The Larger Sutra on Amitāyus

Language: English
Date: 2003 CE
Translators: Hisao Inagaki, Harold Stewart
Extent: 40 passages, 22,580 words
Text: complete digital text
Source: bdk · Hisao Inagaki, Harold Stewart (tr.), The Larger Sutra on Amitāyus, BDK English Tripiṭaka 12-II, Berkeley:… · CC BY-NC-SA 3.0 (Bukkyō Dendō Kyōkai and Numata Center for Buddhist Translation and Research, digital edition…

1 — 21 parts
2 — 19 parts

Text

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Part One

1 Thus have I heard. At one time the Buddha was staying on Vulture Peak in Rājagṛha with a large company of twelve thousand monks. They were all great sages who had already attained supernatural powers. Their names included the following: Venerable Ājñātakauṇḍinya, Venerable Aśvajit, Venerable Vāṣpa, Venerable Mahānāma, Venerable Bhadrajit, Venerable Vimala, Venerable Yaśodeva, Venerable Subāhu, Venerable Pūrṇaka, Venerable Gavāṃpati, Venerable Uruvilvākāśyapa, Venerable Gayākāśyapa, Venerable Nadīkāśyapa, Venerable Mahākāśyapa, Venerable Śāriputra, Venerable Mahāmaudgalyāyana, Venerable Kapphiṇa, Venerable Mahākauṣṭhila, Venerable Mahākātyāyana, Venerable Mahācunda, Venerable Pūrṇamaitrāyaṇīputra, Venerable Aniruddha, Venerable Revata, Venerable Kimpila, Venerable Amogharāja, Venerable Pārāyaṇika, Venerable Vakkula, Venerable Nanda, Venerable Svāgata, Venerable Rāhula, and Venerable Ānanda. All of these were elders.

Mahayana bodhisattvas also accompanied the Buddha, including all those of this Auspicious Kalpa, such as Bodhisattva Samantabhadra, Bodhisattva Mañjuśrī, and Bodhisattva Maitreya. There were also the sixteen lay bodhisattvas, such as Bhadrapāla, as well as Bodhisattva Profound Thought, Bodhisattva Wisdom of Faith, Bodhisattva Emptiness, Bodhisattva Bloom of Supernatural Power, Bodhisattva Hero of Light, Bodhisattva Superior Wisdom, Bodhisattva Banner of Wisdom, Bodhisattva Tranquil Ability, Bodhisattva Wisdom of Vows, Bodhisattva Sweet-smelling Elephant, Bodhisattva Hero of Treasures, Bodhisattva Dwelling in the Center, Bodhisattva Practice of Restraint, and Bodhisattva Emancipation.

2 Each of these bodhisattvas, following the virtues of Mahāsattva Samantabhadra, is endowed with the immeasurable practices and vows of the bodhisattva path and firmly dwells in all meritorious deeds. He freely travels in all the ten directions and employs skillful means of liberation. He enters the treasury of the Dharma of the buddhas and reaches the other shore. Throughout the innumerable worlds he attains enlightenment.

First, dwelling in the Tuṣita Heaven, he proclaims the True Dharma. Having left the heavenly palace, he descends into his mother’s womb. Soon

after he is born from her right side, he takes seven steps. As he does so, an

effulgence illuminates everywhere in the ten directions and innumerable

buddha lands quake in six ways. Then he utters these words, “I shall become

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the most honored one in the world.” Śakra and Brahmā reverently attend

him, and heavenly beings adore and worship him. He shows his ability in

calculation, writing, archery, and horsemanship. He is also conversant with

the divine arts and well read in many volumes. In the field outside the palace

he trains himself in the martial arts, and at court he shows that he also enjoys

the pleasures of the senses.

When he first encounters old age, sickness, and death, he realizes the

impermanence of the world. He renounces his kingdom, wealth, and throne

and goes into the mountains to practice the Way. After sending back the

white horse that he has been riding, together with the jeweled crown and

ornaments that he has been wearing, he takes off his magnificent clothes and

puts on a Dharma robe. He cuts his hair and shaves his beard, sits upright

under a tree, and strives at ascetic practices for six years in accord with the

traditional way. Since he has appeared in the world of the five defilements,

he behaves as the multitude. And as his body appears dirty, he takes a bath

in the Golden River. As a god bends a branch down toward him, he is able

to climb up the river bank. A divine bird follows him closely to the seat of

enlightenment (bodhimaṇḍa). A deva takes the form of a youth and, per-

ceiving a favorable sign, respectfully presents him with the auspicious grass.

The Bodhisattva compassionately accepts it, spreads it under the bodhi tree,

and sits upon it with his legs crossed. He emits a great flood of light to inform

Māra of this. Māra and his army come to attack and tempt him, but he brings

them under control with the power of wisdom and makes them all surren-

der. Then he attains the supreme Dharma and realizes highest, perfect enlight-

enment (anuttara samyaksaṃbodhi).

As Śakra and Brahmā request him to turn the wheel of the Dharma, the

Buddha visits various places and preaches the Dharma in his thunderous

voice. He beats the Dharma drum, blows the Dharma conch, brandishes the

Dharma sword, hoists the Dharma banner, rolls the Dharma thunder, hurls

the Dharma lightning, brings the Dharma rain, and bestows the Dharma gift.

At all times, he awakens the world with the sound of the Dharma. His light

illuminates countless buddha lands, causing the entire world to quake in six

ways. It encompasses Māra’s realm, shaking his palace, so that he and his host become frightened and surrender. The Bodhisattva tears asunder the net of evil, destroys wrong views, removes afflictions, flushes the gutters of desire, protects the Dharma castle, opens the Dharma gate, washes off the grime of the passions, and reveals the pure white Dharma. He unifies everything in the Buddha-Dharma and thus proclaims the right teaching.

He enters the town to beg alms; he accepts even rich food to enable the donors to accumulate merit and also to show that he is a field of virtue. Wishing to expound the Dharma, he smiles and so cures the three pains with various Dharma medicines. He teaches that the aspiration for enlightenment (bodhicitta) has immeasurable merit, and by giving predictions to bodhisattvas, he enables them to attain buddhahood.

