Translator’s Note
This Sūtra, along with many other Sūtras of The Great Jewel Heap, was translated from Chinese into English in 1983 by Garma C. C. Chang and others in A Treasury of Mahāyāna Sūtras: Selections from the Mahāratnakūta Sūtra. An OCR-processed PDF of that book is available here:
https://dharmatorch.com/wp-content/uploads/2026/02/maharatnakuta.pdf
It can also be accessed through the Internet Archive:
https://archive.org/details/Maharatnakuta
In that edition, the Sūtra titled “Amitāyus Tathāgata” (The Land of Utmost Bliss) appears as Chapter 18. However, the translation by Garma Chang and his collaborators omits a considerable number of eulogies and verse passages. When I draw upon their translation in the future, I will restore the omitted portions and indicate these additions in blue type for clarity. However, I did not proofread their translation word for word. I also did not investigate the answers to the unclear points they mentioned in the afterword. I simply filled in the missing parts.
Translated by the Tripiṭaka Master Bodhiruci of the Great Tang Dynasty by Imperial Command
(1983 edition)
Thus have I heard. Once the Buddha was dwelling on Mount Gṛdhrakūṭa near the city of Rājagṛha, accompanied by twelve thousand great monks, who were great Śravakas well known to everyone.
(The omitted portions restored by Dharma Torch Project)
There names are: the venerable Ajñāta Kauṇḍinya, Aśvajit, Mahānāman, Bhadrika, Vimala, Subhadra, Sujāta, Pūrṇa, Gavāṁpati, Uruvilvā-Kāśyapa, Nadī-Kāśyapa, Gayā-Kāśyapa, Mahā-Kāśyapa, Śāriputra, Mahā-Maudgalyāyana, Mahā-Kātyāyana, Mahā-Kapphina, Mahā-Cunda, the son of Pūrṇa, Aniruddha, Revata, Mogharāja, Pārāyaṇika, Vakkula, Nanda, Prabhākara, Svāgata, Rāhula, Ānanda, and others were the foremost leaders.
(1983 edition)
Surrounding the Buddha were also such leading Bodhisattva-Mahasattvas as Bodhisattva Samantabhadra, Bodhisattva Manjusri, Bodhisattva Maitreya, and other Bodhisattva-Mahasattvas of the Worthy Kalpa . . . .
(The omitted portions restored by Dharma Torch Project)
They were also together with the sixteen great Bodhisattvas headed by Bhadrapāla. They were: Bodhisattva Well Contemplating Meaning, Bodhisattva Wisdom and Eloquence, Bodhisattva Contemplating Non-Abiding, Bodhisattva Skillful Transformation through Supernormal Power, Bodhisattva Light Banner, Bodhisattva Supreme Wisdom, Bodhisattva Tranquil Faculties, Bodhisattva Wisdom Vow, Bodhisattva Fragrant Elephant, Bodhisattva Jeweled Banner, and others, who acted as the leading disciples. All of them together cultivated and practiced the path of Samantabhadra, and they fully perfected all the practices and vows of Bodhisattvas. They abided securely in all meritorious Dharma teachings and reached the ultimate farther shore of the Dharma of all Buddhas.
(1983 edition)
All these Bodhisattvas followed the path of Samantabhadra’. They had fulfilled all the practices and vows of a Bodhisattva. They abided securely in all meritorious dharmas, and had reached the ultimate other shore of Buddha-Dharmas. They aspired to attain supreme enlightenment in all the worlds . . . .
They made vows to accomplish complete and perfect awakening in all worlds. They also vowed to be born in Tuṣita Heaven, and when their lifespan there came to an end, to descend into the human realm, to be born from the right side of their mother, to walk seven steps upon the ground, to emit great light, causing the worlds of the Buddhas to tremble in six ways, and then to declare themselves, saying, “In all the worlds, I am the most honored.” Śakra and Brahmā, together with others, all came personally to attend upon them.
They further manifested the learning of letters, mathematics, calendrical calculation, phonology, crafts, medical arts, methods of nourishment, talismanic seals, and various games and skills, their excellence surpassing that of ordinary people. Although dwelling in the royal palace, they grew weary of the various objects of desire. Seeing the appearances of old age, sickness, and death, they realized the impermanence of the world. Therefore they abandoned the royal throne, leapt over the city wall, and went forth to seek the path. They removed their jeweled ornaments and Kāśika garments, donned the kāṣāya robe, and practiced austerities for six years, thus being able to manifest such conduct in the evil world of the five defilements.
In order to accord with the world, they bathed in the Nairañjanā River, then proceeded to the seat of awakening. The nāga king welcomed and praised them, and the assembly of Bodhisattvas circumambulated them to the right and extolled them. At that time the Bodhisattva accepted grass, spread it himself beneath the Bodhi tree, and sat cross-legged.
Again, seeing the armies of Māra encircling him and about to inflict harm, the Bodhisattva, through the majestic power of meditation and wisdom, subdued the hostile Māra and accomplished the Unsurpassed and Perfect Enlightenment. The Great Brahmā King then requested him to turn the wheel of Dharma. The Bodhisattva, courageous and fearless, uttered the lion’s roar of a Buddha, beat the great Dharma drum, blew the great Dharma conch, raised the great Dharma banner, kindled the torch of the true Dharma, upheld the true Dharma and all meditative absorptions, sent down the great rain of Dharma to moisten sentient beings, and thundered the great Dharma to awaken all beings. In all Buddha fields great light universally shone, the earth in the worlds trembled, the palaces of Māra were destroyed, Pāpīyān was struck with terror, the thieves of affliction were vanquished, the nets of various wrong views were shattered, dark dharmas were abandoned, and white dharmas were brought forth.
