. They are foremost among all the sounds in worlds in the ten directions.
The Palaces and Towers
“The auditoriums, ashrams, palaces, and towers in that land are made of the seven treasures by magic. Covering them are intermingled multitudinous jewels, such as precious gems and moon jewels.
The Jeweled Ponds
“Inside and outside of these structures are bathing ponds 10, 20, or 30 yojanas, or even 100,000 yojanas in size. Each pond’s length, width, and depth are equal. They are filled with water with the eight virtues, pure and fragrant, tasting like sweet nectar. The beds of yellow gold ponds are covered with silver dust. The beds of silver ponds are covered with yellow gold dust. The beds of crystal ponds are covered with aquamarine dust. The beds of aquamarine ponds are covered with crystal dust. The beds of coral ponds are covered with amber dust. The beds of amber ponds are covered with coral dust. The beds of conch shell ponds are covered with emerald dust. The beds of emerald ponds are covered with conch shell dust. The beds of white jade ponds are covered with purple-tinged gold dust. The beds of purple-tinged gold ponds are covered with white jade dust. Some ponds are made of two, three, or even seven treasures.
“On the banks of these ponds stand sandalwood trees covered with leaves and flowers, wafting fragrances everywhere. All over the surfaces of the waters are lotus flowers, such as celestial utpalas, padmas, kumadas, and puṇḍarīkas, all gleaming with colorful light.
“When Bodhisattvas and voice-hearers enter a jeweled pond, if they wish the water to cover their feet, the water will cover their feet. If they wish the water to reach their knees, the water will rise to their knees. If they wish the water to reach their waist, the water will rise to their waist. If they wish the water to reach their chest, the water will rise to their chest. If they wish the water to reach their neck, the water will rise to their neck. If they wish the water to shower on their body, the water will shower on their body. If they wish the water to return to its former level, the water will return to its former level. The water temperature can be adjusted at will to either cool or warm. The water vitalizes the spirit, delights the body, and cleanses the mind of filth. Pure and clean, it is as clear as if invisible, and the treasure dust at the bottom of the pond can be seen at any depth. The ripples merge and separate, vanishing peacefully, neither too slow nor too fast.
“The ripples produce innumerable wonderful sounds. No one fails to hear the sounds suiting his needs, whether the sounds of the Buddha, the Dharma, the Saṅgha, silence, emptiness, no self, great lovingkindness and compassion, the pāramitās, the Ten Powers, the Four Fearlessnesses, the Eighteen Exclusive Dharmas, the overall wisdom-knowledge, no act, no arising or ceasing, the Endurance in the Realization of the No Birth of Dharmas, or even sweet nectar pouring on one’s head. Such wonderful Dharma sounds that suit one’s needs delight one beyond measure. They accord with the true meaning of purity, freedom from desires, and nirvāṇa; with the power of the Three Jewels, the Fearlessnesses, and the Eighteen Exclusive Dharmas; and with the path and wisdom of Bodhisattvas and voice-hearers. That land does not have even the names of the three evil life-journeys; it has only joyful tones. Therefore, that land is called Peace and Bliss.”
The Inhabitants
“Ānanda, those who are reborn in that land are endowed with pure physical bodies, wonderful voices, and the virtue of transcendental powers.
“The palaces in which they live, their clothing, food and drink, and adornments, such as wonderful flowers and incense, are like those in the sixth desire heaven. When they desire to eat, bowls made of the seven treasures spontaneously appear before them. Such bowls, made of gold, silver, aquamarine, conch shell, emerald, coral, amber, or the moonlight jewel, appear at their wish. The bowls are naturally filled with food and drink of one hundred flavors. Although such food is present, there are no eaters. Gentle in body and mind, they are naturally satiated merely by seeing the food and smelling its aroma. They take their intention of eating as food, with no attachment to flavors. The bowls vanish when the meal is over, and reappear in due time. The purity, peace, and wonderful pleasures of that Buddha Land are below only the state of nirvāṇa, which is free from causes and conditions.
“The Bodhisattvas, voice-hearers, and gods of that land have superb wisdom and marvelous transcendental powers. They all appear in the same form, without any difference. To conform to the way of other lands, the name ‘gods’ is used for them. They have wonderful appearances, with even facial features, extraordinary and unearthly. Being neither gods nor humans, they all are endowed with bodies that are naturally ethereal and boundless.”
The Buddha told Ānanda, “As an analogy, when a poor beggar in the world stands beside a king, can you compare his features with those of the king?”
Ānanda replied to the Buddha, “If this person stands beside the king, his features, ugly and sordid beyond analogy, are reckoned as a billion koṭi times inferior to the king’s. Why is he so? The poor beggar is lowly, and his clothes can barely cover his body. He can hardly feed himself to stay alive. He is always hungry, cold, and in distress, having lost all human standards. All his tribulations stem from his past lives, during which he did not plant roots of virtue. Wealthy and miserly, he did not give any of his accumulated riches to others. He desired to acquire things unearned, never tiring of his greedy pursuits. He did not believe in cultivation of virtue, and the evil he did piled high, like a mountain. In this way, he died, and his wealth and treasures all dispersed. The wealth amassed by his toiling body, which caused him concern and distress, did not benefit him, but went to others in the end. Without goodness or virtue to depend upon, after death he went down an evil life-path to undergo long suffering. After his sins have been purged, although he is reborn as a human, he is lowly and extremely stupid and sordid.