He demonstrates that he passes into nirvana but endlessly brings sentient beings to liberation. In removing their defilements, planting various roots of virtue, and attaining excellent merit, he displays wonderful and inconceivable works.

Furthermore, each of the bodhisattvas in the assembly is able to visit various buddha lands and expound teachings of the Way. His manner of practice is pure and undefiled. Just as a magician with his perfect skill can create at will various illusions, including images of a man or a woman, so the bodhisattva, having thoroughly learned all the methods of liberation and attained serene awareness of reality, can freely teach and transform beings. He manifests himself everywhere in innumerable buddha lands, performing acts of compassion for sentient beings tirelessly and with diligence. He has

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thus obtained complete mastery of all such methods of liberation.

He is thoroughly conversant with the essentials of the sutras for bodhisattvas; and, as his fame spreads everywhere, he guides sentient beings throughout the ten directions. All buddhas remember him and give him their protection. He has already dwelled in all the Buddha’s abodes and performed all the deeds of the Great Sage. He proclaims the Tathāgata’s teachings, acts as a great master for other bodhisattvas, and, with profound samādhi and wisdom, guides multitudes of beings. With penetrating insight into the essential nature of dharmas, he discerns different aspects of living beings and closely watches over all the worlds. In making offerings to the buddhas, he manifests transformed bodies like flashes of lightning. Having well learned

the extensive wisdom of fearlessness in preaching and having realized the illusory nature of dharmas, he destroys Māra’s nets and unties all the bonds of passion. He rises above the stages of śrāvakas and pratyekabuddhas and attains the samādhis of emptiness, non-form, and non-desire. He skillfully provides expedient means and thus reveals three distinct teachings. Then for those of the middle and lower stages, he demonstrates his passing into nirvana. But, in reality, he is non-active and non-acquisitive, and, being aware that dharmas in themselves neither arise nor perish, he realizes that they are of absolute equality. He has attained innumerable dhāraṇīs, a hundred thousand samādhis, and various kinds of spiritual faculties and wisdom.

With the meditation of vast and universal tranquility, he enters deeply into the Dharma treasury for bodhisattvas. After attaining the buddha-garland samādhi, he proclaims and expounds all the sutras. While dwelling deep in meditation, he visualizes all the innumerable buddhas and in an instant visits every one of them.

By elucidating and teaching the ultimate truth to sentient beings, he delivers them from the state of extreme pain, from the conditions in which suffering is so great as to prevent people from finding time for Buddhist practices, and also from the conditions in which suffering is not so great as to prevent them from doing so. Having attained the Tathāgata’s thorough knowledge and eloquence, he has fluent command of languages, with which he enlightens all beings. He is above all worldly affairs and his mind, always serene, dwells on the path of liberation; this gives him complete control over all dharmas. Without being asked to do so, he becomes a good friend to each of the multitude of beings and carries their heavy karmic burdens on his back. He upholds the Tathāgata’s profound Dharma treasury and protects the seeds of buddhahood, so that they may continue to multiply. Having awakened great compassion for sentient beings, he kindly expounds the teaching and endows them with the Dharma eye. He blocks the paths to the three evil realms, opens the gate of virtue, and, without waiting for their request, provides beings with the Dharma. He does this for the multitude of beings just as a dutiful son loves and respects his parents. He indeed looks upon sentient beings as his own self.

With such roots of virtue, all the bodhisattvas in the assembly had reached the shore of liberation. They had acquired the buddhas’ immeasurable merit

and attained the sacred, pure, and inconceivable wisdom. Incalculable bodhisattvas and mahāsattvas, such as these, assembled there all at once.

3 At that time all the senses of the World-honored One radiated joy, his entire body appeared serene and glorious, and his august countenance looked most majestic. Having perceived the Buddha’s holy intention, Venerable Ānanda rose from his seat, bared his right shoulder, prostrated himself, and joining his palms in reverence, said to the Buddha, “World-honored One, today all your

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senses are radiant with joy, your body is serene and glorious, and your august countenance is as majestic as a clear mirror whose brightness radiates outward and inward. The magnificence of your dignified appearance is unsurpassed and beyond measure. I have never seen you look so superb and majestic as today. With respect, Great Sage, this thought has occurred to me: ‘Today, the World-honored One dwells in the rare and marvelous Dharma; today, the World Hero dwells in the Buddha’s abode; today, the World Eye concentrates on the performance of the leader’s duty; today, the World Valiant One dwells in the supreme bodhi; today, the One Most Honored in Heaven realizes the Tathāgata’s virtue. The buddhas of the past, present, and future contemplate each other. How can this present buddha not contemplate the other buddhas?’ For what reason does his countenance look so majestic and brilliant?”

Then the World-honored One said to Ānanda, “Tell me, Ānanda, whether some god urged you to put this question to the Buddha or whether you asked about his glorious countenance from your own wise observation.”

Ānanda replied to the Buddha, “No god came to prompt me. I asked you about this matter of my own accord.”

The Buddha said, “Well said, Ānanda. I am very pleased with your question. You have shown profound wisdom and subtle insight in asking me this wise question out of compassion for sentient beings. As the Tathāgata, I regard beings of the three worlds with boundless great compassion. The reason for my appearance in the world is to reveal teachings of the Way and save multitudes of beings by endowing them with true benefits. Even in countless millions of kalpas it is difficult to come upon and meet a tathāgata. It is as difficult as seeing an uḍumbara flower, which blooms very rarely. Your question is of great benefit and will enlighten all heavenly and human beings. Ānanda, you should realize that the Tathāgata’s perfectly

enlightened wisdom is unfathomable, capable of leading innumerable beings

to liberation, and that his penetrating insight cannot be obstructed. With just

one meal, he is able to live for a hundred thousand koṭis of kalpas, or an incal-

culable and immeasurable length of time, or beyond. Even after that lapse of

time, his senses will still be radiant with joy and show no signs of deteriora-

tion; his appearance will not change and his august countenance will look

just the same. The reason for this is that the Tathāgata’s meditation and wis-

dom are perfect and boundless and he has attained unrestricted power over

all dharmas. Ānanda, listen carefully. I shall now expound the Dharma.”

