Dharma Torch

Translated by the Tripiṭaka Master Bodhiruci of the Great Tang Dynasty by Imperial Command

“Furthermore, Ānanda, in that Land of Ultimate Bliss there are no various Black Mountains, no Iron Encircling Mountains, no Great Iron Encircling Mountains, no Sumeru Mountains, and the like.”

Ānanda said to the Buddha, “World-Honored One, in that world, since there are no such mountains, upon what do the Heaven of the Four Great Kings and the Heaven of the Thirty-Three rely in order to abide?”

The Buddha told Ānanda, “What is your understanding? Above Mount Sumeru there are the Yāma Heaven up to the Heaven of Mastery over Others’ Emanations, as well as the heavens of the form realm. Upon what do they rely in order to abide?”

Ānanda said to the Buddha, “World-Honored One, this is brought about by inconceivable karmic power.”

The Buddha said to Ānanda, “Can you comprehend inconceivable karmic power?”

Ānanda replied, “No, World-Honored One.”

The Buddha told Ānanda, “Can you comprehend the wholesome karmic power of the Buddhas and of sentient beings?”

Ānanda replied, “No. World-Honored One, I in fact have no doubt concerning this principle of Dharma. I asked this question in order to dispel the net of doubt for sentient beings of the future.”

The Buddha told Ānanda, “In the Land of Utmost Bliss, there are no seas, but there are rivers. The narrowest river is ten leagues wide and the shallowest water twelve leagues deep. Some rivers are twenty, thirty, and so on, even a hundred leagues in depth or width. The deepest and the widest ones measure up to one thousand leagues. The water is clear and cool and has the eight meritorious qualities. The deep currents flow rapidly, giving forth a wonderful sound, which is like the sound of hundreds of thousands of musical instruments played by gods; it is heard all over the Land of Utmost Bliss. Beautiful flowers float downstream on the water. A gentle breeze wafts fragrance of all kinds. On the two banks of the rivers, there are many sandalwood trees with long branches and dense foliage interlaced into canopies over the rivers. They produce beautiful, fragrant flowers and bear lovely, shiny fruit. People come there to roam about and enjoy themselves as they like. Some wade through the water, washing their feet in the streams and making merry. The celestial water in the streams is agreeable to all and alters its depth and temperature at any time to suit the people in it.

“Ānanda, the bottom of the great rivers is covered with gold sand. The rivers give forth a celestial fragrance spread by the wind, with which nothing worldly can compare. The sweet-smelling water flows along, strewed with celestial flowers of the coral tree, blue lotus flowers, red lotus flowers, white lotus flowers, and giant white lotus flowers. Furthermore, Ānanda, when people in that Buddha-land go together on an excursion to the riverside, those who do not wish to hear the sound of the rapids will not hear it at all, even if they have acquired the deva-ear. Those who wish to hear it will immediately hear hundreds of thousands of pleasant sounds, such as the sounds of the Buddha, the Dharma and the Sangha; the sounds of cessation; the sounds of no essence, the sounds of the paramitas; the sounds of the ten powers and the four fearlessnesses; the sounds of miraculous powers; the sounds of nonaction; the sounds of nonarising and noncessation; the sounds of quiescence, universal14 quiescence, and utter quiescence; the sounds of great kindness and great compassion; the sounds of the Realization of the Nonarising of Dharmas; and the sounds of anointment and enthronement. After hearing these various sounds, the listeners will be overwhelmed by feelings of great joy and delight, and become responsive to [the teachings on] contemplation, renunciation, destruction [of defilements], quiescence, universal quiescence, utter quiescence, the taste of the doctrine, the Buddha, the Dharma, the Sarilgha, the ten powers, the four fearlessnesses, the miraculous powers, cessation, enlightenment, Śravakahood, and nirvāṇa.

“Furthermore, Ānanda, in the Land of Utmost Bliss, the names of the miserable planes of existence are not heard. There are no such terms as hindrance, or enshrouding defilements; nor such terms as hell, Yama, or animal. There are no such terms as the eight adversities, nor terms for painful or neutral feelings. There is not even the concept of suffering, let alone real suffering. This is why that Buddha-land is called Utmost Bliss. Ānanda, now I can speak only briefly of this blissful land. If I spoke of it in detail, I would not be able to finish even if I spent an entire kalpa.

“Moreover, Ānanda, all the sentient beings of the Land of Utmost Bliss, whether they have been, are being, or will be born there, have exquisite bodily forms and handsome features. They have free command of miraculous powers and a full complement of merits. They enjoy all kinds of palaces, gardens, groves, garments, food and drink, incense, flowers, and necklaces. Whatever they want appears to them spontaneously, as it is with the gods of the Paranirmita-Vaśavartin Heaven.

“Furthermore, Ānanda, in that Buddha-land there is a kind of subtle food which sentient beings eat without using their mouths; they feel they are eating the food as soon as they think about it, as it is with the gods in the Sixth Heaven. The food nourishes the body but produces no excrement.

“Moreover, there are unlimited quantities of the most agreeable incense, perfumed ointment, and powdered incense, the fragrance of which permeates all that Buddha-land. Also found everywhere are banners and scattered flowers. Those who wish to smell the fragrance will smell it at will, while those who do not wish to will smell nothing. . . .

