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THE LARGER SUKHAVATIVYUHA SUTRAor
The
Sutra on the Buddha of Eternal Life
Kinh Vô
Luong Tho
Chapter 1 to 17Translated
by F. Max Mueller Edited
for Internet Publication by Richard
St. Clair This
electronic version may be copied and distributed free and without
permission provided that it is not altered in any way. ------------------------------------------------------------------------ Editorial
Notes This
is an ASCII version of the Larger Sukhavati-Vyuha Sutra published in the
Sacred Books of the East series, vol. XLIX, Clarendon Press, Oxford,
England, 1894. The original edition is in the public domain. All
diacritical marks have been removed in order to produce this edition to
accommodate ASCII texting. Many editorial practices have changed over the
century since this work was published; hence, other editorial changes have
been made as well. Changes made to the text are: •Original
italicized 'g' changed to 'j' (e.g. Gina becomes Jina, Agita becomes
Ajita, yogana becomes yojana) •'A' with caret ( ^ ) rendered normal 'a';
exception: Sakyamuni changed to Shakyamuni •"the Law" is
changed to "the Dharma" throughout •"the Church" is
changed to "the Sangha" throughout •Paragraph mark changed to
'#' •Kakravada changed to Chakravada, others similarly •niyuta changed
to nayuta •Ganga (River) changed to Ganges •Most other italicized
letters, indicating Sanskrit pronunciation, are rendered asnormal text.
•'Bhikshu' is retained, although many recent English transcriptions give
'Bhikkhu' •Paragraph divisions have been added at significant places
where the original is lengthy, or to set off quoted dialogue. •The text
"viz.,"(short for 'videlicet', or 'which see' in Latin) is
replaced throughout by modern colloquial "that is,". •Aviki
respelled as Avichi. The
footnotes in the original publication appear on the page where they are
referenced. In this edition, all footnotes are at the end of the complete
text. Footnotes number by page in the original. In this edition they run
consecutively throughout. Footnotes in the text are marked by a caret ( ^
) followed by the footnote number, where the original footnotes appear. In
the Footnote section, the footnoted phrase or keyword is [bracketed] for
clarity - this is an addition to the original. ------------------------------------------------------------------------ THE
LARGER SUKHAVATI-VYUHA.
DESCRIPTION
OF SUKHAVATI, THE LAND OF BLISS.
*** Om.
Adoration
to the Three Treasures! Om.
Adoration
to all the glorious Buddhas and Bodhisattvas! Adoration
to all Buddhas, Bodhisattvas, Aryas, Sravakas, and Pratyekabuddhas, past,
present, and to come, who dwell in the unlimited and endless Lokadhatus of
the ten quarters! Adoration
to Amitabha! Adoration
to him whose soul is endowed with incomprehensible virtues! Adoration
to Amitabha, to the Jina, to thee, O Muni! I
go to Sukhavati through thy compassion also; To
Sukhavati, with its groves, resplendent with gold, The
delightful, adorned with the sons of Sugata,-- I
go to it, which is full of many jewels and treasures; And
the refuge of thee, the famous and wise. *** #
1. Thus it was heard by me. At one time the Bhagavat^1 dwelt in Rajagriha,
on the mountain Gridhrakuta, with a large assembly of Bhikshus, with
thirty-two thousands of Bhikshus, all holy (arhat), free from frailties
and cares, who had performed their religious duties, whose thoughts had
been thoroughly freed through perfect knowledge, with inquiring thoughts,
who had broken the fetters of existence, who had obtained their desires,
who had conquered, who had achieved the highest self restraint, whose
thoughts and whose knowledge were unfettered, Mahanagas (great heroes),
possessed of the six kinds of knowledge, self-controlled, meditating on
the eight kinds of salvation, possessed of the powers, wise in wisdom,
elders, great disciples, that is, 1. Ajnatakaundinya, 2. Asvajit, 3.
Vashpa, 4. Mahanaman, 5. Bhadrajit, 6. Yasodeva, 7. Vimala, 8. Subahu, 9.
Purna Maitrayaniputra^2, 10. Uruvilva-kasyapa, 11. Nadi-kasyapa, 12.
Gaya-kasyapa, 13. Kumara-kasyapa, 14. Maha-kasyapa, 15. Shariputra^3, 16.
Mahamaudgalyayana, 17. Mahakaushthilya, 18. Mahakaphila, 19. Mahakunda,
20. Aniruddha^4, 21. Nandika, 22. Kampila^5, 23. Subhuti, 24. Revata, 25.
Khadiravanika^6, 26. Vakula, 27. Svagata, 28. Amogharaja, 29. Parayanika,
30. Patka, 31. Kullapatka, 32. Nanda, 33. Rahula, and 34. the blessed
Ananda,--with these and with other elders, and great disciples, who were
wise in wisdom, with the exception of one person who had still to be
advanced on the path of the disciples, that is, the blessed Ananda;--and
with many noble-minded Bodhisattvas, led by Maitreya. #2.
Then the blessed Ananda, having risen from his seat, having put his cloak
on one shoulder, and knelt on the earth with his right knee, making
obeisance with folded hands in the direction of the Bhagavat, spoke thus
to the Bhagavat: 'Thy organs of sense, O Bhagavat, are serene, the colour
of thy skin is clear, the colour of thy face bright and yellowish. As an
autumn cloud is pale, clear, bright and yellowish, thus the organs of
sense of the Bhagavat are serene, the colour of his face is clear, the
colour of his skin bright and yellowish. And as, O Bhagavat, a piece of
gold coming from the Jambu river, having been thrown into a furnace by a
clever smith or by his apprentice, and well fashioned, when thrown on a
pale cloth, looks extremely clear, bright and yellowish, thus the organs
of sense of the Bhagavat are serene, the colour of his face is clear, and
the colour of his skin bright and yellowish. Moreover, I do not know, O
Bhagavat, that I have ever seen the organs of sense of the Tathagata so
serene, the colour of his face so clear and the colour of his skin so
bright and yellowish before now. This thought occurs to me, O Bhagavat:
probably, the Tathagata dwells to-day in the state of a Buddha, probably
the Tathagata dwells to-day in the state of a Jina, in the state of
omniscience, in the state of a Mahanaga; and he contemplates the holy and
fully enlightened Tathagatas of the past, future, and present.' After
these words, the Bhagavat thus spoke to the blessed Ananda: Well said!
well said! Ananda. Did the gods suggest this matter to you? or the blessed
Buddhas ? Or do you know this through the philosophical knowledge which
you possess?' After
these words the blessed Ananda spoke thus to the Bhagavat: 'The gods, O
Bhagavat, do not suggest this matter to me, nor the blessed Buddhas, but
this thought occurs to me by my own philosophy alone, that is, that
probably the Tathagata dwells to-day in the state of a Buddha, probably
the Tathagata dwells to-day in the state of a Jina, in the state of
omniscience, [in the state of a Mahanaga]^7; or he contemplates [the
venerable Buddhas] of the past, future, and present.' After
these words the Bhagavat spoke thus to the blessed Ananda: 'Well said!