Ānanda replied, “Yes, I will. With joy in my heart, I wish to hear the

Dharma.”

4 The Buddha said to Ānanda, “In the distant past—innumerable, incalcu-

lable, and inconceivable kalpas ago—a tathāgata named Dīpaṅkara appeared

in the world. Having taught and freed innumerable beings and led them all

along the Way of enlightenment, he passed into nirvana. Next appeared a

tathāgata named Far-reaching Illumination. After him came Moonlight, and

then Sandalwood Incense, King of Beautiful Mountains, Crown of Mount

Sumeru, Brilliant like Mount Sumeru, Color of the Moon, Right Recollec-

tion, Free of Defilement, Nonattachment, Dragon Deva, Nocturnal Light,

Peaceful and Brilliant Peak, Immovable Ground, Exquisite Beryl Flower,

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Golden Beryl Luster, Gold Treasury, Flaming Light, Fiery Origin, Earth

Shaking, Image of the Moon, Sound of the Sun, Flower of Freedom, Glori-

ous Light, Miraculous Power of the Ocean of Enlightenment, Water Light,

Great Fragrance, Free of Dust and Defilement, Abandoning Enmity, Flame

of Jewels, Beautiful Peak, Heroic Stance, Merit-possessing Wisdom, Out-

shining the Sun and Moon, Beryl Light of the Sun and Moon, Supreme Beryl

Light, Highest Peak, Flower of Enlightenment, Brightness of the Moon, Sun-

light, King of the Colors of Flowers, Moonlight on the Water, Dispelling the

Darkness of Ignorance, Practice of Removing Hindrances, Pure Faith, Store-

house of Good, Majestic Glory, Wisdom of the Dharma, Voice of the Phoenix,

Roar of the Lion, Cry of the Dragon, and Dwelling in the World. All these

buddhas have already passed into nirvana.

5 “Then there appeared a buddha named Lokeśvararāja, the Tathāgata, Arhat,

Fully Enlightened One, Possessed of Wisdom and Practice, Well-gone One,

Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Gods and Humans, and Enlightened and World-honored One.

“At that time there was a king who, having heard the Buddha’s exposition of the Dharma, rejoiced in his heart and awakened aspiration for highest, perfect enlightenment. He renounced his kingdom and throne, and became a monk named Dharmākara. Having superior intelligence, courage, and wisdom, he distinguished himself in the world. He went to see Tathāgata Lokeśvararāja, knelt down at his feet, walked around him three times keeping him always on his right, prostrated himself on the ground, and, putting his palms together in worship, praised the Buddha with these verses:

1. The shining face of the Buddha is glorious;

Boundless is his magnificence.

Radiant splendor such as his

Is beyond all comparison.

The sun, the moon, and the maṇi-gem,

Though shining with dazzling brightness,

Are completely dimmed and obscured

As if they were a pile of inksticks.

2. The countenance of the Tathāgata

Is beyond compare in the whole world.

The great voice of the Enlightened One

Resounds throughout the ten directions.

His morality, learning, endeavor,

Absorption in meditation, wisdom,

And magnificent virtues have no equal;

They are wonderful and unsurpassed.

3. He meditates deeply and directly

On the oceanic Dharma of all buddhas.

He knows its depth and breadth

And penetrates to its farthest end.

Ignorance, greed, and anger

Are forever absent in the World-honored One.

He is the lion, the most valiant of all men;

His glorious virtue is unlimited.

4. His meritorious achievements are vast;

His wisdom is deep and sublime.

His light, with awe-inspiring glory,

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Shakes the universe of a thousand million worlds.

I resolve to become a buddha,

Equal in attainment to you, O Holy King of the Dharma,

To save living beings from birth and death,

And to lead them all to liberation.

5. My discipline in giving (dāna), mind-control,

Moral virtues (śīla), patience (kṣānti), and effort (vīrya),

And also in meditation (dhyāna) and wisdom (prajñā),

Will be supreme and unsurpassed.

I vow that, when I have become a buddha,

I shall carry out this promise everywhere;

And to all fear-ridden beings

Shall I give great peace.

6. Even though there are buddhas

A thousand million koṭis in number,

And multitudes of great sages

Countless as the sands of the Ganges River,

I shall make offerings

To all those buddhas.

I shall seek the supreme Way

Resolutely and tirelessly.

7. Even though the buddha lands are as incalculable

As the sands of the Ganges River,

And other regions and worlds

Are also without number,

My light shall reach everywhere,

Pervading all those lands.

Such being the result of my efforts,

My glorious power will be immeasurable.

8. When I have become a buddha,

My land shall be most exquisite

And its people wonderful and unexcelled;

The seat of enlightenment will be supreme.

My land, being like nirvana itself,

Will be beyond comparison.

I take pity on living beings

And resolve to save them all.

9. Those who come from the ten directions

Will find joy and serenity of heart;

When they reach my land,

They shall dwell in peace and happiness.

I beg you, the Buddha, to become my witness

And to vouch for the truth of my aspiration.

Having now made my vows to you,

I will strive to fulfill them.

10. The World-honored Ones in the ten directions

Have unhindered wisdom;

I call upon those Revered Ones

To bear witness to my intention.

Even though I must remain

In a state of extreme pain,

I will diligently practice,

Enduring all hardships with tireless vigor.”

6 The Buddha said to Ānanda, “Having spoken these verses, Bhikṣu Dharmākara said to Buddha Lokeśvararāja, ‘Respectfully, World-honored One, I announce that I have awakened aspiration for highest, perfect enlightenment. I beseech you to explain the Dharma to me fully, so that I can perform practices for the establishment of a pure buddha land adorned with innumerable excellent qualities. So please teach me how to attain enlightenment quickly and to remove the roots of the afflictions of birth and death of all.’”