There are also immeasurable, supremely exquisite garments, jeweled crowns, bracelets, bangles, earrings, necklaces, flower garlands, and jeweled belts. These various precious adornments, endowed with immeasurable radiance and hundreds of thousands of wondrous colors, naturally appear upon their bodies to be worn.

There are also jeweled nets woven of gold, silver, pearls, and other marvelous treasures. From these nets hang various jeweled bells, which everywhere serve as magnificent adornments.

“If sentient beings want palaces, storied buildings, or pavilions-whether high or low, long or short, wide or narrow, square or round-or if they want beds or couches with wonderful coverings, decorated with various gems, these things will appear before them spontaneously according to their respective wishes, so that everyone will think he is living in a palace of his own.

“Furthermore, Ānanda, the sentient beings in the Land of Utmost Bliss are not different from one another in appearance; however, to conform to the conventions of other lands, they assume the names of gods or humans….

Ānanda, consider a lowly pāṇḍaka. Compared with a Cakravartin king, he is utterly beyond comparison. Whether in majestic virtue and radiance, or in moral excellence and renown, he possesses nothing that can measure up.

Again, consider Śakra in comparison with the deva of the sixth heaven. In splendor and brilliance he does not equal him. In gardens, palaces, garments, ornaments, nobility, sovereignty, rank, supernormal powers, and transformations, there is no comparison. Only in the enjoyment of the bliss of Dharma is there no difference.

Ānanda, you should know that the sentient beings in that land are all like the king of the Paranirmita- Vaśavartin Heaven.

“Ānanda, every morning, a gentle breeze blows all over the blissful land, which causes no reverse or disturbing winds and carries the fragrance of various flowers to every corner of that Buddha-land. All sentient beings, when touched by the breeze, feel as peaceful and comfortable as a monk who has achieved the Dhyana of Complete Cessation of Feeling and Conception. IS When the trees made of the seven treasures are blown by the breeze, their blossoms fall and form piles as tall as seven persons, and the entire Buddha-land is illuminated by their multicolored lights. The flowers are evenly mixed and spread out according to their different colors, as if someone had spread them over the ground and leveled them with his hands. They are exquisite flowers, large, and as soft as cotton. When the sentient beings tread on the piles, their feet sink as much as four fingers deep, but when they lift their feet, the ground returns to its original condition. When the morning is over, the flowers spontaneously sink into the ground. As the old flowers disappear, the great earth becomes refreshingly clean, and then a rain of new flowers entirely covers the ground again. The same thing happens [ six times a day ] : in the early, middle, and last part of the day, and in the early, middle, and last part of the night.

“Ānanda, all the rarest treasures are found in the Land of Utmost Bliss. Ānanda, in that Buddha-land, there are lotus flowers made of the sen:n treasures, and each of the lotus t10wers has countless hundreds of thousands of [ millions of] billions of petals in numerous hundreds of thousands of rare colors. Each lotus is adorned with hundreds of thousands of wonderful wish-fulfilling pearls and covered with precious nets, all of them mutually reflecting. Ānanda, a lotus tower there has a diameter of half a league, or one, two, three, four, even one hundred or one thousand leagues, and each emits three billion six hundred million myriads of lights. In each light appear three billion six hundred million myriads of Buddhas. These Buddhas are golden in complexion and superbly adorned with the thirty two auspicious signs and the eighty minor ones. They emit hundreds of thousands of lights to illuminate every corner of the world. They go to the east to preach the Dharma to the people and establish countless sentient beings in the Buddha Dharma. For the same purpose, they also go to the south, the west, the north, the four intermediate directions, the zenith, and the nadir.

“Furthermore, Ānanda, in the Land of Utmost Bliss, there is no darkness or gloom, nor the light of fire. There is no name for spring, pond, or lake. There is no name for residence, home, grove, or garden. There is no kind of symbol of expression to denote children. There is no sun or moon, day or night. There is no designation or name anywhere except those which are blessed by the Tathāgata.

“Ānanda, all the sentient beings in that Buddha-land are among those who will eventually attain supreme enlightenment and reach nirvāṇa. Why? Because those who support heterodox views and those who are undecided cannot know how to establish the cause for being born there.

“Ānanda, in the past, there are as many Buddha-lands as the sands of the Ganges; the Buddhas in those lands all praise the countless merits of Amitāyus Buddha. The same is the case with the Buddhas in the south, the west, the north, the four intermediate directions, the zenith, and the nadir. Why? Except those who commit the five grave offences and those who slander the true Dharma and defame saints, any sentient being in any other Buddha-land can do the following: after hearing the name of Tathāgata Amitāyus, if they have even one thought of pure faith, joy, and aspIration and dedicate all their good roots to birth in that Buddhaland, they will be born there as they wish, and will achieve nonregression from the path to supreme enlightenment.

“Ānanda, if a sentient being in another Buddha-land engenders bodhicitta, single-mindedly thinks of Amitāyus Buddha, constantly plants roots of virtue and dedicates them to birth in that Buddha-land, then, when he is about to die, Amitāyus Buddha, surrounded by a host of monks, will appear before him. The dying person will immediately follow the Tathāgata to be born in that land, attain nonregression, and be destined to realize supreme enlightenment. Therefore, Ānanda, if good men and good women wish to be born in the Land of Utmost Bliss and see Amitāyus Buddha, they should engender supreme bodhicitta, concentrate their thoughts on the Land of Utmost Bliss, accumulate good roots, and dedicate them as taught. Thereby, they will see that Buddha, be born in his land, and attain nonregression from the path to supreme enlightenment.