well said! Ananda; excellent indeed is your question^8, good your
philosophy, and beautiful your understanding! You, O Ananda, have arrived
for the benefit and happiness of many people, out of compassion for the
world, for the sake of the great body of men, for the benefit and
happiness of gods and men, as you think it right to ask the Tathagata this
matter^9: Thus, indeed, Ananda, might pile up^10 intellectual knowledge
under immeasurable and innumerable blessed, holy, and fully enlightened
Tathagatas, and yet the knowledge of the Tathagata would not be exceeded
thereby. And why? Because, O Ananda, one who possesses the knowledge of a
Tathagata possesses an intellectual knowledge of causes that cannot be
exceeded^11. 'If^12
the Tathagata wished O Ananda, he could live for a whole kalpa (age) on
one alms-gift, or for a hundred kalpas, or for a thousand kalpas, or for a
hundred thousand kalpas, to a hundred thousand nayutas of kotis of
kalpas^13, nay, he could live beyond, and yet the organs of nature of the
Tathagata would not perish, the colour of his face would not be altered,
nor would the colour of his skin be injured. And why? Because, O Ananda,
the Tathagata has so fully obtained the Paramitas^14 which arise from
Samadhi^15. 'The
appearance of fully enlightened Buddhas is very difficult to be obtained
in this world, O Ananda. As the appearance of Audumbara-flowers is very
difficult to be obtained in this world; thus, O Ananda, the appearance of
Tathagatas who desire welfare, wish for what is beneficial, are
compassionate, and have arrived at the highest compassion, is very
difficult to be obtained. But, O Ananda, it is (owing to) the grace of the
Tathagata himself that you think that the Tathagata should be asked this
question, so that there may arise in this world beings who can be teachers
of all the world, for the sake of noble-minded Bodhisattvas. Therefore, O
Ananda, listen, and take it well and rightly to heart! I shall tell you.'
'
Yes, O Bhagavat,' so did the blessed Ananda answer the Bhagavat. #
3. The Bhagavat then spoke to Ananda: 'At the time, O Ananda, which was
long ago in the past, in an innumerable and more than innumerable,
enormous, immeasurable, and incomprehensible kalpa before now,--at that
time, and at that moment, there arose in the world a holy and fully
enlightened Tathagata called 1. Dipankara. Following after Dipankara, O
Ananda, there was a Tathagata 2. Pratapavat, and after him, 3. Prabhakara,
4. Kandanagandha, 5. Sumerukalpa, 6. Kandana, 7. Vimalanana, 8.
Anupalipta, 9. Vimalaprabha, 10. Nagabhibhu, 11. Suryodana, 12.
Giririjaghosha, 13. Merukuta, 14. Suvarnaprabha, 15. Gyotishprabha, 16.
Vaiduryanirbhasa, 17. Brahmaghosha, 18. Kandabhibho, 19. Turyaghosha, 20.
Muktakusumapratimanditaprabha, 21. Srikuta, 22.
Sagaravarabuddhivikriditabhijna, 23. Varaprabha, 24. Mahagandhajanirbhasa,
25. Vyapagatakhilamalapratighosha, 26. Surakuta, 27. Rananjaha, 28.
Mahagunadharabuddhipraptibhijna, 29. Chandrasuryajihmikarana, 30.
Uttaptavaiduryanirbhasa, 31. Chittadharabuddhisankusumitabhyudgata, 32.
Pushpavativanarajasankusumitabhijna, 33. Pushpakara, 34. Udakakandra, 35.
Avidyandhakaravidhvamsanakara, 36. Lokendra, 37.
Muktakkhatrapravatasadrisa, 38. Tishya, 39. Dharmamativinanditaraja, 40.
Simhasigarakutavinanditaraja, 41. Sagaramerukandra, 42.
Brahmasvaranadabhinandita, 43. Kusumasambhava, 44. Praptasena, 45.
Kandrabhanu, 46. Merukuta, 47. Chandraprabha, 48. Vimalanetra, 49.
Girirajaghoshesvara, 50. Kusumaprabha, 51. Kusumavrishtyabhiprakirna, 52.
Ratnakandra, 53. Padmabimbyupasobhita, 54. Chandanagandha, 55.
Ratnabhibhasa, 56. Nimi, 57. Mahivyuha, 58. Vyapagatakhiladosha, 59.
Brahmaghosha, 60. Saptaratnabhivrishta, 61. Mahijunadhara, 62.
Mahatamalapatrakandanakardama, 63. Kusumabhijna, 64. Ajnavidhvamsana, 65.
Kesarin, 66. Muktakkhatra, 67. Suvarnagarbha, 68. Vaiduryagarbha, 69.
Mahaketu, 70. Dharmaketu, 71. Ratnaketu, 72. Ratnasri, 73. Lokendra, 74.
Narendra, 75. Karunika, 76. Lokasundara, 77. Brahmaketu, 78. Dharmamati,
79. Simha, 80. Simhamati. 'After
Simhamati, a holy and fully enlightened Tathagata arose in the world,
Lokesvararaja by name, perfect in knowledge and conduct, a Sugata, knowing
the world, without a superior, charioteer of men whose passions have to be
tamed, teacher of gods and men, a Buddha, a Bhagavat. And again during the
time of the preaching of this holy and fully enlightened Tathagata
Lokesvararaja, O Ananda, there was a Bhikshu, Dharmakara by name, richly
endowed with memory, with understanding, prudence, and wisdom,--richly
endowed with vigour, and of noble character. #
4. 'Then, O Ananda, that Bhikshu Dharmakara, having risen from his seat,
having put his cloak on one shoulder, and knelt on the earth with his
right knee, stretching forth his folded hands to where the Bhagavat
Tathagata Lokesvararaja was, and, after worshipping the Bhagavat, he, at
that very time, praised him in his presence with these Gathas: "O
thou of immeasurable light, whose knowledge is endless and incomparable;
not any other light can shine here (where thou art)! The rays of the moon
of Siva and of the jewel of the sun, were not bright here in the whole
world, (1) "The
form also is infinite in the best of beings^16; thus also the voice of
Buddha is of infinite sound; his virtue likewise, with meditation,
knowledge^17, strength; like unto thee there is no one in this world. (2)
"The
Law (dharma) is deep, wide, and subtle; the best of Buddhas is
incomprehensible, like the ocean; therefore there is no further exaltation
of the teacher; having left all faults, he is gone to the other shore^18.
(3) "Then
the best of Buddhas^19, of endless light, lights up all regions, he the
king of kings; and I, having become Buddha, and a master of the Dharma,
may I deliver mankind from old age and death! (4) "And
I, on the strength of generosity, equanimity, virtue, forbearance, power,
meditation and absorption, undertake here the first and best duties, and
shall become a Buddha, the saviour of all beings. (5) "And
I, seeking for the knowledge of the best of the Blessed Ones, shall always
worship many hundred thousands of kotis of Buddhas, endless like the sand
of the Ganges, the incomparable lords. (6) "Whatever
worlds there are, similar (in number) to the sand of the Ganja, and the
endless countries which exist besides, there everywhere I shall send out
light, because I have attained such power^20. (7) "My
land is (to be) noble, the first and the best; the Bodhi-tree excellent in
this world^21. There is incomparable happiness arising from Nirvana, and
this also I shall explain as vain. (8) "Beings^22
come hither from the ten quarters; having arrived there they quickly show
my happiness. May Buddha there teach me the truth,--I form a desire full
of true strength and vigour. (9) "I,
knowing the worlds of the ten quarters, possessed of absolute
knowledge--they also always proclaim my thought! May I, gone to Avichi
hell, always abide there, but I shall never cease to practise the power of
prayer! [i. e. May I remain in hell, if I cease to pray.]" (10)
#
5. 'Then, O Ananda, that Bhikshu Dharmakara, having praised the Bhagavat,
the Tathagata Lokesvararaja, in his presence, with those Gathas, spoke
thus: "O Bhagavat, I wish to know the highest perfect knowledge.
