Fu Shuo Wu Liang Shou Jing (佛說無量壽經)

曹魏天竺三藏康僧鎧譯

Translated by the Tripitaka Master Sanghavarman of India during the Cao Wei dynasty.

我聞如是：

Thus have I heard:

一時佛住王舍城耆闍崛山中，與大比丘眾萬二千人俱，一切大聖神通已達，其名曰：尊者了本際、尊者正願、尊者正語、尊者大號、尊者仁賢、尊者離垢、尊者名聞、尊者善實、尊者具足、尊者牛王、尊者優樓頻䗍迦葉、尊者伽耶迦葉、尊者那提迦葉、尊者摩訶迦葉、尊者舍利弗、尊者大目揵連、尊者劫賓那、尊者大住、尊者大淨志、尊者摩訶周那、尊者滿願子、尊者離障閡、尊者流灌、尊者堅伏、尊者面王、尊者果乘、尊者仁性、尊者喜樂、尊者善來、尊者羅雲、尊者阿難，皆如斯等上首者也。

Once the Buddha was staying at Rajagriha, on Vulture Peak, together with twelve thousand great bhikshus (ordained monks), all great sages whose spiritual powers were fully realized. Their names were: the Venerable Ajnatakaundinya, the Venerable Right Vow, the Venerable Right Speech, the Venerable Great Name, the Venerable Benevolent Worthy, the Venerable Freed from Defilement, the Venerable Famed Hearing, the Venerable Good Fruit, the Venerable Complete, the Venerable Ox King, the Venerable Uruvilva-Kasyapa, the Venerable Gaya-Kasyapa, the Venerable Nadi-Kasyapa, the Venerable Mahakasyapa, the Venerable Shariputra, the Venerable Mahamaudgalyayana, the Venerable Kapphina, the Venerable Great Abiding, the Venerable Great Pure Aspiration, the Venerable Mahacunda, the Venerable Purnamaitrayaniputra, the Venerable Free from Obstruction, the Venerable Flowing Stream, the Venerable Firm Subduer, the Venerable Face King, the Venerable Fruit Vehicle, the Venerable Benevolent Nature, the Venerable Joyful, the Venerable Svagata, the Venerable Rahula (the original text writes his name differently), and the Venerable Ananda, all such leading disciples.

又與大乘眾菩薩俱，普賢菩薩、妙德菩薩、慈氏菩薩等，此賢劫中一切菩薩。

There were also the assembly of Mahayana Bodhisattvas (short for bodhisattva, one who seeks awakening and also helps beings cross over): Bodhisattva Samantabhadra, Bodhisattva Manjushri, Bodhisattva Maitreya, and all the Bodhisattvas of this Auspicious Kalpa.

又賢護等十六正士：善思議菩薩、信慧菩薩、空無菩薩、神通華菩薩、光英菩薩、慧上菩薩、智幢菩薩、寂根菩薩、願慧菩薩、香象菩薩、寶英菩薩、中住菩薩、制行菩薩、解脫菩薩，皆遵普賢大士之德，具諸菩薩無量行願，安住一切功德之法，遊步十方，行權方便，入佛法藏，究竟彼岸，於無量世界現成等覺。

There were also the sixteen righteous men headed by Bhadrapala: Bodhisattva Good Thought, Bodhisattva Faith Wisdom, Bodhisattva Empty Nothing, Bodhisattva Spiritual Power Flower, Bodhisattva Light Splendor, Bodhisattva Supreme Wisdom, Bodhisattva Wisdom Banner, Bodhisattva Quiescent Root, Bodhisattva Vow Wisdom, Bodhisattva Fragrant Elephant, Bodhisattva Jewel Splendor, Bodhisattva Middle Abiding, Bodhisattva Disciplined Conduct, and Bodhisattva Liberation. All followed the practices of the great being Samantabhadra, were complete in the immeasurable practices and vows of all Bodhisattvas, and dwelled securely in all the teachings of merit. They roamed the ten directions, applied skillful means, entered the treasury of the Buddha's Dharma, reached the far shore completely, and in countless worlds manifested the attainment of perfect enlightenment.

處兜率天弘宣正法，捨彼天宮降神母胎，從右脇生，現行七步。光明顯曜，普照十方無量佛土，六種振動，舉聲自稱：「吾當於世為無上尊，釋梵奉侍，天、人歸仰。」示現算計、文藝、射御，博綜道術，貫練群籍，遊於後園講武試藝。現處宮中色味之間，見老、病、死，悟世非常，棄國財位，入山學道，服乘、白馬、寶冠、瓔珞，遣之令還。捨珍妙衣而著法服，剃除鬚髮，端坐樹下。勤苦六年，行如所應。現五濁剎隨順群生，示有塵垢沐浴金流。天按樹枝得攀出池，靈禽翼從往詣道場，吉祥感徵表章功祚。哀受施草，敷佛樹下，加趺而坐，奮大光明使魔知之。魔率官屬而來逼試，制以智力皆令降伏，得微妙法成最正覺。釋梵祈勸請轉法輪，以佛遊步、佛吼而吼，扣法鼓、吹法螺、執法劍、建法幢、震法雷、曜法電、澍法雨、演法施，常以法音覺諸世間，光明普照無量佛土。一切世界六種震動，總攝魔界、動魔宮殿，眾魔懾怖莫不歸伏。摑裂邪網，消滅諸見，散諸塵勞，壞諸欲塹。嚴護法城，開闡法門；洗濯垢汙，顯明清白；光融佛法，宣流正化。入國分衛獲諸豐饍，貯功德、示福田、欲宣法、現欣笑，以諸法藥救療三苦。顯現道意無量功德，授菩薩記成等正覺，示現滅度拯濟無極。消除諸漏，殖眾德本，具足功德微妙難量。遊諸佛國，普現道教，其所修行清淨無穢。

They dwelt in the Tushita heaven proclaiming the true Dharma; they left that heavenly palace, descended in spirit into a mother's womb, were born from the right side, and manifested taking seven steps. Radiant light shone universally on the immeasurable Buddha lands of the ten directions, the earth shook in six ways, and they declared with their own mouths: "I shall be the Supreme Honored One in the world; Indra and Brahma will attend me, and gods and humans will take refuge in me." They manifested skill in arithmetic, the arts, archery and charioteering, were broadly versed in the arts of the Way and thoroughly mastered the books, and went to the rear garden to practice and test martial skills. They manifested living in the palace amid pleasures of form and flavor, saw old age, sickness and death, awakened to the impermanence of the world, abandoned kingdom, land and wealth, entered the mountains to study the Way, and sent back their mount, white horse, jeweled crown and necklaces. They cast off fine clothes and put on the Dharma robe, shaved off beard and hair, and sat upright beneath a tree. For six years they practiced austerities, doing as was fitting. In the world of the five turbidities they accorded with beings, manifesting being dusty and bathing in a golden stream. The gods bent down a branch to help them climb out of the pool, spiritual birds flew as escort to the place of enlightenment, and auspicious signs proclaimed the merit and fortune to come. Out of compassion they accepted the grass offered, spread it beneath the Buddha tree, sat in the lotus posture, and sent forth a great light to let Mara know. Mara came with his officers and retinue to press and test them; they were subdued by wisdom and all submitted, and he attained the subtle Dharma and perfected supreme enlightenment. Indra and Brahma begged him to turn the Dharma wheel, and with the Buddha's way of walking and the Buddha's lion's roar he roared; he beat the Dharma drum, blew the Dharma conch, wielded the Dharma sword, raised the Dharma banner, shook the Dharma thunder, flashed the Dharma lightning, sent down the Dharma rain, and gave the Dharma as alms, constantly awakening the worlds with the sound of the Dharma, its light shining universally over immeasurable Buddha lands. In all worlds the earth shook in six ways, gathering in the realm of Mara and shaking his palaces; the demons were frightened and none failed to submit. He tore apart the net of wrong views, extinguished all views, dispersed the dust of toil, and demolished the moats of desire. He strictly guarded the city of the Dharma and opened the gates of the Dharma; he washed away stains and revealed purity; light blended with the Buddha's teaching and spread its true transforming influence. He entered towns and villages to beg for food and received abundant meals, storing up merit and manifesting as a field of blessings; about to proclaim the Dharma, he smiled with delight, and used the medicine of the Dharma to heal the three kinds of suffering. They revealed the intention of the Way and its immeasurable merit, gave Bodhisattvas the prediction of attaining perfect enlightenment, manifested extinction, and delivered beings without limit. They eliminated all outflows, planted the roots of many virtues, and were complete in subtle merit beyond measure. They traveled through all Buddha lands, manifesting universally the teaching of the Buddha's path, and the purity of their practice had no stain.

譬如幻師現眾異像，為男、為女無所不變，本學明瞭在意所為。此諸菩薩亦復如是，學一切法貫綜縷練，所住安諦靡不感化，無數佛土皆悉普現，未曾慢恣、愍傷眾生。如是之法一切具足，菩薩經典究暢要妙，名稱普至導御十方，無量諸佛鹹共護念。佛所住者皆已得住、大聖所立而皆已立，如來道化各能宣佈，為諸菩薩而作大師。以甚深禪慧開導眾人，通諸法性，達眾生相，明瞭諸國，供養諸佛。化現其身猶如電光，善學無畏曉了幻法。壞裂魔網，解諸纏縛。超越聲聞、緣覺之地，得空、無相、無願三昧。善立方便，顯示三乘。於此中下而現滅度，亦無所作、亦無所有，不起、不滅得平等法。具足成就無量總持百千三昧，諸根智慧廣普寂定，深入菩薩法藏，得佛華嚴三昧。宣揚演說一切經典，住深定門，悉覩現在無量諸佛，一念之頃無不周遍。濟諸劇難諸閑不閑，分別顯示真實之際，得諸如來辯才之智。入眾言音，開化一切，超過世間諸所有法。心常諦住度世之道，於一切萬物隨意自在。為眾生類作不請之友，荷負群生為之重任。受持如來甚深法藏，護佛種性常使不絕。興大悲、愍眾生，演慈辯、授法眼、杜三趣、開善門，以不請之法施諸黎庶，猶如孝子愛敬父母。於諸眾生視之若己，一切善本皆度彼岸，悉獲諸佛無量功德，智慧聖明不可思議。

Like a magician who conjures many different forms, male or female, unable to transform into none, because what he learned from the start is clear to him and he acts as his mind wills. These Bodhisattvas were just so: they learned all dharmas, mastered them thoroughly, and dwelt in them securely, so that none were not transformed; in countless Buddha lands they appeared everywhere, never proud or unrestrained, with compassion for beings. In such Dharma all were complete; the Bodhisattva scriptures were thoroughly understood in their essence and subtlety, their names spread everywhere, they guided the ten directions, and countless Buddhas together watched over them. Where the Buddha dwelt, they already dwelt; what the great sage established, they had already established; the way and transformation of the Tathagata each could proclaim, and they were great teachers to the Bodhisattvas. With profound meditation and wisdom they guided the multitude, penetrated the nature of all dharmas, penetrated the characteristics of beings, understood all lands, and made offerings to all Buddhas. They transformed and manifested their bodies like lightning, were skilled at learning fearlessness, and knew well the arts of illusion. They tore apart the net of Mara and untied all bonds. They surpassed the stages of the shravakas and pratyekabuddhas and attained the samadhis (states of undistracted concentration) of emptiness, signlessness and wishlessness. They were skilled at establishing expedient means and revealed the three vehicles. Within this middle and lower they manifested extinction, with neither doing nor having, neither arising nor ceasing, and attained the Dharma of equality. They were complete in immeasurable dharanis and hundreds of thousands of samadhis, with faculties and wisdom vast and tranquil, entered deeply into the Bodhisattva Dharma treasury, and attained the Buddha Avatamsaka Samadhi. They proclaimed and expounded all scriptures, dwelt in the gate of deep concentration, and could see the immeasurable Buddhas of the present, in a single thought pervading all. They rescued beings from all kinds of severe hardship, both the fortunate and unfortunate conditions, distinguished and revealed the true limit, and attained the eloquent wisdom of all Tathagatas. They entered all kinds of sounds, transformed all, and surpassed all the dharmas of the world. Their minds always dwelt truly in the path of crossing over the world, and they were at ease in all things. For beings of all kinds they were friends who came unasked, taking beings upon themselves as their own heavy burden. They upheld the profound Dharma treasury of the Tathagata and protected the Buddha lineage so that it would never be cut off. They aroused great compassion and pity for beings, expounded loving eloquence, bestowed the Dharma eye, blocked the three evil realms and opened the gate of goodness, and gave the Dharma, never requested, to the common people, as filial sons love and respect their parents. They regarded all beings as themselves, carried all roots of goodness to the far shore, and obtained the immeasurable merit of all Buddhas, with wisdom and sagely clarity beyond conception.

如是菩薩無量大士不可稱計，一時來會。

Such Bodhisattvas, immeasurable great beings beyond counting, came together to the assembly at one time.

爾時，世尊諸根悅豫，姿色清淨，光顏巍巍。

At that time, the World-Honored One had joyful faculties, a pure complexion, and a majestic, radiant face.

尊者阿難承佛聖旨，即從座起，偏袒右肩，長跪合掌而白佛言：「今日世尊諸根悅豫，姿色清淨，光顏巍巍，如明鏡淨影暢表裡，威容顯耀超絕無量，未曾瞻覩殊妙如今。唯然，大聖！我心念言：『今日世尊住奇特法、今日世雄住佛所住、今日世眼住導師行、今日世英住最勝道、今日天尊行如來德。去來現在佛佛相念，得無今佛念諸佛耶？何故威神光光乃爾？』」

The Venerable Ananda, receiving the Buddha's sacred intention, rose at once from his seat, bared his right shoulder, knelt with palms joined and said to the Buddha: "Today the World-Honored One has joyful faculties, a pure complexion, and a majestic, radiant face, like a clean bright mirror whose images show through inside and out; his dignified appearance shines beyond measure, and I have never beheld one so extraordinary as today. Yes, great sage! In my mind I thought: 'Today the World-Honored One dwells in a wondrous Dharma; today the World Hero dwells where Buddhas dwell; today the World Eye dwells in the conduct of a guide; today the World Champion dwells in the most excellent path; today the Honored One of the heavens practices the virtue of the Tathagata. The Buddhas of the past, future and present remember one another; could it be that today the Buddha is remembering the Buddhas? Why does the light of his spiritual power shine to this extent?'"

於是世尊告阿難曰：「云何，阿難！諸天教汝來問佛耶？自以慧見問威顏乎？」

Then the World-Honored One said to Ananda: "How is this, Ananda! Did the gods teach you to come and ask the Buddha? Or did you, from your own wise insight, ask about this majestic countenance?"

阿難白佛：「無有諸天來教我者，自以所見問斯義耳。」

Ananda said to the Buddha: "No gods taught me; I asked about this meaning from my own observation."

佛言：「善哉，阿難！所問甚快。發深智慧真妙辯才，愍念眾生問斯慧義。如來以無盡大悲矜哀三界，所以出興於世，光闡道教，普令群萌獲真法利。無量億劫難值難見，猶靈瑞華時時乃出。今所問者多所饒益，開化一切諸天人民。

The Buddha said: "Good, Ananda! You have asked very well. You have aroused deep wisdom and true, wondrous eloquence, and out of pity and concern for beings you ask about this meaning of wisdom. The Tathagata, with endless great compassion, takes pity on the three realms, and so appears in the world, spreading the teaching of the Buddha's path and enabling all living beings to gain the true benefit of the Dharma. Through immeasurable billions of kalpas he is hard to meet and hard to see, like the flower of numinous omen that appears only now and then. What you ask now brings much benefit and opens up all the gods and people.

「阿難！當知如來正覺其智難量，多所導御，慧見無礙，無能遏絕。以一喰之力，能住壽命億百千劫無數無量，復過於此。諸根悅豫不以毀損，姿色不變光顏無異。所以者何？如來定慧究暢無極，於一切法而得自在。

"Ananda! You should know that the Tathagata's perfect enlightenment, his wisdom is hard to measure, he guides many, and his wise vision has no obstruction, and none can check or cut it off. By the strength of a single meal, he could abide for hundreds of thousands of billions of kalpas, countless and immeasurable, or even longer. His joyful faculties are not impaired by it, his complexion does not change, and his radiant face does not differ. Why is this? The Tathagata's concentration and wisdom are thoroughly unobstructed and without end, and he has gained mastery over all dharmas.

「阿難諦聽，今為汝說。」

"Ananda, listen carefully; now I will explain it to you."

對曰：「唯然，願樂欲聞。」

He answered: "Yes, I am glad to hear."

佛告阿難：「乃往過去久遠無量不可思議無央數劫，錠光如來興出於世，教化度脫無量眾生，皆令得道乃取滅度。次有如來名曰光遠、次名月光、次名栴檀香、次名善山王、次名須彌天冠、次名須彌等曜、次名月色、次名正念、次名離垢、次名無著、次名龍天、次名夜光、次名安明頂、次名不動地、次名琉璃妙華、次名琉璃金色、次名金藏、次名炎光、次名炎根、次名地種、次名月像、次名日音、次名解脫華、次名莊嚴光明、次名海覺神通、次名水光、次名大香、次名離塵垢、次名捨厭意、次名寶炎、次名妙頂、次名勇立、次名功德持慧、次名蔽日月光、次名日月琉璃光、次名無上琉璃光、次名最上首、次名菩提華、次名月明、次名日光、次名華色王、次名水月光、次名除痴冥、次名度蓋行、次名淨信、次名善宿、次名威神、次名法慧、次名鸞音、次名師子音、次名龍音、次名處世，如此諸佛皆悉已過。

The Buddha said to Ananda: "In the past, long ago, immeasurable, inconceivable, countless kalpas ago, the Tathagata Dipamkara appeared in the world, teaching and delivering immeasurable beings, leading them all to attain the Way before entering extinction. Next came a Tathagata named Far Light, next one named Moonlight, next one named Sandalwood Fragrance, next one named Good Mountain King, next one named Sumeru Heavenly Crown, next one named Sumeru Equal Radiance, next one named Moon Color, next one named Right Mindfulness, next one named Free from Defilement, next one named Unattached, next one named Dragon Heaven, next one named Night Light, next one named Peaceful Bright Summit, next one named Unmoving Ground, next one named Lapis Lazuli Wonderful Flower, next one named Lapis Lazuli Golden Color, next one named Golden Treasury, next one named Flame Light, next one named Flame Root, next one named Earth Seed, next one named Moon Image, next one named Sun Sound, next one named Liberation Flower, next one named Adorned Radiance, next one named Ocean Awakening Spiritual Power, next one named Water Light, next one named Great Fragrance, next one named Free from Dust and Defilement, next one named Discarding Weariness, next one named Jewel Flame, next one named Wonderful Summit, next one named Courageous Stance, next one named Merit Holding Wisdom, next one named Eclipsing Sun and Moon Light, next one named Sun-Moon Lapis Lazuli Light, next one named Supreme Lapis Lazuli Light, next one named Foremost Leader, next one named Bodhi Flower, next one named Moon Brightness, next one named Sunlight, next one named Flower Color King, next one named Water Moon Light, next one named Dispelling Delusion and Darkness, next one named Crossing Canopy Practice, next one named Pure Faith, next one named Good Constellation, next one named Majestic Spirit, next one named Dharma Wisdom, next one named Phoenix Voice, next one named Lion's Voice, next one named Dragon Voice, and next one named Dwelling in the World; such Buddhas have all passed away.

「爾時，次有佛名世自在王如來、應供、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。時有國王，聞佛說法心懷悅豫，尋發無上正真道意，棄國、捐王，行作沙門，號曰法藏，高才勇哲與世超異。詣世自在王如來所，稽首佛足，右遶三匝，長跪合掌以頌讚曰：

"At that time, next there was a Buddha named Lokesvararaja Tathagata, Worthy of Offerings, Perfectly Enlightened, Perfect in Knowledge and Conduct, Well Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One. At that time there was a king who, hearing the Buddha teach the Dharma, was delighted in heart and at once aroused the aspiration for the unsurpassed, true Way; he abandoned his kingdom, gave up his throne, and left home to become a shramana, taking the name Dharmakara, of high talent, courageous and wise, outstanding beyond the world. He went to the Tathagata Lokesvararaja, bowed at the Buddha's feet, circled him three times to the right, knelt with palms joined, and praised him with verses, saying:

「『光顏巍巍，威神無極，如是炎明，

"'Your radiant face is majestic, your spiritual power has no end; such a blazing light

無與等者。日月摩尼，珠光炎耀，

has nothing that can equal it. Sun, moon and mani jewels, their pearly light blazing,

皆悉隱蔽，猶如聚墨。如來容顏，

are all eclipsed, as though piled up as black ink. The Tathagata's countenance

超世無倫，正覺大音，響流十方。

surpasses the world beyond compare; the great voice of perfect enlightenment resounds through the ten directions.