“Ānanda, suppose a sentient being ill another Buddha-land engenders bodhicitta and dedicates his merits to birth in Amitāyus Buddha’s land, but does not concentrate his mind on Amitāyus Buddha or constantly plant numerous good roots [ , When he is about to die, Amitāyus Buddha will send a magically produced Buddha to him, surrounded by a host of monks. The magically produced Buddha, who is exactly the same as the real Buddha in brilliance and auspicious signs, will appear before the dying person to receive and guide him, and that person will immediately follow the Buddha to be born in that land and attain nonregression from the path to supreme enlightenment.

“Ānanda, if a sentient being who abides in the Mahayana feels pure-minded devotion for Tathāgata Amitāyus for only ten consecutive thoughts, wishing to be born in his land; or if he believes and understands this profound teaching as soon as he hears it expounded, with no doubt in his mind, and thereby thinks of Amitāyus Buddha for even one pure thought, then, when he is about to die, he will see Amitāyus Buddha as if in a dream. The dying person will without fail be born in that Buddha-land to achieve nonregression from the path to supreme enlightenment.

“Ānanda, it is because of these benefits that all the Buddhas, Tathāgatas, in countless worlds-inconceivable, unequaled, and limitless in number-extol the merits of Amitāyus Buddha. . . .

The Buddha told Ānanda, “In the eastern direction there are worlds as numerous as the sands of the Ganges. In each of those worlds there are again Bodhisattvas as numerous as the sands of the Ganges. In order to pay homage and make offerings to Amitāyus Buddha and the assembly of holy beings, they all come to the place of the Buddha. In the southern, western, and northern directions, as well as the above and below, it is likewise so.”

At that time the World-Honored One spoke in verses:

“In the eastern Buddha lands, their number like the sands of the Ganges,

Within each of those lands are Bodhisattvas like Ganges’ sands.

All manifest supernormal powers and come to bow before Amitāyus Buddha.

From the other three directions as well, the holy multitudes gather here in homage.

In immeasurable worlds they emit the light of the Path and various eloquences,

Abiding in the bliss of profound meditation and in the four kinds of fearlessness.

Each brings many wondrous flowers, and delightful renowned fragrances,

And plays various celestial melodies, hundreds of thousands of harmonious and elegant sounds,

All offered to the Teacher of devas and humans, the World-Honored One renowned in the ten directions.

Endowed with ultimate majestic powers, they skillfully learn the various Dharma Gates.

Amid all kinds of offerings they diligently cultivate without weariness.

The light of their meritorious wisdom dispels all darkness.

With minds of reverence they present precious and exquisite offerings.

Beholding this supremely wondrous Buddha land, with Bodhisattvas boundless and without limit,

They all vow to accomplish Bodhi swiftly and to make their own pure lands equal to the Land of Utmost Bliss.

The World-Honored One, knowing their aspirations are vast and inconceivable,

Smiled and revealed his golden countenance, foretelling that they would fulfill their vows.

Knowing all dharmas to be like illusions, and Buddha lands like dreams and echoes,

They constantly arouse vows for adornment and will accomplish subtle and pure lands.

Through the power of vows Bodhisattvas cultivate supreme Bodhi conduct.

Knowing Buddha lands to be like reflections, they bring forth these vast and great vows.

If one seeks universally pure and supremely boundless Buddha lands,

On hearing the sacred name and virtues of the Buddha, one should vow to be born in the Land of Utmost Bliss.

If there are Bodhisattvas who resolve to seek pure Buddha lands,

Knowing all dharmas to be without self, they should vow to be born in the Land of Utmost Bliss.”

“Moreover, Ānanda, all the Śravakas in that Buddha-land have haloes several feet in radius; the Bodhisattvas’ haloes reach as far as hundreds of thousands of feet in radius. There are two Bodhisattvas whose lights constantly illuminate the whole billion-world universe. “

Ānanda asked the Buddha, “World-Honored One, who are the two Bodhisattvas?”

The Buddha told Ānanda, “Now, listen carefully. One of the two Bodhisattvas is called Avalokiteśvara; the other, Mahāsthāmaprāpta. Ānanda, these two Bodhisattvas were born in that Buddha-land after their lifetimes came to an end in the Saha World.

“Ānanda, all the Bodhisattvas born in the Land of Utmost Bliss have the thirty-two auspicious signs. They are supple physically, keen in senses, and endowed with wisdom and ingenuity. They know all diversified phenomena, and have a free command of dhyana and miraculous powers. None of them has little virtue or an inadequate capacity. An incalculable number of those Bodhisattvas have achieved the first or the second realization; some have attained the Realization of the Nonarising of Dharmas.

“Ānanda, the Bodhisattvas in that Buddha-land will not fall to the miserable planes of existence on their way to attainment of supreme enlightenment. They will remember all their previous lives wherever they are born, except when they appear in the world of five depravities.