Again and again I raise and incline my thoughts towards the highest
perfect knowledge. May therefore the Bhagavat, as a teacher, thus teach me
the Dharma, that I may quickly know the highest perfect knowledge. May I
become in the world a Tathagata, equal to the unequalled. And may the
Bhagavat proclaim those signs by which I may comprehend the perfection of
all good qualities of a Buddha country." 'After
this, O Ananda, the Bhagavat Lokesvararaja, the Tathagata, thus spoke to
that Bhikshu: " Do you by yourself, O Bhikshu, know the perfection of
all excellences and good qualities of a Buddha country ? '
He said: "O Bhagavat, I could not do this, but the Bhagavat alone.
Explain the perfection of the excellences and all the good qualities of
Buddha countries of the other Tathagatas, after hearing which we may
fulfil every one of their signs." 'Then,
O Ananda, the Tathagata Lokesvararaja, holy and fully enlightened, knowing
the good disposition of that Bhikshu, taught for a full koti of years the
perfection of all the excellences and good qualities of Buddha countries
belonging to eighty-one hundred thousand nayutas of kotis of Buddhas,
together with the signs, indication, and description, desiring welfare,
wishing for benefits, compassionate, full of compassion, so that there
might never be an end of Buddha countries, having conceived great pity for
all beings. The measure of life of that Tathagata was full forty kalpas. #
6. 'Then, O Ananda, that Bhikshu Dharmakara, taking the perfections of all
the excellences and good qualities of those Buddha countries, of those
eighty-one hundred thousand nayutas of kotis of Buddhas, and concentrating
them all on one Buddha country, worshipped with his head the feet of the
Bhagavat Lokesvararaja, the Tathagata, turned respectfully round him to
the right, and walked away from the presence of this Bhagavat. And
afterwards, for the space of five kalpas, he thus concentrated the
perfection of all the excellences and good qualities of the Buddha
countries, such as had never been known before in the ten quarters of the
whole world, more excellent, and more perfect than any, and composed the
most excellent prayer. #
7. 'Thus, O Ananda, that Bhikshu concentrated in his mind a perfection of
a Buddha country eighty-one times more immeasurable, noble, and excellent
than the perfection of the eighty-one hundred thousand nayutas of kotis of
Buddha countries that had been told him by the Bhagavat Lokesvararaja, the
Tathagata. And then, proceeding to where the Tathagata was, he worshipped
the feet of the Bhagavat with his head, and said: "O Bhagavat, the
perfection of all the excellences and good qualities of the Buddha
countries has been concentrated by me." 'After
this, O Ananda, the Tathagata Lokesvararaja thus spoke to the Bhikshu:
"Preach then, O Bhikshu;--the Tathagata allows it. Now is the proper
time, O Bhikshu. Delight the assembly, produce joy, let the lion's voice
be heard, so that now and hereafter, noble-minded Bodhisattvas, hearing
it, may comprehend the. different subjects (or occasions) of the prayers
for the perfection of the good qualities of a Buddha country." 'Then,
O Ananda, that Bhikshu Dharmakara thus spoke at that time to the Bhagavat:
"May the Bhagavat thus listen to me, to what my own prayers are, and
how, after I shall have obtained the highest perfect knowledge, my own
Buddha country will then be endowed with all inconceivable excellences and
good qualities. #
8. 1. "O Bhagavat, if in that Buddha country of mine there should be
either hell, brute-creation^23, the realm of departed spirits, or the body
of Asuras, then may I not obtain the highest perfect knowledge. 2.
"O Bhagavat, if in that Buddha country of mine the beings who are
born there should fall away (die), and fall into hell, the brute-creation,
the realm of departed spirits, or into the body of Asuras, then may I not
obtain the highest perfect knowledge. 3.
"O Bhagavat, if in that Buddha country of mine the beings who are
born there should not all be of one colour, that is, a golden colour, then
may I not obtain the hignest perfect knowledge. 4.
"O Bhagavat, If in that Buddha country of mine there should be
perceived any difference between gods and men, except when people count
and tell, saying: 'These are gods and men, but only in ordinary and
imperfect parlance,' then may I not obtain the highest perfect knowledge.
5.
"O Bhagavat, if in that Buddha country of mine the beings who are
born there should not be possessed of the highest Paramitas of miraculous
power and self-control, so that they could at least in the shortest.
moment of one thought step over a hundred thousand nayutas of kotis of
Buddha countries, then may I not oratain the highest perfect knowledge.
6.
"O Bhagavat, if in that Buddha country of mine the beings who are
born there should not all be possessed of the recollection of their former
births, so as at least to remember a hundred thousand nayutas of kotis of
kalpas, then may I not the highest perfect knowledge. 7.
"O Bhagavat, if in that Buddha country of mine the beings who are
born there should not all acquire the divine eye, so as at least to be
able to see a hundred thousand nayutas of kotis of worlds, then may I not
obtain the highest perfect knowledge. 8.
"O Bhagavat, if in that Buddha country of mine the beings who are
born there should not all acquire the divine ear, so as at least to be
able to hear at the same time the good Law from a hundred thousand nayutas
of kotis of Buddha countries, then may I not obtain the highest perfect
knowledge. 9.
"O Bhagavat, if in that Buddha country of mine the beings who are
born there should not all be skilled in the knowledge of the thoughts of
other people, so as at least to be able to know the deeds and thoughts of
beings belonging to a hundred thousand nayutas of kotis of Buddha
countries, then may I not obtain the highest perfect knowledge. 10.
"O Bhagavat, if in that Buddha country of mine the beings who are
born there should form any idea of property, even with regard to their own
body, then may I not obtain the highest perfect knowledge. 11.
"O Bhagavat, if in that Buddha country of mine the beings who are
born there should not all be firmly established, that is, in absolute
truth, till they have reached Mahaparinirvixu, then may I not obtain the
highest perfect knowledge. 12.
"O Bhagavat, if any being should be able to count the pupils
belonging to me after I have obtained the highest perfect knowledge in
that Buddha country of mine, even if all beings who are contained in those
three millions of spheres of worlds^24, after having become
Pratyekabuddhas^25, should be counting for a hundred thousand nayutas of
kotis of kalpas, then may I not obtain the highest perfect knowledge.
13.
"O Bhagavat, if, after I have obtained the highest perfect knowledge,
my light should be liable to be measured in this Buddha country of mine,
even by the measure of a hundred thousand nayutas of kotis of Buddha
countries, then may I not obtain the highest perfect knowledge. 14
"O Bhagavat, if the measure of the life of the beings in that Buddha
country of mine, after I have obtained the highest perfect knowledge,
should be liable to be measured, excepting always by their own power of
prayer, then may I not obtain the highest perfect knowledge. 15.
"O Bhagavat, if the measure of my life after I have obtained Bodhi
(Buddha knowledge) should be limited, even by numbering a hundred thousand
nayutas of kotis of kalpas, then may I not obtain the highest perfect
knowledge. 16.
"O Bhagavat, if, for the beings in this Buddha country of mine, after
I have obtained Bodhi, even the name of sin should exist, then may I not
obtain the highest perfect knowledge. 17.
