The Larger Sūtra of Immeasurable Life

This Sutra expounds the Sacred Story of Amitāyus and was delivered by Śākyamuni Buddha and translated into Chinese during the Ts'ao-Wei dynasty by the Tripiṭaka Master Saṃghavarman from India

The text follows the Taishō Tripiṭaka edition, vol. 12, and the passage numbers follow Jōdo shinshū Seiten, 1988, pp. 3-40.

我聞如是。一時佛住王舍城耆闍崛山中。與大比丘衆萬二千人倶。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．尊者優樓頻蠡迦葉．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．尊者羅云．尊者阿難。皆如斯等上首者也。

Thus have I heard. At one time the Buddha was staying on the Vulture Peak in Rājagṛha with a large company of twelve thousand monks. They were all great sages who had already attained supernatural powers. Among them were the following: the Venerable Ājñāta-kauṇḍinya, the Venerable Aśvajit, the Venerable Vāṣpa, the Venerable Mahānāma, the Venerable Bhadrajit, the Venerable Vimala, the Venerable Yaśodeva, the Venerable Sūbahu , the Venerable Pūrṇaka, the Venerable Gavāṃpati, the Venerable Uruvilvā-kāśyapa, the Venerable Gayā-kāśyapa, the Venerable Nadī-kāśyapa, the Venerable Mahākāśyapa, the Venerable Śāriputra, the Venerable Mahāmaudgalyāyana, the Venerable Kapphiṇa, the Venerable Mahākauṣṭhila, the Venerable Mahākātyāyana, the Venerable Mahācunda, the Venerable Pūrṇa-maitrayāṇīputra, the Venerable Aniruddha, the Venerable Revata, the Venerable Kimpila, the Venerable Amogha-rāja, the Venerable Parayānika, the Venerable Vakkula, the Venerable Nanda, the Venerable Svāgata, the Venerable Rāhula and the Venerable Ānanda. All of these were Elders.

又與大乘衆菩薩倶。普賢菩薩．妙德菩薩．慈氏菩薩等。此賢劫中一切菩薩。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。

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

Each of these bodhisattvas, following the virtues of the mahāsattva Samantabhadra, is endowed with the immeasurable practices and vows of the Bodhisattva Path, and firmly dwells in all the meritorious deeds. He freely travels in all the ten quarters and employs skillful means of emancipation.

佛法藏究竟彼岸。於無量世界現成等覺。處兜率天弘宣正法。捨彼天宮降神母胎。從右脅生現行七步。光明顯曜。普照十方無量佛土。六種振動。擧聲自稱。吾當於世爲無上尊。

He enters the treasury of the Dharma of the Buddhas, and reaches the Other Shore. Throughout the innumerable worlds he attains Enlightenment. First, dwelling in the Tuṣita Heaven, he proclaims the true Dharma. Having left the heavenly palace, he descends into his mother's womb. Soon after he is born from her right side, he takes seven steps. As he does so, an effulgence illuminates everywhere in the ten quarters and innumerable Buddha-lands shake in six ways. Then he utters these words, "I will become the most honored one in the world."

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。現五濁刹隨順群生。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。

[266a] Śakra and Brahma reverently attend him, and heavenly beings adore and worship him. He shows his ability in calculation, writing, archery and horsemanship. He is also conversant with the divine arts and well-read in many volumes. In the field outside the palace he trains himself in the martial arts, and at court shows that he also enjoys the pleasures of the senses. When he first encounters old age, sickness and death, he realizes the impermanence of the world. He renounces his kingdom, wealth and throne, and goes into the mountains to practice the Way. After sending back the white horse that he has been riding, together with the jeweled crown and ornaments which he has been wearing, he takes off his magnificent clothes and puts on a Dharma robe. He cuts his hair and shaves his beard, sits upright under a tree and strives at ascetic practices for six years in accord with the traditional way. Since he has appeared in the world of the five defilements, he behaves as the multitude. And as his body appears dirty, he takes a bath in the Golden River. As a god bends a branch down towards him, he is able to climb up the river bank. A divine bird follows him closely to the seat of Enlightenment. A deva takes the form of a youth and, perceiving a favorable sign, respectfully presents him with the auspicious grass. The Bodhisattva compassionately accepts it, spreads it under the Bodhi-tree and sits upon it with his legs crossed. He emits a great flood of light to inform Mara of this. Mara and his army come to attack and tempt him, but he brings them under control with the power of wisdom and makes them all surrender. Then he attains the supreme Dharma and realizes the highest, perfect Enlightenment.