“Ānanda, every morning, the Bodhisattvas in that Buddha-land make offerings to countless hundreds of thousands of Buddhas in other Buddha-lands. Due to the divinc power of Amitāyus Buddha, garlands, perfumed ointment, powdered incense, banners, canopies, and musical instruments of all kinds appear in their hands as they wish, to be offered to the Buddhas. Such offerings are immense, countless, and inconceivable. When the Bodhisattvas wish it, various rare blossoms resplendent with incalculable hundreds of thousands of lights and colors will appear in their hands to be scattered on the Buddhas as an offering. Ānanda, the flowers they scatter will immediately change into flower canopies in the sky, the smallest of which measures ten leagues [in diameter). The flowers first scattered will not fall from the air unless new flowers are scattered. Ānanda, some of these canopies measure twenty leagues, thirty, forty, and so on, up to one thousand leagues [in diameter) . Some are large enough to cover the four continents; some are large enough to cover a thousand-world, a million-world, or even a billion world universe. Thus, the Bodhisattvas engender minds full of wonder and hearts full of great joy.

“Every morning, these Bodhisattvas attend on, make offerings to, show respect for, and praise incalculable hundreds of thousands [ of millions) of billions of myriads of Buddhas. After they have thus planted good roots, they return to their land in the same morning. All this is made possible because Amitāyus Buddha vests in them the power of his original vows, which he thoroughly cultivated, maintained, and fulfilled, and because of his good roots in making uninterrupted and perfect offerings to Tathāgatas in the past.

“Furthermore, Ānanda, whatever the Bodhisattvas in the Land of Utmost Bliss say is in consonance with all-knowing wisdom. They do not take possession of anything they enjoy. They travel to all Buddha-lands without attachment or aversion, expectation or nonexpectation; they have no thought of a self, defilement, the ‘I’, disputation, discord, hatred, or anger. Why? Because these Bodhisattvas have the great mind of kindness, compassion, and beneficence toward all sentient beings. They have the mind which is supple, unobstructed, free of filth and resentment, impartial, regulated, quiet, patient, subdued by patience, equable, clear, without distraction, free of coverings, pure, extremely pure, illuminating, unsoiled, awe-inspiring, virtuous, vast, incomparable, profound, fond of the Dharma, exultant over the Dharma, well-intentioned, free from all attachments, and [able to] rid sentient beings of all defilements and to eliminate the miserable planes of existence.

“They have cultivated the practices of wisdom, and achieved immeasurable merits. They are able not only to discourse on meditation and the other factors of enlightenment, but also to have a free command of them. They diligently cultivate supreme enlightenment and explain it to others. They can discern things well with their physical eyes, see various Buddha-lands with their deva-eyes, free themselves from attachment with their clear Dharma-eyes, reach the other shore with their penetrating wisdom-eyes, and realize the Dharma-nature with their Buddha-eyes. They engender unimpeded wisdom with which they can teach the Dharma extensively to others…. “

These Bodhisattvas cultivate diligently and equally within the three realms. Having already subdued themselves, they are also able to subdue all sentient beings. They enable beings to attain supreme śamatha and to realize, in regard to all dharmas, that nothing is to be obtained. They are skilled in expounding the Dharma, their speech refined and subtle. They diligently make offerings to all Buddhas, overcome the afflictions of all beings, and are welcomed and approved by the Buddhas. They constantly reflect in this way.

When they reflect thus, they are able to gather and illuminate all dharmas, seeing that all are without attainment. With skillful means and wisdom they cultivate the cessation of dharmas. They clearly understand acceptance and rejection, as well as proper and improper courses, and in both they attain mastery. They do not delight in worldly discourse; with regard to the supramundane scriptures, they faithfully accept and diligently practice. They skillfully seek all dharmas, and through seeking all dharmas their understanding increases. They know that all dharmas are originally without substantial entity and cannot be grasped. In practice there is neither grasping nor rejecting. Freed from old age and sickness, they abide in all virtues. From beginningless time they have abided in supernormal powers, diligently cultivating profound teachings. They do not retreat from the deepest Dharma, and they penetrate even what is difficult to comprehend. They realize the One Vehicle without doubt. Their understanding of the Buddha’s teaching is not derived from instruction by others.

Their wisdom is vast and deep like the great ocean. Their Bodhi mind is lofty and expansive like Mount Sumeru. Their own radiance surpasses the sun and moon. Whatever they contemplate and discern accords with wisdom. The purity of their minds is like a snow mountain. Their light universally illuminates boundless merit and burns up the firewood of afflictions like a great blaze. Unmoved by good or evil, their minds are calm and steady like the earth. They wash away afflictions and karmic obstructions like pure water. Their minds abide nowhere, like a flame that does not remain. They are unattached to the world, like the wind. They nurture beings like the earth. They observe all worlds like space. They bear and carry beings like a well-constructed vehicle. Unstained by worldly dharmas, they are like the lotus flower. They spread the sound of Dharma far and wide like thunder. They rain down all dharmas like a great shower. Their light outshines sages like a great seer. They tame well like a mighty nāga elephant. Brave and fearless like a lion king, they shelter beings like the nyagrodha tree. Unshaken by other doctrines like an iron encircling mountain, they cultivate immeasurable loving-kindness like the waters of the Ganges. As kings of wholesome dharmas, they act as guides like Great Brahmā. Without accumulation, they are like birds in flight. They overcome other doctrines like the king of garuḍas. Rare and difficult to encounter like the udumbara flower, they are supreme great persons with upright minds. Without indolence, they skillfully cultivate practice and make decisive determinations among various views. Gentle and patient, free from jealousy, they never tire of discussing the meaning of Dharma and never grow weary in seeking it. Constantly diligent in teaching, they benefit beings. Their moral discipline is like lapis lazuli, pure within and without. They delight in hearing the Dharma, regarding it as a supreme treasure. Their speech inspires faith in beings. With the power of wisdom they raise the great banner of Dharma, blow the great conch of Dharma, and beat the great drum of Dharma. Constantly joyful in diligent cultivation, they establish the marks of the various dharmas. Because of the light of wisdom, their minds are free from delusion, far removed from faults and without harmful intent. With pure minds they are free from all defilements. They constantly practice generosity and forever abandon miserliness. Gentle in nature and ever possessed of a sense of shame, their minds are tranquil and stable, their wisdom discerning. They serve as bright lamps in the world, dispelling the darkness of beings. Worthy of offerings and supreme fields of merit, they act as great guides who universally ferry multitudes to liberation. Free from hatred and attachment, their minds are pure and without sorrow. Courageous and vigorous, fearless, they are great generals of the Dharma. Knowing the sufferings of the hells, they subdue themselves and others, benefit beings, and pull out the poisoned arrows. As knowers of the world and teachers of the world, they guide multitudes to abandon attachments. Forever freed from the defilements of the three realms, they sport in supernormal powers.