"O Bhagavat, if immeasurable and innumerable blessed Buddhas in
immeasurable Buddha countries do not glorify my name, after I have
obtained the Bodhi (knowledge); if they do not preach my fame and proclaim
my praise, and utter it together, then may I not obtain the highest
perfect knowledge. 18
^26. "O Bhagavat, if those beings who have directed their thought
towards the highest perfect knowledge in other worlds, and who, after
having heard my name, when I have obtained the Bodhi (knowledge), have
meditated on me with serene thoughts; if at the moment of their death,
after having approached them, surrounded by an assembly of Bhikshus, I
should not stand before them, worshipped by them, that is, so that their
thoughts should not be troubled, then may I not obtain the highest perfect
knowledge. 19.
"O Bhagavat, if those beings who in immeasurable and innumerable
Buddha countries, after they have heard my name, when I shall have
obtained Bodhi, should direct their thought to be born in that Buddha
country of mine, and should for that purpose bring their stock of merit to
maturity, if these should not be born in that Buddha country, even those
who have only ten times repeated the thought (of that Buddha country),
barring always those beings who have committed the (five) Anantarya
sins^27, and who have caused an obstruction and abuse of the good Law,
then may I not obtain the highest perfect knowledge. [ed.
note: (19) corresponds to (18) in the Chinese translation and is known as
the Original Vow] 20.
"O Bhagavat, if those beings who have been born in that Buddha
country of mine, after I have obtained Bodhi, should not all be bound to
one birth only, before reaching the highest perfect knowledge, barring
always the special prayers of those very noble-minded Bodhisattvas who
have put on the whole armour (of the Dharma), who understand the welfare
of all beings, who are devoted, to all beings, who work for the attainment
of Nirvana of all beings, who wish to perform the duty of a Bodhisattva in
all worlds, who wish to serve all Buddhas, and to bring beings, in number
like grains of sand of the river Ganges, to the highest perfect knowledge,
and who besides are turned towards the higher practice^28, and perfect in
the practice of the Samantabhadra^29 discipline, then may I not obtain the
highest perfect knowledge. 21.
"O Bhagavat, if the Bodhisattvas who are born in that Buddha country
of mine, after I have obtained Bodhi, should not all be able, after having
gone to other Buddha countries, after their one morning-meal, to worship
many hundreds of Buddhas, many thousands of Buddhas, many hundred
thousands of Buddhas, many kotis of Buddhas, &c., till up to many
hundred thousand nayutas of kotis of Buddhas, with objects which give
every kind of pleasure, and this through the grace of the Buddha, then may
I not obtain the highest perfect knowledge. 22.
"O Bhagavat, if those Bodhisattvas in that Buddha country of mine,
after I have obtained Bodhi, should wish their stock of merit to grow in
the following shapes, that is, either in gold, in silver, in jewels, in
pearls, in beryls, in shells, in stones, in corals, in crystal, in amber,
in red pearls, in diamond, &c., or in any one of the other jewels; or
in all kinds of perfumes, in flowers, in garlands, anointment, in
incense-powder, in cloaks, in umbrellas, in flags, in banners, or in
lamps; or in all kinds of dancing, singing, and music;--and if such gifts
should not appear for them, from being produced as soon as thought of,
then may I not obtain the highest perfect knowledge. 23.
"O Bhagavat, if those beings who are born in that Buddha country of
mine, after I have obtained Bodhi, should not all recite the story of the
Dharma which is accompanied by omniscience, then may I not obtain the
highest perfect knowledge. 24.
"O Bhagavat, if the Bodhisattvas in that Buddha country of mine,
after I have obtained Bodhi, should think thus: May we, remaining in this
world, honour revere, esteem, and worship the blessed Buddhas in
immeasurable and innumerable Buddha countries, that is, with cloaks,
alms-bowls, beds, stools, refreshments, medicines, utensils, with flowers,
incense, lamps, perfumes, garlands, ointment, powder, cloaks, umbrellas,
flags, banners, with different kinds of dancing singing, and music, and
with showers of jewels, and if the blessed Buddhas should not accept them,
when they are produced as soon as thought of, that is, from compassion,
then may I not obtain the highest perfect knowledge. 25.
"O Bhagavat, if the Bodhisattvas who are born in that Buddha country
of mine, after I have obtained Bodhi, should not all be in possession of
strength of body as strong as the diamond (or thunderbolt?) of Narayana,
then may I not obtain the highest perfect knowledge. 26.
"O Bhagavat, if any being in that Buddha country of mine, after I
have obtained Bodhi, should learn the limit of the beauty of (its)
ornament, even if he be possessed of the divine eye, and should know (its)
various beauty, saying: 'That Buddha country possesses so much beauty and
so much magnificence,' then may I not obtain the highest perfect
knowledge. 27.
"O Bhagavat, if in that Buddha country of mine, after I have obtained
Bodhi, a Bodhisattva possessed even of a very small stock of merit, should
not perceive the Bodhi-tree of noble beauty, at least a hundred yojanas in
height, then may I not obtain the highest perfect knowledge. 28.
"O Bhagavat, if in that Buddha country of mine, after I have obtained
Bodhi, either teaching or learning should have to be made by any being,
and they should not all be in possession of the perfect knowledge, then
may I not obtain the highest perfect knowledge. 29.
"O Bhagavat, if that Buddha country of mine, after I have obtained
Bodhi, should not be so brilliant, that in it could be seen on all sides
immeasurable, innumerable, inconceivable, incomparable, immense Buddha
countries, as a round face is seen in a highly burnished round mirror,
then may I not obtain the highest perfect knowledge. 30.
"O Bhagavat, if in that Buddha country of mine, after I have obtained
Bodhi, there should not be a hundred thousand of vases full of different
sweet perfumes, made of all kinds of jewels, always smoking with incense,
fit for the worship of Bodhisattvas and Tathagatas, rising into the sky
beyond gods, men, and all things, then may I not obtain the highest
perfect knowledge. 31.
"O Bhagavat, if in that Buddha country of mine, after I have obtained
Bodhi, there should not be showers of sweet jewel-flowers, always pouring
down, and if there should not be sweet-sounding music-clouds, always
playing, then may I not obtain the highest perfect knowledge. 32.
"O Bhagavat, if the beings belonging to me, after I have obtained
Bodhi, who are visible by their splendour, in immeasurable, innumerable,
inconceivable, incomparable worlds, should not all be filled with
pleasure, far beyond gods and men, then may I not obtain the highest
perfect knowledge. 33.
"O Bhagavat, if, after I have obtained Bodhi, the noble-minded
Bodhisattvas in immeasurable, inconceivable, incomparable, immense Buddha
countries on all sides, after having heard my name, should not be
delivered from birth, through the merit arising from that hearing, and
should not be strong in the knowledge of Dharanis, until they have
obtained the very throne of Bodhi, then may I not obtain the highest
perfect knowledge. 34.
"O Bhagavat, if, after I have obtained Bodhi, women in immeasurable,
innumerable, inconceivable, incomparable, immense Buddha countries on all
sides, after having heard my name, should allow carelessness to arise,
should not turn their thoughts towards Bodhi, should, when they are free
from birth, not despise their female nature; and if they, being born
again, should assume a second female nature, then may I not obtain the
highest perfect knowledge. 35.
"O Bhagavat, if, after I have obtained Bodhi, the Bodhisattvas who in
immeasurable, innurnerable, inconceivable, incomparable, immense Buddha
countries round about in the ten quarters having heard my name, and having
fallen down, shall worship me with prostrate reverence, should not, when
performing the duty of Bodhisattvas, be honoured by the world and by the
gods, then may I not obtain the highest perfect knowledge. 36.