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。衆魔懾怖莫不歸伏。摑裂邪網消滅諸見。散諸塵勞壞諸欲塹。嚴護法城開闡法門。洗濯垢污顯明淸白。光融佛法宣流正化。入國分衛獲諸豐膳。貯功德。示福田。

As Śakra and Brahma request him to turn the Wheel of the Dharma, the Buddha visits various places and preaches the Dharma in his thunderous voice. He beats the Dharma-drum, blows the Dharma-conch, brandishes the Dharma-sword, hoists the Dharma-banner, rolls the Dharma-thunder, hurls the Dharma-lightning, brings the Dharma-rain, and bestows the Dharma-gift. At all times, he awakens the world with the sound of the Dharma. His light illuminates countless Buddha-lands, causing the entire world to quake in six ways. It encompasses Mara's realm, shaking his palace, so that he and his host become frightened and surrender. The bodhisattva tears asunder the net of evil, destroys wrong views, removes afflictions, flushes the gutters of desire, protects the Dharma-castle, opens the Dharma-gate, washes off the grime of the passions, and reveals the pure white Dharma. He unifies everything in the Buddha Dharma, and thus proclaims the right teaching. He enters the town to beg alms; he accepts even rich food to enable the donors to accumulate merit and also to show that he is a field of virtue.

欲宣法。現欣笑。以諸法藥救療三苦。現道意無量功德。授菩薩記成等正覺。示現滅度拯濟無極。消除諸漏殖衆德本。具足功德微妙難量。遊諸佛國普現道教。其所修行淸淨無穢。譬如幻師現衆異像爲男爲女無所不變。本學明了在意所爲。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。未曾慢恣愍傷衆生。

Wishing to expound the Dharma, he smiles and so cures the three pains with various Dharma-medicines. He teaches that the aspiration for Enlightenment has immeasurable merit and, by giving predictions to bodhisattvas, he enables them to attain Buddhahood. He demonstrates that he passes into Nirvāṇa, but endlessly brings sentient beings to emancipation. In removing their defilements, planting various roots of virtue and attaining excellent merit, he displays wonderful and inconceivable works. Furthermore, each of the bodhisattvas in the assembly is able to visit various Buddha-lands and expound teachings of the Way. His manner of practice is pure and undefiled. Just as a magician with his perfect skill can create at will various illusions, including images of man or woman, at will, so the bodhisattva, having thoroughly learned all the methods of emancipation and attained serene awareness of reality, can freely teach and transform beings. He maṇifests himself everywhere in innumerable Buddha-lands, performing acts of compassion for sentient beings tirelessly and with diligence.

是之法一切具足。菩薩經典究暢要妙。名稱普至導御十方。無量諸佛咸共護念。佛所住者皆已得住。大聖所立而皆已立。如來導化各能宣布。爲諸菩薩而作大師。以甚深禪慧開導衆人。通諸法性達衆生相。明了諸國供養諸佛。化現其身猶如電光。

[266b] He has thus obtained complete mastery of such methods of emancipation. He is thoroughly conversant with the essentials of the sutras for bodhisattvas and, as his fame spreads everywhere, he guides sentient beings throughout the ten quarters. All Buddhas remember him and give him their protection. He has already dwelt in all the Buddha's abodes and performed all the deeds of the Great Sage. He proclaims the Tathāgata's teachings, acts as a great master for other bodhisattvas and, with profound samādhi and wisdom, guides multitudes of beings. With penetrating insight into the essential nature of dharmas, he discerns different aspects of living beings and closely watches over all the worlds. In making offerings to the Buddhas, he maṇifests transformed bodies like flashes of lightning.