The Buddha said to Ānanda, “At that time Buddha Lokeśvararāja replied to Bhikṣu Dharmākara, ‘You yourself should know by what practice you can establish a glorious buddha land.’ The bhikṣu said to the Buddha, ‘That is far too vast and deep for my comprehension. I sincerely beseech you, Worldhonored One, to explain in detail the practices by which buddha tathāgatas

established their pure lands. After I hear that, I wish to practice as instructed

and so fulfill my aspirations.’

“At that time Buddha Lokeśvararāja recognized Bhikṣu Dharmākara’s

noble and high aspirations and taught him as follows: ‘If, for example, one

keeps on bailing water out of a great ocean with a pint measure, one will be

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able to reach the bottom after many kalpas and then obtain rare treasures. Like-

wise, if one sincerely, diligently, and unceasingly seeks the Way, one will be

able to reach one’s destination. What vow is there that cannot be fulfilled?’

“Then Buddha Lokeśvararāja explained in detail the greater and lesser

aspects of two hundred and ten koṭis of buddha lands, together with the good

and evil natures of heavenly and human beings living there. He revealed

them all to the bhikṣu just as he had requested. Then the bhikṣu, having heard

the Buddha’s exposition of the glorious pure lands and also having seen all

of them, resolved upon his supreme, unsurpassed vows. His mind being

serene and his aspirations free of attachment, he was unexcelled throughout

the world. For five full kalpas he contemplated the vows and then chose the

pure practices for the establishment of his buddha land.”

Ānanda asked the Buddha, “How long was the lifespan of beings in the

land of Buddha Lokeśvararāja?”4

The Buddha replied, “The length of life of that buddha was forty-two

kalpas.”

He continued, “After that, Dharmākara Bodhisattva adopted the pure

practices that had led to the establishment of the excellent lands of two hun-

dred and ten koṭis of buddhas. When he had finished this task, he went to

the Buddha, knelt down at his feet, walked around him three times, joined

his palms in worship, and sat down. He then said to the Buddha, ‘I have

adopted the pure practices for the establishment of a glorious buddha land.’

The Buddha said to him, ‘You should proclaim this. Know that now is the

right time. Encourage and delight the entire assembly. Hearing this, other

bodhisattvas will practice this Dharma and so fulfill their innumerable great

vows.’ The bhikṣu replied, ‘I beg you to grant me your attention. Now I will

fully proclaim my vows.’

7 1. If, when I attain buddhahood, there should be in my land a hell, a realm of

hungry ghosts, or a realm of animals, may I not attain perfect enlightenment.

2. If, when I attain buddhahood, humans and devas in my land should after death fall again into the three evil realms, may I not attain perfect enlightenment.

3. If, when I attain buddhahood, humans and devas in my land should not all be the color of pure gold, may I not attain perfect enlightenment.

4. If, when I attain buddhahood, humans and devas in my land should not all be of one appearance, and should there be any difference in their beauty, may I not attain perfect enlightenment.

5. If, when I attain buddhahood, humans and devas in my land should not remember all their former lives, not knowing at least the events that occurred during the previous hundred thousand koṭis of nayutas of kalpas, may I not attain perfect enlightenment.

6. If, when I attain buddhahood, humans and devas in my land should not possess the divine eye of seeing at least a hundred thousand koṭis of nayutas of buddha lands, may I not attain perfect enlightenment.

7. If, when I attain buddhahood, humans and devas in my land should

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not possess the divine ear of hearing the teachings of at least a hundred thousand koṭis of nayutas of buddhas and should not remember all of them, may I not attain perfect enlightenment.

8. If, when I attain buddhahood, humans and devas in my land should not possess the faculty of knowing the thoughts of others, at least those of all sentient beings living in a hundred thousand koṭis of nayutas of buddha lands, may I not attain perfect enlightenment.

9. If, when I attain buddhahood, humans and devas in my land should not possess the supernatural power of traveling anywhere in one instant, even beyond a hundred thousand koṭis of nayutas of buddha lands, may I not attain perfect enlightenment.

10. If, when I attain buddhahood, humans and devas in my land should give rise to thoughts of self-attachment, may I not attain perfect enlightenment.

11. If, when I attain buddhahood, humans and devas in my land should not dwell in the definitely assured stage and unfailingly reach nirvana, may I not attain perfect enlightenment.

12. If, when I attain buddhahood, my light should be limited, illuminating even a hundred thousand koṭis of nayutas of buddha lands, may I not attain perfect enlightenment.

13. If, when I attain buddhahood, my lifespan should be limited, even

to the extent of a hundred thousand koṭis of nayutas of kalpas, may I not

attain perfect enlightenment.

14. If, when I attain buddhahood, the number of the śrāvakas in my land

could be known, even if all the beings and pratyekabuddhas living in this

universe of a thousand million worlds should count them during a hundred

thousand kalpas, may I not attain perfect enlightenment.

15. If, when I attain buddhahood, humans and devas in my land should

have limited lifespans, except when they wish to shorten them in accordance

with their original vows, may I not attain perfect enlightenment.

16. If, when I attain buddhahood, humans and devas in my land should

even hear of any wrongdoing, may I not attain perfect enlightenment.

17. If, when I attain buddhahood, innumerable buddhas in the lands of

the ten directions should not all praise and glorify my Name, may I not attain

perfect enlightenment.

18. If, when I attain buddhahood, sentient beings in the lands of the ten

directions who sincerely and joyfully entrust themselves to me, desire to be

born in my land, and think of me even ten times should not be born there,

may I not attain perfect enlightenment. Excluded, however, are those who

commit the five grave offenses and abuse the Right Dharma.

19. If, when I attain buddhahood, sentient beings in the lands of the ten

directions who awaken aspiration for enlightenment, do various meritorious

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deeds, and sincerely desire to be born in my land, should not, at their death,

see me appear before them surrounded by a multitude of sages, may I not

attain perfect enlightenment.