They are endowed with the power of causes, the power of conditions, the power of vows, the power of resolve, worldly power, the power of emergence, the power of wholesome roots, the power of samādhi, the power of learning, the power of relinquishment, the power of precepts, the power of forbearance, the power of vigor, the power of concentration, the power of wisdom, the power of śamatha, the power of vipaśyanā, the power of supernormal abilities, the power of mindfulness, the power of awakening, the power to subdue all great armies of Māra, the power of Dharma to overcome opposing doctrines, the power to destroy all hostile afflictions, and supreme great majestic power. Their awe-inspiring virtue and merit are complete; their marks and characteristics are upright and adorned. Their wisdom and eloquence are perfected; their wholesome roots fulfilled. Their eyes are pure, long, and broad, pleasing to behold. Their bodies are pure, far removed from arrogance and pride. With reverence they serve the Buddhas and plant many wholesome roots in the presence of the Buddhas. They uproot conceit and are free from greed, anger, and delusion. Auspicious and supreme, they are most worthy of offerings among humans and devas. Abiding in the realm of supreme wisdom, their wisdom light shines brilliantly. Joy arises in their minds; they are heroic and fearless. Fully endowed with merit and wisdom, without obstruction or limitation, they teach beings solely according to the Dharma they have heard, and they fully understand whatever they hear. They courageously cultivate the factors of Bodhi and constantly abide in the samādhis of emptiness, signlessness, wishlessness, and non-arising and non-ceasing. Their practice pervades the entire seat of awakening, far removed from the states of the two vehicles.

Ānanda, I have now briefly proclaimed the true merits of the Bodhisattva-Mahāsattvas born in the Land of Ultimate Bliss. Ānanda, even if my lifespan were to endure for hundreds of thousands of koṭis of nayutas of kalpas, and with unobstructed eloquence I were to praise fully the true merits of those Bodhisattva-Mahāsattvas, I would still be unable to exhaust them. Ānanda, even those Bodhisattva-Mahāsattvas themselves, throughout the span of their lives, would be unable to fully comprehend the fearless eloquence of the Tathāgata.”

The World-Honored One then told Ānanda, “Such is Amitāyus Buddha’s Land of Utmost Bliss. You should rise from your seat, join your palms respectfully, and prostrate yourself full-length on the ground to pay homage to that Buddha. That Buddha’s name is known throughout the ten directions; in each direction, there are Buddhas as numerous as the sands of the Ganges who praise him incessantly and without reservation. “

Thereupon, Ānanda rose from his scat, bared his right shoulder, joined his palms toward the west, prostrated himself full-length on the ground, and said to the Buddha, “World-Honored One, now I wish to sec Amitāyus Buddha in the Land of Utmost Bliss and to make offerings to and serve countless hundreds of thousands of [millions ofl billions of myriads of Buddhas and Bodhisattvas, in order to plant good roots. “

Right then, Amitāyus Buddha emitted from his palm a great light which illuminated hundreds of thousands of millions of myriads of Buddha-lands. In those lands, all the mountains, small and large, such as Black Mountain, Treasure Mountain, Mount Sumeru, Mount Meru, Mount Mahameru, Mount Mucilinda, Mount Mahamucilinda, Mount Iron Circle, and Mount Great Iron Circle; …

dense gardens and groves, various palaces, devas, humans, and all such things.

and all the gods, humans, and so forth were revealed by the light of that Buddha. Just as a person with the pure deva-eye can see everything clearly within a distance of several feet, and just as a person can see everything clearly when the sun comes out, so the monks, nuns, laymen, and laywomen in other Buddha-lands all saw Tathāgata Amitāyus. He, like Mount Sumeru, the king of mountains, illuminated his Buddha-land and revealed it as clearly as if it had been only a few feet away. Because the wonderful light of Tathāgata Amitāyus was extremely pure and clear, they saw his high throne, and his assemblies of Śravakas, Bodhisattvas, and so forth. It is just like when a flood submerges all trees, mountains, and rivers, there is nothing to be seen on the great earth except the great flood. Likewise, in that Buddha-land, where there were no heterodox believers or beings other than great Śravakas, with haloes several feet in radius; and Bodhisattva-Mahasattvas, with haloes hundreds of thousands of leagues in radius, the light of Tathāgata Amitāyus, the Worthy One, the Perfectly Enlightened One, outshone the lights of all the Śravakas and Bodhisattvas and enabled all the sentient beings to see him.