戒聞精進，三昧智慧，威德無侶，

Precepts, learning, diligence, samadhi and wisdom, with majestic virtue that has no companion,

殊勝希有。深諦善念，諸佛法海，

are excellent and rare. Deeply contemplating, well remembering, the ocean of the Dharma of all Buddhas,

窮深盡奧，究其崖底。無明、欲、怒，

you have exhausted its depths and traced it to the bottom. Ignorance, greed and anger,

世尊永無，人雄師子，神德無量。

the World-Honored One is forever without; lion among humans, with immeasurable spiritual virtue.

功德廣大，智慧深妙，光明威相，

Your merit is vast, your wisdom deep and subtle, your radiant light and majestic aspect

震動大千。願我作佛，齊聖法王，

shake the great thousand worlds. May I become a Buddha, equal to the sacred Dharma King,

過度生死，靡不解脫。佈施、調意、

crossing beyond birth and death, with none who are not liberated. Giving, taming the mind,

戒、忍、精進，如是三昧，智慧為上。

precepts, patience, diligence, and such samadhi, with wisdom foremost.

吾誓得佛，普行此願，一切恐懼，

I vow to become a Buddha and carry out these vows everywhere; for all fears,

為作大安。假令有佛，百千億萬，

I shall bring great peace to them. Suppose there were Buddhas, hundreds of thousands of billions,

無量大聖，數如恆沙，供養一切，

immeasurable great sages, numerous as the sands of the Ganges, and one made offerings to all of them,

斯等諸佛，不如求道，堅正不卻。

these Buddhas would still not equal one who seeks the Way, firm and upright without retreating.

譬如恆沙，諸佛世界，復不可計，

Like the sands of the Ganges in number, the worlds of the Buddhas,

無數剎土，光明悉照，遍此諸國，

countless lands beyond calculation, whose light reaches all, extending through all these countries,

如是精進，威神難量。令我作佛，

such is my diligence, and my majestic spiritual power is hard to measure. May I become a Buddha

國土第一，其眾奇妙，道場超絕。

whose land is first among lands, whose assembly is wondrous, and whose place of the Way is beyond compare.

國如泥洹，而無等雙，我當愍哀，

May the land be like nirvana (the state where afflictions cease and one no longer drifts through birth and death), with none that can pair with it; I shall have pity and compassion,

度脫一切。十方來生，心悅清淨，

and deliver all. Those from the ten directions who come to be reborn there will be joyful and pure in heart,

已到我國，快樂安隱。幸佛信明，

and having reached my land will be happy and at peace. I am fortunate that the Buddha bears witness in good faith,

是我真證，發願於彼，力精所欲。

and this is my true testimony; there I make my vow and strive with all my strength for what I seek.

十方世尊，智慧無礙，常令此尊，

The World-Honored Ones of the ten directions, whose wisdom has no obstruction, may always cause these Honored Ones

知我心行。假令身止，諸苦毒中，

to know my mind and conduct. Even if my body should remain amid all kinds of bitter torment,

我行精進，忍終不悔。』」

I will practice diligently, and endure to the end, never regretting.'"

佛告阿難：「法藏比丘說此頌已而白佛言：『唯然，世尊！我發無上正覺之心，願佛為我廣宣經法，我當修行，攝取佛國清淨莊嚴無量妙土，令我於世速成正覺，拔諸生死勤苦之本。』」

The Buddha said to Ananda: "When the bhikshu Dharmakara had spoken this verse, he said to the Buddha: 'Yes, World-Honored One! I have aroused the mind of unsurpassed perfect enlightenment. I pray that the Buddha will teach the Dharma scriptures for me at length, and I shall practice them, gather in a Buddha land of pure adornment and immeasurable wondrous soil, and let me swiftly attain perfect enlightenment in the world and pull out the roots of all the toil of birth and death.'"

佛語阿難：「時世自在王佛告法藏比丘：『如所修行莊嚴佛土，汝自當知。』

The Buddha said to Ananda: "At that time the Buddha Lokesvararaja said to the bhikshu Dharmakara: 'What you practice to adorn a Buddha land, you yourself should know.'

「比丘白佛：『斯義弘深，非我境界。唯願世尊廣為敷演諸佛如來淨土之行。我聞此已，當如說修行成滿所願。』

"The bhikshu said to the Buddha: 'This meaning is too vast and profound, and not within my realm. I only wish that the World-Honored One will expound at length for me the practices of the pure lands of all Buddhas and Tathagatas. Having heard them, I shall practice as taught and fulfill what I wish for.'

「爾時，世自在王佛知其高明志願深廣，即為法藏比丘而說經言：『譬如大海，一人斗量，經歷劫數尚可窮底，得其妙寶。人有至心精進，求道不止，會當剋果，何願不得？』

"At that time the Buddha Lokesvararaja, knowing his brilliance and his deep and vast aspiration, at once taught the sutra to the bhikshu Dharmakara, saying: 'It is like the great ocean: if one person measures it with a dou measure, over the passing of kalpas he could still exhaust it to the bottom and obtain the wondrous treasures within. If a person has the utmost sincerity and diligence, and seeks the Way without stopping, he will surely reach the fruit; what vow could he fail to attain?'

「於是，世自在王佛即為廣說二百一十億諸佛剎土天人之善惡、國土之粗妙，應其心願悉現與之。

"Then the Buddha Lokesvararaja at once taught him at length about the good and evil of the gods and people in twenty-one billion Buddha lands, and the coarseness or subtlety of those lands, and in accord with his heart's wish displayed them all to him.

「時彼比丘聞佛所說嚴淨國土，皆悉覩見。超發無上殊勝之願，其心寂靜，志無所著，一切世間無能及者。具足五劫，思惟攝取莊嚴佛國清淨之行。」

"At that time the bhikshu, hearing the adorned and pure lands described by the Buddha, saw them all completely. Transcendently he made unsurpassed and supreme vows; his mind was still, his aspiration clung to nothing, and nothing in all the world could match it. For a full five kalpas he contemplated and gathered in the pure practices that adorn a Buddha land."

阿難白佛：「彼佛國土壽量幾何？」

Ananda said to the Buddha: "How long was the lifespan in that Buddha's land?"

佛言：「其佛壽命四十二劫。

The Buddha said: "That Buddha's life was forty-two kalpas.

「時法藏比丘攝取二百一十億諸佛妙土清淨之行。如是修已，詣彼佛所，稽首禮足，遶佛三匝，合掌而住，白言：『世尊！我已攝取莊嚴佛土清淨之行。』

"At that time the bhikshu Dharmakara had gathered in the pure practices of twenty-one billion wondrous Buddha lands. Having cultivated these in this way, he went to that Buddha, bowed with his forehead at the Buddha's feet, circled the Buddha three times, stood with palms joined, and reported: 'World-Honored One! I have gathered in the pure practices that adorn a Buddha land.'

「佛告比丘：『汝今可說，宜知是時。發起悅可一切大眾。菩薩聞已，修行此法，緣致滿足無量大願。』

"The Buddha said to the bhikshu: 'You may speak now; you should know that it is the right time. Do so in a way that all the great assembly will be pleased and approve. When the Bodhisattvas hear it and practice this Dharma, by this cause they will be able to fulfill immeasurable great vows.'

「比丘白佛：『唯垂聽察，如我所願，當具說之。

"The bhikshu said to the Buddha: 'I only hope you will listen and examine; as for the vows I have made, I shall state them one by one.

「『設我得佛，國有地獄、餓鬼、畜生者，不取正覺。

"'If, when I become a Buddha, there are still hells, hungry ghosts or animals in my land, may I not attain perfect enlightenment.

「『設我得佛，國中人天壽終之後復更三惡道者，不取正覺。

"'If, when I become a Buddha, humans and gods in my land, after their lives end, should fall again into the three evil paths, may I not attain perfect enlightenment.

「『設我得佛，國中人天不悉真金色者，不取正覺。

"'If, when I become a Buddha, the humans and gods in my land are not all the color of true gold, may I not attain perfect enlightenment.

「『設我得佛，國中人天形色不同有好醜者，不取正覺。

"'If, when I become a Buddha, the humans and gods in my land differ in form and color, some handsome and some ugly, may I not attain perfect enlightenment.

「『設我得佛，國中人天不悉識宿命，下至知百千億那由他諸劫事者，不取正覺。

"'If, when I become a Buddha, the humans and gods in my land cannot all recall past lives, down to knowing the events of hundreds of thousands of billions of nayutas (an immense number) of kalpas, may I not attain perfect enlightenment.

「『設我得佛，國中人天不得天眼，下至見百千億那由他諸佛國者，不取正覺。

"'If, when I become a Buddha, the humans and gods in my land do not obtain the heavenly eye, down to seeing hundreds of thousands of billions of nayutas of Buddha lands, may I not attain perfect enlightenment.

「『設我得佛，國中人天不得天耳，下至聞百千億那由他諸佛所說不悉受持者，不取正覺。

"'If, when I become a Buddha, the humans and gods in my land do not obtain the heavenly ear, down to hearing what hundreds of thousands of billions of nayutas of Buddhas teach and being able to receive and hold it all, may I not attain perfect enlightenment.

「『設我得佛，國中人天不得見他心智，下至知百千億那由他諸佛國中眾生心念者，不取正覺。

"'If, when I become a Buddha, the humans and gods in my land do not obtain the knowledge of others' minds, down to knowing the thoughts of beings in hundreds of thousands of billions of nayutas of Buddha lands, may I not attain perfect enlightenment.

「『設我得佛，國中人天不得神足於一念頃，下至不能超過百千億那由他諸佛國者，不取正覺。

"'If, when I become a Buddha, the humans and gods in my land do not obtain supernatural mobility, such that in a single thought they cannot pass beyond even hundreds of thousands of billions of nayutas of Buddha lands, may I not attain perfect enlightenment.

「『設我得佛，國中人天若起想念貪計身者，不取正覺。

"'If, when I become a Buddha, the humans and gods in my land give rise to thoughts of attachment, scheming over this body, may I not attain perfect enlightenment.

「『設我得佛，國中人天不住定聚必至滅度者，不取正覺。

"'If, when I become a Buddha, the humans and gods in my land do not dwell among those firmly settled in right concentration and certain to reach extinction, may I not attain perfect enlightenment.

「『設我得佛，光明有能限量，下至不照百千億那由他諸佛國者，不取正覺。

"'If, when I become a Buddha, my light can be measured, so that it cannot shine even on hundreds of thousands of billions of nayutas of Buddha lands, may I not attain perfect enlightenment.

「『設我得佛，壽命有能限量，下至百千億那由他劫者，不取正覺。

"'If, when I become a Buddha, my lifespan can be measured, down to a mere hundreds of thousands of billions of nayutas of kalpas, may I not attain perfect enlightenment.

「『設我得佛，國中聲聞有能計量，乃至三千大千世界眾生緣覺於百千劫悉共計挍知其數者，不取正覺。

"'If, when I become a Buddha, the shravakas in my land can be counted, even if beings throughout a great trichiliocosm and pratyekabuddhas together calculated for hundreds of thousands of kalpas and could know their number, may I not attain perfect enlightenment.

「『設我得佛，國中人天壽命無能限量——除其本願脩短自在——若不爾者，不取正覺。

"'If, when I become a Buddha, the lifespans of humans and gods in my land can be limited, except those who by their original vow are free to make them long or short, if it is not so, may I not attain perfect enlightenment.

「『設我得佛，國中人天乃至聞有不善名者，不取正覺。

"'If, when I become a Buddha, humans and gods in my land should even hear the name of anything unwholesome, may I not attain perfect enlightenment.

「『設我得佛，十方世界無量諸佛不悉諮嗟稱我名者，不取正覺。

"'If, when I become a Buddha, the immeasurable Buddhas of the worlds of the ten directions do not all praise and proclaim my name, may I not attain perfect enlightenment.

「『設我得佛，十方眾生至心信樂欲生我國，乃至十念，若不生者，不取正覺，唯除五逆、誹謗正法。

"'If, when I become a Buddha, beings of the ten directions who sincerely believe and delight in it and wish to be reborn in my land, even with just ten recitations, should fail to be reborn there, may I not attain perfect enlightenment, excepting only those who commit the five grave offenses or slander the true Dharma.

「『設我得佛，十方眾生發菩提心修諸功德，至心發願欲生我國，臨壽終時，假令不與大眾圍遶現其人前者，不取正覺。

"'If, when I become a Buddha, beings of the ten directions who arouse the bodhi mind and cultivate many merits, and sincerely make a vow wishing to be reborn in my land, should, at the moment of their death, find that I do not appear before them surrounded by a great assembly, may I not attain perfect enlightenment.

「『設我得佛，十方眾生聞我名號、係念我國，殖諸德本、至心迴向欲生我國，不果遂者，不取正覺。

"'If, when I become a Buddha, beings of the ten directions who hear my name, keep my land in mind, plant roots of many virtues and sincerely dedicate them, wishing to be reborn in my land, should not have their wish fulfilled, may I not attain perfect enlightenment.

「『設我得佛，國中人天不悉成滿三十二大人相者，不取正覺。

"'If, when I become a Buddha, the humans and gods in my land do not all fully attain the thirty-two marks of a great being, may I not attain perfect enlightenment.

「『設我得佛，他方佛土諸菩薩眾來生我國，究竟必至一生補處——除其本願自在所化，為眾生故，被弘誓鎧，積累德本度脫一切；遊諸佛國修菩薩行，供養十方諸佛如來；開化恆沙無量眾生，使立無上正真之道；超出常倫諸地之行，現前修習普賢之德——若不爾者，不取正覺。

"'If, when I become a Buddha, the Bodhisattvas of other Buddha lands who come to be born in my land do not finally and certainly reach the stage of one more birth before Buddhahood (needing only one more birth before becoming a Buddha), except those who by their original vow freely transform themselves, who for the sake of beings put on the armor of great vows, accumulate roots of virtue to deliver all, travel through Buddha lands practicing the Bodhisattva path and making offerings to the Buddhas and Tathagatas of the ten directions, awaken immeasurable beings numerous as the sands of the Ganges and establish them in the unsurpassed, true Way, surpass the practices of the ordinary stages, and practice the virtues of Samantabhadra here and now; if it is not so, may I not attain perfect enlightenment.

「『設我得佛，國中菩薩承佛神力供養諸佛，一食之頃不能遍至無量無數億那由他諸佛國者，不取正覺。

"'If, when I become a Buddha, the Bodhisattvas in my land, through the Buddha's spiritual power making offerings to the Buddhas, cannot in the time of a single meal reach immeasurable, countless billions of nayutas of Buddha lands, may I not attain perfect enlightenment.

「『設我得佛，國中菩薩在諸佛前現其德本，諸所求欲供養之具若不如意者，不取正覺。

"'If, when I become a Buddha, the Bodhisattvas in my land, displaying their roots of virtue before the Buddhas, should find the offerings they desire not to their wish, may I not attain perfect enlightenment.

「『設我得佛，國中菩薩不能演說一切智者，不取正覺。

"'If, when I become a Buddha, the Bodhisattvas in my land cannot expound all-knowing wisdom, may I not attain perfect enlightenment.

「『設我得佛，國中菩薩不得金剛那羅延身者，不取正覺。

"'If, when I become a Buddha, the Bodhisattvas in my land do not obtain the diamond Narayana body, may I not attain perfect enlightenment.

「『設我得佛，國中人、天、一切萬物嚴淨光麗，形色殊特，窮微極妙，無能稱量。其諸眾生乃至逮得天眼，有能明瞭辨其名數者，不取正覺。

"'If, when I become a Buddha, the humans, gods and all things in my land are so pure, resplendent and beautiful, so extraordinary in form and color, subtle and wondrous to the utmost, that none can be measured, and among the beings there, even one who has obtained the heavenly eye can clearly distinguish their names and numbers, may I not attain perfect enlightenment.

「『設我得佛，國中菩薩乃至少功德者，不能知見其道場樹無量光色高四百萬裡者，不取正覺。

"'If, when I become a Buddha, the Bodhisattvas in my land, even those of little merit, cannot see and know the tree of the place of the Way with its immeasurable light and colors, four million li high, may I not attain perfect enlightenment.

「『設我得佛，國中菩薩若受讀經法，諷誦持說而不得辯才智慧者，不取正覺。

"'If, when I become a Buddha, the Bodhisattvas in my land who receive, read, recite and uphold the sutras should fail to obtain eloquence and wisdom, may I not attain perfect enlightenment.

「『設我得佛，國中菩薩智慧辯才若可限量者，不取正覺。

"'If, when I become a Buddha, the wisdom and eloquence of the Bodhisattvas in my land can be limited, may I not attain perfect enlightenment.

「『設我得佛，國土清淨，皆悉照見十方一切無量無數不可思議諸佛世界，猶如明鏡覩其面像；若不爾者，不取正覺。

"'If, when I become a Buddha, my land is so pure that it clearly reflects all the immeasurable, countless, inconceivable Buddha worlds of the ten directions, as a bright mirror shows one's own face; if it is not so, may I not attain perfect enlightenment.

「『設我得佛，自地以上至於虛空，宮殿、樓觀、池流、華樹——國土所有一切萬物——皆以無量雜寶百千種香而共合成，嚴飾奇妙超諸人天，其香普薰十方世界，菩薩聞者皆修佛行；若不爾者，不取正覺。

"'If, when I become a Buddha, from the ground up to the sky, the palaces, towers, ponds, streams, flowers and trees, and all the myriad things in my land, are all composed of countless mixed jewels and hundreds of thousands of fragrances, with adornments so marvelous that they surpass those of humans and gods, and that fragrance pervades the worlds of the ten directions, and the Bodhisattvas who smell it all practice the Buddha's conduct; if it is not so, may I not attain perfect enlightenment.

「『設我得佛，十方無量不可思議諸佛世界眾生之類，蒙我光明觸其體者，身心柔軟超過人天；若不爾者，不取正覺。

"'If, when I become a Buddha, the beings in the immeasurable, inconceivable Buddha worlds of the ten directions who receive my light touching their bodies do not become softer in body and mind than humans and gods; if it is not so, may I not attain perfect enlightenment.

「『設我得佛，十方無量不可思議諸佛世界眾生之類，聞我名字不得菩薩無生法忍、諸深總持者，不取正覺。

"'If, when I become a Buddha, the beings in the immeasurable, inconceivable Buddha worlds of the ten directions who hear my name do not obtain the Bodhisattva's acceptance of the non-arising of dharmas and the deep dharanis, may I not attain perfect enlightenment.

「『設我得佛，十方無量不可思議諸佛世界，其有女人聞我名字，歡喜信樂，發菩提心，厭惡女身，壽終之後復為女像者，不取正覺。

"'If, when I become a Buddha, any women in the immeasurable, inconceivable Buddha worlds of the ten directions who hear my name, rejoice in faith, arouse the bodhi mind, and loathe the female body, should after their lives end be born again in a female body, may I not attain perfect enlightenment.

「『設我得佛，十方無量不可思議諸佛世界，諸菩薩眾聞我名字，壽終之後常修梵行至成佛道；若不爾者，不取正覺。

"'If, when I become a Buddha, the assemblies of Bodhisattvas in the immeasurable, inconceivable Buddha worlds of the ten directions who hear my name do not, after their lives end, always practice pure conduct until they become Buddhas; if it is not so, may I not attain perfect enlightenment.

「『設我得佛，十方無量不可思議諸佛世界，諸天人民聞我名字，五體投地稽首作禮，歡喜信樂修菩薩行，諸天世人莫不致敬；若不爾者，不取正覺。

"'If, when I become a Buddha, the gods and people in the immeasurable, inconceivable Buddha worlds of the ten directions who hear my name do not prostrate with the five limbs to the ground, bow in homage, rejoice in faith, and practice the Bodhisattva path, so that gods and people of the world all show them respect; if it is not so, may I not attain perfect enlightenment.

「『設我得佛，國中人天欲得衣服隨念即至，如佛所讚應法妙服自然在身；若有裁縫、染治、浣濯者，不取正覺。

"'If, when I become a Buddha, the humans and gods in my land who want clothing do not receive it the moment they think of it, with fitting wondrous garments as praised by the Buddha appearing naturally on their bodies; if they still must cut, sew, dye or wash, may I not attain perfect enlightenment.

「『設我得佛，國中人天所受快樂不如漏盡比丘者，不取正覺。

"'If, when I become a Buddha, the happiness received by the humans and gods in my land is not like that of a bhikshu whose outflows are exhausted, may I not attain perfect enlightenment.

「『設我得佛，國中菩薩隨意欲見十方無量嚴淨佛土，應時如願，於寶樹中皆悉照見，猶如明鏡覩其面像；若不爾者，不取正覺。

"'If, when I become a Buddha, the Bodhisattvas in my land who, as they wish, want to see the immeasurable, adorned and pure Buddha lands of the ten directions do not at once, as wished, see them all reflected in the jeweled trees, as a bright mirror shows one's own face; if it is not so, may I not attain perfect enlightenment.

「『設我得佛，他方國土諸菩薩眾聞我名字，至於得佛，諸根缺陋不具足者，不取正覺。

"'If, when I become a Buddha, the assemblies of Bodhisattvas of other lands who hear my name should, until they become Buddhas, have faculties that are defective and incomplete, may I not attain perfect enlightenment.