They accepted and consumed the food offered in faith by devotees, and for the sake of taming sentient beings they proclaimed the wondrous doctrine. At times they manifested a smile and emitted hundreds of thousands of rays of light, ascended to the anointing position, and received the prediction of Buddhahood. At times they manifested the attainment of Buddhahood, or manifested entry into Nirvāṇa, enabling immeasurable sentient beings to attain the exhaustion of the outflows and bringing to maturity the boundless wholesome roots of Bodhisattvas. In all Buddha fields they were able to manifest in this way.
It is like a master magician well versed in illusion who is able to display forms such as men and women, while in those forms there is in truth nothing that can be grasped. In the same manner, the Bodhisattvas, having well learned the merit of boundless illusory arts, are able to manifest corresponding transformations. Because they skillfully understand the way of transformation, they manifest Buddha lands, reveal great compassion, and universally benefit all sentient beings.
The practices and vows of the Bodhisattvas are accomplished in immeasurable measure. They penetrate immeasurable gateways of meaning in equality, and they fully cultivate and perfect all wholesome dharmas. In Buddha fields they enter equally and are constantly exhorted and empowered by all Buddhas. All Tathāgatas know and approve them, and in order to instruct Bodhisattvas they act as ācāryas. They constantly cultivate boundless practices in accord with reality, penetrate the conduct of the entire Dharma realm, skillfully understand sentient beings and Buddha fields, and constantly give rise to the resolve to make offerings to the Buddhas.
They manifest various bodies like reflections, are well trained in Indra’s net, are able to break the net of Māra, destroy the nets of views, enter the net of sentient beings, and transcend the retinues of afflictions as well as the hosts and people of Māra. They far surpass the stages of Śrāvakas and Pratyekabuddhas, enter the Dharma Gates of emptiness, signlessness, and wishlessness, and yet abide in skillful means. They never delight in entering the Nirvāṇa of the two vehicles. They realize samādhis of non-arising and non-ceasing, obtain all Dhāraṇī gates, possess vast faculties and decisive eloquence, and skillfully understand the Dharma treasury of the Bodhisattvas.
They awaken at will to the Samādhi of the Buddha Flower, are endowed with all profound meditative concentrations, and all Buddhas appear fully before them. In a single thought-moment they travel throughout Buddha lands, moving back and forth without departing from that same instant. In places of difficulty and non-difficulty they understand all extremes, expound ultimate reality, discern distinctions skillfully, obtain the Buddha’s eloquence, and abide in the practices of Samantabhadra. They are able to distinguish the languages of sentient beings, transcend all worldly dharmas, and skillfully understand all supramundane dharmas.
They attain the Pāramitā of mastery over requisites, shoulder and carry sentient beings, and act as uninvited friends. They are able to uphold the entire Dharma treasury of all Tathāgatas and abide in never severing the seed of Buddhahood. Out of compassion for sentient beings, they open the Dharma eye, close off the evil destinies, and open the gates of the good destinies. They universally contemplate sentient beings, regarding them as father, mother, and brothers, and also contemplate them as themselves.
They realize all praiseworthy merits, skillfully understand the Pāramitās, praise all the merits of the Tathāgata, and also extol the remaining dharmas endowed with merit. Such great Bodhisattvas, immeasurable and boundless in number, all came together in the assembly.
At that time, the Venerable Ānanda rose from his seat, adjusted his robe. bared his right shoulder, knelt on his right knee, joined his palms toward the Buddha, and said, “Most virtuous World-Honored One, your body and organs are completely pure, shedding an awesome light as bright as that of a pile of gold. And shining like a clear mirror. I have never seen such a sight before. I am filled with joy to have this rare chance to gaze at them. World-Honored One. YOU have perfected the deeds of a Tathāgata and have skillfully established the deeds of a Great Man. Now, entering the great, tranquil dhyana, you are thinking about past, present, and future Buddhas. World-Honored One, why do you have such a thought in mind?”
Thereupon, the Buddha asked Ānanda, “How can you know this? Is it because some gods have come to tell you? Or because you see me and know it by yourself”
Ānanda answered the Buddha, “World-Honored One, this idea occurs to me because I see the extraordinary, auspicious light of the Tathāgata, not because the gods have told me. “
The Buddha told Ānanda, “Excellent, excellent! You have asked a very good question. It is because you are very observant and wonderfully eloquent that you can ask the Tathāgata such a question. You have brought up this question so that in this world may appear all Tathāgatas, the Worthy Ones, the Perfectly Enlightened Ones, and the great Bodhisattvas as well, for they all abide securely in great compassion to benefit sentient beings, and their appearance in the world is as rare as the blossoming of an uḍumbara flower. It is also because you take pity on sentient beings and wish to benefit and gladden them that you ask the Tathāgata this question.
“Ānanda, the Tathāgata, the Worthy One, the Perfectly Enlightened One, is skilled in revealing immeasurable knowledge and views. Why? Because the Tathāgata is unhindered in his knowledge and views. ” . . .