At the same time, the Bodhisattvas, Śravakas, humans, and gods in the Land of Utmost Bliss all saw Tathāgata Sakyamuni of the Saha World preaching the Dharma, surrounded by an assembly of monks.

Then the Buddha asked Bodhisattva Maitreya, “Did you see the magnificent Buddha-land, which is perfectly pure and full of awesome merits? . . .

and the groves of trees, the gardens and parks, and the welling springs and ponds within the sky?

Did you see myriads of flowers scattered as adornments in the sky over the earth and in the heavens up to the Akaniṣṭha Heaven? Did you see the birds in the sky, which are not real creatures but magical creations, uttering various sounds which. like the voice of the Buddha, are heard all over that world?”

Maitreya answered the Buddha, “Yes, I did . “

The Buddha further asked Bodhisattva Maitreya, “Did you see the sentient beings who, after entering palaces a hundred to a thousand leagues across, traveled in space, unattached and unhindered, to all Buddha-lands to make offerings to the Buddhas? Did you see those sentient beings who think of the Buddha continuously day and night?”

Maitreya answered, “Yes, I did . “

The Buddha asked further, “Did you see any difference between the things used by people in the Land of Utmost Bliss and those used by gods in the Paranirmita-Vasavartin Heaven?”

Maitreya answered, “I did not see any difference between them. “

The Buddha asked Maitreya, “Did you see any being in the Land of Utmost Bliss conceived in a womb?”

Maitreya answered, “World-Honored One, gods in the Heaven of the ThirtyThree and the Yama Heaven and so forth play and make merry in palaces one hundred to five hundred leagues wide. I saw that when people in the Land of Utmost Bliss are conceived in a womb, they feel just like those gods living in palaces. I also saw sentient beings who were seated cross-legged in lotus flowers and then born ethereally all of a sudden.”

The Bodhisattva Maitreya asked the Buddha, “World-Honored One, why are some beings in that Buddha-land born from the womb and others born ethereally?”

The Buddha told Maitreya, “If a sentient being is full of doubt and regret when he accumulates good roots and seeks Buddha-wisdom, universal wisdom, inconceivable wisdom, unequaled wisdom, great wisdom, and the wisdom of awesome merits, then, because he has no faith in his own good roots, he has to stay in the palace [-like womb] for five hundred years without seeing a Buddha, a Bodhisattva, or a Śravaka, or hearing the Dharma expounded. If a sentient being is completely free of doubt and regret when he accumulates good roots and seeks Buddha-wisdom, then, because he believes in his own good roots, he will be seated cross-legged in a lotus flower and be born ethereally all of a sudden, emerging from it in an instant. Just as people have come here from other countries, so such a Bodhisattva, due to his vow, has been born in the Land of Utmost Bliss to see, serve, and make offerings to Amitāyus Buddha and the assembly of Bodhisattvas and Śravakas.

“Ajita, you see, those superior, intelligent beings, due to their immense wisdom, are born ethereally from the louts flowers in which they sit cross-legged. As for the inferior ones, they [ are born from the womb, and, ] for five hundred years, see no Buddhas, Śravakas, or Bodhisattvas, hear no Dharma, and know no rules for a Bodhisattva’s conduct. Because they cannot cultivate merits [in the womb), they find no chance to serve Amitāyus Buddha. All this is a result of their doubt and regret in the past.

“As an illustration, consider a kṣatriya king’s son who breaks the law and consequently is imprisoned in an inner palace. He lives among gardens, storied buildings, and halls that are exquisitely furnished with rare treasures, precious curtains, and gold couches with thick, soft mattresses. The floor is covered with rare flowers, the most precious incense is burned, and all necessary articles are abundantly provided. However, his feet are fettered with a chain of Jambu-river gold. “

The Buddha asked Maitreya, “What do you think? Does that prince enjoy all this?” Maitreya answered, “No, World-Honored One. When he is imprisoned, he will try to be set free, asking relatives, friends, respectable people, ministers, elders, and courtiers for help. However, although the prince is anxious to be released, his wish will not be fulfilled until the king willingly agrees to it. “

The Buddha said to Maitreya, “So it is, so it is. Similarly, if one is full of doubt and regret when he plants good roots and seeks the Buddha-wisdom, the great wisdom, then, though he will be born in that land due to his engendering of faith in the Buddha at hearing his name, he will remain in the [ womb of] a lotus flower after birth and be unable to come out, all because he has no faith in his own good roots.

“Such a sentient being, living in the flower womb, will think of it as a palace with gardens. Why? Because the lotus womb is clean and free of filth, and nothing in it is unpleasant. Nevertheless, the sentient being will for five hundred years see no Buddhas, Bodhisattvas, or Śravakas, and hear no Dharma; he cannot make offerings to or serve the Buddhas; he cannot inquire about the Bodhisattva canon; he is far apart from all superb roots of virtue. He does not enjoy living in the flower womb, for he cannot come out of it to practice wholesome dharmas until all his faults committed in the past are exhausted. When he comes out, he will lose all sense of direction, not knowing the zenith, the nadir, or the four cardinal directions. Not until all his doubts disappear during those five hundred years will he be able to make offerings to countless hundreds of thousands of millions of myriads of Buddhas and plant incalculable, limitless roots of virtue. Ajita, you should know that doubt does great harm to Bodhisattvas. “

Then Bodhisattva Maitreya asked the Buddha, “World-Honored One, how many nonregressing Bodhisattvas in this Buddha-land will be born in the Land of Utmost Bliss?”