"O Bhagavat, if, after I have obtained Bodhi, the work of dyeing,
sewing, drying, washing ot his cloaks should have to be performed by any
Bodhisattva, and they should not perceive themselves, as quick as thought,
covered by newly-produced excellent cloaks, granted to them by the
Tathagata, then may I not obtain the highest perfect knowledge. 37.
"O Bhagavat, if the beings who are born at the same time in that
Buddha country, after I have obtained Bodhi, should not obtain such
happiness as that of the holy Bhikshu who is free from pain and has
obtained the third meditation, then may I not obtain the highest perfect
knowledge. 38.
"O Bhagavat, if those Bodhisattvas who are born in that Buddha
country of mine, after I have obtained Bodhi, should not produce from
different jewel-trees such a mass of excellent ornaments in that Buddha
country, as they should wish for, then may I not obtain the highest
perfect knowledge. 39.
"O Bhagavat, if the Bodhisattvas who are born in other Buddha
countries, when they have heard my name, after I shall have obtained
Bodhi, should suffer any diminution in the strength of their senses, then
may I not obtain the highest perfect knowledge. 40.
"O Bhagavat, if, after I have obtained Bodhi, the Bodhisattvas, from
hearing my name in a place of a different Buddha country, should not
obtain the Samadhi (ecstacy) called Suvibhaktavati, in which Samadhi the
Bodhisattvas will see immeasurable, innumerable, inconceivable,
incomparable, immense, blessed Buddhas one moment after another; and if
that Samadhi of theirs should come to an end meanwhile, then may I not
obtain the highest perfect knowledge. 41.
"O Bhagavat, if, after I have obtained Bodhi, beings, having heard my
name in Buddha countries different from this, should not, through the
stock of merit which follows on that hearing, obtain birth in a noble
family, till they arrive at Bodhi, then may I not obtain the highest
perfect knowledge. 42.
"O Bhagavat, if, after I have obtained Bodhi, the Bodhisattvas who
live in other Buddha countries, after hearing my name, till they have
reached Bodhi by the stock of merit which follows on that hearing, should
not all obtain a combination of their stock of merit with the joy and
gladness of their Bodhisattva life, then may I not obtain the highest
perfect knowledge. 43.
"O Bhagavat, if, after I have obtained Bodhi, the Bodhisattvas, as
soon as they have heard my name, in other worlds, should not obtain the
Samadhi called Samantanugata, in which Bodhisattvas honour one moment
after another immeasurable, innumerable, inconceivable, incomparable,
immense, blessed Buddhas, and if that Samadhi of theirs should come to an
end before they have reached the throne of Bodhi, then may I not obtain
the highest perfect knowledge. 44.
"O Bhagavat, if the beings who are born in that Buddha country of
mine, after I have obtained Bodhi, should not hear, as quick as thought,
such a teaching of the Dharma as they wish to hear, then may I not obtain
the highest perfect knowledge. 45
"O Bhagavat, if, after I ave obtained Bodhi, the Bodhisattvas in this
and other Buddha countries, as soon as they have heard my name, should
ever turn back from the highest perfect knowledge, then may I not obtain
the highest perfect knowledge. 46.
"O Bhagavat, if, after I have obtained Bodhi, and have become a
Buddha-teacher, the Bodhisattvas who hear my name in Buddha countries, and
obtain the first, the second, and the third degrees of endurance, as soon
as they have heard my name, should turn away again from Buddha, the
Dharma, and the Sangha, then may I not obtain the highest perfect
knowledge. [ed.
note: In the Chinese version, there are 48 vows in all; the correspondence
of vows between this Sanskrit text and the Chinese vary considerably but
the content is essentially the same.] #9.
'And again, O Ananda, when he had spoken such prayers, that Bhikshu
Dharmakara, at that time, through the grace of Buddha spoke these
verses^30: 1.
"If, when I have obtained Bodhi, there should not be for me an
excellent Pranidhana of such a character, then, O Prince, O Best of
beings, may I not be endowed with the ten powers, incomparable, worthy of
offerings^31. 2.
"If there should not be for me such a country, endowed with many and
various mighty and divine endowments, I should gladly go to hell,
suffering pain, and not be a King of treasures^32. 3.
"If, when I have approached the Bodhi throne, my name should not
quickly reach the ten quarters, the broad and many endless Buddha
countries, may I not be a lord of the world, endowed with power. 4.
"If indeed I should delight in the enjoyments of love, being deprived
of zeal, understanding and prudence, even after having reached the
incomparable and blessed Bodhi, may I not be a teacher in the world,
endowed with power. 5.
"The lord of vast light, incomparable and infinite, has illuminated
all Buddha countries in all the quarters, he has quieted passions, all
sins and errors, he has quieted the fire in the walk of hell. 6.
"After making his broad eye lustrous, after driving away the darkness
from all men, after removing all untimely misfortunes, he led hither those
who dwell in Svarga (heaven) and who shine with endless light. 7.
"The splendour of sun and moon does not shine in heaven, nor the
fiery splendour of the maze of jewels of the gods; the Lord overcomes all
splendour, he, the bright one, who has performed his former discipline. 8.
"He is the best of men, the treasure of all who suffer; there is no
one like him in all the quarters. Having completed a hundred thousand of
good works, he, in his assembly, raised the lion-voice of Buddha. 9.
"After having worshipped former self-existing Jinas, after having
performed immeasurable kotis of vows and penances, he became in this, his
best of spiritual existences, the best of beings, possessed of the full
power of prayers. 10.
"As the Bhagavat, the Lord, who is posessed of unlimited light of
knowledge, knows the three kinds of knowledge in the world, may I also be
worthy of equal offerings^33, the best of sages, the leader of men. 11.
"If, O Lord, this my prayer succeeds, after I have obtained Bodhi,
may this sphere of a thousand worlds tremble, and may a shower of flowers
descend on the hosts of gods." 12.
'Then the earth trembled, flowers were showered down, hundreds of
instruments resounded in the sky, powder of heavenly sweet sandal-wood was
scattered, and there was a voice saying: "Thou wilt be a Buddha in
the world." #10.
'That Bhikshu Dharmakara, the nobleminded Bodhisattva, O Ananda, was
possessed of this perfection of prayers. And a few Bodhisattvas only, O
Ananda, are possessed of such a perfection of prayers. There is on this
earth an appearance of a few only of such prayers. Of a few, however,
existence cannot be denied. 'Then
again, O Ananda, this Bhikshu Dharmakara having recited these peculiar
prayers before the Bhagavat Lokesvararaja, the Tathagata, and before the
world including gods, Mara, and Brahman, and before people consisting of
Sramanas and Brahmanas with gods, men, and Asuras, was established in the
attainment of the true promise. And proclaiming this purity of the Buddha
country, this greatness and excellency of the Buddha country, and
performing the duty of a Bodhisattva, he never conceived the remotest
thoughts of lust, malevolence, and cruelty, during a hundred thousand
nayutas of kotis of years, immeasurable, innumerable, inconceivable,
incomparable, measureless, immense, inexpressible; and he never conceived
the idea of lust, malevolence, and cruelty, nay, he never conceived the
idea of form, sound, smell, taste, and touch. He was gentle, charming
indeed, and compassionate; pleasant to live with, agreeable, amiable,
content, of few wishes, satisfied, retired, not evil, not foolish, not
suspicious, not crooked, not wicked, not deceitful, tender^34, kindly
speaking, always zealous, docile in the searching after the pure Dharma.