“Ānanda, if the Tathāgata, the Worthy One, the Perfectly Awakened One so wishes to abide in the world, he is able, within the space of a single thought-moment, to remain for immeasurable, innumerable hundreds of thousands of koṭis of nayutas of kalpas, and even to extend beyond such numbers as previously described. Yet the body of the Tathāgata and his faculties neither increase nor diminish. Why is this so? Because the Tathāgata has attained mastery in samādhi and has reached the farther shore. In regard to all dharmas, he possesses supreme sovereignty.
“Therefore, Ānanda, listen attentively and reflect well upon this. I shall analyze and explain it for you.”
Ānanda addressed the Buddha, saying, “Yes indeed, World-Honored One. I joyfully wish to hear.”
Then the Buddha told Ānanda, “An innumerable, incalculable number of great kalpas ago, there was a Buddha . . .
appeared in the world named Dīpaṅkara. Before that Buddha, surpassing all reckoning, there was a Buddha called Duṣkaracaryā who arose in the world. Before the Buddha Duṣkaracaryā there was again a Tathāgata named Candramukha. Before the Buddha Candramukha, beyond all calculation, there was a Buddha named Candana-Gandha. Before that Buddha there was Sumeru-Heap Buddha, and before Sumeru-Heap Buddha there was again a Buddha named Sublime Peak Kalpa.
Thus in succession there were Buddhas named Stainless Face, Buddha Unstained, Buddha Nāga-Deva, Buddha Mountain Sound King, Buddha Sumeru-Heap, Buddha Golden Treasury, Buddha Shining Light, Buddha Light Sovereign, Buddha Great Earth Lineage, Buddha Blazing Radiance Lapis Lazuli Golden Light, Buddha Moon Form, Buddha Flower-Opening Adorned Light, Buddha Wondrous Ocean Supreme Awakening Sport with Supernormal Power, Buddha Vajra Light, Great Buddha Agada Fragrant Light, Buddha Renunciation of Afflictive Mind, Buddha Jewel Increase, Buddha Heroic Accumulation, Buddha Supreme Accumulation, Buddha Upholding Great Merit Dharma-Offering Supernormal Power, Buddha Outshining Sun and Moon Light, Buddha Shining Lapis Lazuli, Buddha Mind-Awakened Flower, Buddha Moonlight, Buddha Sunlight, Buddha Flower Garland Color King Flower-Opening Supernormal Power, Buddha Water-Moon Light, Buddha Destroyer of the Darkness of Ignorance, Buddha Pearl Coral Canopy, Buddha Tiṣya, Buddha Supreme Flower, Dharma Wisdom Roar, Buddha Lion’s Roar with the Voice of Swans and Geese, and Buddha Brahma Sound Nāga Roar. Such Buddhas as these appeared in the world, and the kalpas separating them all exceeded calculation.
Before incalculable kalpas of Nāga Roar Buddha had appeared in the world, there was a Buddha
named Freest in the World, the Tathāgata, the Worthy One, the Perfectly Enlightened One, the One Perfect in Learning and Conduct, the Well-Gone One, the World-Knower, the Unexcelled One, the Great Tamer, the Teacher of Gods and Humans, the Buddha, the World-Honored One.
“Ānanda, in the era of that Buddha, there was a monk named Dharmākara. He was a man of superior deeds and vows, and had strong powers of mindfulness and wisdom. He was firm and immovable in mind. He had great blessings and knowledge and his features were handsome.
“Ānanda, [one day], Monk Dharmākara went to the Tathāgata Freest in the World, bared his right shoulder, bowed down with his head at the Buddha’s feet, joined his palms toward the Buddha, and praised him in verse . . . .
‘The radiance of the Tathāgata is immeasurable and boundless. In the world there is no light that can serve as a comparison.
All suns, moons, and maṇi jewels are overshadowed by the majestic brilliance of the Buddha.
The World-Honored One is able to proclaim a single sound, yet sentient beings each understand it according to their own kind.
He is also able to manifest a single subtle form-body, which universally enables beings of every kind to behold him according to their own type.
In moral discipline, meditative concentration, wisdom, vigor, and extensive learning, no sentient being can equal the World-Honored One.
The awakened wisdom flowing within his mind is like the great ocean, and he skillfully comprehends the most profound Dharma.
Afflictions and karmic actions have been exhausted, faults no longer remain, and he is worthy to receive offerings. Such sacred virtue belongs to the World-Honored One alone.
The Buddha possesses supreme and great majestic light, which universally illuminates the immeasurable Buddha fields of the ten directions.
I now praise these merits and aspire to obtain merit and wisdom equal to the Tathāgata, so that I may rescue all sentient beings in the world and free them from the various sufferings of birth, old age, sickness, and death.
May I abide firmly in samādhi and expound the Dharma Gates of generosity and moral discipline, of forbearance and vigor, and of meditation and wisdom.
I aspire in the future to attain Buddhahood and deliver multitudes of beings.
For the sake of seeking the unsurpassed great Bodhi, I shall make offerings to the wondrously awakened Buddhas of the ten directions,
in numbers of hundreds of thousands of koṭis of nayutas, even to the measure of sands of the Ganges.
I further vow to obtain great spiritual radiance, to illuminate even more the koṭis of Buddha fields equal to the sands of the Ganges,
and to acquire boundless and supreme power of advancement, thereby bringing about a supremely vast and pure abode.
Within such an unequaled Buddha field, I shall establish sentient beings and bring them benefit.
The supreme great Bodhisattvas of the ten directions will all be born there with joyful minds.
Only the sacred wisdom of the Buddha can fully know and attest this. I now seek steadfast strength.