20. If, when I attain buddhahood, sentient beings in the lands of the ten

directions who, having heard my Name, concentrate their thoughts on my

land, plant roots of virtue, and sincerely transfer their merits toward my land

with a desire to be born there should not eventually fulfill their aspiration,

may I not attain perfect enlightenment.

21. If, when I attain buddhahood, humans and devas in my land should

not all be endowed with the thirty-two physical characteristics of a great

being, may I not attain perfect enlightenment.

22. If, when I attain buddhahood, bodhisattvas in the buddha lands of

the other directions who visit my land should not ultimately and unfailingly

reach the stage of becoming a buddha after one more life, may I not attain perfect enlightenment. Excepted are those who wish to teach and guide sentient beings in accordance with their original vows. For they will wear the armor of great vows, accumulate merit, deliver all beings from birth and death, visit buddha lands to perform the bodhisattva practices, make offerings to buddha tathāgatas throughout the ten directions, enlighten countless sentient beings as numerous as the sands of the Ganges River, and establish them in highest, perfect enlightenment. Such bodhisattvas transcend the course of practice of ordinary bodhisattvas, manifest the practices of all the bodhisattva stages, and cultivate the virtues of Samantabhadra.

23. If, when I attain buddhahood, bodhisattvas in my land who would make offerings to buddhas through my divine power should not be able to reach immeasurable and innumerable koṭis of nayutas of buddha lands in as short a time as it takes to eat a meal, may I not attain perfect enlightenment.

24. If, when I attain buddhahood, bodhisattvas in my land should not be able, as they wish, to perform meritorious acts of worshiping the buddhas with the offerings of their choice, may I not attain perfect enlightenment.

25. If, when I attain buddhahood, bodhisattvas in my land should not be able to expound the Dharma with all-knowing wisdom, may I not attain perfect enlightenment.

26. If, when I attain buddhahood, there should be any bodhisattva in my land not endowed with the body of the Vajra god Nārāyaṇa, may I not attain perfect enlightenment.

27. If, when I attain buddhahood, sentient beings should be able, even with the divine eye, to distinguish by name and calculate by number all the myriads of manifestations provided for the humans and devas in my land, which will be glorious and resplendent and have exquisite details beyond description, may I not attain perfect enlightenment.

28. If, when I attain buddhahood, bodhisattvas in my land, even those

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with little store of merit, should not be able to see the bodhi tree, which has immeasurable light in countless colors and is four million li in height, may I not attain perfect enlightenment.

29. If, when I attain buddhahood, bodhisattvas in my land should not acquire eloquence and wisdom in upholding sutras and reciting and expounding them, may I not attain perfect enlightenment.

30. If, when I attain buddhahood, the wisdom and eloquence of bodhi-

sattvas in my land should be limited, may I not attain perfect enlightenment.

31. If, when I attain buddhahood, my land should not be resplendent,

revealing in its light all the immeasurable, innumerable, and inconceivable

buddha lands like images reflected in a clear mirror, may I not attain perfect

enlightenment.

32. If, when I attain buddhahood, all the myriads of manifestations in

my land, from the ground to the sky, such as palaces, pavilions, ponds,

streams, and trees, should not be composed both of countless treasures that

surpass in supreme excellence anything in the worlds of humans and devas

and of a hundred thousand kinds of aromatic wood whose fragrance per-

vades all the worlds of the ten directions, causing all bodhisattvas who sense

it to perform Buddhist practices, then may I not attain perfect enlightenment.

33. If, when I attain buddhahood, sentient beings in the immeasurable and

inconceivable buddha lands of the ten directions who have been touched by

my light should not feel peace and happiness in their bodies and minds sur-

passing those of humans and devas, may I not attain perfect enlightenment.

34. If, when I attain buddhahood, sentient beings in the immeasurable

and inconceivable buddha lands of the ten directions who have heard my

Name should not gain the bodhisattva’s insight into the non-arising of all

dharmas and should not acquire various profound dhāraṇīs, may I not attain

perfect enlightenment.

35. If, when I attain buddhahood, women in the immeasurable and incon-

ceivable buddha lands of the ten directions who, having heard my Name,

rejoice in faith, awaken aspiration for enlightenment, and wish to renounce

womanhood should after death be reborn again as women, may I not attain

perfect enlightenment.

36. If, when I attain buddhahood, bodhisattvas in the immeasurable and

inconceivable buddha lands of the ten directions who have heard my Name

should not, after the end of their lives, always perform sacred practices until

they reach buddhahood, may I not attain perfect enlightenment.

37. If, when I attain buddhahood, humans and devas in the immeasur-

able and inconceivable buddha lands of the ten directions who, having heard

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my Name, prostrate themselves on the ground to revere and worship me,

rejoice in faith, and perform the bodhisattva practices should not be respected by all devas and people of the world, may I not attain perfect enlightenment.

38. If, when I attain buddhahood, humans and devas in my land should not obtain clothing as soon as such a desire arises in their minds, and if fine robes as prescribed and praised by the buddhas should not be spontaneously provided for them to wear, and if these clothes should need sewing, bleaching, dyeing, or washing, may I not attain perfect enlightenment.

39. If, when I attain buddhahood, humans and devas in my land should not enjoy happiness and pleasure comparable to those of a monk who has exhausted all the passions, may I not attain perfect enlightenment.

40. If, when I attain buddhahood, the bodhisattvas in my land who wish to see the immeasurable glorious buddha lands of the ten directions should not be able to view all of them reflected in the jeweled trees, just as one sees one’s face reflected in a clear mirror, may I not attain perfect enlightenment.

41. If, when I attain buddhahood, bodhisattvas in the lands of the other directions who hear my Name should, at any time before becoming buddhas, have impaired, inferior, or incomplete sense organs, may I not attain perfect enlightenment.

42. If, when I attain buddhahood, bodhisattvas in the lands of the other directions who hear my Name should not all attain the samādhi called “pure liberation” and, while dwelling therein, should not, without losing concentration, be able to make offerings in one instant to immeasurable and inconceivable buddhas, World-honored Ones, may I not attain perfect enlightenment.