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。

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

得佛華嚴三昧。宣揚演說一切經典。住深定門。悉睹現在無量諸佛。一念之頃無不周遍。濟諸劇難諸閑不閑。分別顯示眞實之際。得諸如來辯才之智。入衆言音。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。

After attaining the Buddha-garland samādhi, he proclaims and expounds all the sutras. While dwelling deep in meditation, he visualizes all the innumerable Buddhas and in an instant visits every one of them. By elucidating and teaching the ultimate truth to sentient beings, he delivers them from the state of extreme pains, from the conditions in which suffering is so great as to prevent people from finding time for Buddhist practices, and also from the conditions in which suffering is not so great as to prevent them from doing so. Having attained the Tathāgata's thorough knowledge and eloquence, he has fluent command of languages, with which he enlightens all beings. He is above all worldly affairs and his mind, always serene, dwells on the path of emancipation; this gives him complete control over all dharmas.

爲衆生類作不請之友。荷負群生爲之重任。受持如來甚深法藏。護佛種性常使不絕。興大悲愍衆生。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。於諸衆生視之若己。一切善本皆度彼岸。悉獲諸佛無量功德。智慧聖明不可思議。如是菩薩無量大士。不可稱計一時來會

Without being asked to do so, he becomes a good friend to each within the multitude of beings and carries their heavy karmic burdens on his back. He upholds the Tathāgata's profound Dharma-treasury and protects the seeds of Buddhahood, so that they may continue to multiply. Having awakened great compassion for sentient beings, he kindly expounds the teaching, and endows them with the Dharma-eye. He blocks the paths to the three evil realms, opens the gate of virtue and, without waiting for their request, provides beings with the Dharma. He does this for the multitude of beings just as a dutiful son loves and respects his parents. He indeed looks upon sentient beings as his own self. With such roots of virtue, all the bodhisattvas in the assembly had reached the shore of emancipation. They had acquired the Buddha's immeasurable merit and attained the sacred, pure and inconceivable wisdom. Innumerable bodhisattvas, mahāsattvas, such as these assembled there all at once.

At that time all the senses of the World-Honored One radiated joy, [266c] his entire body appeared serene and glorious, and his august countenance looked most majestic.

尊者阿難承佛聖旨。卽從座起。偏袒右肩。長跪合掌而白佛言。今日世尊。諸根悅豫。姿色淸淨。光顏巍巍。如明鏡淨影暢表裏。威容顯耀超絕無量。未曾瞻睹殊妙如今。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。

Having perceived the Buddha's holy intention, the Venerable Ānanda rose from his seat, bared his right shoulder, prostrated himself, and joining his palms in reverence, said to the Buddha, "World-Honored One, today all your senses are radiant with joy, your body is serene and glorious, and your august countenance is as majestic as a clear mirror whose brightness radiates outward and inward. The magnificence of your dignified appearance is unsurpassed and beyond measure. I have never seen you look so superb and majestic as today. With respect, Great Sage, this thought has occurred to me: 'Today, the World-Honored One dwells in the rare and marvelous Dharma; today, the World-Hero dwells in the Buddha's abode; today, the World-Eye concentrates on the performance of the leader's duty; today, the World-Valiant One dwells in the supreme Bodhi; today, the One Most Honored in Heaven realizes the Tathāgata's virtue. The Buddhas of the past, present and future contemplate each other. How can this present Buddha not contemplate all other Buddhas?' For what reason does his countenance look so majestic and brilliant?"

Then the World-Honored One said to Ānanda, "Tell me, Ānanda, whether some god urged you to put this question to the Buddha or whether you asked about his glorious countenance from your own wise observation." Ānanda replied to the Buddha, "No god came to prompt me. I asked you about this matter of my own accord."

言。善哉阿難。所問甚快。發深智慧眞妙辯才。愍念衆生問斯慧義。如來以無盡大悲矜哀三界。所以出興於世。光闡道教。普令群萌獲眞法利。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。阿難。當知如來正覺其智難量多所導御。慧見無礙無能遏絕。以一口*食之力能住壽命。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。阿難諦聽。今爲汝說。對曰唯然願樂欲聞

The Buddha said, "Well said, Ānanda. I am very pleased with your question. You have shown profound wisdom and subtle insight in asking me this wise question out of compassion for sentient beings. As the Tathāgata, I regard beings of the three worlds with boundless great compassion. The reason for my appearance in the world is to reveal teachings of the Way and save multitudes of beings by endowing them with true benefits. Even in countless millions of kalpas it is difficult to come upon and meet a Tathāgata. It is as difficult as seeing an udumbara flower, which blooms very rarely. Your question is of great benefit and will enlighten all heavenly and human beings. Ānanda, you should realize that the Tathāgata's perfectly enlightened wisdom is unfathomable, capable of leading innumerable beings to emancipation, and that his penetrating insight cannot be obstructed. With just one meal, he is able to live for a hundred thousandkoṭīs of kalpas, or an incalculable and immeasurable length of time, or beyond. Even after that lapse of time, his senses will still be radiant with joy and show no signs of deterioration; his appearance will not change, and his august countenance will look just the same. The reason for this is that the Tathāgata's meditation and wisdom are perfect and boundless and that he has attained unrestricted power over all dharmas. Ānanda, listen carefully. I shall now expound the Dharma."