Even if I should sink into the Avīci hells, such a vow-mind will never retreat.
The unobstructed wisdom of all in the world, may you understand this mind.‘
“Ānanda, after Monk Dharmākara had praised the Buddha’s merits, he said, ‘World-Honored One, now I am determined to pursue supreme enlightenment. May the Tathāgata expound to me the doctrines that will cause me to attain the great enlightenment unequaled in the world, and to develop a pure, magnificent Buddha-land! “
“That Buddha told the monk, ‘You should develop a pure Buddha-land by yourself. ‘
“Dharmākara said to that Buddha, ‘World-Honored One, I have no power to develop one. May the Tathāgata relate the purity and magnificence of other Buddha-lands! I swear to endow [ my Buddha-land with those pure, magnificent qualities J after hearing them revealed. ‘
“Thereupon, that World-Honored One told him in detail the perfect adornments of two billion one hundred million pure Buddha-lands. It took that Buddha a hundred million years to do this.
“Ānanda, Monk Dharmākara assimilated all the pure, magnificent qualities of these two billion one hundred million Buddha-lands. Then he engaged in contemplation and practice of [ fulfilling] them for five complete kalpas. “
Ānanda asked the Buddha, “World-Honored One, how long did Tathāgata Freest in the World live?”
The World-Honored One answered, “That Buddha lived for forty kalpas. Ānanda, the Buddha-land which Monk Dharmākara would develop surpasses any of the two billion one hundred million Buddha-lands mentioned above. After he had assimilated [ all the practices for developing a Buddha-land], he went to Tathāgata Freest in the World, bowed down with his head at that Buddha’s feet, circumambulated him seven times to the right, stood to one side, and said, ‘World-Honored One, I have assimilated [all the practices to develop] a pure, magnificent Buddha-land with full merits.’
“That Buddha said, ‘It i s time for you to reveal the practices completely, so that you can make the assembly joyful, and also enable them to develop perfect Buddha-lands. ‘
“Dharmākara said, ‘May the World-Honored One be so kind as to listen. Now I am going to proclaim my great vows :
(1) I shall not attain supreme enlightenment if there would still b e the planes of hell-dwellers, hungry ghosts, and animals in my land.
(2) I shall not attain supreme enlightenment if any sentient being from my land would fall to the three miserable planes of existence [in other lands] .
(3) I shall not attain supreme enlightenment if the sentient beings in my land would not all be endowed with a complexion of genuine gold.
(4) I shall not attain supreme enlightenment if there would be such distinctions as good and ugly appearances among the sentient beings in my land.
(5) I shall not attain supreme enlightenment if any sentient being in my land would fail to achieve the power to remember the past lives of himself [ and others ]-even events that happened hundreds of thousands of [ millions of] billions of myriads of kalpas ago.
(6) I shall not attain supreme enlightenment if any sentient being in my land would not be endowed with the deva-eye, enabling him to see hundreds of thousands of [ millions of] billions of myriads of Buddha-lands.
(7) I shall not attain supreme enlightenment if any sentient being in my land would fail to obtain the deva-ear, enabling him to hear the Dharma expounded by another Buddha hundreds of thousands of [ millions of] billions of myriads of leagues away.
(8) I shall not attain supreme enlightenment if any sentient being in my land would not be endowed with the power of knowing others’ minds, so that he would not know the mentalities of the sentient beings in hundreds of thousands of [ millions of] billions of myriads of other Buddhalands.
(9) I shall not attain supreme enlightenment if any sentient being in my land would fail to achieve the perfect mastery of the power to appear anywhere at will,2 so that he would not be able to traverse hundreds of thousands of I millions of] billions of myriads of Buddha-lands in a Hash of thought.
(10) I shall not attain supreme enlightenment if any sentient being in my land would entertain even an iota of the notion of ‘I’ and ‘mine.’
(11) I shall not attain supreme enlightenment if any sentient being in my land would not certainly achieve supreme enlightenment and realize great nirvāṇa.
(12) I shall not attain supreme enlightenment if my light would be so limited as to be unable to illuminate hundreds of thousands of [millions of] billions of myriads-or any number-of Buddha-lands.
(13) I shall not attain supreme enlightenment if my life span would be limited to even hundreds of thousands of millions of billions of myriads of kalpas, or any countable number of kalpas.
(14) 1 shall not attain supreme enlightenment if anyone would be able to know the number of Śravakas in my land. Even if all the sentient beings and Pratyekabuddhas in a billion-world universe exercised their utmost counting power to count together for hundreds of thousands of years, they would not be able to know it.
(15) I shall not attain supreme enlightenment if any sentient being in my land would have a limited life span, except those who are born due to their vows.
(16) I shall not attain supreme enlightenment if any sentient being in my land would have a bad reputation.
(17) I shall not attain supreme enlightenment if my land would not be praised and acclaimed by innumerable Buddhas in countless Buddha-lands.
(18) When I realize supreme enlightenment, there will be sentient beings in other Buddha-lands who, after hearing my name, dedicate their good roots to birth in my land in thought after thought. Even if they have only ten such thoughts, they will be born in my land, except for those who have performed karmas leading to the Uninterrupted Hell and those who speak ill of the true Dharma or saints. If this would not be the case, I shall not attain enlightenment.
(19) When I become a Buddha, I shall appear with an assembly of monks at the deathbeds of sentient beings of other Buddha-lands who have brought forth bodhicitta, who think of my land with a pure mind, and who dedicate their good roots to birth in the Land of Utmost Bliss. I shall not attain supreme enlightenment if I would fail to do so.