「『設我得佛，他方國土諸菩薩眾聞我名字，皆悉逮得清淨解脫三昧，住是三昧一發意頃，供養無量不可思議諸佛世尊而不失定意；若不爾者，不取正覺。

"'If, when I become a Buddha, the assemblies of Bodhisattvas of other lands who hear my name do not all obtain the samadhi of pure liberation, and, dwelling in that samadhi, in a single arising of intention make offerings to immeasurable, inconceivable Buddha World-Honored Ones without losing their concentration; if it is not so, may I not attain perfect enlightenment.

「『設我得佛，他方國土諸菩薩眾聞我名字，壽終之後生尊貴家；若不爾者，不取正覺。

"'If, when I become a Buddha, the assemblies of Bodhisattvas of other lands who hear my name are not, after their lives end, born into noble families; if it is not so, may I not attain perfect enlightenment.

「『設我得佛，他方國土諸菩薩眾聞我名字，歡喜踴躍，修菩薩行，具足德本；若不爾者，不取正覺。

"'If, when I become a Buddha, the assemblies of Bodhisattvas of other lands who hear my name do not leap with joy, practice the Bodhisattva path, and perfect their roots of virtue; if it is not so, may I not attain perfect enlightenment.

「『設我得佛，他方國土諸菩薩眾聞我名字，皆悉逮得普等三昧，住是三昧至於成佛，常見無量不可思議一切如來；若不爾者，不取正覺。

"'If, when I become a Buddha, the assemblies of Bodhisattvas of other lands who hear my name do not all obtain the samadhi of universal equality, dwelling in that samadhi until they become Buddhas and always seeing the immeasurable, inconceivable Tathagatas; if it is not so, may I not attain perfect enlightenment.

「『設我得佛，國中菩薩隨其志願，所欲聞法自然得聞；若不爾者，不取正覺。

"'If, when I become a Buddha, the Bodhisattvas in my land do not hear, in accord with their wishes, the Dharma they wish to hear; if it is not so, may I not attain perfect enlightenment.

「『設我得佛，他方國土諸菩薩眾聞我名字，不即得至不退轉者，不取正覺。

"'If, when I become a Buddha, the assemblies of Bodhisattvas of other lands who hear my name do not at once attain non-retrogression, may I not attain perfect enlightenment.

「『設我得佛，他方國土諸菩薩眾聞我名字，不即得至第一、第二、第三法忍，於諸佛法不能即得不退轉者，不取正覺。』」

"'If, when I become a Buddha, the assemblies of Bodhisattvas of other lands who hear my name do not at once attain the first, second and third acceptances of the Dharma, and cannot at once attain non-retrogression in the Dharma of the Buddhas, may I not attain perfect enlightenment.'"

佛告阿難：「爾時，法藏比丘說此願已，而說頌曰：

The Buddha said to Ananda: "At that time, the bhikshu Dharmakara, having spoken these vows, spoke verses again, saying:

「『我建超世願，必至無上道，

"'I establish vows that surpass the world, and will surely reach the unsurpassed Way,

斯願不滿足，誓不成等覺。

if these vows are not fulfilled, I vow not to attain perfect enlightenment.

我於無量劫，不為大施主，

If, throughout immeasurable kalpas, I do not become a great giver,

普濟諸貧苦，誓不成等覺。

saving all the poor and suffering everywhere, I vow not to attain perfect enlightenment.

我至成佛道，名聲超十方，

If, when I accomplish the Buddha's path, my name does not surpass the ten directions,

究竟靡所聞，誓不成等覺。

and there are still places where it is not heard, I vow not to attain perfect enlightenment.

離欲深正念，淨慧修梵行，

Free from desire and deeply mindful, with pure wisdom I practice pure conduct,

志求無上道，為諸天人師。

aspiring to the unsurpassed Way, to be a guide of gods and humans.

神力演大光，普照無際土，

By spiritual power I send forth a great light, shining universally on boundless lands,

消除三垢冥，明濟眾厄難。

dispelling the darkness of the three defilements of greed, anger and delusion, and with light rescuing beings from hardship.

開彼智慧眼，滅此昏盲闇，

I will open their eyes of wisdom and extinguish this dark blindness,

閉塞諸惡道，通達善趣門。

shut the evil paths and open the gates of the good destinies.

功祚成滿足，威曜朗十方，

When merit and fortune are fulfilled, my awe-inspiring light will shine clearly through the ten directions,

日月戢重暉，天光隱不現。

the sun and moon will draw in their radiance, and heavenly light will be hidden and not appear.

為眾開法藏，廣施功德寶，

For the great assembly I will reveal the Dharma treasury, widely giving the jewels of merit,

常於大眾中，說法師子吼。

and always among the great assembly, I will teach the Dharma with a lion's roar.

供養一切佛，具足眾德本，

Making offerings to all Buddhas, perfecting the roots of many virtues,

願慧悉成滿，得為三界雄。

may my vows and wisdom all be fulfilled, so that I may be a hero of the three realms.

如佛無量智，通達靡不遍，

As the Buddha's immeasurable wisdom penetrates everywhere without exception,

願我功德力，等此最勝尊。

may the power of my merit be equal to this most supreme Honored One.

斯願若剋果，大千應感動，

If these vows can bear fruit, the great thousand worlds should be moved,

虛空諸天人，當雨珍妙華。』」

and the gods in the sky should rain down precious flowers.'"

佛語阿難：「法藏比丘說此頌已，應時普地六種震動，天雨妙華以散其上，自然音樂空中讚言：『決定必成無上正覺。』於是法藏比丘具足修滿如是大願，誠諦不虛，超出世間深樂寂滅。

The Buddha said to Ananda: "When the bhikshu Dharmakara had spoken this verse, at that moment the whole earth shook in six ways, wondrous flowers rained down from the sky and scattered upon him, and natural music in the air praised him, saying: 'It is certain that you will attain unsurpassed perfect enlightenment.' Then the bhikshu Dharmakara fully perfected such great vows, truthful and not false, surpassing the world and deeply delighting in stillness.

「阿難！法藏比丘於彼佛所諸天、魔、梵、龍神八部大眾之中發斯弘誓，建此願已，一向專志莊嚴妙土。所修佛國開廓廣大，超勝獨妙，建立常然，無衰、無變。於不可思議兆載永劫積殖菩薩無量德行，不生欲覺、瞋覺、害覺，不起欲想、瞋想、害想，不著色、聲、香、味、觸之法。忍力成就，不計眾苦。少欲知足，無染恚痴，三昧常寂，智慧無礙。無有虛偽諂曲之心，和顏軟語先意承問，勇猛精進志願無惓，專求清白之法。以慧利群生，恭敬三寶，奉事師長；以大莊嚴具足眾行，令諸眾生功德成就。住空、無相、無願之法，無作、無起，觀法如化。遠離麁言、自害、害彼、彼此俱害，修習善語，自利、利人、彼我兼利。棄國、捐王，絕去財色。自行六波羅蜜，教人令行。

"Ananda! After the bhikshu Dharmakara, in the presence of that Buddha, among the great assembly of gods, Maras, Brahmas, nagas and the eight classes of beings, spoke these great vows and established them, he single-mindedly set his aspiration on adorning his wondrous land. The Buddha land he cultivated was open, broad and vast, supremely and uniquely wondrous, established as permanent, without decline and without change. Through inconceivable millions of eons he accumulated and planted the immeasurable virtuous practices of a Bodhisattva; he did not give rise to desirous thoughts, angry thoughts or harmful thoughts, did not stir desirous ideas, angry ideas or harmful ideas, and did not cling to the dharmas of form, sound, smell, taste and touch. His power of patience was complete and he did not mind the many sufferings. He had few desires and was content, without attachment, anger or delusion; his samadhi was always still and his wisdom unobstructed. He had no heart of falsehood or flattery, spoke with a gentle face and soft words, anticipated others' wishes and asked after them, was brave and diligent, tireless in his vows, and sought only the pure Dharma. With wisdom he benefited living beings, revered the Three Jewels, and served his teachers and elders; with great adornments he fulfilled many practices and brought the merit of all beings to completion. He dwelt securely in the Dharma of emptiness, signlessness and wishlessness, without doing and without arising, and saw dharmas as illusory transformations. He stayed away from coarse speech, from harming himself, harming others, and harming both, and cultivated good speech, benefiting himself, benefiting others, and benefiting both. He abandoned his kingdom, gave up his throne, and cut off wealth and sex. He himself practiced the six paramitas (meaning "gone to the other shore," crossing from the shore of birth and death to the shore of liberation), and taught others to practice them.

「無央數劫積功累德，隨其生處在意所欲，無量寶藏自然發應，教化安立無數眾生。住於無上正真之道，或為長者、居士、豪姓、尊貴，或為剎利國君、轉輪聖帝，或為六慾天主乃至梵王。常以四事供養恭敬一切諸佛，如是功德不可稱說。口氣香潔如優缽羅華，身諸毛孔出栴檀香，其香普燻無量世界；容色端正，相好殊妙，其手常出無盡之寶，衣服、飲食珍妙華香，諸蓋幢幡莊嚴之具。如是等事超諸人天，於一切法而得自在。」

"Through countless kalpas he accumulated merit and piled up virtue; wherever he was born, as his mind desired, immeasurable treasures responded of themselves, and he taught and established countless beings. Dwelling securely in the unsurpassed, true Way, he was sometimes an elder, a lay householder, a person of a great clan, or a noble; sometimes a king of the kshatriyas or a wheel-turning sage emperor; sometimes a lord of the six heavens of desire, up to a Brahma king. He always honored and made offerings to all Buddhas with the four requisites of clothing, food, bedding and medicine, and such merit cannot be described. His breath was fragrant and pure like the utpala flower, and from the pores of his body came the scent of sandalwood, which perfumed immeasurable worlds; his appearance was dignified, his marks and features extraordinary, and his hands constantly brought forth inexhaustible treasures: clothing, food, wondrous flowers and incense, canopies, banners, pennants and adornments. Such deeds surpassed all humans and gods, and he gained mastery over all dharmas."

阿難白佛：「法藏菩薩為已成佛而取滅度、為未成佛？為今現在？」

Ananda said to the Buddha: "Has the Bodhisattva Dharmakara already become a Buddha and entered extinction, or has he not yet become a Buddha, or is he present now?"

佛告阿難：「法藏菩薩今已成佛，現在西方，去此十萬億剎，其佛世界名曰安樂。」

The Buddha said to Ananda: "The Bodhisattva Dharmakara has already become a Buddha and is now in the west, a hundred thousand billion lands from here; that Buddha's world is named Peace and Joy."

阿難又問：「其佛成道已來為經幾時？」

Ananda asked again: "How long has it been since that Buddha attained the Way?"

佛言：「成佛已來凡歷十劫。其佛國土自然七寶——金、銀、琉璃、珊瑚、琥珀、車𤦲、瑪瑙——合成為地，恢廓曠蕩不可限極。悉相雜廁，轉相入間，光赫焜耀，微妙奇麗，清淨莊嚴超踰十方一切世界眾寶中精，其寶猶如第六天寶。又其國土無須彌山及金剛圍一切諸山，亦無大海、小海、溪渠、井谷。佛神力故，欲見則見。亦無地獄、餓鬼、畜生諸難之趣。亦無四時——春、秋、冬、夏——不寒、不熱，常和調適。」

The Buddha said: "Since he became a Buddha, ten kalpas have passed in all. That Buddha's land naturally has seven jewels, namely gold, silver, lapis lazuli, coral, amber, seashell and agate, which together form the ground, spacious and vast beyond limit. They are mixed and interspersed with each other, drawing into one another, blazing and radiant, subtle, wondrous and beautiful, pure and adorned, surpassing the essence of all the jewels in all the worlds of the ten directions, those jewels being like the jewels of the sixth heaven. Moreover, that land has no Mount Sumeru and no diamond ring of mountains, nor great seas, small seas, streams, canals, wells or valleys. By the Buddha's spiritual power, whatever one wishes to see can be seen. There are also no hells, hungry ghosts, animals or other difficult realms. There are no four seasons of spring, autumn, winter and summer; it is neither cold nor hot, always harmonious and mild."

爾時，阿難白佛言：「世尊！若彼國土無須彌山，其四天王及忉利天依何而住？」

At that time, Ananda said to the Buddha: "World-Honored One! If that land has no Mount Sumeru, then on what do the Four Heavenly Kings and the Trayastrimsha heaven rest?"

佛語阿難：「第三炎天乃至色究竟天皆依何住？」

The Buddha said to Ananda: "On what do the third flame heaven, up to the Akanishtha heaven, rest?"

阿難白佛：「行業果報不可思議。」

Ananda said to the Buddha: "The karmic retribution of deeds is inconceivable."

佛語阿難：「行業果報不可思議，諸佛世界亦不可思議。其諸眾生功德善力住行業之地，故能爾耳。」

The Buddha said to Ananda: "The karmic retribution of deeds is inconceivable, and the worlds of the Buddhas are also inconceivable. Those beings dwell on the ground of their deeds through the power of their merit and goodness, and so it can be so."

阿難白佛：「我不疑此法，但為將來眾生欲除其疑惑，故問斯義。」

Ananda said to the Buddha: "I do not doubt this Dharma; I ask about this meaning only because I wish to remove the doubts of beings in the future."

佛告阿難：「無量壽佛威神光明最尊第一，諸佛光明所不能及。或有佛光照百佛世界、或千佛世界，取要言之，乃照東方恆沙佛剎，南、西、北方四維，上、下亦復如是。或有佛光照於七尺，或照一由旬，二、三、四、五由旬，如是轉倍乃至照一佛剎。是故，無量壽佛號無量光佛、無邊光佛、無礙光佛、無對光佛、炎王光佛、清淨光佛、歡喜光佛、智慧光佛、不斷光佛、難思光佛、無稱光佛、超日月光佛。

The Buddha said to Ananda: "The majestic spiritual light of the Buddha of Immeasurable Life is the most honored and foremost, which the light of other Buddhas cannot match. Some Buddha's light illuminates a hundred Buddha worlds, or a thousand Buddha worlds; to put it briefly, it illuminates Buddha lands as many as the sands of the Ganges in the east, and likewise in the south, west and north, the four intermediate directions, up and down. Some Buddha's light reaches seven feet, or one yojana, or two, three, four, five yojanas, and in this way doubles in turn until it illuminates a whole Buddha land. Therefore the Buddha of Immeasurable Life is called the Buddha of Immeasurable Light, Boundless Light, Unobstructed Light, Incomparable Light, Flame King Light, Pure Light, Joyful Light, Wisdom Light, Unceasing Light, Inconceivable Light, Indescribable Light, and Light Surpassing Sun and Moon.

「其有眾生遇斯光者，三垢消滅，身意柔軟，歡喜踴躍，善心生焉。若在三塗勤苦之處，見此光明，皆得休息，無復苦惱；壽終之後皆蒙解脫。

"If any being meets this light, the three defilements vanish, body and mind become soft, they leap with joy, and good thoughts arise. If, in the places of toil of the three evil paths, they see this light, they all find rest and are free from suffering and distress; after their lives end, they all receive liberation.

「無量壽佛光明顯赫照曜十方諸佛國土，莫不聞知。不但我今稱其光明，一切諸佛、聲聞、緣覺、諸菩薩眾鹹共歎譽，亦復如是。若有眾生聞其光明威神功德，日夜稱說至心不斷，隨意所願得生其國，為諸菩薩、聲聞大眾所共歎譽稱其功德；至其然後得佛道時，普為十方諸佛菩薩歎其光明亦如今也。」

"The light of the Buddha of Immeasurable Life shines brilliantly over all the Buddha lands of the ten directions, and there is none that does not hear of it. It is not only I who now praise his light; all Buddhas, shravakas, pratyekabuddhas and assemblies of Bodhisattvas together praise it, in the same way. If any being hears of his light, majestic spiritual power and merit, and by day and night recites it with sincere heart without ceasing, then as their heart wishes they will be reborn in his land, and the great assembly of Bodhisattvas and shravakas will together praise their merit; and later, when they attain the Buddha's Way, the Buddhas and Bodhisattvas of the ten directions will universally praise their light, just as today."

佛言：「我說無量壽佛光明威神巍巍殊妙，晝夜一劫尚不能盡。」

The Buddha said: "If I were to describe the majestic spiritual power and wondrous light of the Buddha of Immeasurable Life, day and night for a kalpa, I still could not finish."

佛語阿難：「無量壽佛壽命長久不可稱計，汝寧知乎？假使十方世界無量眾生皆得人身，悉令成就聲聞、緣覺，都共集會禪思一心，竭其智力於百千萬劫悉共推算，計其壽命長遠劫數，不能窮盡知其限極。聲聞、菩薩、天、人之眾，壽命長短亦復如是，非算數譬喻所能知也。又聲聞、菩薩其數難量不可稱說，神智洞達威力自在，能於掌中持一切世界。」

The Buddha said to Ananda: "The life of the Buddha of Immeasurable Life is long and cannot be counted; do you perhaps know it? Suppose the immeasurable beings of the worlds of the ten directions all obtained human bodies and all became shravakas and pratyekabuddhas, gathered together in meditation of one mind, and exhausted their wisdom through hundreds of thousands of myriads of kalpas to work it out together, calculating the number of kalpas of his long life, they still could not exhaust it and know its limit. The lifespans of the assemblies of shravakas, Bodhisattvas, gods and humans are likewise, and cannot be known by calculation or analogy. Moreover the number of shravakas and Bodhisattvas is hard to measure and cannot be described; their spiritual wisdom penetrates everywhere, their power is free, and they can hold all worlds in the palm of the hand."

佛語阿難：「彼佛初會，聲聞眾數不可稱計，菩薩亦然。能如大目揵連百千萬億無量無數，於阿僧祇那由他劫乃至滅度悉共計挍，不能究了多少之數。譬如大海深廣無量，假使有人析其一毛以為百分，以一分毛沾取一渧。於意云何？其所渧者於彼大海，何所為多？」

The Buddha said to Ananda: "At the first assembly of that Buddha, the number of the shravaka assembly cannot be counted, and the Bodhisattvas likewise. Suppose people like Mahamaudgalyayana, hundreds of thousands of billions, immeasurable and countless, together calculated through asamkhyeya nayuta kalpas until extinction, they still could not finish determining the number. It is like the great ocean, immeasurably deep and wide; suppose someone splits a hair into a hundred parts and dips up one drop with one part of the hair. What do you think? How much is that one drop compared with the great ocean?"

阿難白佛：「彼所渧水比於大海多少之量，非巧歷算數、言辭譬類所能知也。」

Ananda said to the Buddha: "The amount of that drop of water compared to the great ocean cannot be known by skillful calendrical calculation or by words and analogies."

佛語阿難：「如目連等於百千萬億那由他劫計彼初會聲聞菩薩，所知數者猶如一渧，其所不知如大海水。

The Buddha said to Ananda: "When people like Maudgalyayana calculate for hundreds of thousands of billions of nayuta kalpas the shravakas and Bodhisattvas of that first assembly, the number they can know is like that drop, and what they cannot know is like the water of the great ocean.

「又其國土，七寶諸樹周滿世界——金樹、銀樹、琉璃樹、頗梨樹、珊瑚樹、瑪瑙樹、車𤦲樹——或有二寶、三寶乃至七寶轉共合成。或有金樹，銀葉、華、果；或有銀樹，金葉、華、果；或琉璃樹，頗梨為葉，華、果亦然；或水精樹，琉璃為葉，華、果亦然；或珊瑚樹，瑪瑙為葉，華、果亦然；或瑪瑙樹，琉璃為葉，華、果亦然；或車𤦲樹，眾寶為葉，華、果亦然。或有寶樹，紫金為本、白銀為莖、琉璃為枝、水精為條、珊瑚為葉、瑪瑙為華、車𤦲為實；或有寶樹，白銀為本、琉璃為莖、水精為枝、珊瑚為條、瑪瑙為葉、車𤦲為華、紫金為實；或有寶樹，琉璃為本、水精為莖、珊瑚為枝、瑪瑙為條、車𤦲為葉、紫金為華、白銀為實；或有寶樹，水精為本、珊瑚為莖、瑪瑙為枝、車𤦲為條、紫金為葉、白銀為華、琉璃為實；或有寶樹，珊瑚為本、瑪瑙為莖、車𤦲為枝、紫金為條、白銀為葉、琉璃為華、水精為實；或有寶樹，瑪瑙為本、車𤦲為莖、紫金為枝、白銀為條、琉璃為葉、水精為華、珊瑚為實；或有寶樹，車𤦲為本、紫金為莖、白銀為枝、琉璃為條、水精為葉、珊瑚為華、瑪瑙為實。行行相值、莖莖相望、枝枝相準、葉葉相向、華華相順、實實相當，榮色光曜不可勝視。清風時發，出五音聲，微妙宮商自然相和。

"Moreover, in that land, trees of the seven jewels fill the world: gold trees, silver trees, lapis lazuli trees, crystal trees, coral trees, agate trees and seashell trees; some are made together of two jewels, three jewels, up to seven jewels combined. Some gold trees have silver leaves, flowers and fruit; some silver trees have gold leaves, flowers and fruit; some lapis lazuli trees have crystal leaves, with flowers and fruit likewise; some crystal trees have lapis lazuli leaves, with flowers and fruit likewise; some coral trees have agate leaves, with flowers and fruit likewise; some agate trees have lapis lazuli leaves, with flowers and fruit likewise; some seashell trees have leaves of the many jewels, with flowers and fruit likewise. Some jeweled trees have purple gold for root and trunk, white silver for stem, lapis lazuli for branches, crystal for twigs, coral for leaves, agate for flowers and seashell for fruit; some jeweled trees have white silver for root and trunk, lapis lazuli for stem, crystal for branches, coral for twigs, agate for leaves, seashell for flowers and purple gold for fruit; some jeweled trees have lapis lazuli for root and trunk, crystal for stem, coral for branches, agate for twigs, seashell for leaves, purple gold for flowers and white silver for fruit; some jeweled trees have crystal for root and trunk, coral for stem, agate for branches, seashell for twigs, purple gold for leaves, white silver for flowers and lapis lazuli for fruit; some jeweled trees have coral for root and trunk, agate for stem, seashell for branches, purple gold for twigs, white silver for leaves, lapis lazuli for flowers and crystal for fruit; some jeweled trees have agate for root and trunk, seashell for stem, purple gold for branches, white silver for twigs, lapis lazuli for leaves, crystal for flowers and coral for fruit; some jeweled trees have seashell for root and trunk, purple gold for stem, white silver for branches, lapis lazuli for twigs, crystal for leaves, coral for flowers and agate for fruit. Row faces row, stem faces stem, branch matches branch, leaf turns toward leaf, flower follows flower, fruit meets fruit, and their glorious colors and radiance cannot be fully seen. A clear breeze rises in its season and gives forth the sounds of the five notes, subtle and wondrous, the gong and shang tones naturally harmonizing.