43. If, when I attain buddhahood, bodhisattvas in the lands of the other directions who hear my Name should not be reborn into noble families after death, may I not attain perfect enlightenment.

44. If, when I attain buddhahood, bodhisattvas in the lands of the other directions who hear my Name should not rejoice so greatly as to dance and perform the bodhisattva practices and should not acquire stores of merit, may I not attain perfect enlightenment.

45. If, when I attain buddhahood, bodhisattvas in the lands of the other directions who hear my Name should not all attain the samādhi called “universal equality” and, while dwelling therein, should not always be able to see the immeasurable and inconceivable tathāgatas until those bodhisattvas, too, become buddhas, may I not attain perfect enlightenment.

46. If, when I attain buddhahood, bodhisattvas in my land should not be able to hear spontaneously whatever teachings they may wish, may I not

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attain perfect enlightenment.

47. If, when I attain buddhahood, bodhisattvas in the lands of the other directions who hear my Name should not instantly reach the stage of nonretrogression, may I not attain perfect enlightenment.

48. If, when I attain buddhahood, bodhisattvas in the lands of the other directions who hear my Name should not instantly gain the first, second, and third insights into the nature of dharmas and firmly abide in the truths realized by all the buddhas, may I not attain perfect enlightenment.’”

8 The Buddha said to Ānanda, “Bhikṣu Dharmākara, having thus proclaimed those vows, spoke the following verses:

1. I have made vows, unrivaled in all the world;

I shall certainly reach the unsurpassed Way.

If these vows should not be fulfilled,

May I not attain perfect enlightenment.

2. If I should not become a great benefactor

In lives to come for immeasurable kalpas

To save the poor and the afflicted everywhere,

May I not attain perfect enlightenment.

3. When I attain buddhahood,

My Name will be heard throughout the ten directions;

Should there be any place where it is not heard,

May I not attain perfect enlightenment.

4. Free of greed and with profound mindfulness

And pure wisdom, I will perform the sacred practices;

I will seek to attain the unsurpassed Way

And become the teacher of devas and humans.

5. With my divine power I will display great light,

Illuminating the worlds without limit,

And dispel the darkness of the three defilements;

Thus I will deliver all beings from misery.

6. Having obtained the eye of wisdom,

I will remove the darkness of ignorance;

I will block all evil paths

And open the gate to the good realms.

7. When merits and virtues are perfected,

My majestic light will radiate in the ten directions,

Outshining the sun and moon

And surpassing the brilliance of the heavens.

8. I will open the Dharma storehouse for the multitudes

And endow them all with treasures of merit.

Being always among the multitudes,

I will proclaim the Dharma with the lion’s roar.

9. I will make offerings to all the buddhas,

Thereby acquiring roots of virtue.

When my vows are fulfilled and wisdom perfected,

I shall be the sovereign of the three worlds.

10. Like your unhindered wisdom, O Buddha,

Mine shall reach everywhere, illuminating all;

May my supreme wisdom

Be like yours, Most Honored One.

11. If these vows are to be fulfilled,

Let this universe of a thousand million worlds quake in response

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And let all the devas in heaven

Rain down rare and marvelous flowers.’”

9 The Buddha said to Ānanda, “As soon as Bhikṣu Dharmākara spoke those verses, the entire earth quaked in six ways and a rain of wonderful flowers fell from heaven, scattering everywhere. Spontaneous music was heard and a voice in the sky said, ‘Surely you will attain highest, perfect enlightenment.’

“Then Bhikṣu Dharmākara kept all those great vows, which were true, unfailing, and unsurpassed in the whole world, and intensely aspired to attain nirvana.

“Then, Ānanda, after proclaiming and establishing those universal vows in the presence of Buddha Lokeśvararāja before the multitude of beings,

including the eight kinds of superhuman beings, such as devas and dragon spirits, and also Māra and Brahmā, Bhikṣu Dharmākara was solely intent on producing a glorious and exquisite land. The buddha land that he sought to establish was vast in extent, unsurpassed, and supremely wonderful, always present and subject neither to decay nor change. During inconceivable and innumerable kalpas, he cultivated the immeasurable meritorious practices of the bodhisattva path.

“He did not harbor any thought of greed, hatred, or cruelty; nor did he allow any ideas of greed, hatred, or cruelty to arise. He was unattached to any form, sound, smell, taste, touch, or idea. Possessed of the power to persevere, he did not avoid undergoing various afflictions. Having little desire for his own sake, he knew contentment. Without any impure thought, enmity, or stupidity, he dwelled continually in tranquil samādhi. His wisdom was unobstructible and his mind free of falsehood and deceitfulness. With expressions of tenderness on his face and with kindness in his speech, he spoke to others in consonance with their inner thoughts. Courageous and diligent, strong willed and untiring, he devoted himself solely to the pursuit of the pure Dharma, thereby benefiting a multitude of beings. He revered the Three Treasures, respected his teachers and elders, and thus adorned his practices with a great store of merit. By so doing, he enabled sentient beings to partake of them.

“He dwelled in the realization that all dharmas are empty, devoid of distinctive features, and not to be sought after, and that they neither act nor arise; he thus realized that all dharmas are like magical creations. He avoided all wrong speech that would bring harm upon himself or others or both; he engaged in right speech that would bring benefit to himself or others or both. He abandoned his kingdom and renounced the throne, leaving behind wealth and sensuous pleasures. Practicing the six pāramitās himself, he taught others to do the same. During innumerable kalpas, he accumulated merit and amassed virtues.