(20) When I become a Buddha, all the sentient beings in countless Buddhalands, who, having heard my name and dedicated their good roots to birth in the Land of Utmost Bliss, will be born there. Otherwise, I shall not attain supreme enlightenment.
(21) I shall not attain supreme enlightenment if any Bodhisattva in my land would fail to achieve the thirty-two auspicious signs.
(22) I shall not attain supreme enlightenment if any Bodhisattvas in my land on their way to great bodhi would fail to reach the stage of being only one lifetime away from Buddhahood. This excludes those Bodhisattvas with great vows who wear the armor of vigor for the sake of sentient beings; who strive to do beneficial deeds and cultivate great nirvana; who perform the deeds of a Bodhisattva throughout all Buddha-lands and make offerings to all Buddhas, the Tathāgatas; and who establish as many sentient beings as the sands of the Ganges in supreme enlightenment. This also excludes] those who seek liberation by following the path of Samantabhadra, devoting themselves to [ Bodhisattvas’] practices even more than those [ who have attained the stage of being only one liftime away from Buddhahood.
(23) I shall not attain supreme enlightenment if the Bodhisattvas in my land would not, by the awesome power of the Buddha, be able to make offerings to countless hundreds of thousands of I millions of] billions of myriads of Buddhas in other Buddha-lands every morning and return to their own land before mealtime.
(24) I shall not attain supreme enlightenment if the Bodhisattvas in my land would not possess every variety of offering they need to plant good roots in various Buddha-lands.
(25) I shall not attain supreme enlightenment if the Bodhisattvas in my land would not be skilled in expounding the essence of the Dharma in harmony with all-knowing wisdom.
(26) I shall not attain supreme enlightenment if the Bodhisattvas in my land would not have the enormous strength of a Nārāyaṇa.
(27) When I become a Buddha, no one will be able to describe completely the articles of adornment in my land; even one with the deva-eve will not be able to know all their varieties of shape, color, and brilliance. If anyone could know and describe them all, I shall not attain supreme enlightenment.
(28) I shall not attain supreme enlightenment if in my land there would be Bodhisattvas with inferior roots of virtue who could not know the numerous kinds of trees, one hundred thousand leagues high, which will abound in my land.
(29) I shall not attain supreme enlightenment if those sentient beings in my and who read and recite sutras and explain them to others would not acquire superb eloquence.
(30) I shall not attain supreme enlightenment if any Bodhisattva in my land would be unable to achieve limitless eloquence.
(31) When I become a Buddha, my land will be unequaled in brightness and purity; it will clearly illuminate countless, numberless Buddha-lands inconceivable in number-just as a clear mirror reveals one’s features. If this would not bc so, I shall not attain supreme enlightenment.
(32) When I become a Buddha, there will be innumerable kinds of incense on land and in the air within the borders of my land, and there will be hundreds of thousands of [ millions of] billions of myriads of precious censers, from which will rise the fragrance of the incense, permeating all of space. The incense will be superior to the most cherished incense of humans and gods, and will be used as an ot1ering to Tathāgatas and Bodhisattvas. If this would not be thc case, I shall not attain supreme enlightenment.
(33) When I become a Buddha, sentient beings in countless realms-inconceivable and unequaled in number-throughout the ten directions who are touched by the awesome light of the Buddha will feel more secure and joyful in body and mind than othcr humans or gods. Otherwise, I shall not attain supreme enlightenment.
(34) I shall not attain supreme enlightenment if Bodhisattvas in countless Buddha-lands-inconceivable and unequaled in number-would not realize [the truth of] nonarising and acquire dharani is after they hear my name.
(35) When I become a Buddha, all the women in numberless Buddha-lands inconceivable and unequaled in number-who, after hearing my name, acquire pure faith, bring forth bodhicitta, and arc tired of the female body, will rid themselves of the female body in their future lives. If this would not be the case, I shall not attain supreme enlightenment.
(36) I shall not attain supreme enlightenment if Bodhisattvas in countless Buddha-lands-inconceivable and unequaled in number-who attain the doctrine of nonarising after hearing my name would fail to cultivate superb, pure conduct until they attain great bodhi.
(37) I shall not attain supreme enlightenment if, when I become a Buddha, humans and gods would not pay homage to all the Bodhisattvas of numberless Buddha-lands who, after hearing my name, prostrate themselves [ in obeisance to me] and cultivate the deeds of a Bodhisattva with a pure mind.
(38) When I become a Buddha, sentient beings in my land will obtain the clothing they need as soon as they think of it, just as a man will be spontaneously clad in a monastic robe when the Buddha says, “Welcome, monk! ” If this would not be the case, I shall not attain supreme enlightenment.
(39) I shall not attain supreme enlightenment if any sentient being in my land would not at birth obtain the necessities of life and become secure, pure, and blissful in mind, like a monk who has ended all defilements.
(40) When I become a Buddha, if sentient beings in my land wish to see other superbly adorned, pure Buddha-lands, these lands will immediately appear to them among the precious trees, just as one’s face appears in a clear mirror. If this would not be the case, I shall not attain supreme enlightenment.
(41) I shall not attain supreme enlightenment if any sentient being in any other Buddha-land, after hearing my name and before attaining bodhi, would be [born1 with incomplete organs or organs restricted in function.