The Buddha told Maitreya, “In this Buddha-land, seven billion two hundred million Bodhisattvas, who have planted good roots in incalculable hundreds of thousands of [ millions of] billions of myriads of Buddha-lands and have become nonregressing, will be born in that Buddha-land. The Bodhisattvas who will be born in that Buddha-land because of fewer roots of virtue are countless. . . .

Ajita, from the Buddha land of Irresistible Tathāgata there are one billion and eight hundred millions of Bodhisattvas who have attained non-retrogression and who will be born in the Land of Ultimate Bliss. From the northeast, in the Buddha land of Treasury of Jewels, there are nine billions of non-retrogressive Bodhisattvas who will be born in that land. From the land of Immeasurable Sound Tathāgata there are two billion and two hundred millions of non-retrogressive Bodhisattvas who will be born there. From the land of Light Tathāgata there are three billion and two hundred millions of non-retrogressive Bodhisattvas who will be born there. From the land of Nāga-Deva Tathāgata there are one billion and four hundred millions of non-retrogressive Bodhisattvas who will be born there. From the land of Supreme Heavenly Power Tathāgata there are twelve thousand non-retrogressive Bodhisattvas who will be born there. From the land of Lion Tathāgata there are five hundred non-retrogressive Bodhisattvas who will be born there. From the land of Free from Defilement Tathāgata there are eight billion and one hundred millions of non-retrogressive Bodhisattvas who will be born there. From the land of World-Deva Tathāgata there are six billions of non-retrogressive Bodhisattvas who will be born there. From the land of Supreme Accumulation Tathāgata there are likewise six billions of non-retrogressive Bodhisattvas who will be born there. From the land of King of Humans Tathāgata there are ten koṭis of non-retrogressive Bodhisattvas who will be born there. From the land of Supreme Flower Tathāgata there are five hundred Bodhisattvas who are endowed with great vigor, who have directed themselves toward the One Vehicle, and who within seven days are able to enable beings to escape the cycle of birth and death for hundreds of thousands of koṭis of nayutas of kalpas; they too will be born in the Land of Ultimate Bliss. From the land of Arousing Vigor Tathāgata there are six billion and nine hundred millions of non-retrogressive Bodhisattvas who will be born there. After arriving in that land, they will make offerings to and pay homage to Amitāyus Tathāgata and the assembly of Bodhisattvas.

Ajita, if I were to explain in detail the Bodhisattvas of the various worlds who are born in the Land of Ultimate Bliss, those who have already been born, those who are now being born, and those who will be born in the future in order to make offerings to and pay homage to Amitāyus Buddha and behold him, even if I were to speak only their names for the duration of an entire kalpa, I would not be able to finish.”

“Ajita, if I enumerate the names of the Bodhisattvas in other lands who have been, are bf’ing, and will be born in the Land of Ultimate Bliss to make offerings to, pay homage to, and worship Amitāyus Buddha, I will not be able to finish doing so even if I spend an entire kalpa.

“Ajita, you see how highly those Bodhisattva-Mahasattvas benefit. If one can generate a single thought of joy after hearing that Buddha’s name, he will obtain the merits mentioned above, he will feel neither inferior nor superior, and all the good roots he has achieved will be enhanced. Therefore, Ajita, I tell you and gods, humans, and asuras: I now entrust you with this Dharma-door. You should take pleasure in practicing it. You should accept, retain, read, and recite it, even day and night. You should aspire for this sutra, explain it to others, and have people write it and preserve it. You should regard this sutra as a teacher.

“Ajita, if Bodhisattva-Mahasattvas wish to cause numerous sentient beings to be rapidly and securely established in nonregression from [ pursuit of] supreme enlightenment, and wish to see the magnificent adornments of that superb Buddha-land and to embrace its perfect merits, then they should strive vigorously to learn this Dharma-door. They should not back away or become pretentious in seeking the Dharma, even if they have to go through a raging fire that fills a whole billion-world universe. They should read, recite, accept, retain, and copy this sutra, and make usc of every moment to explain it to others and persuade them to listen to it without worry or annoyance. Even if they are thrown into a fire for doing so, they should entertain no doubt or regret. Why? Countless billions of Bodhisattvas seek, esteem, learn, and obey this suhtle teaching. Therefore, all of you should seek this teaching, too. Ajita, those sentient beings will obtain great, high benefits. In the future, even at the timc of the true Dharma’s decline, somc sentient beings will plant good roots. These are the sentient heings who have made offerings to innumerable Buddhas and who, heing hlessed hy those Tathāgatas, are able to acquire this great Dharma-door, which is praised and approved hy all Tathāgatas. If one accepts and upholds this Dharma-door, he will acquire the vast all-kriowing wisdom and plant good roots as he pleases. Good men and good women who have a superior understanding of this teaching will be able to obtain great j oy from hearing it; they will accept, uphold, read, and recite it, explain it to others, and always delight in practicing it.