And for the good of all beings, he recited the great prayer, showing
respect to friends, teachers, masters, the Sangha, the Dharma, and Buddha,
always girded for the performance of the duties of the Bodhisattva,
righteous, gentle, not deceitful, not flattering, virtuous, a leader for
the sake of rousing others to perform all good laws, producing by his
activity the ideas of emptiness, causelessness, and purposelessness, and
he was well guarded in his speech. 'Then,
performing the duties of a Bodhisattva, after having given up all speaking
which, when spoken, serves to injure one's self or others or both, he
employed only such speech as served the pleasure and benefit of himself,
others, or both. And he was so wise that, when entering into capitals,
kingdoms, countries, towns, cities, and villages, he was always perfectly
restrained with regard to all objects of sense. Performing himself the
duties of the Bodhisattva without interruption, he walked himself in the
highest perfection (paramita) of liberality, and he also roused others to
walk in the same. And himself walking in the highest perfections of
knowledge, meditation, strength, patience, and virtue, he roused others
also to walk in the same. And he has collected so large a stock of merit
that, wherever he is born, there arise for him many hundreds of thousands
of nayutas of kotis of treasures from out the earth. 'By
him, while he was thus performing the duties of a Bodhisattva,
immeasurable and innumerable hundreds of thousands of nayutas of kotis of
beings were established in perfect enlightenment, of whom it is not easy
to know the limit by means of speech. So many immeasurable and innumerable
holy Buddhas were honoured, revered, esteemed, and worshipped, and enabled
to touch whatever causes pleasure, such as cloaks, alms-bowls, couches,
seats, refreshments, medicines, and other furniture. It is not easy to
know the limit by pointing it out in words, as to how many beings were
established by him in the noble families of Brahmanas, Kshatriyas,
ministers, householders, and merchants. In the same manner they were
established in the sovereignty of Jambudvipa (India), and they were
established in the character of Kakravartins, Lokapalas, Sakras, Suyamas,
Sutushitas, Sunirmitas,Vasavartins, Devaragas, and Mahabrahmans. So many
immeasurable and innumerable Buddhas were honoured, revered, esteemed, and
worshipped and requested to turn the wheel of the Dharma, of whom it is
not easy to know the limit by means of words. 'And
he collected such virtue, that out of his mouth, while performing the
duties of a Bodhisattva, during immeasurable, innumerable, inconceivable,
incomparable, immense, measureless, inexpressible kotis of kalpas, there
breathed a sweet and more than heavenly smell of sandal-wood. From all the
pores of his hair there arose the smell of lotus, and he was pleasing to
everybody, gracious and beautiful, endowed with the fulness of the best
bright colour^35. As his body was adomed with all the good signs and
marks, there arose from the pores (of his hair) and from the palms of his
hands all sorts of precious ornaments in the shape of all kinds of cloaks
and vestments, in the shape of all kinds of flowers, incense, scents,
garlands, ointments, umbrellas, flags, and banners, and in the shape of
all kinds of instrumental music. And there appeared also, streaming forth
from the palms of his hands, all kinds of viands and drink, food, hard and
soft, and sweetmeats, and all kinds of enjoyments and pleasures. Thus then
that Bhikshu Dharmakara, O Ananda, had obtained the command of all
necessaries, after performing the duties of a Bodhisattva.' #11.
After this, the blessed Ananda thus spoke to the Bhagavat: "O
Bhagavat, has that Bhikshu Dharmakara, the noble-minded Bodhisattva, after
having obtained the highest perfect knowledge, passed away, having entered
Nirvana, or has he not yet been enlightened, or is he now living and
enlightened, and does he dwell now, remain, support himself, and teach the
Dharma?' The
Bhagavat said: 'Not indeed, O Ananda, has that Tathagata passed away, nor
has he not yet come, but the Tathagata, the holy, after having obtained
the highest perfect knowledge, dwells now, remains, supports himself, and
teaches the Dharma, in the western quarter, in the Buddha country, distant
from this world by a hundred thousand nayutas of kotis of Buddha
countries, in the world which is called Sukhavati, being called Amitabha,
the Tathagata, holy and fully enlightened. He is surrounded by innumerable
Bodhisattvas, and worshipped by endless Sravakas, and in possession of the
endless perfection of his Buddha country. #12.
'And his light is immeasurable, so that it is not easy to know the limit
of its measure, saying, he stands illuminating so many hundreds of Buddha
countries, so many thousands of Buddha countries, so many hundred
thousands of Buddha countries, so many kotis of Buddha countries, so many
hundred kotis of Buddha countries, so many thousand kotis of Buddha
countries, so many hundred thousands of kotis of Buddha countries, so many
hundred thousands of nayutas of kotis of Buddha countries. But indeed, O
Ananda, to put it briefly, a hundred thousand nayutas of kotis of Buddha
countries, equal to the sands of the river Ganges, are always lighted up,
in the eastern quarter, by the light of that Bhagavat Amitabha. Thus on
every side in the southern, western, northern quarter, in the zenith and
nadir, in every one of these quarters, there are a hundred thousand
nayutas of kotis of Buddha countries, like the sands of the river Ganges,
always lighted up by the light of that Bhagavat Amitabha, excepting the
Buddhas, the Bhagavats, who, through the practice of their former prayers,
have lighted up the world by their own light, which is a fathom in length,
or by their light which is one, two, three, four, five, ten, twenty,
thirty, forty, or fifty yojanas in length, or a hundred or thousand or
hundred thousand yojanas in length, until their brightness reaches many
hundred thousand nayutas of kotis of yojanas in length. There is not, O
Ananda, any case of likeness, by which the extent of the light of that
Tathagata Amitabha could be understood. Hence, O Ananda, for that reason
that Tathagata is called Amitabha (possessed of infinite light), and he is
called Amitaprabha (possessed of infinite splendour), Amitaprabhasa
(possessed of infinite brilliancy), Asamaptabrabha (whose light is never
finished), Asangataprabha (whose light is not conditioned),
Prabhasikhotsrishtaprabha (whose light proceeds from flames of light),
Sadivyamaniprabha (whose light is that of heavenly jewels),
Apratihatarasmiragaprabha (whose light has the colour of unimpeded rays),
Rajaniyaprabha (possessed of beautiful light), Premaniyaprabha (possessed
of lovely light), Pramodaniyaprabha (possessed of delightful light),
Sangamaniyaprabha (possessed of attractive light), Uposhantyaprabha
(possessed of pleasant light), Anibandhaniyaprabha^36 (possessed of light
that cannot be stopped), Ativiryaprabha (possessed of extremely powerful
light), Atulyaprabha (possessed of incomparable light),
Abhibuyanarendrabhutrayendraprabha^37 (possessed of light greater than
that of the lords of men, nay, the lords of the three worlds),
Srantasankayendusuryajihmikaranaprabha (possessed of light which bends the
full moon and the sun),
Abhibhuyalokapalasakrabrahmasuddhavasamahesvarasarvadevajihmikaranapraba
(possessed of light which bends all the conquered gods, Mahesvara, the
Suddhavasas, Brahman, Sakra, and the Lokapalas). 'This
splendour of the Arya (noble) is pure, great, producing bodily pleasure,
happiness of mind, producing happiness, delight, and joy for men and
not-men, Kinnaras, Mahoragas, Garudas, Gandharvas, Yakshas, Nagas, Asuras,
and Devas; and producing the pleasure of beings of good disposition^38. 'And
in this manner, O Ananda, the Tathagata^39 might speak for a whole kalpa
on the work of the Tathagata Amitabha, beginning with his light, and yet
he would not be able to reach the end of the virtues of that light of that
Tathagata, neither would there be any failure of the self-confidence in
the Tathagata himself. And why? Because, O Ananda, both these things are
immeasurable, innumerable, inconceivable, and endless, that is, first, the
greatness of the excellence of the light of that Tathagata Amitabha, the
Bhagavat, and secondly, the unsurpassed light of the knowledge possessed
by the Tathagata (by myself). #13.