「又無量壽佛其道場樹，高四百萬裡，其本週圍五千由旬，枝葉四布二十萬裡。一切眾寶自然合成，以月光摩尼持海輪寶——眾寶之王——而莊嚴之。周匝條間垂寶瓔珞，百千萬色種種異變，無量光炎照曜無極。珍妙寶網羅覆其上，一切莊嚴隨應而現。微風徐動出妙法音，普流十方一切佛國。其聞音者得深法忍，住不退轉至成佛道，不遭苦患；目覩其色、耳聞其音、鼻知其香、舌甞其味、身觸其光、心以法緣，一切皆得甚深法忍，住不退轉至成佛道，六根清徹無諸惱患。

"Again, the tree of the place of the Way of the Buddha of Immeasurable Life is four million li high, its trunk five thousand yojanas around, and its branches and leaves spread two hundred thousand li in the four directions. It is naturally composed of all the many jewels, adorned with the moonlight mani and the sea-wheel jewel, the king of jewels. Among the branches all around hang jeweled necklaces, in hundreds of thousands of myriad colors, with changes of every kind, and immeasurable radiance shines without limit. A precious net of rare jewels covers it above, and all adornments appear as is fitting. A gentle breeze stirs and gives forth the wondrous sound of the Dharma, which spreads universally through all the Buddha lands of the ten directions. Those who hear that sound obtain deep acceptance of the Dharma, dwell in non-retrogression until they become Buddhas, and meet no suffering or trouble; when the eyes see its color, the ears hear its sound, the nose knows its fragrance, the tongue tastes its flavor, the body touches its light, and the mind takes the Dharma as its object, all obtain profound acceptance of the Dharma and dwell in non-retrogression until they become Buddhas, with the six faculties clear and free from all troubles.

「阿難！若彼國人天見此樹者，得三法忍：一者、音響忍，二者、柔順忍，三者、無生法忍。此皆無量壽佛威神力故、本願力故、滿足願故、明瞭願故、堅固願故、究竟願故。」

"Ananda! If the humans and gods of that land see this tree, they obtain three kinds of acceptance: first, acceptance by hearing the sound; second, acceptance by gentle compliance; and third, acceptance of the non-arising of dharmas. All this is because of the majestic spiritual power of the Buddha of Immeasurable Life, because of the power of his original vow, because of the fulfillment of his vow, because of the clarity of his vow, because of the firmness of his vow, and because of the completeness of his vow."

佛告阿難：「世間帝王有百千音樂，自轉輪聖王乃至第六天上，伎樂音聲展轉相勝千億萬倍；第六天上萬種樂音，不如無量壽國諸七寶樹一種音聲千億倍也。亦有自然萬種伎樂，又其樂聲無非法音，清暢哀亮，微妙和雅，十方世界音聲之中最為第一。

The Buddha said to Ananda: "The kings of the world have hundreds of thousands of kinds of music; from the wheel-turning sage king up to the sixth heaven, the music and sounds of entertainers in turn surpass one another by a thousand billion myriad times; and even the myriad musical sounds of the sixth heaven are not equal to one thousandth of a billion of the sound of just one of the seven-jewel trees in the land of Immeasurable Life. There are also naturally occurring myriad kinds of music, and none of that music is not the sound of the Dharma, clear, flowing, sorrowful and ringing, subtle, harmonious and elegant, the foremost among all sounds in the worlds of the ten directions.

「又，講堂、精舍、宮殿、樓觀皆七寶莊嚴，自然化成，復以真珠、明月摩尼眾寶以為交露，覆蓋其上。內、外、左、右有諸浴池，或十由旬，或二十、三十，乃至百千由旬，縱廣深淺各皆一等，八功德水湛然盈滿，清淨香潔味如甘露。黃金池者底白銀沙，白銀池者底黃金沙，水精池者底琉璃沙，琉璃池者底水精沙，珊瑚池者底琥珀沙，琥珀池者底珊瑚沙，車𤦲池者底瑪瑙沙，瑪瑙池者底車𤦲沙，白玉池者底紫金沙，紫金池者底白玉沙，或二寶、三寶乃至七寶轉共合成。其池岸上有栴檀樹，華葉垂布，香氣普燻。天優缽羅華、缽曇摩華、拘物頭華、分陀利華，雜色光茂彌覆水上。

“Furthermore, the lecture halls, meditation chambers, palaces, and towers are all adorned with the seven treasures and arise of themselves by transformation, and are covered above with canopies of interwoven netting made of pearls, bright-moon mani jewels, and many other treasures. Inside, outside, to the left and to the right there are bathing pools, some ten yojanas across, some twenty or thirty, up to a hundred thousand yojanas, each alike in length, breadth, and depth, brimming with water of the eight merits (pure, cool, sweet, light, soft, moist, peaceful, removing hunger and thirst and nourishing the faculties), clear and still, pure, fragrant, and clean, and tasting like sweet dew. The pool of yellow gold has a bed of white silver sand, and the pool of white silver has a bed of yellow gold sand; the pool of crystal has a bed of lapis lazuli sand, and the pool of lapis lazuli has a bed of crystal sand; the pool of coral has a bed of amber sand, and the pool of amber has a bed of coral sand; the pool of giant clam shell has a bed of agate sand, and the pool of agate has a bed of giant clam shell sand; the pool of white jade has a bed of purple-gold sand, and the pool of purple gold has a bed of white jade sand; or two, three, up to seven treasures are combined to form them together. On the banks of the pools are sandalwood trees, their flowers and leaves hanging down, their fragrance spreading everywhere. Utpala flowers, padma flowers, kumuda flowers, and pundarika flowers, in mingled colors and brilliant luster, spread over the water.

「彼諸菩薩及聲聞眾若入寶池，意欲令水沒足，水即沒足；欲令至膝，即至於膝；欲令至腰，水即至腰；欲令至頸，水即至頸；欲令灌身，自然灌身；欲令還復，水輒還復。調和冷煖自然隨意，開神悅體蕩除心垢，清明澄潔淨若無形。寶沙映徹無深不照，微瀾迴流轉相灌注，安詳徐逝不遲不疾。波揚無量自然妙聲，隨其所應莫不聞者，或聞佛聲，或聞法聲，或聞僧聲，或寂靜聲、空無我聲、大慈悲聲、波羅蜜聲，或十力無畏不共法聲、諸通慧聲、無所作聲、不起滅聲、無生忍聲，乃至甘露灌頂眾妙法聲。如是等聲，稱其所聞歡喜無量，隨順清淨離欲寂滅真實之義、隨順三寶力無所畏不共之法、隨順通慧菩薩聲聞所行之道。無有三塗苦難之名，但有自然快樂之音，是故其國名曰極樂。

“When those Bodhisattvas and the assembly of Shravakas enter the jeweled pools, if they wish the water to cover their feet, the water covers their feet; if they wish it to reach the knees, it reaches the knees; if they wish it to reach the waist, it reaches the waist; if they wish it to reach the neck, it reaches the neck; if they wish it to pour over the body, it pours over the body of itself; if they wish the water to recede, the water recedes. The warmth and coolness are adjusted at will, naturally; the spirit is opened up, the body is made comfortable, the dirt of the mind is washed away, and the water is so clear and pure that it seems to have no form. The jeweled sand shines through it, and there is no depth too great for the light to reach; tiny ripples circle and pour into one another, flowing serenely, neither slow nor fast. The waves raise countless wondrous natural sounds, and according to what is fitting, there is none that is not heard: sometimes the sound of the Buddha, sometimes the sound of the Dharma, sometimes the sound of the Sangha, or the sound of stillness, the sound of emptiness and no-self, the sound of great compassion, the sound of the paramitas, or the sound of the ten powers, the fearlessnesses, and the exclusive qualities of a Buddha, the sound of the supernormal powers and wisdoms, the sound of non-action, the sound of no arising and no ceasing, the sound of the forbearance of non-arising, and even the many wondrous Dharma sounds of the sweet dew anointment. Hearing such sounds, one is filled with immeasurable joy, according to what one hears, in accord with the meaning of purity, freedom from desire, quiescence, and truth, in accord with the Dharma of the Three Jewels, the powers and fearlessnesses and exclusive qualities, and in accord with the path practiced by Bodhisattvas and Shravakas who have the supernormal powers and wisdoms. There is not even the name of the sufferings of the three evil paths, only the sounds of natural happiness; and so that land is called Utmost Bliss.

「阿難！彼佛國土諸往生者，具足如是清淨色身、諸妙音聲、神通功德，所處宮殿、衣服、飲食、眾妙華香莊嚴之具，猶第六天自然之物。若欲食時，七寶應器自然在前，金、銀、琉璃、車𤦲、瑪瑙、珊瑚、虎珀、明月真珠如是眾缽隨意而至，百味飲食自然盈滿。雖有此食實無食者，但見色、聞香，意以為食，自然飽足，身心柔軟，無所味著。事已化去，時至復現。

“Ananda! All those who are reborn in that Buddha-land possess such pure physical bodies, such wondrous sounds, such supernormal powers and merits, and the palaces, clothing, food, and adornments of many wondrous flowers and fragrances where they dwell are like the natural things of the Sixth Heaven. When they wish to eat, bowls of the seven treasures appear naturally before them, bowls of gold, silver, lapis lazuli, giant clam shell, agate, coral, amber, and bright-moon pearl; such bowls come at will, and a hundred flavors of food and drink naturally fill them. Though there is such food, in fact no one eats it; they merely see its color and smell its fragrance, and in their minds they think they have eaten, and are naturally satisfied, their bodies and minds soft and supple, with no attachment to taste. When the meal is done it vanishes, and when the time comes it appears again.

「彼佛國土清淨安隱，微妙快樂，次於無為泥洹之道。其諸聲聞、菩薩、人、天，智慧高明，神通洞達。咸同一類，形無異狀，但因順餘方，故有人、天之名。顏貌端正，超世希有，容色微妙，非天、非人，皆受自然虛無之身、無極之體。」

“That Buddha-land is pure, peaceful, subtle, and joyful, second only to the way of unconditioned nirvana. Those Shravakas, Bodhisattvas, humans, and gods are lofty in wisdom, and penetrating in their supernormal powers. They are all of one kind, with no difference in bodily form; it is only because they conform to other places that they are called humans and gods. Their features are upright, rare beyond the world, and their appearance is subtle; they are neither gods nor humans, and all receive bodies that are naturally empty and bodies without limit.”

佛告阿難：「譬如世間貧窮乞人在帝王邊，形貌容狀寧可類乎？」

The Buddha said to Ananda: “Suppose a poor beggar of this world stands beside a king; could their appearance and bearing be compared?”

阿難白佛：「假令此人在帝王邊，羸陋醜惡無以為喻，百千萬億不可計倍。所以然者？貧窮乞人底極廝下，衣不蔽形，食趣支命，飢寒困苦，人理殆盡。皆坐前世不殖德本，積財不施、富有益慳，但欲唐得、貪求無厭，不信修善、犯惡山積。如是壽終，財寶消散，苦身積聚為之憂惱，於己無益，徒為他有。無善可怙，無德可恃，是故，死墮惡趣，受此長苦。罪畢得出生為下賤，愚鄙斯極示同人類。所以世間帝王人中獨尊，皆由宿世積德所致，慈惠博施，仁愛兼濟，履信修善，無所違諍。是以壽終，福應得昇善道，上生天上享茲福樂。積善餘慶今得為人，遇生王家自然尊貴，儀容端正眾所敬事，妙衣珍膳隨心服御。宿福所追，故能致此。」

Ananda said to the Buddha: “If that person were beside a king, he would be so wretched and ugly that there would be nothing to compare him with; the difference would be a hundred thousand myriads of billions of times, beyond counting. Why? Because a poor beggar is extremely low and base, his clothes do not cover his body, his food only keeps him alive, he is hungry, cold, and in distress, and the way of being human is almost exhausted for him. It is all because in former lives he did not plant roots of virtue, hoarded wealth without giving, grew still more stingy when he was rich, wanted only to get things for nothing, was insatiably greedy, did not believe in cultivating goodness, and piled up evil deeds like mountains. When such a person’s life ends, his wealth scatters; he toiled to accumulate it only to be worried by it, it brings him no benefit, and it passes in vain to others. He has no good to depend on and no virtue to rely on, so after death he falls into the evil realms and suffers this long pain. When his sins are finished he is able to come out and be born in a lowly state, foolish and coarse to the extreme, resembling humans only on the surface. By contrast, kings of the world are alone honored among people, and this is all because of virtue accumulated in past lives: they were kind and generous in giving widely, benevolent in helping all, kept good faith and cultivated goodness, and quarreled with no one. Therefore when their lives ended, their blessings naturally entitled them to rise to the good paths and be reborn in the heavens to enjoy such happiness. The remaining blessings of accumulated goodness now allow them to be born as humans, and born into a royal family, they are naturally noble, with upright appearance, respected and served by the multitude, wearing wondrous clothes and eating rare delicacies as they wish. This is because the blessings of past lives follow them, and so they are able to reach this.”

佛告阿難：「汝言是也。計如帝王，雖人中尊貴，形色端正，比之轉輪聖王，甚為鄙陋，猶彼乞人在帝王邊。轉輪聖王威相殊妙天下第一，比忉利天王，又復醜惡不得相喻萬億倍也。假令天帝比第六天王，百千億倍不相類也。設第六天王比無量壽佛國菩薩、聲聞，光顏容色不相及逮，百千萬億不可計倍。」

The Buddha said to Ananda: “You are right. Though a king is honored among humans and upright in form and color, compared with a wheel-turning sage king he is very coarse, just as that beggar is beside the king. The wheel-turning sage king’s majestic appearance is the most extraordinary under heaven, but compared with the king of the Trayastrimsha Heaven, he is again ugly beyond comparison, by ten thousand billion times. And if the Lord of Heaven is compared with the king of the Sixth Heaven, the difference is a hundred thousand billion times. If the king of the Sixth Heaven were compared with the Bodhisattvas and Shravakas of the land of Amitayus Buddha, he could not match them in radiance and appearance, the difference being a hundred thousand myriads of billions of times, beyond counting.”

佛告阿難：「無量壽國其諸天人，衣服、飲食、華香、瓔珞、諸蓋幢幡、微妙音聲，所居舍宅、宮殿、樓閣，稱其形色、高下、大小，或一寶、二寶，乃至無量眾寶，隨意所欲，應念即至。又，以眾寶妙衣遍佈其地，一切人天踐之而行。無量寶網彌覆佛土，皆以金縷、真珠、百千雜寶、奇妙珍異莊嚴絞飾，周匝四面垂以寶鈴，光色晃曜盡極嚴麗。自然德風徐起微動，其風調和，不寒、不暑；溫涼柔軟，不遲、不疾；吹諸羅網及眾寶樹，演發無量微妙法音，流佈萬種溫雅德香。其有聞者，塵勞垢習自然不起，風觸其身皆得快樂，譬如比丘得滅盡三昧。

The Buddha said to Ananda: “The heavenly beings of the land of Amitayus have clothing, food, flowers, incense, necklaces, canopies, banners, and wondrous sounds, and the houses, palaces, and towers where they dwell are suited to their forms and colors, in height and in size, one treasure, two treasures, or up to countless treasures, as they wish, arriving at the very thought. Furthermore, wondrous garments of many treasures are spread over the ground, and all humans and gods tread upon them as they walk. Immeasurable nets of jewels spread over and cover the Buddha-land, all adorned and interwoven with golden threads, pearls, hundreds of thousands of mixed treasures, and rare marvels, with jeweled bells hanging on all four sides, their light and colors dazzling and utterly splendid. A natural virtuous breeze rises gently, stirring softly; that breeze is harmonious, neither cold nor hot, warm and cool and soft, neither slow nor fast; it stirs all the nets and the many jeweled trees, giving forth countless subtle Dharma sounds and spreading ten thousand kinds of gentle, virtuous fragrance. Whoever hears or smells them has the habits of worldly toil and defilement naturally fail to arise, and when the breeze touches the body, all attain happiness, like a bhikshu who has attained the samadhi of cessation.

「又，風吹散華遍滿佛土，隨色次第而不雜亂，柔軟光澤馨香芬烈，足履其上陷下四寸，隨舉足已還復如故。華用已訖地輒開裂，以次化沒清淨無遺，隨其時節風吹散華，如是六反。

“Furthermore, the wind scatters flowers that fill the whole Buddha-land, each by its color in order without mixing, soft and lustrous, fragrant and strong; when one steps on them they sink four inches, and as soon as one lifts the foot, they return to their former state. When the flowers have been used, the ground opens and swallows them, and they vanish in turn, leaving it pure with nothing left behind; and in due season the wind scatters flowers again, repeating this six times.

「又眾寶蓮華周滿世界，一一寶華百千億葉，其葉光明無量種色，青色青光，白色白光，玄、黃、朱、紫光色亦然，煒燁煥爛，明曜日月。一一華中出三十六百千億光；一一光中出三十六百千億佛，身色紫金，相好殊特；一一諸佛又放百千光明，普為十方說微妙法；如是諸佛各各安立無量眾生於佛正道。」

“Furthermore, lotus flowers of many treasures fill the whole world, and each jeweled flower has a hundred thousand billion petals, and the light of the petals has countless kinds of colors: blue color has blue light, white color has white light, and so for black, yellow, red, and purple light, all brilliant and glorious, outshining the sun and moon. From each flower come forth thirty-six hundred thousand billion rays of light; from each ray come forth thirty-six hundred thousand billion Buddhas, their bodies of purple gold, their marks and features extraordinary; and each of these Buddhas again sends forth a hundred thousand lights, universally preaching the subtle Dharma to the ten directions; in this way, these Buddhas each establish countless beings in the true path of the Buddha.”

曹魏天竺三藏康僧鎧譯

Translated by the Tripitaka Master Samghavarman of India in the Cao Wei dynasty.

佛告阿難：「其有眾生生彼國者，皆悉住於正定之聚。所以者何？彼佛國中無諸邪聚及不定之聚，十方恆沙諸佛如來皆共讚歎無量壽佛威神功德不可思議。諸有眾生聞其名號信心歡喜，乃至一念，至心迴向願生彼國，即得往生住不退轉，唯除五逆、誹謗正法。」

The Buddha said to Ananda: “Those beings who are born in that land all abide among the truly settled. Why? In that Buddha-land there are no groups of the wrongly settled or the unsettled, and the Buddhas, Tathagatas as numerous as the sands of the Ganges in the ten directions, all together praise the inconceivable majestic power and merit of Amitayus Buddha. Any beings who hear his name, give rise to faith and joy, even for a single thought, and with a sincere heart dedicate their merit and wish to be born in that land, will attain rebirth there and dwell in non-retrogression, except for those who commit the five heinous crimes and those who slander the true Dharma.”

佛告阿難：「十方世界諸天人民，其有至心願生彼國，凡有三輩。其上輩者，捨家棄欲而作沙門，發菩提心，一向專念無量壽佛，修諸功德願生彼國。此等眾生臨壽終時，無量壽佛與諸大眾現其人前，即隨彼佛往生其國，便於七寶華中自然化生，住不退轉，智慧勇猛，神通自在。是故，阿難！其有眾生欲於今世見無量壽佛，應發無上菩提之心，修行功德，願生彼國。」

The Buddha said to Ananda: “Among the gods and people of the worlds of the ten directions, those who sincerely wish to be born in that land are of three grades in all. Those of the highest grade leave home and abandon desire to become shramanas, set out on the bodhi mind, single-mindedly dwell on Amitayus Buddha, cultivate all kinds of merit, and wish to be born in that land. When these beings come to the end of their lives, Amitayus Buddha and his great assembly appear before them, and they at once follow that Buddha to be reborn in his land, where they are naturally born by transformation in a flower of the seven treasures, dwell in non-retrogression, and are courageous in wisdom, free in their supernormal powers. Therefore, Ananda! If any being wishes in this life to see Amitayus Buddha, he should set out on the mind of unsurpassed bodhi, cultivate merit, and wish to be born in that land.”