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

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。教化度脫無量衆生。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。次名除癡冥。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 Ānanda, "In the distant past —innumerable, incalculable and inconceivable kalpas ago — a Tathāgata named Dīpaṃkara appeared in the world. Having taught and freed innumerable beings and led them all along the path of Enlightenment, he passed into Nirvāṇa. Next appeared a Tathāgata named Far-reaching Light. After him came Moonlight, and then Sandalwood-Incense, King of Beautiful Mountains, Crown of Mount Sumeru, Brilliant like Mount Sumeru, Color of the Moon, Right Recollection, Free of Defilement, Non-attachment, Dragon-deva, Nocturnal Light, Peaceful and Brilliant Peak, Immovable Ground, [267a] Exquisite Beryl Flower, Golden Beryl Luster, Gold-treasury, Flaming Light, Fiery Origin, Earth-shaking, Image of the Moon, Sound of the Sun, Flower of Freedom, Glorious Light, Miraculous Power of the Ocean of Enlightenment, Water Light, Great Fragrance, Free of Dust and Defilement, Abandoning Enmity, Flame of Jewels, Beautiful Peak, Heroic Stance, Merit-possessing Wisdom, Outshining the Sun and the Moon, Beryl Light of the Sun and the Moon, Supreme Beryl Light, Highest Peak, Flower of Enlightenment, Brightness of the Moon, Sunlight, King of the Colors of Flowers, Moonlight on the Water, Dispelling the Darkness of Ignorance, Practice of Removing Hindrances, Pure Faith, Storage of Good, Majestic Glory, Wisdom of the Dharma, Call of the Phoenix, Roar of the Lion, Voice of the Dragon and Dwelling-in-the-world. All these Buddhas have already passed into Nirvāṇa."

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眞道意。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

"Then appeared a Buddha named Lokêśvararāja, the Tathāgata, Arhat, Perfectly Enlightened One, Possessed of Wisdom and Practice, Perfected One, Knower of the World, Unsurpassed One, Tamer of Men, Master of Gods and Men, Buddha and World-Honored One.

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

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。願佛爲我廣宣經法。我當修行攝取佛國淸淨莊嚴無量妙土。令我於世速成正覺。拔諸生死勤苦之本。

The Buddha said to Ānanda, "Having spoken these verses, the Bhikṣu Dharmakāra said to the Buddha Lokêśvararāja, 'Respectfully, World-Honored One, I announce that I have awakened aspiration for the highest, perfect Enlightenment. I beseech you to explain the Dharma to me fully, so that I can perform practices for the establishment of a pure Buddha-land adorned with infinite excellent qualities. So please teach me how to attain Enlightenment quickly and to remove the roots of afflictions of birth-and-death for all.' "

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。比丘白佛。斯義弘深非我境界。唯願世尊廣爲敷演諸佛如來淨土之行。我聞此已。當如說修行成滿所願。

The Buddha said to Ānanda, "At that time the Buddha Lokêśvararāja replied to the Bhikṣu Dharmakāra, 'You yourself should know by what practice you can establish a glorious Buddha-land.' The Bhikṣu said to the Buddha, 'That is far too vast and deep for my comprehension. I sincerely beseech you, World-Honored One, to explain in detail the practices by which Buddhas, Tathāgatas, established their pure lands. After I hear that, I wish to practice as instructed and so fulfill my aspirations.' "

爾時世自在王佛。知其高明志願深廣。卽爲法藏比丘而說經言。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 Lokêśvararāja recognized the Bhikṣu Dharmakāra's noble and high aspirations, and taught him as follows: 'If, for example, one keeps on bailing water out of a great ocean with a pint-measure, one will be able to reach the bottom after many kalpas [267c] and then obtain rare treasures. Likewise, if one sincerely, diligently and unceasingly seeks the Way, one will be able to reach one's destination. What vow is there which cannot be fulfilled?'