(42) When I become a Buddha, any Bodhisattva in any other Buddha-land, after hearing my name, will be able to know distinctly the names of superb samadhis. While in remaining in samadhi, they will be able to make offerings to countless, numberless Buddhas-inconceivable and unequaled in number-in a moment, and will bc able to realize great samadhis instantly. If this would not be the case, I shall not attain supreme enlightenment.
(43) I shall not attain supreme enlightenment if, when I become a Buddha, any Bodhisattva in any other Buddha-land who has heard my name would not be born in a noble family after death.
(44) I shall not attain supreme enlightenment if, when I become a Buddha, any Bodhisattva in any other Buddha-land would not immediately cultivate the Bodhisattva practices, become purified and joyful, abide in equality, and possess all good roots after he hears my name.
(45) When I become a Buddha, Bodhisattvas in other Buddha-lands will achieve the Samadhi of Equality after hearing my name and will, without regression, abide in this samadhi and make constant offerings to an innumerable, unequaled number of Buddhas until those Bodhisattvas attain bodhi. If this would not be the case, I shall not attain supreme cl1lightenment.
(46) I shall not attain supreme enlightenment if Bodhisattvas in my land would not hear at will the Dharma they wished to hear.
(47) I shall not attain supreme enlightenment if, when I become a Buddha, any Bodhisattva in any other Buddha-land would regress from the path to supreme enlightenment after he hears my name.
(48) I shall not attain supreme enlightenment if, when I become a Buddha, any Bodhisattva in any other Buddha-land would not acquire the first, the second, or the third rcalization6 as soon as he heard my name, or would not instantly attain nonregrcssion with regard to Buddha-Dharmas.’”
Then the Buddha told Ānanda, “Having made these vows in the presence of Tathāgata Freest in the World, Monk Dharmākara, by the awesome power of the Buddha, spoke in verse:
“‘I now make great oaths
In the presence of the Tathāgata:
If I have not fulfilled these lofty vows
The day when I would realize supreme bodhi,
I shall not become an unequaled Honored One
Possessing the ten powers.
If I cannot always give abundantly
To relieve the poor and suffering,
And to benefit worldlings with peace and joy,
I shall not become
A world-delivering Dharma King.
If, when I would realize enlightenment
On the bodhi-site,
My name is not known throughout the ten directions
In countless, boundless Buddha-lands,
I shall not become a World-Honored One
With the ten powers.
If I lack wisdom, mindfulness, and pure conduct
When moving toward supreme bodhi
And renouncing the household life
To be free from desire,
I shall not become the Tamer,
The Teacher of Gods and Humans.
I vow to acquire the immeasurable light
Of a Tathāgata, illuminating
All Buddha-lands in the ten directions;
I vow to eradicate
All desire, hatred, and ignorance,
And to eliminate the miserable realms of the world.
I vow to open the clear wisdom-eye,
[Gaining) the light to dispel darkness
In all realms of existance.
I vow to eliminate
All adversities completely,
And to become the Great, Awesome One
Among gods and humans.
When I have cultivated the original practices!
To the stage of purity,
I shall acquire the limitless, superb, awesome light
Which can outshine the brilliance
Of suns, moons, gods, pearls,
Or any other source of light.
After the Supreme Man has cultivated those practices,
He will be a hidden treasure to the poor.
Unequaled, perfect in wholesome Dharmas,
He will make the lion’s roar
Among the crowd.
In the past, for many kalpas,
I made offerings to those with spontaneous wisdom,
And persevered in practicing austerities
To seek the supreme store of wisdom,
Fulfil my original vows,
And become an Honored One among gods and humans.
A Tathāgata is unhindered in knowledge and views;
He can understand everything in the world.
May I become an Unequaled One,
A Supreme Knower, a True Teacher’
If I can truly fulfill these great vows,
And realize great enlightenment,
May the billion-world universe quake
And the gods shower flowers from the sky!’
“Thereupon, the great earth began to quake, celestial flowers and the sounds of drums and music filled the sky, and a drizzle of fine powdered sandalwood began to fall. A voice proclaimed, ‘You will become a Buddha in the future!’… ,,’)
The Buddha told Ānanda, “That bhikṣu Dharmākara, in the presence of Freest in the World Tathāgata, together with devas, humans, Māras, Brahmās, śramaṇas, brāhmaṇas, and others, extensively brought forth such vast and great vows. All these vows have now been fulfilled and are rare in the world. After arousing these vows, he abided truthfully in various merits, fully adorned and accomplished a Buddha land of vast majesty and purity.
While cultivating such Bodhisattva practices, through immeasurable, innumerable, inconceivable, and unequaled koṭis of nayutas of hundreds of thousands of kalpas, during that entire time no thought of greed, anger, or delusion ever arose in his mind. No thought of harming through desire arose, nor did he give rise to discriminations regarding forms, sounds, fragrances, tastes, or tangibles. Toward all sentient beings he constantly cherished and respected them as though they were his own relatives. His disposition was gentle and harmonious, easy to approach. If anyone came seeking something, he never went against their wishes, but guided and instructed them with kind words, never failing to accord with their aspirations. Regarding the necessities of life, he sought only what was sufficient to sustain his body and preserve his life. With few desires and contentment, he often delighted in dwelling in secluded places. Though endowed with keen intelligence and insight, he was free from affectation and falsehood. His temperament was compliant and mild, without violence. Toward all beings he constantly maintained a mind of compassion and forbearance. His mind was without flattery or deceit, and he was never indolent. He constantly encouraged diligence with wholesome speech, seeking all pure dharmas. Universally, for the sake of beings, he advanced with courageous vigor without retreat, and his great vow to benefit the world was thereby fulfilled. He attended upon teachers, revered the Buddha, Dharma, and Sangha, and with regard to the Bodhisattva path he constantly donned the armor of vigor. His aspiration delighted in tranquility and was far removed from all defilements. In order that beings might constantly cultivate pure dharmas, he acted as foremost among them in wholesome qualities. He abided in the states of emptiness, signlessness, wishlessness, non-activity, non-arising, non-manifestation, and non-cessation, and in his mind there was no pride.