'And, O Ananda, the assembly of the hearers of that Tathagata Amitabha is
immeasurable, so that it is not easy to learn its measure, so as to be
able to say, there are so many kotis of the hearers, so many hundreds,
thousands, hundred-thousands, kankaras, vimbaras, nayutas(?), ayutas,
akshobhyas, vivahas (masc.), srotas (?), ogas^40, so many periods, called
immeasurable, innumerable, countless, incomparable, inconceivable. Now,
for instance, O Ananda, the Bhikshu Maudgalyayana having obtained
miraculous power, might, if he wished, count^41 in one day and night, how
many kinds of stars there are in the universal world. Then, let there be a
hundred thousand nayutas of kotis of such men, endowed with miraculous
powers, and let them do nothing else but count the first company (only) of
the hearers of the Tathagata Amitabha, during a hundred thousand nayutas
of kotis of years, and yet by them thus counting even the hundredth part
would not be counted, even the thousandth, even the hundred thousandth
nay, not even so far as the minutest part, or likeness, or approach^42
towards it would have been counted. 'Thus
for instance, O Ananda, a man might throw out from the great ocean, which
is not to be measured across by less than eighty-four thousand yojanas,
one single drop of water by the sharp end of hair, which is divided a
hundred times. What do you think then, Ananda, which would be greater, one
drop of water which has been thrown up by the sharp pointed hair divided a
hundred times, or the mass of water left in the great ocean?' Ananda
said: 'Even a thousand yojanas, O Bhagavat, would be a small portion of
the great ocean, how much more then one drop of water thrown out by the
sharp pointed hair divided a hundred times!' Bhagavat
said : 'As that one drop of water, exactly so large (so small in
proportion) was the first company of the hearers. And let there be
reckoning made by those Bhikshus, who are like Maudgalyayana, counting for
a hundred thousand nayutas of kotis of years, and yet, as to the mass of
water left in the great ocean, it would even then have to be considered as
not counted. How much more with regard to the second, third, and the rest
of the companies of the hearers! Therefore the mass of hearers of the
Bhagavat is endless and boundless, and receives the name of
"immeasurable and innumerable." #14.
'And, O Ananda, the length of the life of that Bhagavat Amitabha, the
Tathagata, is immeasurable, so that it is not easy to know its length, so
as to be able to say (that it comprises) so many hundreds of kalpas, so
many thousands of kalpas, so many hundred thousands of kalpas, so many
kotis of kalpas, so many hundreds of kotis of kalpas, so many thousands of
kotis of kalpas, so many hundred thousands of kotis of kalpas, so many
hundred thousands of nayutas of kotis of kalpas. Therefore, O Ananda, the
limit of the measure of the life of that Bhagavat is immeasurable indeed.
Therefore that Tathagata is called Amitayus. 'And
as, O Ananda, the rule of making known the reckoning of kalpas exists here
in this world, ten kalpas have passed now since Bhagavat Amitayus, the
Tathagata, arose and awoke to the highest perfect knowledge. #15.
'And, O Ananda, the world called Sukhavati belonging to that Bhagavat
Amitabha is prosperous, rich, good to live in, fertile, lovely, and filled
with many gods and men. Then, O Ananda, in that world there are neither
hells, nor the brute creation' nor the realm of departed spirits, nor
bodies of Asuras, nor untimely births^43. And there do not appear in this
world such gems as are known in the world Sukhavati. #16.
'Now, O Ananda, that world Sukhavati is fragrant with several
sweet-smelling scents, rich in manifold flowers and fruits. adorned with
gem trees, and frequented by tribes of manifold sweet-voiced birds, which
have been made by the Tathagata (on purpose^44). And, O Ananda, those gem
trees are of several colours, of many colours, and of many hundred
thousand colours. There are gem trees there of golden-colour, and made of
gold. There are those of silver-colour, and made of silver. There are
those of beryl-colour, and made of beryl. There are those of
crystal-colour, and made of crystal. There are those of coral-colour, and
made of coral. There are those of red pearl-colour, and made of red
pearls. There are those of diamond-colour, and made of diamonds. 'There
are some trees of two gems, that is, gold and silver. There are some of
three gems, that is, gold, silver, and beryl. There are some of four gems,
that is, gold, silver, beryl, and crystal. There are some of five gems,
that is, gold, silver, beryl, crystal, and coral. There are some of six
gems, that is, gold, silver, beryl, crystal, coral, and red pearls. There
are some of seven gems, that is, gold, silver, beryl, crystal, coral, red
pearls, and diamonds as the seventh. 'And
there, O Ananda, of the trees made of gold, the flowers, leaves, small
branches, branches, trunks, and roots are made of gold, and the fruits are
made of silver. Of trees made of silver, the flowers, leaves, small
branches, branches, trunks, and roots are made of silver only, and the
fruits are made of beryl. Of trees made of beryl, the flowers, leaves,
small branches, branches, trunks, and roots are made of beryl, and the
fruits are made of crystal. Of trees made of crystal, the flowers, leaves,
small branches, branches, trunks, and roots are made of crystal only, and
the fruits are made of coral. Of trees made of coral, the flowers, leaves,
small branches, branches, trunks, and roots are made of coral only, and
the fruits are made of red pearls. Of trees made of red pearls, the
flowers, leaves, small branches, branches, trunks, and roots are made of
red pearls only, and the fruits are made of diamonds. Of trees made of
diamonds, the flowers, leaves, small branches, branches, trunks, and roots
are made of diamonds only, and the fruits are made of gold. 'Of
some trees, O Ananda, the roots are made of gold, the trunks of silver,
the branches of beryl, the small branches of crystal, the leaves of coral,
the flowers of red pearls, and the fruits of diamonds. Of some trees, O
Ananda, the roots are made of silver, the trunks of beryl, the branches of
crystal, the small branches of coral, the leaves of red pearls, the
flowers of diamonds, and the fruits of gold. Of some trees, O Ananda, the
roots are made of beryl, the trunks of crystal, the branches of coral, the
small branches of red pearls, the leaves of diamonds, the flowers of gold,
and the fruits of silver. Of some trees, O Ananda, the roots are made of
crystal, the trunks of coral, the branches of red pearls, the small
branches of diamonds, the leaves of gold, the flowers of silver, and the
fruits of beryl. Of some trees, O Ananda, the roots are made of coral, the
trunks of red pearls, the branches of diamonds, the small branches of
gold, the leaves of silver, the flowers of beryl, and the fruits of
crystal. Of some trees, O Ananda, the roots are made of red pearls, the
trunks of diamonds, the branches of gold, the small branches of silver,
the leaves of beryl, the flowers of crystal, and the fruits of coral. Of
some trees, O Ananda, the roots are made of diamonds, the trunks of gold,
the branches of silver, the small branches of beryl, the leaves of
crystal, the flowers of coral, and the fruits of red pearls. Of some
trees, O Ananda, the roots are made of the seven gems, the trunks of the
seven gems, the branches of the seven gems, the small branches of the
seven gems, the leaves of the seven gems, the flowers of the seven gems,
and the fruits of the seven gems. 'And, O Ananda, the roots, trunks,
branches, small branches, leaves, flowers, and fruits of all those trees
are pleasant to touch, and fragrant. And, when those (trees) are moved by
the wind, a sweet and delightful sound proceeds from them, never tiring,
and never disagreeable to hear. That Buddha country, O Ananda, is always
on every side surrounded by such trees made of the seven gems, by masses
of Kadali (banana) trees, and rows of palm-trees made of the seven gems,
and entirely surrounded with golden nets, and wholly covered with lotus
flowers, made of all kinds of gems. 'There
are lotus flowers there, half a yojana in circumference. There are others,
one yojana in circumference; and others, two, three, four, or five yojanas
in circumference; nay, there are some, as much as ten yojanas in
circumference. And from each gem-lotus there proceed thirty-six hundred
thousand kotis of rays of light. And from each ray of light there proceed
thirty-six hundred thousand kotis of Buddhas, with bodies of golden
colour, possessed of the thirty-two marks of great men, who go and teach
the Dharma to beings in the immeasurable and innumerable worlds in the
eastern quarter. Thus also in the southern, western, and northern
quarters, above and below, in the cardinal and intermediate points, they
go their way to the immeasurable and innumerable worlds and teach the
Dharma to beings in the whole world. #17.