佛語阿難：「其中輩者，十方世界諸天人民，其有至心願生彼國，雖不能行作沙門大修功德，當發無上菩提之心，一向專念無量壽佛。多少修善、奉持齋戒、起立塔像、飯食沙門、懸繒然燈、散華燒香，以此迴向願生彼國。其人臨終，無量壽佛化現其身——光明相好，具如真佛——與諸大眾現其人前，即隨化佛往生其國，住不退轉，功德智慧次如上輩者也。」

The Buddha said to Ananda: “Those of the middle grade, among the gods and people of the worlds of the ten directions, who sincerely wish to be born in that land, though they cannot leave home to become shramanas and greatly cultivate merit, should set out on the mind of unsurpassed bodhi and single-mindedly dwell on Amitayus Buddha. They should cultivate some goodness, uphold the fasting precepts, erect stupas and images, make offerings of food and drink to shramanas, hang silk banners and light lamps, scatter flowers and burn incense, and dedicate these to the wish to be born in that land. When such a person comes to the end of life, Amitayus Buddha manifests a transformed body of himself, with light and marks entirely like the true Buddha, and appears before that person with his great assembly; the person follows the transformed Buddha to be reborn in his land, dwells in non-retrogression, and in merit and wisdom is second to the highest grade.”

佛語阿難：「其下輩者，十方世界諸天人民，其有至心欲生彼國，假使不能作諸功德，當發無上菩提之心，一向專意乃至十念，念無量壽佛，願生其國。若聞深法歡喜信樂，不生疑惑，乃至一念念於彼佛，以至誠心願生其國。此人臨終夢見彼佛，亦得往生，功德智慧次如中輩者也。」

The Buddha said to Ananda: “Those of the lowest grade, among the gods and people of the worlds of the ten directions, who sincerely wish to be born in that land, even if they cannot do any acts of merit, should set out on the mind of unsurpassed bodhi, and single-mindedly, up to ten recollections, recall Amitayus Buddha and wish to be born in his land. If they hear the profound Dharma and are glad and believing, without giving rise to doubt, and even for a single thought recall that Buddha with a most sincere mind and wish to be born in his land, then when this person nears the end of life he will see that Buddha in a dream and will also be able to be reborn there, with merit and wisdom second to the middle grade.”

佛告阿難：「無量壽佛威神無極，十方世界無量無邊不可思議諸佛如來莫不稱歎。於彼東方恆沙佛國，無量無數諸菩薩眾，皆悉往詣無量壽佛所恭敬供養，及諸菩薩、聲聞大眾聽受經法，宣佈道化；南、西、北方、四維，上、下亦復如是。」

The Buddha said to Ananda: “The majestic power of Amitayus Buddha is without limit, and the Buddhas, Tathagatas of the worlds of the ten directions, countless, boundless, and inconceivable, all praise him. In the Buddha-lands to the east as numerous as the sands of the Ganges, countless Bodhisattvas all go to Amitayus Buddha to respectfully make offerings and to hear the sutras and Dharma together with the great assembly of Bodhisattvas and Shravakas, and to proclaim the teaching of the Buddha’s way; and it is the same in the south, west, and north, the four intermediate directions, and above and below.”

爾時，世尊而說頌曰：

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

「東方諸佛國，其數如恆沙，

“The Buddha-lands of the east number as the sands of the Ganges,

彼土諸菩薩，往覲無量覺；

the Bodhisattvas of those lands go to pay homage to the Immeasurable Awakened One;

南、西、北四維，上、下亦復然。

the south, west, north, the four intermediate directions, and above and below are the same.

彼土菩薩眾，往覲無量覺，

The assemblies of Bodhisattvas from those lands go to pay homage to the Immeasurable Awakened One,

一切諸菩薩，各齎天妙華，

and all the Bodhisattvas each bring wondrous heavenly flowers,

寶香無價衣，供養無量覺；

jeweled incense and priceless garments, to make offerings to the Immeasurable Awakened One;

鹹然奏天樂，暢發和雅音，

all play heavenly music, pouring forth harmonious and elegant sounds,

歌歎最勝尊，供養無量覺。

singing the praises of the Most Supreme Honored One and making offerings to the Immeasurable Awakened One.

究達神通慧，遊入深法門，

They have thoroughly mastered the wisdom of supernormal powers and roam into the deep Dharma gates,

具足功德藏，妙智無等倫。

they are replete with a treasury of merit, and their wondrous wisdom has no equal.

慧日照世間，消除生死云，

The sun of wisdom shines on the world and clears away the clouds of birth and death,

恭敬遶三匝，稽首無上尊。

respectfully circling three times, they bow their heads to the Unsurpassed Honored One.

見彼嚴淨土，微妙難思議，

Seeing that majestic and pure land, subtle and hard to conceive,

因發無量心，願我國亦然。

they thereby give rise to an immeasurable mind, wishing that their own lands may be like this.

應時無量尊，動容發欣笑，

At that moment the Immeasurable Honored One, his face moved, gave forth a joyful smile,

口出無數光，遍照十方國。

and from his mouth came countless rays of light, shining throughout the lands of the ten directions.

迴光圍遶身，三匝從頂入，

The light turned back to circle his body, and after circling three times entered at the crown of his head,

一切天、人眾，踴躍皆歡喜。

and all the gods and humans in the assembly leapt up and were all glad.

大士觀世音，整服稽首問，

The great being Avalokiteshvara, arranging his robe and bowing his head, asked,

白佛：『何緣笑？唯然願說意。』

saying to the Buddha: ‘Why do you smile? I beg you to explain the meaning.’

梵聲猶雷震，八音暢妙響：

The Brahma voice was like rolling thunder, and the eight tones poured forth a wondrous sound:

『當授菩薩記，今說仁諦聽。

‘I am about to give a prediction to the Bodhisattvas; now I will speak, listen carefully, good sir.

十方來正士，吾悉知彼願，

The upright beings who have come from the ten directions, I know all their vows,

志求嚴淨土，受決當作佛；

they have resolved to seek pure and adorned lands, and receive the prediction that they will surely become Buddhas;

覺了一切法，猶如夢幻響，

they awaken to all dharmas as being like dreams, illusions, and echoes,

滿足諸妙願，必成如是剎。

fulfilling all their wondrous vows, and will surely accomplish such Buddha-lands.

知法如電影，究竟菩薩道，

They know that dharmas are like lightning and shadows, and perfect the Bodhisattva path,

具諸功德本，受決當作佛；

perfecting the roots of all merit, and receive the prediction that they will surely become Buddhas;

通達諸法門，一切空無我，

they penetrate all the Dharma gates, all being empty and without self,

專求淨佛土，必成如是剎。』

and single-mindedly seek pure Buddha-lands, and will surely accomplish such Buddha-lands.’

諸佛告菩薩：『令覲安養佛，

The Buddhas tell the Bodhisattvas: ‘Let them go to pay homage to the Buddha of Peaceful Nourishment,

聞法樂受行，疾得清淨處。

and, delighting to receive and practice the Dharma they hear, they will quickly reach the pure place.

至彼嚴淨土，便速得神通，

Arriving at that adorned and pure land, they will quickly gain supernormal powers,

必於無量尊，受記成等覺。』

and surely in the presence of the Immeasurable Honored One they will receive the prediction and accomplish perfect awakening.’

其佛本願力，聞名欲往生，

By the power of that Buddha’s original vow, those who hear his name and wish to be reborn

皆悉到彼國，自致不退轉。

all arrive in that land, and of themselves reach non-retrogression.

菩薩興志願，願己國無異，

Bodhisattvas arouse their aspirations, wishing that their own lands should have no differences,

普念度一切，名顯達十方。

universally remembering to liberate all, their names spreading through the ten directions.

奉事億如來，飛化遍諸剎，

They serve hundreds of millions of Tathagatas, flying and transforming through all the Buddha-lands,

恭敬歡喜去，還到安養國。

respectfully and joyfully they depart, and return to the land of Peaceful Nourishment.

若人無善本，不得聞此經；

If a person has no roots of goodness, he cannot hear this sutra;

清淨有戒者，乃獲聞正法。

those who are pure and keep the precepts are able to hear the true Dharma.

曾更見世尊，則能信此事，

Those who have once seen the World-Honored One are able to believe these things,

謙敬聞奉行，踴躍大歡喜。

humbly and respectfully hearing and practicing, leaping up with great joy.

憍慢弊懈怠，難以信此法；

The arrogant, wicked, and lazy find it hard to believe this Dharma;

宿世見諸佛，樂聽如是教。

those who in past lives saw the Buddhas delight to hear such teaching.

聲聞或菩薩，莫能究聖心，

Shravakas and Bodhisattvas alike cannot fathom the sage’s mind completely,

譬如從生盲，欲行開導人。

like a person blind from birth who wants to lead others.

如來智慧海，深廣無崖底，

The Tathagata’s ocean of wisdom is deep and broad, without shore or bottom,

二乘非所測，唯佛獨明瞭。

the two vehicles cannot measure it, only the Buddha alone understands.

假使一切人，具足皆得道，

Even if all people

淨慧如本空，億劫思佛智，

were to possess the full attainment of the Way, with pure wisdom as if originally empty, and contemplated the Buddha’s wisdom for hundreds of millions of kalpas,

窮力極講說，盡壽猶不知。

exhausting their strength to explain it, they would not know it even at the end of their lives.

佛慧無邊際，如是致清淨，

The Buddha’s wisdom is without bound; thus he attains purity,

壽命甚難得，佛世亦難值。

a life is extremely hard to obtain, and a Buddha’s appearance in the world is hard to meet.

人有信慧難，若聞精進求，

It is hard for people to have faith and wisdom; if one hears and diligently seeks,

聞法能不忘，見敬得大慶，

hears the Dharma and does not forget it, sees and respects it and gains great blessing,

則我善親友，是故當發意。

such a one is my good friend; therefore you should arouse your minds.

設滿世界火，必過要聞法，

Even if the world were full of fire, you must pass through to hear the Dharma,

會當成佛道，廣濟生死流。」

and in the end you will accomplish the Buddha’s way and widely rescue those in the stream of birth and death.”

佛告阿難：「彼國菩薩皆當究竟一生補處——除其本願為眾生故——以弘誓功德而自莊嚴，普欲度脫一切眾生。阿難！彼佛國中諸聲聞眾身光一尋，菩薩光明照百由旬。有二菩薩最尊第一，威神光明普照三千大千世界。」

The Buddha said to Ananda: “The Bodhisattvas of that land will all ultimately reach the stage of one more birth before buddhahood, except for those who, by their original vow, are for the sake of beings; adorning themselves with the merit of great vows, they wish to liberate all beings everywhere. Ananda! Among the Shravakas in that Buddha-land, the body’s light extends one fathom, and the Bodhisattvas’ light shines a hundred yojanas. There are two Bodhisattvas most honored and supreme, whose majestic light shines throughout the three thousand great thousand worlds.”

阿難白佛：「彼二菩薩其號云何？」

Ananda said to the Buddha: “What are the names of those two Bodhisattvas?”

佛言：「一名觀世音，二名大勢至。是二菩薩於此國土修菩薩行，命終轉化生彼佛國。阿難！其有眾生生彼國者，皆悉具足三十二相，智慧成滿，深入諸法，究暢要妙，神通無礙，諸根明利。其鈍根者成就二忍，其利根者得阿僧祇無生法忍。又彼菩薩乃至成佛不更惡趣，神通自在常識宿命，除生他方五濁惡世，示現同彼如我國也。」

The Buddha said: “The first is named Avalokiteshvara, and the second is named Mahasthamaprapta. These two Bodhisattvas practiced the Bodhisattva path in this land, and at the end of their lives were reborn by transformation in that Buddha-land. Ananda! All beings who are born in that land possess the thirty-two marks, are complete in wisdom, penetrate deeply into all dharmas, thoroughly master their essential subtleties, have unobstructed supernormal powers, and sharp faculties. Those of dull faculties attain the two forbearances, and those of sharp faculties attain the forbearance of non-arising of countless asamkhyeyas. Furthermore, those Bodhisattvas, until they become Buddhas, no longer enter the evil paths, are free in their supernormal powers, and always remember their past lives, except when they are born in the evil worlds of the five defilements in other regions, manifesting in the same way as the beings there, as in my own land.”

佛語阿難：「彼國菩薩承佛威神，一食之頃往詣十方無量世界，恭敬供養諸佛世尊，隨心所念，華香、伎樂、繒蓋、幢幡，無數無量供養之具自然化生，應念即至，珍妙殊特非世所有。轉以奉散諸佛、菩薩、聲聞大眾，在虛空中化成華蓋，光色晃耀，香氣普燻。其華周圓四百里者，如是轉倍，乃覆三千大千世界，隨其前後以次化沒。其諸菩薩僉然欣悅，於虛空中共奏天樂，以微妙音歌歎佛德，聽受經法歡喜無量。供養佛已、未食之前，忽然輕舉還其本國。」

The Buddha said to Ananda: “The Bodhisattvas of that land, relying on the Buddha’s majestic power, go in the time of one meal to countless worlds in the ten directions, respectfully making offerings to the Buddhas, World-Honored Ones, and by whatever they think of, flowers, incense, music, silk canopies, banners, and countless, immeasurable offerings arise naturally by transformation and arrive at the very thought, precious and wondrous beyond anything in the world. They then scatter these over the Buddhas, Bodhisattvas, and great assembly of Shravakas, and in the sky they transform into canopies of flowers, their light and colors dazzling and their fragrance spreading everywhere. The flowers measure four hundred li around, and increase in this way, doubling, until they cover the three thousand great thousand worlds, vanishing in order, front and back. Those Bodhisattvas are all delighted, play heavenly music together in the sky, sing the Buddha’s virtues in subtle voices, and hear and receive the sutras and Dharma with immeasurable joy. When they have finished making offerings to the Buddha, before taking a meal, they suddenly rise lightly and return to their own land.”

佛語阿難：「無量壽佛為諸聲聞、菩薩大眾頒宣法時，都悉集會七寶講堂，廣宣道教，演暢妙法，莫不歡喜，心解得道。即時四方自然風起，普吹寶樹出五音聲，雨無量妙華隨風周遍，自然供養如是不絕。一切諸天皆齎天上百千華香、萬種伎樂供養其佛及諸菩薩、聲聞大眾，普散華香、奏諸音樂，前後來往更相開避。當斯之時，熙然快樂不可勝言。」

The Buddha said to Ananda: “When Amitayus Buddha proclaims the Dharma for the great assembly of Shravakas and Bodhisattvas, they all gather in the lecture hall of the seven treasures, where he widely proclaims the teaching of the Buddha’s way and expounds the wondrous Dharma, and none is not glad, their minds comprehending and attaining the Way. At that moment a natural wind rises from the four directions, stirring the jeweled trees all over so that they give forth sounds of the five tones, and countless wondrous flowers rain down and are carried by the wind everywhere, a natural offering that continues without cease. All the gods bring a hundred thousand heavenly flowers and fragrances and ten thousand kinds of music as offerings to that Buddha and the great assembly of Bodhisattvas and Shravakas, universally scattering flowers and incense and playing all kinds of music, coming and going, making way for one another. At such a time the joy and delight are beyond words.”

佛告阿難：「生彼佛國諸菩薩等，所可講說常宣正法，隨順智慧無違無失。於其國土所有萬物，無我所心、無染著心，去來進止情無所係，隨意自在無所適莫，無彼、無我，無競、無訟。於諸眾生得大慈悲饒益之心、柔軟調伏無忿恨心、離蓋清淨無厭怠心、等心、勝心、深心、定心、愛法樂法喜法之心、滅諸煩惱離惡趣心，究竟一切菩薩所行，具足成就無量功德，得深禪定諸通明慧，遊志七覺修心佛法，肉眼清徹靡不分了、天眼通達無量無限、法眼觀察究竟諸道、慧眼見真能度彼岸、佛眼具足覺了法性。以無礙智為人演說，等觀三界空無所有，志求佛法具諸辯才，除滅眾生煩惱之患。從如來生，解法如如，善知習滅，音聲方便。不欣世語，樂在正論，修諸善本，志崇佛道。知一切法皆悉寂滅，生身煩惱二餘俱盡。聞甚深法心不疑懼，常能修行其大悲者。深遠微妙靡不覆載，究竟一乘至於彼岸。決斷疑網，慧由心出，於佛教法該羅無外。智慧如大海、三昧如山王，慧光明淨超踰日月，清白之法具足圓滿。

The Buddha said to Ananda: “The Bodhisattvas and others who are born in that Buddha-land always proclaim the true Dharma in whatever they speak, in accord with wisdom, without error or loss. Toward all the myriad things in that land, they have no mind of possession and no mind of attachment; their feelings are not bound in coming and going, advancing and stopping, they are free and at ease as they wish, with no clinging, with no other and no self, no competing and no disputing. Toward all beings they attain a mind of great compassion and benefit, a mind of softness and discipline without anger, a mind free of hindrances and pure without weariness or laziness, an equal mind, a superior mind, a deep mind, a settled mind, a mind that loves, delights in, and rejoices in the Dharma, a mind that extinguishes afflictions and leaves the evil paths; they ultimately accomplish all that Bodhisattvas practice, fully achieve countless merits, attain deep meditative concentration and the bright wisdom of all the supernormal powers, roam in the aspiration of the seven factors of awakening and cultivate the mind with the Buddha’s Dharma; their physical eye is so clear that nothing is indistinct to it, their heavenly eye penetrates without measure or limit, their Dharma eye observes all the paths to their end, their wisdom eye sees truth and can cross to the other shore, and their Buddha eye is complete in awakening to the nature of dharmas. With unobstructed wisdom they expound for others, equally contemplate the three realms as empty and without anything, aspire to the Buddha’s Dharma and possess all eloquence, and remove the troubles of beings’ afflictions. Born from the Tathagata, they understand the Dharma as suchness, know well the arising and ceasing of habits, and the skillful means of sound. They take no pleasure in worldly talk but delight in right discourse, cultivate all roots of goodness, and aspire to honor the Buddha’s way. They know that all dharmas are wholly quiescent, with the two remainders of bodily life and affliction both exhausted. On hearing the most profound Dharma their minds feel no doubt or fear, and they are those who can always practice that great compassion. Profound and subtle, there is nothing they do not cover and bear, and they ultimately reach the other shore of the One Vehicle. They cut off the net of doubt, wisdom comes forth from the heart, and in the Buddha’s teaching they encompass everything without exception. Their wisdom is like the great ocean, their samadhi like the king of mountains, their light of wisdom pure and bright surpassing the sun and moon, and their pure and white Dharma is fully complete.

「猶如雪山，照諸功德等一淨故；猶如大地，淨穢好惡無異心故；猶如淨水，洗除塵勞諸垢染故；猶如火王，燒滅一切煩惱薪故；猶如大風，行諸世界無障閡故；猶如虛空，於一切有無所著故；猶如蓮華，於諸世間無染汙故；猶如大乘，運載群萌出生死故；猶如重云，震大法雷覺未覺故；猶如大雨，雨甘露法潤眾生故；如金剛山，眾魔外道不能動故；如梵天王，於諸善法最上首故；如尼拘類樹，普覆一切故；如優曇缽華，希有難遇故；如金翅鳥，威伏外道故；如眾遊禽，無所藏積故；猶如牛王，無能勝故；猶如象王，善調伏故；如師子王，無所畏故。

“They are like the Snow Mountains, because they shine with all merits alike in one purity; like the great earth, because they have no differing minds toward the pure and the foul, the good and the bad; like pure water, because they wash away the dust and defilements of toil; like the king of fire, because they burn up the fuel of all afflictions; like a great wind, because they travel through all worlds without obstruction; like empty space, because they cling to nothing among all that is or is not; like the lotus flower, because they are not stained by any world; like the Great Vehicle, because they carry the multitude out of birth and death; like heavy clouds, because they sound the great Dharma thunder to awaken those not yet awake; like a great rain, because they rain down the sweet dew of the Dharma to moisten beings; like the diamond mountain, because the many demons and outsiders cannot shake them; like King Brahma, because they are foremost among all good dharmas; like the nyagrodha tree, because they cover all things everywhere; like the udumbara flower, because they are rare and hard to meet; like the golden-winged bird, because they overawe outsiders; like the many wandering birds, because they store nothing away; like the king of oxen, because none can surpass them; like the king of elephants, because they are good at taming; like the lion king, because they have no fear.