“Ajita, innumerable billions of Bodhisattvas have sought this teaching untiringly. You good men and good women will benefit greatly if you are able to seek this teaching in your present or future lives. Ajita, the Tathāgata has already done what he should do. You should be firm and free of doubt in planting good roots; you should constantly study and practice anything that can remove your doubt, lest you be imprisoned [ in a palace-like womb] made of various treasures.

“Ajita, there are one hundred million Bodhisattvas of great, awesome virtue who can propound numerous other doctrines of the Buddha-Dharma, but have regressed in [the pursuit of] supreme enlightenment because they have not heard this teaching.

“Ajita, it is difficult to find a Buddha appearing in the world. It is also diffic’11t to have a body free from the eight adversities. Even an eloquent Dharmateacher finds it difficult to explain the Buddhas’ unexcelled Dharmas, such as the very profound Dharmas of the ten powers, the four fearlessnesses, unimpededness, and detachment, and the Bodhisattva doctrines such as the paramitas, and so on. Ajita, it is not easy to meet a person who is adept in preaching the Dharma. It is also rare to encounter one of firm and deep faith. Now I have taught this discourse in accordance with the truth, and you should all practice it as I have taught.

“Ajita, I entrust to you this teaching and the Dharma of all Buddhas. You [all] should practice it and not let it perish. This great, subtle Dharma-door is praised by all Buddhas. Do not abandon it in defiance of the Buddha’s instructions; othervise, you will encounter hindrances-you will be engulfed in the long night to go through all dangers and sufferings. Therefore, I now solemnly bid you to do everything to cause this doctrine to last long. You should practice this teaching diligently as I have taught. “. . .

At that time the World-Honored One spoke in verses:

“If from the beginning one has not cultivated and accumulated merit, one will in the end be unable to hear this subtle and wondrous Dharma.

Those who are courageous and accomplish various wholesome benefits will be able to hear such a profound scripture.

Those who in the past have seen the World-Honored Ones, who have been great lights rescuing the turbid and evil world,

who are learned and uphold Dhāraṇī like the vast ocean, will gain the joyful approval of the sages.

The indolent, those of wrong views, and those of inferior capacity do not believe the Tathāgata’s right Dharma.

If one has previously planted many wholesome roots before the Buddhas, then one will be able to cultivate this conduct that saves the world.

It is like a blind person who constantly dwells in darkness and cannot guide others onto the right path.

So it is with Śrāvakas regarding the Buddha’s wisdom. How much less can other sentient beings comprehend it?

The merits of the Tathāgata are known only by the Buddha himself. Only the World-Honored One can expound them.

Devas, nāgas, and yakṣas cannot reach them, and the two vehicles themselves are cut off from the sphere of verbal expression.

If there are beings in the future who aspire to become Buddhas, cultivating practice that transcends Samantabhadra and reaches the farther shore,

and who expound the merit of the One Buddha over inconceivable kalpas, even if during that time their bodies pass into extinction, the Buddha’s supreme wisdom remains immeasurable.

Therefore, those endowed with faith and hearing, and embraced by wholesome spiritual friends,

will be able to hear such profound and wondrous Dharma and will obtain the affection and esteem of the holy ones.

The Tathāgata’s supreme wisdom pervades space. The meanings he proclaims can be realized only by a Buddha.

Therefore, learned and wise ones should believe my teaching as true and real.

It is difficult to obtain a human body. It is difficult to encounter the Tathāgata’s appearance in the world.

Faith and wisdom are gained only after a long time. Therefore practitioners should be diligent.

Having heard this wondrous Dharma, constantly recollect the Buddhas and give rise to joy.

Such a person was truly my friend in the past and is well able to delight in seeking Buddha Bodhi.”

When the World-Honored One had finished speaking this sūtra, among devas and humans in the world there were one trillion and two hundred billions of nayutas of beings who, far removed from dust and defilement, attained the purity of the Dharma eye. Two billion beings attained the fruit of Anāgāmin. Six thousand eight hundred bhikṣus exhausted their outflows and their minds were liberated. Four billion Bodhisattvas abided in non-retrogression with respect to the unsurpassed Bodhi, donned the great armor, and would accomplish right awakening. Two and a half billion beings attained the forbearance of non-retrogression. There were four trillions of nayutas of hundreds of thousands of beings who had never before brought forth the aspiration for the unsurpassed Bodhi, but now for the first time aroused the mind, planted various wholesome roots, and vowed to be born in the Land of Ultimate Bliss to see Amitābha Buddha. All of them would be born in that Tathāgata’s land and would each in other regions successively attain Buddhahood, bearing the same name, Wondrous Sound. There were eight billions of nayutas of beings who attained the forbearance that receives prediction and would accomplish the unsurpassed Bodhi.

All the sentient beings matured in the past when Amitāyus Buddha practiced the Bodhisattva path would all be born in the Land of Ultimate Bliss. Recollecting the vows and aspirations they had previously made, they would all bring them to complete fulfillment.

At that time the great trichiliocosm trembled in six ways and manifested various rare spiritual transformations. Great light shone forth, universally illuminating the worlds. Immeasurable koṭis of nayutas of hundreds of thousands of devas and humans, at the same time, had celestial music resound without being struck. Mandārava flowers rained down from the heavens, piling up to the knees. Even up to the Akaniṣṭha Heaven, all made various wondrous offerings.”

When the Buddha had spoken this sutra, Bodhisattva Maitreya, Venerable Ānanda, and everyone in the assembly were jubilant over what the Buddha had taught.