'And again, O Ananda, there are no black mountains anywhere in that Buddha
country, nor anywhere jewel mountains, nor anywhere Sumerus, kings of
mountains, nor anywhere Chakravadas, great Chakravadas, kings of
mountains. And that Buddha country is level on every side, lovely, like
the palm of the hand, with districts full of jewels and treasures of every
kind.' After
this, the blessed Ananda spoke thus to the Bhagavat: 'But in that case, O
Bhagavat, where do the gods consisting of the companies of the four
Maharajas who dwell on the side of the Sumeru, and where do the
Triyastrimsa gods who dwell on the top of the Sumeru, find their place?' Bhagavat
said: 'What do you think, O Ananda, where do these other beings find their
place, who in this world dwell above the king of mountains, Sumeru,
namely, the Yamadevas, Tushitas, Nirmanaratis, Paranirmitavasavartins,
Brahmakayikas, Brahmapurohitas, Mahabrahmans, as far as the Akanishthas?' Ananda
replied: 'O Bhagavat the result of works and the outcome of works are
inconceivable' (i.e. I do not understand it). Bhagavat
said: 'Here, you see, the result of works and the outcome of works are
inconceivable. But to the blessed Buddhas the position of Buddhas is not
inconceivable, while to thee the holy and miraculous power of virtuous
beings, whose stock of merit has become ripened, seems inconceivable.'
Ananda
said: 'I had no doubt on this, no difference of opinion, or hesitation; on
the contrary, I ask only the Tathagata about this matter in order to
destroy the doubts, the differences of opinion, and the hesitations of
future beings.['] Bhagavat
said: 'All right, Ananda, this is what you ought to do. ------------------------------------------------------------------------ FOOTNOTES
[by the Translator] 1
[Bhagavat] The Blessed, i.e. Buddha Shakyamuni 2
[Purna Maitrayaniputra] These two names refer to one and the same person.
3.
[Shariputra] Nos. 15 and 16 are taken as one in the MSS. A B. 4.
[Aniruddha] Frequently called Anuruddha. . 5.
[Kampila] Kimbila is mentioned with Anuruddha and Nandiya in the Mahavagga
X, 4, 2. 6.
[Khadiravanika] See Pan. VIII, 4, 5. 7.
[in the state of a Mahanaga] This is left out here. Mahanaga, technical
term for greatness. 8.
[question] Unminga, all the Chinese translators translate as 'question.'
9.
[to ask the Tathagata this matter] One expects tathagatam etam artham.
10.
[might pile up] I have adopted the reading of B, in order to have a
subject for apasamharet, but A C P read ananda. 11.
[that cannot be exceeded] I am not satisfied with this translation, but I
do not think that gnana, even in Buddhist Sanskrit, could ever be used as
a masculine, and I therefore take tathagatagnanah as a Bahurihi. 12.
[If] Read gnanah. Akankshan. 13.
[...kotis of kalpas] Large numbers, constantly recurring in the text.
Niyuta is explained as a million, koti as ten millions. 14.
[Paramitas] The highest perfection. 15.
[Samadhi] Deep meditation. 16.
[the best of beings] It would be better to read sattvasara as a vocative.
See p. 22, l.5. 17.
[knowledge] I have translated as if the reading were prajna, which would,
however, have spoiled the metre. 18.
[gone to the other shore] The text has 'dhikalam, and 'dhiparam is
suggested as a conjecture only. 19.
[best of Buddhas] I translate buddhavara. 20.
[...such power] The text is obscure, Sanghavarman translates: 'My light
will shine over all these countries, thus my strength and power will be
immeasurable.' 21.
[...excellent in this world] According to the Chinese translation. 22.
[Beings] Should it be sattva? 23.
[brute-creation] Birth as an animal. 24.
[three millions of spheres of worlds] Trisahasra mahasahasra. 25.
[Pratyekabuddhas] Men ready for Buddhaship, but who decline to preach or
communicate their knowledge. 26.
On Pranidhanas 18 to 21, see note at the end. 27.
[the (five) Anantarya sins] The five sins which bring immediate
retribution. Cf. Childers, s.v. 28.
[the higher practice] Possibly the same as the uttarimagga, Arhatship.
29.
[Samantabhadra] See note at the end. 30.
[spoke these verses] The translation of these verses, owing to the
imperfect state of the text, is in many places tentative only. 31.
[worthy of offerings] see verse 10. 32.
[King of treasures] A Naga king? 33.
[worthy of equal offerings] See verse 1. 34.
[tender] Sukhiloma, for sukhulama or sukhumala (i.e. sukumara). 35.
[the best bright colour] See Lal. Vist. p. 337 36.
[Anibandhaniyaprabha] This seems better than nibandhaniyaprabha, as
printed in the text. 37.
[Abhibuyanarendrabhutrayendraprabha] This reading is conjectural and the
translation doubtful. Perhaps the text was
anabhibhuyanarendrabhutrayendra-prabhah. 38.
[beings of good disposition] Here the text adds (p. 30, l. 4)
kalyakusalamiminevadvipramodyakarani. The whole sentence is
unintelligible. 39.
[the Tathagata] This refers to the Bhagavat Shakyamuni himself, who speaks
of himself as the Tathagata. What he means to say is that the light of
Amitabha is infinite and that therefore even the Tathagata could not
finish the description of it. Yet this would not detract from the infinite
power of the Tathagata or diminish his vaisaradya because that power too
is infinite. 40.
[....ogas] All these are names of fanciful measures. 41.
[....might, if he wished, count...] Nagarena, 'with an instrument' or 'by
some clever contrivance.' 42.
[...or approach] See Kern's translation of the Saddharmapundarika, p. 317,
note 2. 43.
[untimely births] These untimely births, i.e. being born out of time, when
there are no Buddhas to listen to, are not mentioned in the first
Pranidhana; nor the jewels. 44.[on purpose] Cf. the eighth paragraph in the Smaller Sukhavati-vyuha.
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