「曠若虛空，大慈等故；摧滅嫉心，不望勝故。專樂求法，心無厭足；常欲廣說，志無疲倦。擊法鼓、建法幢、曜慧日、除痴闇、修六和敬、常行法施，志勇精進，心不退弱。為世燈明、最勝福田，常為師導等無憎愛。唯樂正道無餘欣慼，拔諸欲刺以安群生，功德殊勝莫不尊敬，滅三垢障遊諸神通。因力、緣力、意力、願力、方便之力、常力、善力、定力、慧力、多聞之力、施戒、忍辱、精進、禪定、智慧之力、正念止觀諸通明力、如法調伏諸眾生力，如是等力一切具足。身色相好，功德、辯才具足莊嚴，無與等者。恭敬供養無量諸佛，常為諸佛所共稱歎。究竟菩薩諸波羅蜜，修空無相無願三昧、不生不滅諸三昧門，遠離聲聞緣覺之地。

“Vast as empty space, because of their great, impartial compassion; they crush the mind of jealousy, because they do not hope to surpass others. They devote themselves to delight in seeking the Dharma and are never satisfied; they always wish to proclaim it widely, and their aspiration never tires. They beat the Dharma drum, raise the Dharma banner, shine the sun of wisdom, dispel the darkness of ignorance, cultivate the six harmonies of respect, and always practice the giving of the Dharma, courageous in aspiration and diligent, their minds never weak or retreating. They are the lamps of the world, the supreme field of merit, always teachers and guides, impartial without hate or love. They delight only in the right path with no other joy or sorrow, pull out the thorns of desire to settle the multitude, their excellent merit is revered by all, and they extinguish the three poisons and obstructions and roam in the supernormal powers. The power of causes, the power of conditions, the power of intention, the power of vows, the power of skillful means, the power of constancy, the power of goodness, the power of concentration, the power of wisdom, the power of learning, the powers of giving, precepts, patience, diligence, meditation, and wisdom, the power of right mindfulness, calm and insight, and all the bright powers of the supernormal faculties, and the power to tame beings according to the Dharma; all such powers they fully possess. Their bodily marks and features, merit, and eloquence are fully adorned, and none can equal them. They respectfully make offerings to countless Buddhas and are always praised together by the Buddhas. They fully master the paramitas of the Bodhisattvas, cultivate the samadhis of emptiness, signlessness, and wishlessness, and the gates of samadhi of no arising and no ceasing, and are far removed from the grounds of Shravakas and Pratyekabuddhas.

「阿難！彼諸菩薩成就如是無量功德，我但為汝略言之耳；若廣說者，百千萬劫不能窮盡。」

“Ananda! Those Bodhisattvas accomplish such immeasurable merit, and I have only told it to you briefly; if I were to tell it at length, it could not be exhausted in a hundred thousand myriads of kalpas.”

佛告彌勒菩薩、諸天、人等：「無量壽國聲聞、菩薩功德智慧不可稱說，又其國土微妙安樂清淨若此，何不力為善，念道之自然，著於無上下，洞達無邊際？宜各勤精進，努力自求之，必得超絕去，往生安養國。橫截五惡趣，惡趣自然閉；昇道無窮極，易往而無人。其國不逆違，自然之所牽，何不棄世事，勤行求道德，可獲極長生，壽樂無有極？

The Buddha said to Maitreya Bodhisattva and the gods, humans, and others: “The merit and wisdom of the Shravakas and Bodhisattvas of the land of Amitayus cannot be described, and that land is subtle, peaceful, joyful, and pure to such a degree; why do you not strive to do good, think of the naturalness of the Way, attach yourselves to what has nothing above or below, and penetrate what has no boundary? Each of you should diligently exert yourselves and strive to seek it for yourselves, and you will surely be able to go beyond and depart, and be reborn in the land of Peaceful Nourishment. Cutting across the five evil paths, the evil paths will close of themselves; the ascent of the Way is without end, and it is easy to go there yet no one goes. That land does not oppose you, but draws you by its own nature; why do you not give up worldly affairs, and diligently practice seeking the Way and virtue, so as to gain the greatest long life, and joy in life without end?

「然世人薄俗，共諍不急之事。於此劇惡極苦之中，勤身營務以自給濟。無尊、無卑，無貧、無富，少、長、男、女共憂錢財，有無同然，憂思適等。屏營愁苦，累念積慮，為心走使，無有安時——有田憂田、有宅憂宅，牛、馬、六畜、奴婢、錢財、衣、食、什物，復共憂之——重思累息，憂念愁怖，橫為非常、水、火、盜賊、怨家、債主焚漂劫奪，消散磨滅，憂毒忪忪，無有解時。結憤心中不離憂惱，心堅意固適無縱捨，或坐摧碎身亡命終，棄捐之去莫誰隨者。

“Yet the people of the world are shallow and vulgar, and together contend over matters that are not urgent. In the midst of this extremely harsh and bitter world, they labor with their bodies and manage affairs to provide for themselves. Whether honored or lowly, poor or rich, young or old, men or women, all worry together about money; those who have it and those who do not are the same, their worries equal. Confused and anxious, they pile up cares and accumulate thoughts, driven by their hearts, with no time of peace: those with fields worry about fields, those with houses worry about houses, and oxen, horses, the six domestic animals, servants, money, clothes, food, and household goods, they worry about these too; with heavy thoughts and piled sighs, with care, sorrow, and fear, they suffer unexpected calamity, water, fire, thieves, enemies, and creditors burning, flooding, plundering, and carrying it off, till it is dissipated and worn away, and the poison of worry lies heavy on them without any time of release. Their resentment is knotted in their hearts and they cannot leave worry behind, their minds firm and set and unwilling to let go, and some are broken down by it, their bodies dying and lives ending, abandoning everything and departing with none to follow.

「尊貴、豪富亦有斯患，憂懼萬端，勤苦若此，結眾寒熱與痛共俱。貧窮下劣睏乏常無，無田亦憂欲有田、無宅亦憂欲有宅，無牛、馬、六畜、奴婢、錢財、衣、食、什物亦憂欲有之。適有一復少一、有是少是，思有齊等；適欲具有便復糜散。如是憂苦當復求索，不能時得思想無益，身心俱勞，坐起不安，憂念相隨，勤苦若此，亦結眾寒熱與痛共俱。或時坐之終身夭命，不肯為善、行道、進德，壽終身死當獨遠去，有所趣向善惡之道，莫能知者。

“The noble and the very rich also have these troubles, with ten thousand kinds of worry and fear, laboring bitterly like this, bound up with cold and heat and pain all together. The poor, lowly, and destitute are always in want; having no field, they worry and long for a field; having no house, they worry and long for a house; having no oxen, horses, six domestic animals, servants, money, clothes, food, and household goods, they worry and long for them. No sooner do they have one than they lack another, no sooner this than that, and they want everything on a par; no sooner do they think they have it all than it is dissipated. Worrying in this way and then seeking again, they cannot get things at the time, their thinking is of no benefit, body and mind are both worn out, they sit and rise without peace, with worry and care following them, laboring bitterly in this way, also bound up with cold and heat and pain all together. Some die young because of this, unwilling to do good, practice the Way, or advance in virtue; when their lives end and their bodies die, they must go far away alone, and none can know the path of good or evil to which they are headed.

「世間人民，父子、兄弟、夫婦、家室、中外親屬，當相敬愛，無相憎嫉；有無相通，無得貪惜；言色常和，莫相違戾。或時心諍有所恚怒，今世恨意微相憎嫉，後世轉劇至成大怨。所以者何？世間之事更相患害，雖不即時應急相破，然含毒畜怒結憤精神，自然剋識不得相離，皆當對生更相報復。人在世間愛欲之中，獨生、獨死，獨去、獨來，當行至趣苦樂之地，身自當之無有代者。善惡變化、殃福異處，宿豫嚴待，當獨趣入。遠到他所莫能見者，善惡自然追行所生。窈窈冥冥別離久長，道路不同會見無期，甚難甚難復得相值。何不棄眾事，各曼強健時，努力勤修善，精進願度世，可得極長生？如何不求道，安所須待，欲何樂乎？

“The people of the world, whether father and son, brothers, husband and wife, family, or kin inside and outside the household, should respect and love one another and not hate or envy one another; what one has and lacks should be shared, without greed or stinginess; their words and expressions should always be gentle, and they should not oppose one another. If at times there is rivalry in the heart and some anger, then in this life there is a slight resentment and mutual hatred, and in the next life it grows worse until it becomes great enmity. Why? The affairs of the world harm one another; though they do not necessarily destroy one another at once, they hold poison and store up anger, and the knotted resentment in the spirit is naturally engraved and cannot be separated, so that in being reborn they will repay one another. In the midst of love and desire in the world, a person is born alone, dies alone, goes alone, and comes alone; when he must go to the place of pain or pleasure to which he is bound, his body bears it itself and none can take his place. Good and evil change, calamity and blessing are in different places, and the karma of past lives stands ready beforehand, so that he must enter it alone. Going far to other places, no one can see him, and good and evil naturally follow him to the place of his birth. In the dark and the obscure, the separation is long, the paths differ and there is no time set for meeting; it is extremely difficult, extremely difficult to meet again. Why do you not put aside the many affairs and, each while you are strong and healthy, strive to diligently cultivate goodness, and earnestly vow to cross over the world, so as to gain the greatest long life? How is it that you do not seek the Way? What are you waiting for? What joy do you still want?

「如是，世人不信作善得善、為道得道，不信人死更生、惠施得福，善惡之事都不信之，謂之不然終無有是。但坐此故，且自見之，更相瞻視，先後同然。轉相承受父餘教令，先人祖父素不為善、不識道德，身愚神闇，心塞意閉。死生之趣、善惡之道，自不能見，無有語者；吉凶禍福，競各作之，無一怪也。生死常道轉相嗣立，或父哭子、或子哭父，兄弟、夫婦更相哭泣，顛倒上下無常根本，皆當過去不可常保。教語開導，信之者少，是以生死流轉無有休止。

“Thus the people of the world do not believe that doing good brings good, that practicing the Way brings the Way, do not believe that a person who dies is born again, or that generous giving brings blessing, and they do not believe in any matters of good and evil, saying it is not so and there is in the end none of this. It is only for this reason that they simply look at themselves, watching one another, earlier and later the same. They pass on to one another the teachings and commands left by their fathers; their forebears and grandfathers never did good and did not know the Way and virtue, with foolish bodies and dim spirits, and blocked minds and closed intentions. The paths of death and life, and the way of good and evil, they cannot see for themselves, and there is no one to tell them; as for good and ill fortune, calamity and blessing, they compete to go beyond their bounds in doing them, and not one finds it strange. The constant way of life and death is that one generation succeeds another: sometimes a father weeps for a son, sometimes a son for a father, brothers and husband and wife weep for one another, high and low are upside down, impermanence is the root, and all must pass and none can last. Though they are taught and guided, those who believe are few, so the flow of birth and death does not cease.

「如此之人，曚冥抵突，不信經法，心無遠慮，各欲快意；痴惑於愛欲，不達於道德；迷沒於瞋怒，貪狼於財色。坐之不得道，當更惡趣苦，生死無窮已，哀哉甚可傷。或時室家，父子、兄弟、夫婦，一死一生更相哀愍，恩愛、思慕、憂念結縛，心意痛著迭相顧戀，窮日卒歲無有解已。教語道德心不開明，思想恩好不離情慾。惛曚閉塞，愚惑所覆，不能深思熟計、心自端政、專精行道、決斷世事，便旋至竟年壽終盡不能得道，無可奈何。

“Such people are ignorant and defiant, do not believe in the sutras and the Dharma, have no far-sighted thought in their minds, and each wants to please himself; they are deluded by love and desire, and do not penetrate the Way and virtue; they are lost in anger and hatred, and greedy for wealth and sex. For this reason they do not attain the Way and will again suffer in the evil paths, birth and death without end; how sad and truly sorrowful. Sometimes in a household, father and son, brothers, husband and wife, one dies and one lives, and they grieve for one another, bound by love, longing, and worry, their hearts pained and clinging, looking back at one another through the days and the years without release. When taught about the Way and virtue their minds are not opened, and their thoughts of affection and kindness do not leave their passions. Dull, blocked, covered by foolishness and delusion, they cannot deliberate deeply and plan, correct their own minds, devote themselves to practicing the Way, or decide worldly matters; in the blink of an eye their years end and their lives are used up and they cannot attain the Way, and nothing can be done.

「總猥憒擾皆貪愛欲，惑道者眾、悟之者寡，世間怱怱，無可聊賴。尊卑、上下、貧富、貴賤，勤苦怱務各懷殺毒，惡氣窈冥為妄興事，違逆天地不從人心，自然非惡先隨與之。恣聽所為待其罪極，其壽未盡便頓奪之。下入惡道，累世懟苦展轉其中，數千億劫無有出期。痛不可言，甚可哀愍。」

“Altogether a mass of confusion and disturbance, all greedy for love and desire, those deluded about the Way are many and those awakened are few; the world is hurried, and there is nothing to rely on. High and low, honored and humble, poor and rich, noble and base, in their bitter labor and busy affairs each harbors a murderous poison, an evil breath in the dark gives rise to reckless affairs, going against heaven and earth and not following people’s hearts, and the wrongs and evils that come naturally follow them first. Left to do as they like until their sins are at the extreme, their lives are suddenly taken before they are used up. They descend into the evil paths and, life after life, are caught in bitterness and resentment, turning around in it for thousands of billions of kalpas without any time of coming out. The pain is beyond words, and truly pitiable.”

佛告彌勒菩薩、諸天人等：「我今語汝世間之事，人用是故，坐不得道。當熟思計遠離眾惡，擇其善者勤而行之。愛欲榮華不可常保，皆當別離無可樂者。曼佛在世當勤精進，其有至願生安樂國者，可得智慧明達、功德殊勝；勿得隨心所欲，虧負經戒在人後也。儻有疑意不解經者，可具問佛，當為說之。」

The Buddha said to Maitreya Bodhisattva and the gods, humans, and others: “Now I tell you of worldly affairs; it is because of such matters that people do not attain the Way. You should think carefully and plan to stay far from the many evils, choose the good and diligently put it into practice. Love, desire, and glory cannot last, and all must part and there is nothing to enjoy. While the Buddha is in the world you should diligently exert yourselves; if any sincerely wish to be born in the land of Peace and Joy, they can attain wisdom and clarity and excellent merit. Do not follow your own wishes and betray the sutras and precepts and fall behind others. If any of you have doubts and do not understand the sutras, you may ask the Buddha one by one, and I will explain for you.”

彌勒菩薩長跪白言：「佛威神尊重，所說快善，聽佛經者貫心思之。世人實爾如佛所言，今佛慈愍顯示大道，耳目開明長得度脫，聞佛所說莫不歡喜。諸天、人民、蠕動之類，皆蒙慈恩解脫憂苦。佛語教誡甚深甚善，智慧明見八方、上下、去來今事，莫不究暢。今我眾等所以蒙得度脫，皆佛前世求道之時謙苦所致。恩德普覆，福祿巍巍，光明徹照達空無極；開入泥洹，教授典攬威制消化，感動十方無窮無極。佛為法王尊超眾聖，普為一切天人之師，隨心所願皆令得道。今得值佛，復聞無量壽聲，靡不歡喜，心得開明。」

Maitreya Bodhisattva knelt and said: “The Buddha’s majestic power is weighty, and what he says is delightful and good; those who hear the Buddha’s sutras should take them to heart and think them through. The people of the world are indeed just as the Buddha has said, and now the Buddha, in compassion, reveals the great Way; our ears and eyes are opened and we will long be liberated, and there is none who hears what the Buddha says who is not glad. The gods, the people, and even the wriggling creatures all receive his kind grace and are freed from sorrow and pain. The Buddha’s words and admonitions are extremely deep and extremely good, his wisdom clearly sees the eight directions, above and below, and the matters of past, future, and present, and there is nothing he does not thoroughly master. That our great assembly is now liberated is all due to the Buddha’s humble and bitter efforts in seeking the Way in former lives. His grace covers all everywhere, his blessings are lofty, and his light shines through to the boundless void; he opens the entrance to nirvana, teaches the essential canon, and with his majestic restraint transforms beings, moving the ten directions without end or limit. The Buddha is king of the Dharma, honored above all sages, universally the guide of all gods and humans, and he lets them attain the Way as they wish in their hearts. Now that we are able to meet the Buddha and also hear the name of Amitayus, there is none who is not glad, and our minds are opened and bright.”

佛告彌勒：「汝言是也。若有慈敬於佛者，實為大善。天下久久乃復有佛，今我於此世作佛，演說經法，宣佈道教，斷諸疑網；拔愛欲之本，杜眾惡之源。遊步三界無所拘閡，典攬智慧眾道之要，執持綱維昭然分明，開示五趣度未度者，決正生死泥洹之道。

The Buddha said to Maitreya: “You are right. If there are those who respect the Buddha with kindness, that is truly great goodness. A Buddha appears again in the world only after a very long time; now I am a Buddha in this world, expounding the sutras and Dharma and proclaiming the teaching of the Buddha’s way, cutting through all nets of doubt; I pull out the roots of love and desire and block the source of the many evils. I walk freely through the three realms without hindrance, hold the essentials of wisdom and the many paths, grasp the guiding threads so that they are plainly clear, reveal the five destinies and liberate those not yet liberated, and settle rightly the way of birth and death and nirvana.

「彌勒當知，汝從無數劫來修菩薩行，欲度眾生，其已久遠，從汝得道至於泥洹不可稱數。汝及十方諸天、人民一切四眾，永劫已來展轉五道，憂畏勤苦不可具言，乃至今世生死不絕，與佛相值聽受經法，又復得聞無量壽佛。快哉甚善，吾助爾喜。

“Maitreya should know that you have practiced the Bodhisattva path through countless kalpas, wishing to liberate beings, and it has been very long; from the time you attain the Way until nirvana is beyond counting. You and the gods, people, and all the four assemblies of the ten directions have, from eternal kalpas, passed through the five paths, with worry, fear, and bitter toil beyond words, even up to this present life of unceasing birth and death, and have met the Buddha, heard the sutras and Dharma, and again been able to hear of Amitayus Buddha. How delightful, how very good, I rejoice with you.

「汝今亦可自厭生、死、老、病、痛苦、惡露、不淨、無可樂者，宜自決斷。端身正行，益作諸善；修己潔體，洗除心垢；言行忠信，表裡相應；人能自度，轉相拯濟；精明求願，積累善本。雖一世勤苦須臾之間，後生無量壽佛國快樂無極，長與道德合明，永拔生死根本，無復貪恚、愚痴、苦惱之患。欲壽一劫、百劫、千億萬劫，自在隨意皆可得之，無為自然次於泥洹之道。汝等宜各精進求心所願，無得疑惑中悔自為過咎，生彼邊地七寶宮殿，五百歲中受諸厄也。」

“You too can now loathe and leave birth, death, old age, sickness, pain, the impure discharges of the body, and uncleanness, in which there is nothing to enjoy, and you should decide it for yourselves. Keep your body upright and your conduct correct, do many good deeds; cultivate yourself, purify the body, wash away the dirt of the mind; be loyal and trustworthy in word and deed, outward and inward in agreement; let people save themselves and in turn rescue one another; seek your wishes with clear and earnest effort and accumulate roots of goodness. Though a lifetime of bitter labor lasts only a moment, afterward you will be born in the land of Amitayus Buddha with happiness without limit, long joined in brightness with the Way and virtue, forever pulling out the root of birth and death, and no longer having the troubles of greed, anger, ignorance, and suffering. If you wish a life of one kalpa, a hundred kalpas, a thousand billion myriad kalpas, you can obtain it freely as you wish, with the natural non-action second only to the way of nirvana. You should each diligently strive for what your hearts wish, and must not doubt and regret midway, bringing fault upon yourselves, to be born in the border land in a palace of the seven treasures and suffer hardships for five hundred years.”

彌勒白佛：「受佛重誨，專精修學，如教奉行，不敢有疑。」

Maitreya said to the Buddha: “I receive the Buddha’s earnest instruction, and will devote myself to study and cultivation and practice as taught, not daring to have doubt.”

佛告彌勒：「汝等能於此世端心正意，不作眾惡，甚為至德，十方世界最無倫匹。所以者何？諸佛國土天人之類自然作善，不大為惡，易可開化。今我於此世間作佛，處於五惡、五痛、五燒之中，為最劇苦。教化群生令捨五惡、令去五痛、令離五燒；降化其意令持五善，獲其福德度世長壽泥洹之道。」

The Buddha said to Maitreya: “That you can in this world straighten your hearts and rectify your intentions, and not commit the many evils, is supreme virtue, and in the worlds of the ten directions nothing equals it. Why? The gods and people of the other Buddha-lands naturally do good and do not commit great evil, and are easy to transform. Now I am a Buddha in this world, dwelling amid the five evils, the five pains, and the five burnings, which is the most severe suffering. I teach and transform beings so that they give up the five evils, remove the five pains, and leave the five burnings; I subdue their minds so that they uphold the five goods, and gain blessing and virtue and the way of crossing the world, long life, and nirvana.”

佛言：「何等為五惡？何等五痛？何等五燒？何等消化五惡、令持五善，獲其福德度世長壽泥洹之道？

The Buddha said: “What are the five evils? What are the five pains? What are the five burnings? And what is the way of dissolving the five evils and having people uphold the five goods and gain blessing and virtue and the way of crossing the world, long life, and nirvana?