“Wherever he was born, an immeasurable store of treasure spontaneously appeared as he wished. He taught countless sentient beings and guided them on the path of highest, true enlightenment. He was reborn as a rich man, a lay devotee, a member of the highest caste or of noble family (brahman), a kṣatriya king, a wheel-turning monarch (cakravartin), a king of one of the

six heavens in the world of desire, or even higher, as a Brahmā king. He revered and worshiped all buddhas by making the four kinds of offerings to them. The merit he thus acquired was indescribably great. Fragrance issued from his mouth as from a blue lotus flower, and every pore of his body emitted the scent of sandalwood, which permeated innumerable worlds. His appearance was majestic and his physical characteristics and marks were truly wonderful. From his hands inexhaustible treasures, clothes, food and drink, rare

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and exquisite flowers and incense, silken canopies, banners, and other ornaments were produced. In such manifestations he was unrivaled among all heavenly and human beings. He thus attained command of all dharmas.”

10 Ānanda asked the Buddha, “Has Bodhisattva Dharmākara already attained buddhahood and then passed into nirvana? Or has he not yet attained buddhahood? Or is he dwelling somewhere at present?”

The Buddha replied to Ānanda, “Bodhisattva Dharmākara has already attained buddhahood and is now dwelling in a western buddha land called ‘Peace and Bliss,’ a hundred thousand koṭis of lands away from here.”

Ānanda further asked the Buddha, “How much time has passed since he attained buddhahood?”

The Buddha replied, “Since he attained buddhahood about ten kalpas have passed.”

He continued, “In that buddha land, the earth is composed of seven kinds of jewels—namely, gold, silver, beryl, coral, amber, agate, and ruby—that have spontaneously appeared. The land itself is so vast, spreading boundlessly to the farthest extent, that it is impossible to know its limit. All the rays of light from those jewels intermingle and create manifold reflections, producing a dazzling illumination. Those pure, superb, and exquisite adornments are unsurpassed in all the worlds of the ten directions. They are the finest of all gems and are like those of the sixth heaven. In that land, there are no mountains, such as Mount Sumeru and the Encircling Adamantine Mountains. Likewise, there are neither oceans nor seas and neither valleys nor gorges. But one can see those manifestations by the Buddha’s power if one so wishes. In that land there is no hell; neither are there realms of hungry ghosts or animals nor other adverse conditions. Neither do the four seasons of spring, summer, autumn, and winter exist. It is always moderate and pleasant, never cold or hot.”

Then Ānanda asked the Buddha, “If, World-honored One, there is no

Mount Sumeru in that land, what sustains the Heaven of the Four Kings and

the Heaven of the Thirty-three Gods?”

The Buddha said to Ānanda, “What sustains Yāma, which is the third

heaven of the world of desire, and other heavens up to the highest heaven

of the world of form?”

Ānanda answered, “The consequences of karma are inconceivable.”

The Buddha said to Ānanda, “Inconceivable indeed are the consequences

of karma, and so are the worlds of the buddhas. By the power of meritori-

ous deeds, sentient beings in that land dwell on the ground of karmic reward.

That is why those heavens exist without Mount Sumeru.”

Ānanda continued, “I do not doubt this myself but have asked about it

simply because I wished to remove such doubts for the benefit of sentient

beings in the future.”

11 The Buddha said to Ānanda, “The majestic light of Buddha Amitāyus is

the most exalted. No other buddha’s light can match his. The light of some

buddhas illuminates a hundred buddha lands, and that of others a thousand

buddha lands. Briefly, that of Amitāyus illuminates the eastern buddha lands

as numerous as the sands of the Ganges River. In the same way, it illumi-

nates the buddha lands in the south, west, and north, in each of the four inter-

mediate directions, and above and below. Further, the light of some buddhas

extends seven feet; that of others, one yojana, or two, three, four, or five

yojanas; and the distance covered increases in this way until the light of

some buddhas illuminates one buddha land.

“For this reason, Amitāyus is called by the following names: the Buddha

of Infinite Light, the Buddha of Boundless Light, the Buddha of Unhindered

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Light, the Buddha of Incomparable Light, the Buddha of the Light of the

King of Flame, the Buddha of Pure Light, the Buddha of the Light of Joy,

the Buddha of the Light of Wisdom, the Buddha of Unceasing Light, the

Buddha of Inconceivable Light, the Buddha of Ineffable Light, and the

Buddha of the Light Outshining the Sun and Moon.

“If sentient beings encounter his light, their three defilements are removed;

they feel tenderness, joy, and pleasure; and good thoughts arise. If sentient

beings in the three realms of suffering see his light they will all be relieved

and freed from affliction. At the end of their lives they all reach liberation.

“The light of Amitāyus shines brilliantly, illuminating all the buddha lands of the ten directions. There is no place where it is not perceived. I am not the only one who now praises his light. All the buddhas, śrāvakas, pratyekabuddhas, and bodhisattvas praise and glorify it in the same way. If sentient beings, having heard of the majestic virtue of his light, glorify it continually, day and night, with sincerity of heart, they will be able to attain birth in his land as they wish. Then the multitudes of bodhisattvas and śrāvakas will praise their excellent virtue. Later, when they attain buddhahood, all the buddhas and bodhisattvas in the ten directions will praise their light, just as I now praise the light of Amitāyus.”

The Buddha continued, “The majestic glory of the light of Amitāyus could not be exhaustively described even if I praised it continually, day and night, for a period of one kalpa.”

12 The Buddha said to Ānanda, “The lifespan of Amitāyus is so long that it is impossible for anyone to calculate it. To give an illustration, let us suppose that all the innumerable sentient beings in the worlds of the ten directions were reborn in human form and that every one became a śrāvaka or pratyekabuddha. Even if they assembled in one place, concentrated their thoughts, and exercised the power of their wisdom to the utmost to reckon the length of the Buddha’s lifespan by the number of kalpas, even after a thousand million kalpas they could still not reach its limit. So it is with the lifespan of śrāvakas, bodhisattvas, heavenly beings, and human beings in his land. Similarly, it is not to be encompassed by any means of reckoning or by any metaphorical expression. Again, the number of śrāvakas and bodhisattvas living there is incalculable. They are fully endowed with transcendent wisdom and free in their exercise of majestic power; they could hold the entire world in their hands.”