“A king in the world is honored among men because of the merit he has accumulated in his past lives. Caring and generous, he gave alms to the needy with lovingkindness. He honored his trust and cultivated virtue, never disputative. After his death, supported by his merit, he is reborn to go up a good life-path. He can even be reborn [as a god] in a heaven to enjoy myriad pleasures. With a wealth of accumulated credit, he is reborn as a human into a royal family. Noble by birth, he has even, comely features. Respected and served by the multitudes, he enjoys wonderful garments and choice delicacies served at his command. Supported by the merit acquired in his past lives, a king lives a king’s life.”
The Buddha told Ānanda, “What you say is true. Although a king is dignified and noble among men, his even, comely features, in comparison with those of a Wheel-Turning King, are lowly and sordid, just like the beggar standing beside the king. The Wheel-Turning King’s awesome appearance is the foremost one in the world. However, he is ugly in the presence of the god-king of Trayastriṁśa Heaven, 10,000 koṭi times uglier by comparison. If this god-king is compared with the god-king of the sixth desire heaven, he is 100,000 koṭi times inferior in appearance. If the god-king of the sixth desire heaven is compared with Bodhisattvas and voice-hearers in Amitāyus Buddha’s land, his radiant features and colors are a billion koṭi times inferior.”
The Splendors of His Land
The Buddha told Ānanda, “Gods in Amitāyus Buddha’s land, by a single thought, can instantly manifest clothing, food and drink, flowers and incense, necklaces, silky canopies and banners, and wonderful music, as well as dwellings, palaces, and towers, made of one, two, or even innumerable treasures, in desired shapes, colors, heights, and sizes.
“Spread all over the ground are wonderful garments made with jewels. Gods step on them as they walk. Canopying that Buddha Land are innumerable jeweled nets, made of gold threads and precious gems and adorned with 100,000 varieties of jewels and wonderful treasures. Hanging from the four sides of these nets are jeweled bells, which sparkle with colorful light, extremely beautiful.
“Breezes of virtue naturally stir, and they are gentle and pleasant, neither hot nor cold, but warm or cool. Neither too weakly nor too strongly, they sweep across the jeweled nets and the jeweled trees, which sound innumerable wonderful Dharma tones and waft 10,000 kinds of gentle fragrances of virtue. For those who smell the fragrances, their afflictions, which enslave their body and mind, and their defiling habits will remain inactive. When these winds touch their bodies, they experience bliss like that of a bhikṣu in the Samādhi of Total Suspension of Sensory Reception and Perception.
“Moreover, the breezes carry flowers all over that Buddha Land, which fall orderly, according to their colors, not chaotically. They are soft and lustrous, with a strong perfume. When one steps on them, the foot sinks down four inches. When one lifts one’s foot, the flowers spring back to the same height as before. After the flowers have been stepped on, the ground cracks open, and they gradually vanish, leaving no trace behind. According to schedule, the breezes disperse the flowers in this way six times a day.
“Moreover, there are jeweled lotus flowers all over that world, and each jeweled flower has 100,000 koṭi petals. The petals in innumerable colors are radiant. The blue colors gleam with blue light; the white colors, with white light. In black, yellow, red, and purple, the colorful light is striking, radiant, and splendid, outshining the sun and the moon. Each flower emits 3,600,000 koṭi beams of light. Manifested in each beam are 3,600,000 koṭi Buddhas, each with a purple-tinged golden body and an extraordinary, superb appearance. Each Buddha emits 100,000 beams of light as He expounds the wondrous Dharma [in worlds] in the ten directions. These Buddhas each set innumerable sentient beings on the right path to Buddhahood.”
Notes
1. These 34 names are taken from the Sanskrit text of Sukhāvatīvyūhaḥ at the website of the Digital Sanskrit Buddhist Canon posted by the University of the West, Rosemead, California. The Chinese text (T12n0360) contains only 31 names. Some names phonetically translated into Chinese can be easily matched with their corresponding Sanskrit names. However, other Chinese names were created by using the reputations of given subjects. For example, on the Chinese list is a name Great Pure Willpower (大淨志). According to the Buddha’s Light Dictionary (1988, 6313a), it belongs to a monk called Raṣtrapāla (country protector), who refused to accept the woman his parents sent him. Neither Great Pure Willpower nor Raṣtrapāla is on the Sanskrit list. Therefore, it would be unproductive to try matching such names in the Chinese text with names in the Sanskrit text.
2. The name Wisdom Eloquence is included in a corresponding passage in text 310 (T11n0310, 0091c16–20). Adding this name to the fifteen Upright Ones named in text 360 brings the total to sixteen.
3. In text 360, the Chinese term 天人 can mean gods or gods and humans. The word gods is used here because all inhabitants of the Pure Land are reborn miraculously in lotus flowers, not from the womb. The Buddha explains later that they are neither gods nor humans, so gods is a false name.
4. In text 360, the subject of vow 37 is gods. However, for the same vow in text 310 (T11n0310, 0094b21–23), the subject is Bodhisattvas. The latter makes more sense in the context.