「其一惡者，諸天、人民、蠕動之類。欲為眾惡莫不皆然。強者伏弱轉相剋賊，殘害殺戮迭相吞噬，不知修善惡逆無道，後受殃罰自然趣向。神明記識犯者不赦，故有貧窮、下賤、乞丐、孤獨、聾盲、瘖啞、愚痴、憋惡，至有尫狂不逮之屬。又有尊貴、豪富、高才、明達皆由宿世慈孝、修善積德所致。世有常道、王法、牢獄不肯畏慎，為惡入罪受其殃罰，求望解脫難得免出。世間有此目前現事，壽終後世尤深尤劇，入其幽冥轉生受身。譬如王法痛苦極刑，故有自然三塗無量苦惱，轉貿其身、改形易道，所受壽命或長或短，魂神精識自然趣之。當獨值向相從共生，更相報復無有止已，殃惡未盡不得相離，展轉其中無有出期，難得解脫痛不可言。天地之間自然有是，雖不即時卒暴應至，善惡之道會當歸之。是為一大惡、一痛、一燒，勤苦如是。

“Among them the first evil: the gods, the people, and the wriggling creatures. When they wish to commit the many evils, none is otherwise. The strong subdue the weak and in turn cruelly harm one another, killing and devouring one another, not knowing how to cultivate goodness, wicked and rebellious and without the Way, and afterward they naturally head toward the suffering of punishment. The spirits keep records and do not pardon offenders, so there are the poor, the lowly, beggars, the orphaned and lonely, the deaf and blind, the mute, the foolish, the coarse and vicious, and even the crippled and the mad and the incapable. And there are also the noble, the very rich, the highly talented, and the clear-sighted, all because of kindness and filial piety, cultivation of good and accumulation of virtue in past lives. In the world there are the constant Way, the king’s law, and prisons, yet people are unwilling to fear and be careful; committing evil, they fall into guilt and suffer punishment, and seeking release, they find it hard to escape. There are such present matters in the world right before our eyes, and in later lives after death it is even deeper and more severe, as one goes into the dark and is reborn to receive a body. It is like the king’s law with its painful extreme punishments, so there are naturally the countless sufferings of the three evil paths; one’s body is exchanged, one’s form and way changed, the life span received may be long or short, and the spirit and consciousness naturally go toward their destiny. One must meet them alone, and be born together with one’s companions, taking revenge on one another without end; until the evil is exhausted they cannot part, and turning around in it there is no time of coming out, release is hard to attain and the pain is beyond words. Between heaven and earth there is naturally such a thing; though it does not come at once, suddenly and violently, the way of good and evil will in the end return. This is one great evil, one pain, one burning, a bitter labor like this.

「譬如大火焚燒人身，人能於中一心制意、端身正行，獨作諸善、不為眾惡者，身獨度脫，獲其福德度世上天泥洹之道，是為一大善也。」

“It is like a great fire burning a person’s body; if a person in the midst of it can, with a single mind, restrain his intentions, keep his body upright and conduct correct, do all good alone and commit none of the many evils, his body alone is liberated, and he gains blessing and virtue and the way of crossing the world, ascending to heaven, and nirvana. This is one great good.”

佛言：「其二惡者，世間人民——父子、兄弟、室家、夫婦——都無義理，不順法度。奢婬憍縱，各欲快意，任心自恣，更相欺惑。心口各異、言念無實、佞諂不忠、巧言諛媚、嫉賢謗善，陷入怨枉。主上不明任用臣下、臣下自在機偽多端，踐度能行知其形勢。在位不正為其所欺，妄損忠良不當天心。臣欺其君、子欺其父，兄弟、夫婦、中外知識更相欺誑，各懷貪欲、瞋恚、愚痴，欲自厚己、欲貪多有，尊卑、上下心俱同然。破家亡身不顧前後，親屬內外坐之滅族。或時室家、知識、鄉黨、市裡、愚民、野人轉共從事，更相剝害，忿成怨結。富有慳惜不肯施與，愛保貪重心勞身苦，如是至竟無所恃怙，獨來獨去無一隨者。善惡、禍福追命所生，或在樂處、或入苦毒，然後乃悔，當復何及？世間人民心愚少智，見善憎謗不思慕及，但欲為惡妄作非法，常懷盜心悕望他利，消散磨盡而復求索。邪心不正，懼人有色，不豫思計，事至乃悔。今世現有王法牢獄，隨罪趣向受其殃罰。因其前世不信道德、不修善本，今復為惡，天神剋識別其名籍，壽終神逝下入惡道，故有自然三塗無量苦惱。展轉其中，世世累劫無有出期，難得解脫痛不可言，是為二大惡、二痛、二燒，勤苦如是。

The Buddha said: “Among them the second evil: the people of the world, fathers and sons, brothers, households, husbands and wives, all lack righteousness and principle and do not follow rules. Extravagant, lustful, arrogant, and willful, each wants to please himself, indulging his own heart and deceiving and misleading one another. Their hearts and mouths differ, their words and thoughts are not true, they are flattering and disloyal, with glib speech and fawning, jealous of the worthy, slandering the good, and sinking others into wrongful accusation. The ruler is not clear-sighted in employing his ministers, the ministers act freely with many kinds of schemes and falsehoods, trampling the measures, able to act and knowing the lay of the land within. Those in office are not upright and are deceived by them, and recklessly harm the loyal and good, which does not accord with Heaven’s mind. Ministers deceive their rulers, sons deceive their fathers, brothers, husbands and wives, and acquaintances inside and outside the household deceive and mislead one another, each harboring greed, anger, and ignorance, wanting to enrich themselves and covet more, high and low, honored and humble all alike in heart. They ruin their families and lose their lives without regard for before and after, and relatives inside and outside are wiped out as a clan because of it. At times households, acquaintances, villagers, those of the same lane, ignorant people, and rustics work together and plunder one another, anger turning to knotted resentment. The rich are stingy and unwilling to give, loving and guarding their wealth, heavily covetous, their hearts weary and bodies suffering; and in the end, having nothing to rely on, they come alone and go alone with none following. Good and evil, calamity and blessing follow them to the place of their birth, whether in a place of joy or entering bitter poison; only then do they regret, but can it still help? The people of the world are foolish in heart and lacking in wisdom, seeing good they hate and slander it and do not think of reaching it, but think only of doing evil and recklessly committing wrongs, always harboring thieving intent and hoping for others’ gain, and when it is dissipated and used up they seek again. Their wicked hearts are not upright, they fear that others have beauty, they do not think and plan beforehand, and only regret when the matter has arrived. In this present life there are the king’s law and prisons, and according to their crimes they go and suffer punishment. Because in former lives they did not believe in the Way and virtue or cultivate roots of goodness, and now again do evil, the spirits engrave and record their names on the registers, and when life ends and the spirit departs they descend into the evil paths, and so there are naturally the countless sufferings of the three evil paths. Turning around in them, life after life, kalpa after kalpa, there is no time of coming out, release is hard to attain and the pain is beyond words. This is two great evils, two pains, two burnings, a bitter labor like this.

「譬如大火焚燒人身，人能於中一心制意、端身正行，獨作諸善、不為眾惡者，身獨度脫，獲其福德度世上天泥洹之道，是為二大善也。」

“It is like a great fire burning a person’s body; if a person in the midst of it can, with a single mind, restrain his intentions, keep his body upright and conduct correct, do all good alone and commit none of the many evils, his body alone is liberated, and he gains blessing and virtue and the way of crossing the world, ascending to heaven, and nirvana. This is two great goods.”

佛言：「其三惡者，世間人民相因寄生，共居天地之間，處年壽命無能幾何。上有賢明長者、尊貴豪富，下有貧窮㒋賤、尫劣愚夫，中有不善之人常懷邪惡，但念婬妷，煩滿胸中，愛欲交亂坐起不安，貪意守惜但欲唐得。眄睞細色邪態外逸，自妻厭憎私妄出入，費損家財事為非法，交結聚會興師相伐，攻劫殺戮強奪不道。惡心在外不自修業，盜竊趣得欲擊成事，恐勢迫脅歸給妻子，恣心快意極身作樂。或於親屬不避尊卑，家室中外患而苦之，亦復不畏王法禁令。如是之惡著於人鬼，日月照見、神明記識，故有自然三塗無量苦惱。展轉其中，世世累劫無有出期，難得解脫痛不可言，是為三大惡、三痛、三燒，勤苦如是。

The Buddha said: “Among them the third evil: the people of the world depend on one another for their living, dwelling together between heaven and earth, and how long is the life span they have? Above there are the wise and honored elders, the noble and very rich; below, the poor, lowly servants, the weak and foolish; in the middle are bad people who always harbor wicked thoughts, thinking only of lust and license, with vexation filling their hearts, love and desire in confusion so that they cannot sit or rise in peace, their covetous minds guarding and begrudging, wanting only to get things for nothing. They look askance at fine beauty with crooked gestures running outward, loathe and hate their own wives, sneak in and out in private, waste family wealth in unlawful affairs, associate and gather together, raise armies to attack one another, plunder, kill, and seize by force in lawless ways. With evil minds turned outward they do not cultivate their own work, steal and obtain things and want to succeed, use power to threaten and take, and bring it back to give to their wives, indulging their hearts and exhausting their bodies in pleasure. Or toward their relatives they do not avoid the honored and the humble, so that the household and those inside and outside are troubled and suffer, and they do not even fear the king’s law and prohibitions. Such evil is plain to humans and ghosts, the sun and moon see it and the spirits record it, and so there are naturally the countless sufferings of the three evil paths. Turning around in them, life after life, kalpa after kalpa, there is no time of coming out, release is hard to attain and the pain is beyond words. This is three great evils, three pains, three burnings, a bitter labor like this.

「譬如大火焚燒人身，人能於中一心制意、端身正行，獨作諸善、不為眾惡者，身獨度脫，獲其福德度世上天泥洹之道，是為三大善也。」

“It is like a great fire burning a person’s body; if a person in the midst of it can, with a single mind, restrain his intentions, keep his body upright and conduct correct, do all good alone and commit none of the many evils, his body alone is liberated, and he gains blessing and virtue and the way of crossing the world, ascending to heaven, and nirvana. This is three great goods.”

佛言：「其四惡者，世間人民不念修善，轉相教令共為眾惡。兩舌、惡口、妄言、綺語、讒賊、鬪亂，憎嫉善人、敗壞賢明，於傍快喜。不孝二親、輕慢師長，朋友無信，難得誠實。尊貴自大謂己有道，橫行威勢侵易於人，不能自知，為惡無恥，自以強健欲人敬難，不畏天地、神明、日月，不肯作善，難可降化。自用偃蹇謂可常爾，無所憂懼，常懷憍慢。如是眾惡，天神記識，賴其前世頗作福德，小善扶接營護助之；今世為惡福德盡滅，諸善神鬼各去離之，身獨空立無所復依。壽命終盡諸惡所歸，自然迫促共趣奪之。又其名籍記在神明，殃咎牽引當往趣向，罪報自然無從捨離。但得前行入於火鑊，身心摧碎、精神痛苦，當斯之時悔復何及？天道自然，不得蹉跌，故有自然三塗無量苦惱。展轉其中，世世累劫無有出期，難得解脫痛不可言，是為四大惡、四痛、四燒，勤苦如是。

The Buddha said: "Among these, the fourth evil is that the people of the world do not think of cultivating good, and instead teach and command one another to commit all kinds of evil. They speak with a double tongue, use harsh words, tell lies, speak flowery nonsense, slander, and stir up strife; they hate and envy good people and ruin the worthy and wise, and rejoice in it from the sidelines. They are unfilial to their parents, treat teachers and elders with contempt, have no good faith with friends, and are hard put to be honest. Proud of their rank and puffed up, they claim to have the Way; they swagger about on their power and trample on others, unable to know themselves, doing evil without shame, thinking themselves strong and wanting others to hold them in awe. They fear neither heaven and earth, nor the spirits, nor the sun and moon, and they refuse to do good and are hard to subdue and transform. They think they can go on like this always, with nothing to worry or fear, and always harbor arrogance. For such a mass of evils, the heavenly spirits keep a record; because of the merit and virtue he made in a former life, small good deeds support, shelter and help him; but now that he does evil in this life, his merit and virtue are all extinguished, the good spirits and ghosts each leave him, and his body stands alone and empty with nothing to rely on. When his life ends, all his evils come home to him, and naturally press in to seize him together. Moreover, his name is recorded in the registers of the spirits, calamity drags him along toward where he must go, and the retribution for his sins naturally cannot be shaken off. He can only go forward into the boiling cauldron, his body and mind shattered and his spirit in pain; at that time, is regret still in time? The way of heaven is natural and permits no slip, and so there are, naturally, the three evil paths with measureless suffering. Turning round and round in them, life after life, kalpa upon kalpa, there is no time to get out, liberation is hard to gain and the pain cannot be described. These are the four great evils, four pains and four burnings, with toil and suffering like this."

「譬如大火焚燒人身，人能於中一心制意、端身正行，獨作諸善、不為眾惡，身獨度脫，獲其福德度世上天泥洹之道，是為四大善也。」

"It is like a great fire burning a person's body: if a person within it can concentrate his mind, restrain his thoughts, set his body upright and act correctly, doing all manner of good alone and not committing the many evils, then he alone is freed in body, gains merit and virtue, and the way to cross the world, ascend to heaven and reach nirvana. These are the four great goods."

佛言：「其五惡者，世間人民徙倚懈惰，不肯作善、治身修業，家室眷屬飢寒困苦。父母教誨瞋目怒應，言令不和違戾反逆譬如怨家，不如無子。取與無節，眾共患厭，負恩違義，無有報償之心。貧窮睏乏不能復得，辜較縱奪放恣遊散，串數唐得用自賑給。耽酒嗜美、飲食無度，肆心蕩逸、魯扈抵突，不識人情強欲抑制。見人有善憎嫉惡之，無義、無禮，無所顧錄。自用職當不可諫曉，六親眷屬所資有無不能憂念。不惟父母之恩、不存師友之義，心常念惡、口常言惡、身常行惡，曾無一善。不信先聖諸佛經法、不信行道可得度世、不信死後神明更生、不信作善得善為惡得惡。欲殺真人，鬪亂眾僧，欲害父母、兄弟、眷屬，六親憎惡願令其死。

The Buddha said: "Among these, the fifth evil is that the people of the world lean and idle about, are lazy, and refuse to do good, to govern themselves and attend to their work, so that their household and family suffer hunger and cold. When their parents instruct them they glare and answer in anger, their speech is discordant, defiant and rebellious like an enemy, so that it would be better to have no son. They have no restraint in taking and giving, and everyone is troubled and sick of them; they betray favors and violate righteousness, with no heart to repay. In poverty and want they can get no more, and they plunder and seize, indulge and wander about, accustomed to getting things for nothing and using them to supply themselves. They are addicted to wine and fond of delicacies, with no measure in food and drink, giving free rein to the mind and drifting about, rough and overbearing and insubordinate, not understanding human feeling and trying to force their wishes. When they see someone do good they hate and envy and loathe him; they have no righteousness and no propriety, and no regard for anything. They think their position is such that they cannot be admonished or enlightened, and cannot be concerned about what their six kinds of relatives and family have or lack. They do not think of their parents' kindness or keep the duty to teachers and friends, their minds always think of evil, their mouths always speak evil, their bodies always do evil, and they have never done a single good. They do not believe in the scriptures and teachings of the former sages and Buddhas, do not believe that practicing the Way can bring one across the world, do not believe that the spirit is reborn after death, and do not believe that doing good brings good and doing evil brings evil. They wish to kill a true person, stir up trouble among the Sangha, wish to harm their parents, brothers and relatives, and their six kinds of kin hate them and wish them dead.

「如是世人心意俱然，愚痴曚昧而自以智慧，不知生所從來、死所趣向。不仁、不順，逆惡天地，而於其中悕望僥倖，欲求長生，會當歸死。慈心教誨令其念善，開示生死善惡之趣自然有是，而不信之；苦心與語無益其人，心中閉塞意不開解。大命將終悔懼交至，不豫修善臨窮方悔，悔之於後將何及乎？天地之間五道分明，恢廓窈冥浩浩茫茫，善惡報應禍福相承，身自當之無誰代者。

"The minds of such people of the world are all like this, foolish and benighted yet thinking themselves wise, not knowing where life comes from or where death goes. Unkind and disobedient, they rebel against heaven and earth and yet hope for luck within it, wanting long life, but in the end must go to death. When someone teaches them with kindness to think of good, and shows them that the paths of birth and death and good and evil naturally exist, they do not believe; speaking to them with painful care does that person no good, for their minds are blocked and their intent will not open. When their great life is about to end, regret and terror come together; not having cultivated good beforehand, they repent only at the end, and what good is repenting afterward? Between heaven and earth the five paths are distinct, vast, dim and boundless, good and evil bring their retributions and misfortune and blessing follow each other, and one bears it oneself in one's own body, and no one can take one's place.

「數之自然應其所行，殃咎追命無得縱捨。善人行善，從樂入樂、從明入明；惡人行惡，從苦入苦、從冥入冥。誰能知者？獨佛知耳。教語開示，信用者少，生死不休，惡道不絕。如是，世人難可具盡，故有自然三塗無量苦惱。展轉其中，世世累劫無有出期，難得解脫，痛不可言，是為五大惡、五痛、五燒，勤苦如是。

"By the natural reckoning, one receives according to what one has done, and calamity pursues one's life and will not let go. The good person does good, going from joy into joy and from light into light; the evil person does evil, going from suffering into suffering and from darkness into darkness. Who can know this? Only the Buddha knows. Though the teachings are given and shown, few believe and use them, and so birth and death do not cease and evil paths do not end. In this way, the people of the world are hard to describe in full, and so there are, naturally, the three evil paths with measureless suffering. Turning round and round in them, life after life, kalpa upon kalpa, there is no time to get out, liberation is hard to gain, and the pain cannot be described. These are the five great evils, five pains and five burnings, with toil and suffering like this."

「譬如大火焚燒人身，人能於中一心制意、端身正念，言行相副、所作至誠，所語如語、心口不轉，獨作諸善、不為眾惡者，身獨度脫，獲其福德度世上天泥洹之道，是為五大善也。」

"It is like a great fire burning a person's body: if a person within it can concentrate his mind, restrain his thoughts, set his body upright and keep right mindfulness, with words and deeds matching, doing what he does with utmost sincerity, saying what he says as he means it, his mind and mouth not wavering, doing all manner of good alone and not committing the many evils, then he alone is freed in body, gains merit and virtue, and the way to cross the world, ascend to heaven and reach nirvana. These are the five great goods."

佛告彌勒：「吾語汝等，是世五惡勤苦若此，五痛、五燒展轉相生，但作眾惡不修善本，皆悉自然入諸惡趣。或其今世先被殃病，求死不得、求生不得，罪惡所招示眾見之。身死隨行入三惡道，苦毒無量自相燋然。至其久後共作怨結，從小微起遂成大惡，皆由貪著財色、不能施慧，痴欲所迫、隨心思想，煩惱結縛無有解已，厚己諍利無所省錄。富貴榮華當時快意，不能忍辱不務修善，威勢無幾隨以磨滅，身生勞苦久後大劇。天道施張自然糺舉，綱紀羅網上下相應，焭焭忪忪當入其中。古今有是，痛哉可傷！」

The Buddha told Maitreya: "I tell you, the five evils of this world and their toil and suffering are like this; the five pains and five burnings arise one from another, and those who only do the many evils and do not cultivate the roots of good all naturally enter the evil paths. Some are first struck with calamity and illness in this very life, unable to die when they seek death and unable to live when they seek life, their sins calling it down for all to see. When the body dies they follow their deeds into the three evil paths, with measureless bitter poison burning each other. Later, after a long time, they become bound in mutual resentment; starting from something small and slight it becomes great evil, all because of greed for wealth and sex, unable to give with wisdom, pressed by folly and desire, following their thoughts at will, bound by afflictions that are not loosened, favoring themselves and fighting for profit with no self-examination. Wealth, honor and glory are pleasing for the moment, but they cannot bear insult and do not work at cultivating good; their power and influence do not last long and soon wear away, their bodies are born to toil and suffering, which grows even worse later. The net of heaven's way is stretched and naturally catches them out, its cords and meshes answering above and below, and alone and trembling they must enter within. So it has been from ancient times to now; how painful and sad!"

佛語彌勒：「世間如是，佛皆哀之。以威神力摧滅眾惡，悉令就善棄捐所思，奉持經戒、受行道法，無所違失，終得度世泥洹之道。」

The Buddha said to Maitreya: "The world is like this, and all the Buddhas pity it. With my awesome spiritual power I destroy the many evils, and make them all turn to good and cast away what they have been thinking, uphold the sutras and precepts, receive and practice the Dharma of the Way without fault or loss, and in the end gain the way to cross the world and reach nirvana."