This upright one, while practicing the Bodhisattva path, constantly guarded his speech. He did not injure others or himself through words, but always benefited himself and others through verbal action. When he entered royal cities or villages, although he saw various forms, his mind remained undefiled. With a pure mind he neither clung with desire nor reacted with anger. At that time, regarding the Dāna Pāramitā, after personally practicing generosity, he was also able to lead others to practice giving. With regard to the Śīla Pāramitā up to the Prajñā Pāramitā, he likewise aroused these two kinds of conduct and brought them all to perfection.
Because he accomplished such various wholesome roots, wherever he was born, immeasurable koṭis of nayutas of hundreds of thousands of hidden treasures naturally emerged. Moreover, he enabled immeasurable, innumerable, inconceivable, unequaled, and boundless classes of sentient beings to abide in Anuttarā-Samyak-Saṃbodhi. Such boundless assemblies of Bodhisattvas brought forth various subtle practices, made offerings to and attended upon the World-Honored Ones, until ultimately attaining Buddhahood. The states involved therein cannot be known through discriminative thought or expressed in words.
At times he manifested as a Cakravartin king, as Śakra, as Suyāma Heaven, as Tuṣita Heaven, as Nirmāṇarati Heaven, as the Heaven of Mastery over Others’ Emanations, or as a Great Brahmā King. In all such forms he was able to serve and make offerings to the Buddhas and request them to turn the wheel of Dharma. If he manifested as a king of Jambudvīpa, or as elders, ministers, brāhmaṇas, kṣatriyas, and members of various lineages, in all such births he honored and made offerings to the Buddhas and expounded immeasurable Dharma Gates. Thereafter, he forever abandoned worldly saṃsāra and accomplished the Unsurpassed and Perfect Enlightenment.
Furthermore, this Bodhisattva was able, with supreme garments, bedding, food, and medicine, to make offerings to all Tathāgatas throughout his entire lifespan, enabling them to abide in comfort and peace. Such perfectly accomplished wholesome roots cannot be fully described in words. From his mouth constantly issued the wondrous fragrance of candana, which pervaded immeasurable, innumerable, even koṭis of nayutas of hundreds of thousands of worlds. From all his pores there also emanated a supreme fragrance of utpala flowers surpassing that of humans and devas. Wherever he was born, he possessed the marks and characteristics, upright and majestic, supremely complete.
He also realized the Pāramitā of mastery over requisites. All necessary clothing and provisions were universally available without lack. Jewels, fragrances, flowers, banners, canopies, fine garments, food, broths, medicines, hidden treasures, and precious objects all naturally flowed forth from the palms of the Bodhisattva. From the pores of his body there also issued all the music of humans and devas. Through such causes and conditions, he enabled immeasurable, innumerable, inconceivable sentient beings to abide in Anuttarā-Samyak-Saṃbodhi.
Ānanda, I have now proclaimed the full account of the former practices of Bodhisattva Dharmākara.”
Then Ānanda asked the Buddha, “World-Honored One, when docs Bodhisattva Dharmākara attain enlightenment? Has he done so in the past, will he do so in the future, or does he do so now in another world?”
The Buddha said to Ānanda, “In the west, ten trillion Buddha-lands away from here, there is a world called Utmost Bliss. Monk Dharmākara has become a Buddha there named Amitayus. Right now, surrounded respectfully by countless Bodhisattvas and Śravakas, he is preaching the Dharma.
“Ānanda, the light of that Buddha is illuminating all Buddha-lands, incalculable and inconceivable in number. Now I will speak about this briefly. His light illuminates Buddha-lands in the east as numerous as the sands of the Ganges, and equally numerous Buddha-lands in the south, the west, the north, in each of the four intermediate directions, the zenith, and the nadir, except for places illuminated by other Buddhas with their own lights, through the power of their original vows. The lights of Amitayus Buddha may reach as far as several feet, one league, and so on, up to hundreds of thousands of [ millions of] billions of myriads of leagues; some may even shine over all Buddha-lands. Ānanda, for this reason, Amitayus Buddha has other names, such as Infinite Light, Boundless Light, Detached Light, Unhindered Light, King of Illumination, Magnificent Light, Loving Light, Joyful Light, Pleasant Light, Inconceivable Light, Unequaled Light, Immeasurable Light, Light Outshining the Sun, Light Outshining the Moon, and Light Outshining Suns and Moons. His light, pure and immense, makes all sentient beings [ in his land] feel joyful in body and mind. It also gives joy to gods, dragons, yaksas, asuras, and other beings in all other Buddha-lands. Ānanda, if from this moment I began to describe the light of that Buddha, I would not be able to finish describing it even in an entire kalpa.