13 The Buddha said to Ānanda, “The number of śrāvakas at the first teaching assembly of that buddha was incalculable; so was the number of bodhisattvas. Even if an immeasurable and countless number of humans multiplied by millions of koṭis should all become like Mahāmaudgalyāyana and together reckon their number during innumerable nayutas of kalpas, or even until they attain nirvana, they still could not know that number. Let us suppose that there is a great ocean, infinitely deep and wide, and that one takes

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a drop of water out of it with a one-hundredth part of a split hair. How would

you compare that drop of water with the rest of the ocean?”

Ānanda replied, “When the drop of water is compared with the great

ocean, it is impossible even for one skilled in astronomy or mathematics to

know the proportion, or for anyone to describe it by any rhetorical or

metaphorical expression.”

The Buddha said to Ānanda, “Even if people like Mahāmaudgalyāyana

were to count for millions of koṭis of kalpas, the number of the śrāvakas and

bodhisattvas at the first teaching assembly who could be counted would be

like a drop of water, and the number of sages yet to be counted would be

like the rest of the ocean.

14 “Again, seven-jeweled trees completely fill that land. There are some

made of gold, some of silver, and others made of beryl, crystal, coral, ruby,

or agate. There are also trees made of two to seven kinds of jewels.

“There are gold trees with leaves, flowers, and fruits of silver; silver

trees with leaves, flowers, and fruits of gold; beryl trees with leaves, flow-

ers, and fruits of crystal; crystal trees with leaves, flowers, and fruits of beryl;

coral trees with leaves, flowers, and fruits of ruby; ruby trees with leaves,

flowers, and fruits of beryl; agate trees with leaves, flowers, and fruits made

of various jewels.

“Again, there are jeweled trees with purple-gold roots, white-silver

trunks, beryl branches, crystal twigs, coral leaves, ruby flowers, and agate

fruits. There are jeweled trees with white-silver roots, beryl trunks, crystal

branches, coral twigs, ruby leaves, agate flowers, and purple-gold fruits.

There are jeweled trees with beryl roots, crystal trunks, coral branches, ruby

twigs, agate leaves, purple-gold flowers, and white-silver fruits. There are

jeweled trees with crystal roots, coral trunks, ruby branches, agate twigs,

purple-gold leaves, white-silver flowers, and beryl fruits. There are jeweled

trees with coral roots, ruby trunks, agate branches, purple-gold twigs, white-

silver leaves, beryl flowers, and crystal fruits. There are jeweled trees with

ruby roots, agate trunks, purple-gold branches, white-silver twigs, beryl

leaves, crystal flowers, and coral fruits. There are jeweled trees with agate

roots, purple-gold trunks, white-silver branches, beryl twigs, crystal leaves,

coral flowers, and ruby fruits.

“These jeweled trees are in parallel rows, their trunks are evenly spaced, their branches are in level layers, their leaves are symmetrical, their flowers harmonize, and their fruits are well arranged. The brilliant colors of these

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trees are so luxuriant that it is impossible to see them all. When a fresh breeze wafts through them, exquisite sounds of the pentatonic scales, such as gong and shang, spontaneously arise and make symphonic music.

15 “Again, the bodhi tree of Buddha Amitāyus is four million li in height and five thousand yojanas in circumference at its base. Its branches spread two hundred thousand li in each of the four directions. It is a natural cluster of all kinds of precious stones and is adorned with the kings of jewels, namely, moonbright maṇi-gems and ocean-supporting wheel gems. Everywhere between its twigs hang jeweled ornaments with a thousand million different colors intermingling in various ways, and their innumerable beams shine with the utmost brilliance. The bodhi tree itself is covered with nets of rare, excellent gems, and on it appear all kinds of ornaments in accordance with one’s wishes.

“When a gentle breeze wafts through its branches and leaves, innumerable exquisite Dharma sounds arise, which spread far and wide, pervading all the other buddha lands in the ten directions. Those who hear the sounds attain penetrating insight into dharmas and dwell in the stage of non-retrogression. Until they attain buddhahood, their senses of hearing will remain clear and sharp and they will not suffer from any pain or sickness. Whether they hear the sounds of the bodhi tree, see its colors, smell its perfume, taste its flavors, perceive its lights, or conceive of the Dharma in their minds, they all attain profoundly penetrating insight into dharmas and dwell in the stage of non-retrogression. Until they attain buddhahood, their six sense organs will remain sharp and clear and they will not suffer from any pain or sickness.

“Ānanda, when humans and devas of that land see the bodhi tree, they will attain three insights: first, insight into reality through hearing the sacred sounds; second, insight into reality by being in accord with it; and third, insight into the non-arising of all dharmas. These benefits are all bestowed by the majestic power of Amitāyus, the power of his Original Vow, his perfectly fulfilled vow, his clear and manifest vow, his firm vow, and his accomplished vow.”

The Buddha said to Ānanda, “A king of this world possesses a hundred

thousand kinds of music. From the realm ruled by a wheel-turning monarch

up to the sixth heaven [of the world of desire], the sounds of the music pro-

duced in each higher realm are ten million koṭis of times superior to those

of a lower one. The thousands of varieties of musical sound produced in the

sixth heaven are a thousand koṭis of times inferior to one sound produced by

the seven-jeweled trees in the land of Amitāyus. Again, in that land, there

are thousands of varieties of spontaneous music, which are all, without excep-

tion, sounds of the Dharma. They are clear and serene, full of depth and res-

onance, delicate, and harmonious; they are the most excellent sounds in all

the worlds of the ten directions.

16 “Again, the halls, monasteries, palaces, and pavilions are spontaneous

apparitions, all adorned with the seven kinds of jewels and hung with cur-

tains of various other jewels, such as pearls and moonbright maṇi-gems.

“Inside and out, to right and left, are bathing ponds. Some of them are

ten yojanas in length, breadth, and depth; some are twenty yojanas; others,

thirty; and so on, until we come to those measuring a hundred thousand yojanas

in length, breadth, and depth. They are full to the brim with the water that

possesses the eight excellent qualities, clear, fragrant, and tasting like nectar.

First 17 of 42 passages. Read on

The Larger Sutra on Amitāyus

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