佛言：「汝今諸天人民及後世人，得佛經語當熟思之，能於其中端心正行，主上為善、率化其下，轉相勅令各自端守，尊聖敬善、仁慈博愛。佛語教誨無敢虧負，當求度世拔斷生死眾惡之本，永離三塗無量憂畏苦痛之道。汝等於是廣殖德本，布恩施慧，勿犯道禁，忍辱、精進、一心、智慧轉相教化。

The Buddha said: "You, the devas and people now, and the people of later ages, on receiving the words of the Buddha's sutras should ponder them well and be able to keep your minds upright and your conduct correct; let those above do good and lead and transform those below, command one another in turn to each stay upright, honor the sage and respect the good, be kind and love widely. Do not dare to fail the Buddha's words and teaching; you should seek to cross the world, pull out the roots of birth and death and all the evils, and leave forever the way of the three evil paths with their measureless sorrow, fear and pain. Here you should plant roots of virtue widely, spread kindness and give wisdom, and not break the prohibitions of the Way; teach and transform one another in patience, diligence, one-mindedness and wisdom.

「為德立善，正心正意，齋戒清淨一日一夜，勝在無量壽國為善百歲。所以者何？彼佛國土無為自然，皆積眾善，無毛髮之惡，於此修善十日十夜，勝於他方諸佛國中為善千歲。所以者何？他方佛國為善者多、為惡者少，福德自然，無造惡之地。唯此間多惡無有自然，勤苦求欲轉相欺殆，心勞形困飲苦食毒，如是怱務未甞寧息。吾哀汝等天人之類，苦心誨喻教令修善，隨器開導授與經法，莫不承用，在意所願皆令得道。佛所遊履，國邑丘聚靡不蒙化，天下和順，日月清明，風雨以時，災厲不起，國豐民安，兵戈無用，崇德興仁，務修禮讓。」

"To establish virtue and goodness, with a right heart and right intent, and to keep a pure fast for one day and one night, is better than doing good for a hundred years in the land of Amitayus. Why? Because that Buddha land is unconditioned and natural, all gathering many goods, with not even a hair's breadth of evil; to cultivate good here for ten days and ten nights is better than doing good for a thousand years in the Buddha lands of other directions. Why? Because in the Buddha lands of other directions many do good and few do evil, merit and virtue are natural, and there is no ground for making evil. Only here are there many evils and nothing natural, with toil and suffering and craving, cheating and endangering one another, the mind laboring and the body worn, drinking bitterness and eating poison, hurrying about like this without ever resting. I pity you devas and people, and with a pained heart I instruct and urge you to cultivate good, opening the way according to each one's capacity and giving the sutras and Dharma, and there is none who did not accept and use them, and according to the wishes of their hearts I have enabled them all to attain the Way. Wherever the Buddha has traveled, among the states, towns and villages, there were none who did not receive his transformation; the world was harmonious, the sun and moon clear and bright, wind and rain came in season, calamity and plague did not arise, the country was rich and the people at peace, soldiers and weapons went unused, virtue was honored and benevolence flourished, and people worked to cultivate courtesy and yielding."

佛言：「我哀愍汝等諸天人民，甚於父母念子。今吾於此世作佛，降化五惡、消除五痛、絕滅五燒，以善攻惡，拔生死之苦，令獲五德，昇無為之安。吾去世後經道漸滅，人民諂偽復為眾惡，五燒、五痛還如前法，久後轉劇不可悉說，我但為汝略言之耳。」

The Buddha said: "I pity you devas and people more than parents think of their children. Now that I am the Buddha in this world, I subdue the five evils, remove the five pains, and put out the five burnings, using good to attack evil, pulling out the suffering of birth and death, and enabling people to gain the five virtues and rise to the peace of the unconditioned. After I pass away the sutras and the Way will gradually fade, and people will be flattering and false and again do the many evils, and the five burnings and five pains will be as before, and later grow worse beyond all telling; I have only told you of them in brief."

佛告彌勒：「汝等各善思之，轉相教誡，如佛經法，無得犯也。」

The Buddha told Maitreya: "Each of you ponder this well, and teach and warn one another as in the Buddha's sutras and Dharma, and do not transgress."

於是，彌勒菩薩合掌白言：「佛所說甚善。世人實爾，如來普慈哀愍悉令度脫，受佛重誨不敢違失。」

Then Maitreya Bodhisattva joined his palms and said: "What the Buddha has said is most excellent. People of the world are truly like this, and the Tathagata, in universal kindness and pity, has enabled them all to be freed; having received the Buddha's earnest instruction, we dare not fail or lose it."

佛告阿難：「汝起更整衣服，合掌恭敬，禮無量壽佛。十方國土諸佛如來，常共稱揚讚歎彼佛，無著無閡。」

The Buddha told Ananda: "Rise, put your robe in order again, join your palms with reverence, and bow to Amitayus Buddha. The Buddhas and Tathagatas of the lands in the ten directions always praise and extol that Buddha together, without attachment or hindrance."

於是，阿難起整衣服，正身西向，恭敬合掌，五體投地禮無量壽佛。白言：「世尊！願見彼佛安樂國土及諸菩薩聲聞大眾。」

Then Ananda rose and put his robe in order, faced west with his body upright, joined his palms with reverence, and with his five limbs to the ground bowed to Amitayus Buddha. He said: "World-Honored One! I wish to see that Buddha's land of peace and joy and the great assembly of Bodhisattvas and shravakas."

說是語已，即時無量壽佛放大光明，普照一切諸佛世界，金剛圍山、須彌山王、大小諸山，一切所有皆同一色。譬如劫水彌滿世界，其中萬物沈沒不現，滉瀁浩汗唯見大水；彼佛光明亦復如是，聲聞、菩薩一切光明皆悉隱蔽，唯見佛光明耀顯赫。

When he had said this, at that moment Amitayus Buddha emitted a great radiance, shining everywhere on all the Buddha worlds, and the Vajra Ring Mountains, Sumeru the king of mountains, and all the mountains great and small, everything that exists was of one color. It was like the waters of a kalpa flooding and filling the world, in which the myriad things sink and do not appear, and one sees only a vast sheet of water; the Buddha's radiance was like this, and the lights of the shravakas and Bodhisattvas were all hidden, and one saw only the Buddha's brilliant, glorious light.

爾時，阿難即見無量壽佛，威德巍巍如須彌山王，高出一切諸世界上，相好光明靡不照耀。此會四眾一時悉見，彼見此土亦復如是。

At that time Ananda straightaway saw Amitayus Buddha, his awesome virtue towering like Sumeru, king of mountains, rising above all the worlds, the marks and radiance of his body shining on everything. The four assemblies in this gathering all saw him at the same moment, and those over there saw this land in the same way.

爾時，佛告阿難及慈氏菩薩：「汝見彼國，從地已上至淨居天，其中所有微妙嚴淨自然之物，為悉見不？」

Then the Buddha said to Ananda and Bodhisattva Maitreya: "You see that land, from the ground up to the Pure Abode heavens, with all the subtle, adorned and pure natural things in it; did you see them all?"

阿難對曰：「唯然，已見。」

Ananda answered: "Yes, I have seen them."

「汝寧復聞無量壽佛大音宣佈一切世界化眾生不？」

"Did you also hear Amitayus Buddha's great voice proclaiming through all the worlds and teaching and transforming beings?"

阿難對曰：「唯然，已聞。」

Ananda answered: "Yes, I have heard it."

「彼國人民乘百千由旬七寶宮殿無所障閡，遍至十方供養諸佛，汝復見不？」

"The people of that land ride in palaces of the seven jewels of a hundred thousand yojanas without obstruction, reaching everywhere in the ten directions to make offerings to the Buddhas; did you see this too?"

對曰：「已見。」

He answered: "I have seen it."

「彼國人民有胎生者，汝復見不？」

"Among the people of that land there are those born from the womb; did you see them too?"

對曰：「已見。」

He answered: "I have seen them."

「其胎生者所處宮殿，或百由旬或五百由旬，各於其中受諸快樂，如忉利天，亦皆自然。」

"The palaces where those womb-born people dwell are sometimes a hundred yojanas and sometimes five hundred yojanas, and in each they enjoy all manner of pleasures, as in the Trayastrimsha heaven, and these too are natural."

爾時，慈氏菩薩白佛言：「世尊！何因何緣彼國人民胎生化生？」

Then Bodhisattva Maitreya said to the Buddha: "World-Honored One! For what reason do the people of that land include some born from the womb and some born by transformation?"

佛告慈氏：「若有眾生以疑惑心修諸功德，願生彼國，不了佛智、不思議智、不可稱智、大乘廣智、無等無倫最上勝智，於此諸智疑惑不信；然猶信罪福，修習善本，願生其國。此諸眾生生彼宮殿，壽五百歲，常不見佛、不聞經法、不見菩薩聲聞聖眾，是故於彼國土謂之胎生。若有眾生明信佛智乃至勝智，作諸功德信心迴向，此諸眾生於七寶華中自然化生，加趺而坐，須臾之頃，身相光明，智慧功德如諸菩薩具足成就。

The Buddha told Maitreya: "If there are beings who cultivate all kinds of merit with a doubting mind and wish to be born in that land, but do not understand the Buddha's wisdom, the inconceivable wisdom, the unmeasurable wisdom, the Mahayana's vast wisdom, the unequalled and incomparable supreme wisdom, and are doubtful and unbelieving about these various kinds of wisdom; yet they still believe in sin and merit, cultivate the roots of good, and wish to be born in that land. These beings are born into those palaces, live for five hundred years, and are always unable to see the Buddha, hear the sutras and Dharma, or see the Bodhisattvas and the holy assembly of shravakas, and so in that land they are called womb-born. If there are beings who clearly believe in the Buddha's wisdom and even the supreme wisdom, do all kinds of merit and dedicate it with faith, these beings are naturally born by transformation in the seven-jeweled flowers, sit cross-legged, and in a moment their bodies and radiance, wisdom and merit are fully accomplished like those of the Bodhisattvas.

「復次，慈氏！他方諸大菩薩發心欲見無量壽佛，恭敬供養及諸菩薩聲聞之眾。彼菩薩等命終得生無量壽國，於七寶華中自然化生。彌勒當知，彼化生者智慧勝故。其胎生者皆無智慧，於五百歲中常不見佛、不聞經法、不見菩薩諸聲聞眾，無由供養於佛、不知菩薩法式、不得修習功德，當知此人宿世之時無有智慧，疑惑所致。」

"Furthermore, Maitreya! When the great Bodhisattvas of other lands give rise to the aspiration to see Amitayus Buddha, to revere and make offerings to him and to the assembly of Bodhisattvas and shravakas, those Bodhisattvas, at the end of their lives, are able to be born in the land of Amitayus, and are naturally born by transformation in the seven-jeweled flowers. Maitreya, you should know that those born by transformation are so because of the superiority of their wisdom. Those womb-born all lack wisdom; for five hundred years they are always unable to see the Buddha, hear the sutras and Dharma, or see the Bodhisattvas and shravaka assemblies, have no way to make offerings to the Buddha, do not know the Bodhisattva rules and forms, and cannot cultivate merit; you should know that these people in former lives had no wisdom, and it was because of doubt."

佛告彌勒：「譬如轉輪聖王別有宮室，七寶莊飾，張設床帳，懸諸繒幡。若有諸小王子得罪於王，輒內彼宮中，繫以金鎖，供給飲食、衣服、床蓐、華香、伎樂，如轉輪王無所乏少。於意云何？此諸王子寧樂彼處不？」

The Buddha told Maitreya: "It is like a wheel-turning sage king who has a separate palace, adorned with the seven jewels, with beds and curtains laid out and with silk banners hung. If some young princes offend the king, they are put into that palace, bound with golden chains, and supplied with food and drink, clothing, bedding, flowers, incense and music, as the wheel-turning king himself, lacking nothing. What do you think? Would those princes delight in that place?"

對曰：「不也，但種種方便求諸大力欲自勉出。」

He answered: "They would not; they would only seek, by all kinds of skillful means, those of great power, hoping to strive to get out on their own."

佛告彌勒：「此諸眾生亦復如是。以疑惑佛智生彼宮殿，無有刑罰乃至一念惡事，但於五百歲中不見三寶，不得供養修諸善本。以此為苦，雖有餘樂猶不樂彼處。若此眾生識其本罪，深自悔責求離彼處，即得如意，往詣無量壽佛所恭敬供養，亦得遍至無量無數諸如來所修諸功德。彌勒當知，其有菩薩生疑惑者，為失大利。是故，應當明信諸佛無上智慧。」

The Buddha told Maitreya: "These beings are the same. Because they doubted the Buddha's wisdom, they are born in those palaces, where there is no punishment and not even a single thought of evil, but for five hundred years they cannot see the Three Jewels and cannot make offerings and cultivate the roots of good. They take this as suffering, and though they have other joys, they still do not delight in that place. If these beings recognize their original sin, deeply repent and rebuke themselves, and seek to leave that place, they are at once as they wish, and go to Amitayus Buddha to revere him and make offerings, and are also able to go everywhere to the countless, innumerable Tathagatas to cultivate merit. Maitreya, you should know that if any Bodhisattva gives rise to doubt, he loses great benefit. Therefore, you should clearly believe in the unsurpassed wisdom of the Buddhas."

彌勒菩薩白佛言：「世尊！於此世界有幾所不退菩薩生彼佛國？」

Bodhisattva Maitreya said to the Buddha: "World-Honored One! In this world how many non-retrogressing Bodhisattvas are born in that Buddha land?"

佛告彌勒：「於此世界有六十七億不退菩薩往生彼國。一一菩薩已曾供養無數諸佛，次如彌勒者也；諸小行菩薩及修習少功德者不可稱計，皆當往生。」

The Buddha told Maitreya: "In this world there are six billion seven hundred million non-retrogressing Bodhisattvas who will be born in that land. Each of these Bodhisattvas has already made offerings to countless Buddhas, second only to one like Maitreya; and Bodhisattvas of lesser practice and those who have cultivated small merit, too many to count, will all be born there."

佛告彌勒：「不但我剎諸菩薩等往生彼國，他方佛土亦復如是。其第一佛名曰遠照，彼有百八十億菩薩皆當往生。其第二佛名曰寶藏，彼有九十億菩薩皆當往生。其第三佛名曰無量音，彼有二百二十億菩薩皆當往生。其第四佛名曰甘露味，彼有二百五十億菩薩皆當往生。其第五佛名曰龍勝，彼有十四億菩薩皆當往生。其第六佛名曰勝力，彼有萬四千菩薩皆當往生。其第七佛名曰師子，彼有五百億菩薩皆當往生。其第八佛名曰離垢光，彼有八十億菩薩皆當往生。其第九佛名曰德首，彼有六十億菩薩皆當往生。其第十佛名曰妙德山，彼有六十億菩薩皆當往生。其第十一佛名曰人王，彼有十億菩薩皆當往生。其第十二佛名曰無上華，彼有無數不可稱計諸菩薩眾——皆不退轉，智慧勇猛，已曾供養無量諸佛，於七日中即能攝取百千億劫大士所修堅固之法——斯等菩薩皆當往生。其第十三佛名曰無畏，彼有七百九十億大菩薩眾、諸小菩薩及比丘等不可稱計皆當往生。」

The Buddha told Maitreya: "It is not only the Bodhisattvas of my realm who are born in that land, but those of other Buddha lands also. Among these, the first Buddha is named Far Illumination, and there are eighteen billion Bodhisattvas there who will all be born there. The second Buddha is named Treasury of Jewels, and there are nine billion Bodhisattvas there who will all be born there. The third Buddha is named Immeasurable Sound, and there are twenty-two billion Bodhisattvas there who will all be born there. The fourth Buddha is named Taste of Sweet Dew, and there are twenty-five billion Bodhisattvas there who will all be born there. The fifth Buddha is named Dragon Victory, and there are one billion four hundred million Bodhisattvas there who will all be born there. The sixth Buddha is named Victorious Power, and there are fourteen thousand Bodhisattvas there who will all be born there. The seventh Buddha is named Lion, and there are fifty billion Bodhisattvas there who will all be born there. The eighth Buddha is named Stainless Light, and there are eight billion Bodhisattvas there who will all be born there. The ninth Buddha is named Head of Virtue, and there are six billion Bodhisattvas there who will all be born there. The tenth Buddha is named Wondrous Virtue Mountain, and there are six billion Bodhisattvas there who will all be born there. The eleventh Buddha is named King of Men, and there are one billion Bodhisattvas there who will all be born there. The twelfth Buddha is named Unsurpassed Flower, and there is an innumerable, uncountable assembly of Bodhisattvas there, all non-retrogressing, brave in wisdom, who have already made offerings to measureless Buddhas, and who within seven days can take up the firm practices that great beings cultivate over a hundred thousand billion kalpas; these Bodhisattvas will all be born there. The thirteenth Buddha is named Fearless, and there are seventy-nine billion great Bodhisattvas there, and lesser Bodhisattvas and monks and others, too many to count, who will all be born there."

佛語彌勒：「不但此十四佛國中諸菩薩等當往生也，十方世界無量佛國其往生者亦復如是，甚多無數。我但說十方諸佛名號及菩薩、比丘生彼國者，晝夜一劫尚未能竟，我今為汝略說之耳。」

The Buddha said to Maitreya: "It is not only the Bodhisattvas of these fourteen Buddha lands who will be born there; those who are born there from the measureless Buddha lands of the ten directions are likewise very many, innumerable. If I were to speak only of the names of the Buddhas of the ten directions and of the Bodhisattvas and monks born in that land, day and night for a kalpa would still not be enough to finish, so now I have only told you in brief."

佛語彌勒：「其有得聞彼佛名號，歡喜踴躍，乃至一念，當知此人為得大利，則是具足無上功德。是故，彌勒！設有大火充滿三千大千世界，要當過此。聞是經法，歡喜信樂，受持讀誦，如說修行。所以者何？多有菩薩欲聞此經而不能得。若有眾生聞此經者，於無上道終不退轉，是故應當專心信受持誦說行。吾今為諸眾生說此經法，令見無量壽佛及其國土一切所有，所當為者皆可求之，無得以我滅度之後復生疑惑。當來之世經道滅盡，我以慈悲哀愍特留此經止住百歲，其有眾生值斯經者，隨意所願皆可得度。」

The Buddha said to Maitreya: "If any person hears that Buddha's name and rejoices and leaps for joy, even for a single thought, you should know that this person gains great benefit and is endowed with unsurpassed merit. Therefore, Maitreya! Even if a great fire fills the three thousand great thousand worlds, one must go through it. Listen to this sutra Dharma, rejoice, believe and delight in it, uphold, read and recite it, and practice as it says. Why? Many Bodhisattvas wish to hear this sutra and cannot. If there are beings who hear this sutra, they will never retrogress from the unsurpassed Way, and so you should concentrate your mind to believe, receive, uphold, recite, speak and practice it. Now I speak this sutra Dharma for all beings so that they may see Amitayus Buddha and all that exists in his land, and what should be done they can seek; do not give rise to doubt again after my passing. In the age to come, when the sutras and the Way are extinguished, out of compassion and pity I will specially leave this sutra to remain for a hundred years, and any being who meets this sutra can be liberated according to his wish."

佛語彌勒：「如來興世難值難見、諸佛經道難得難聞；菩薩勝法諸波羅蜜得聞亦難；遇善知識、聞法能行此亦為難；若聞斯經信樂受持，難中之難無過此難。是故我法，如是作、如是說、如是教，應當信順，如法修行。」

The Buddha said to Maitreya: "It is hard to meet and hard to see the Tathagata arising in the world, hard to obtain and hard to hear the sutras and Way of the Buddhas; it is also hard to hear the Bodhisattvas' supreme Dharma and the paramitas; it is hard to meet a good teacher, and hard to hear the Dharma and be able to practice it; but to hear this sutra and believe, delight in, receive and uphold it, of all hard things nothing surpasses this hardness. Therefore, as for my Dharma, I made it thus, said it thus, and taught it thus, and you should believe and follow it and practice it according to the Dharma."

爾時，世尊說此經法，無量眾生皆發無上正覺之心，萬二千那由他人得清淨法眼，二十二億諸天人民得阿那含，八十萬比丘漏盡意解，四十億菩薩得不退轉，以弘誓功德而自莊嚴，於將來世當成正覺。爾時，三千大千世界六種震動，大光普照十方國土，百千音樂自然而作，無量妙華芬芬而降。

At that time, as the World-Honored One spoke this sutra Dharma, measureless beings gave rise to the mind of unsurpassed right awakening, twelve thousand nayutas of people gained the pure Dharma eye, two billion devas and people attained anagamin (the non-returner, who no longer returns to be born in the desire realm), eight hundred thousand monks had their outflows ended and their minds liberated, and four billion Bodhisattvas attained non-retrogression, adorning themselves with the merit of great vows, and in the future ages they will become fully awakened. At that time the great earth of the three thousand great thousand worlds shook in six ways, a great light shone everywhere on the lands of the ten directions, a hundred thousand kinds of music played naturally, and measureless wondrous flowers fell in profusion.

佛說經已，彌勒菩薩及十方來諸菩薩眾，長老阿難、諸大聲聞，一切大眾，聞佛所說靡不歡喜。

When the Buddha had finished speaking the sutra, Bodhisattva Maitreya and the assembly of Bodhisattvas from the ten directions, the elder Ananda, the great shravakas, and the whole great assembly, hearing what the Buddha said, were all delighted.