“Furthermore, Ānanda, the number of Tathāgata Amitayus’s assembly of Śravakas cannot be known by counting. Suppose there were hundreds of thousands of [ millions of] billions of myriads of monks, all of whom enjoyed the same mastery of miraculous powers as Mahamaudgalyayana, and who could in the morning traverse a billion-world universe and return to their own abodes in an instant. Furthermore, suppose all these monks gathered together and spent hundreds of thousands of [ millions of] billions of myriads of years, exercising their miraculous powers to the utmost until they entered nirvāṇa, in calculating the llumber of Śravakas ill the first assembly held by Amitayus Buddha. They would still be unable to know one hundredth, onc thousandth, one hundred thousandth, and so on, down to one infinitesimal part of its number… . The same is true of the number of Bodhisattva-Mahasattvas in his land, which cannot be known by counting.
“Ānanda, the life span of that Buddha is immeasurable and limitless; it is impossible for anyone to know how many kalpas he will live. The same is true of the Śravakas, Bodhisattvas, gods, and humans [in his land]. “
Ānanda asked the Buddha, “World-Honored One, how long has it been since that Buddha, who can enjoy such an immeasurable life, appeared in the world?”
The Buddha told Ānanda, “It has been ten kalpas since that Buddha was born.
“Furthermore, Ānanda, the Land of Utmost Bliss abounds in countless merits and adornments. It is a rich land. Gods and humans thrive there; they are congenial, peaceful, and always feel secure. There are no planes of hell-dwellers or animals, nor the domain of Yama. The land is pervaded by the fragrance of all kinds of incense and spread with various wonderful flowers. Banners bedecked with thc seven treasures stand in rows everywhere. Over the jewelled banners are set canopies, from which precious bells of hundreds of thousands of wonderful colors are suspended.
“Ānanda, there are many precious trees in that Tathāgata’s land: gold trees, silver trees, lapis lazuli trees, crystal trees, red pearl trees, agate trees, and jade trees. Some of them are made purely of one treasure, not mixed with other treasures. Some are adorned with two, three, and so on, up to seven treasures….
Ānanda, those trees made of gold have roots and trunks of gold, with leaves, flowers, and fruits of silver. The silver trees have roots and trunks of silver, with leaves, flowers, and fruits of gold. The agate trees have roots and trunks of agate, with leaves, flowers, and fruits of jade. The jade trees have roots and trunks of jade, with leaves and various flowers and fruits composed of the seven jewels.
There are also golden trees with roots of gold, trunks of silver, branches of lapis lazuli, twigs of crystal, leaves of red pearl, flowers of agate, and fruits of jade. There are silver trees with roots of silver and trunks of gold, while their remaining branches, twigs, and fruits are adorned in the same manner as the golden trees. Lapis lazuli trees have roots of lapis lazuli, trunks of gold, branches of silver, twigs of crystal, leaves of red pearl, flowers of agate, and fruits of jade. Crystal trees, pearl trees, agate trees, and others are each adorned through successive transformations of jewels in the same manner as the lapis lazuli trees.
There are also jade trees with roots of jade, trunks of gold, branches of silver, twigs of lapis lazuli, leaves of crystal, flowers of red pearl, and fruits of agate.
“Also, all over that Buddha-land, there are numberless trees adorned with pearls or other treasures. The brilliance of these precious trees is incomparable in the world. They are covered with nets made of the seven treasures, as soft as cotton.
“Moreover, Ānanda, in Amitayus Buddha’s land, there is a bodhi-tree sixteen hundred million leagues high, with branches and leaves spreading out over an area eight hundred million leagues [in radius]. Its roots above the ground are five thousand leagues high…
Those branches, leaves, flowers, and fruits constantly display immeasurable hundreds of thousands of subtle and wondrous colors, together with the supreme adornments of various precious jewels, namely the Moonlight Maṇi Jewel, the Śakrabhilagna Jewel, the Mind-King Maṇi Jewel, and the Ocean-Borne Flowing Maṇi Jewel. Their radiance shines everywhere, surpassing that of humans and devas.
The bodhi-tree is adorned all around with gold chains from which hang jeweled tassels made of various gems, red, white, and green pearls, and so forth. The jeweled columns [of the bodhi-tree] are decorated with chains made of ,lion-cloud-gathering’ gems. The chains arc covered with a net, to which are attached bells made of pure gold, pearls, and various other gems. On the net, crystal swastikas, half-moon jewels, and so forth reflect one another. When a breeze stirs, many kinds of sounds are given forth, which cause the sentient beings in that billion-world universe to attain [various degrees of] the Realization of Nonarising with regard to the profound Dharma, according to their respective inclinations. Ānanda, after hearing the sounds, some sentient beings in that billion world universe will not further regress from the path to supreme enlightenment, and innumerable others will achieve the Realization of the Nonarising of Dharmas.
“Furthermore, Ānanda, if a sentient being sees the bodhi-tree, hears its sounds, smells its fragrance, tastes the flavor of its fruit, touches its brilliance and shade, or thinks of its merits, he will have no ailments of his five sense-organs, will not be distracted in mind, and will not regress from his progress toward supreme enlightenment until he enters nirvāṇa. Moreover, because he sees the bodhi-tree, he will acquire three kinds of realization. What are the three? First, the realization derived from sound; second, the realization of pliancy; third, the Realization of the Nonarising of Dharmas. All this is possible because Amitayus Buddha has vested [ in the bodhi-tree] the divine power of his original vows… .
and because in the past he cultivated meditation to an incomparable degree, without deficiency, through excellent practice, skillful integration, and complete accomplishment.”
Dharma Torch 