於是世自在王佛。卽爲廣說二百一十億諸佛刹土天人之善惡國土之粗妙。應其心願悉現與之。時彼比丘聞佛所說嚴淨國土。皆悉睹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。思惟攝取莊嚴佛國淸淨之行。

"Then the Buddha Lokêśvararāja explained in detail the greater and lesser aspects of two hundred and ten koṭīs of Buddha-lands, together with the good and evil natures of heavenly and human beings living there. He revealed them all to the Bhikṣu just as he had requested. Then the Bhikṣu, having heard the Buddha's exposition of the glorious pure land and also having seen all of them, resolved upon his supreme, unsurpassed vows. His mind being serene and his aspirations free of attachment, he was unexcelled throughout the world. For five full kalpas he contemplated the vows, and then chose the pure practices for the establishment of his Buddha-land."

阿難白佛。彼佛國土壽量幾何。佛言。其佛壽命四十二劫。時法藏比丘。攝取二百一十億諸佛妙土淸淨之行。如是修已詣彼佛所。稽首禮足遶佛三匝合掌而住。白言世尊。我已攝取莊嚴佛土淸淨之行。佛告比丘。汝今可說宜知是時。發起悅可一切大衆。菩薩聞已修行此法。緣致滿足無量大願。比丘白佛。唯垂聽察。如我所願當具說之

Ānanda asked the Buddha, "How long was the life-span of beings in the land of the Buddha Lokêśvararāja?"

The Buddha replied, "The length of life of that Buddha was forty-two kalpas." He continued, "After that Dharmakāra Bodhisattva adopted the pure practices which had led to the establishment of the excellent lands of two hundred and ten koṭīs of Buddhas. When he had finished this task, he went to the Buddha, knelt down at his feet, walked round him three times, joined his palms in worship and sat down. He then said to the Buddha, 'I have adopted the pure practices for the establishment of a glorious Buddha-land.' The Buddha said to him, 'You should proclaim this. Know that now is the right time. Encourage and delight the entire assembly. Hearing this, other bodhisattvas will practice this Dharma and so fulfill their innumerable great vows.' The Bhikṣu replied, 'I beg you to grant me your attention. Now I will fully proclaim my vows.' "

(1) If, when I attain Buddhahood, there should be in my land a hell, a realm of hungry spirits or a realm of animals, may I not attain perfect Enlightenment.

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

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

(4) If, when I attain Buddhahood, humans and devas in my land should not all be of one appearance, and should there be any difference in beauty, may I not attain perfect Enlightenment.

(5) If, when I attain Buddhahood, humans and devas in my land should not remember all their previous lives, not knowing even the events which occurred during the previous hundred thousand koṭīs of nayutas of kalpas, may I not attain perfect Enlightenment.

(6) If, when I attain Buddhahood, humans and devas in my land should not possess the divine eye of seeing even a hundred thousand koṭīs of nayutas of Buddha-lands, may I not attain perfect Enlightenment.

(7) If, when I attain Buddhahood, humans and devas in my land should not possess the divine ear of hearing [268a] the teachings of at least a hundred thousand koṭīs of nayutas of Buddhas and should not remember all of them, may I not attain perfect Enlightenment.

(8) If, when I attain Buddhahood, humans and devas in my land should not possess the faculty of knowing the thoughts of others, at least those of all sentient beings living in a hundred thousand koṭīs of nayutas of Buddha-lands, may I not attain perfect Enlightenment.

(9) If, when I attain Buddhahood, humans and devas in my land should not possess the supernatural power of traveling anywhere in one instant, even beyond a hundred thousand koṭīs of nayutas of Buddha-lands, may I not attain perfect Enlightenment.

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

(11) If, when I attain Buddhahood, humans and devas in my land should not dwell in the Definitely Assured State and unfailingly reach Nirvāṇa, may I not attain perfect Enlightenment.

(12) If, when I attain Buddhahood, my light should be limited, unable to illuminate at least a hundred thousand koṭīs of nayutas of Buddha-lands, may I not attain perfect Enlightenment.

(13) If, when I attain Buddhahood, my life-span should be limited, even to the extent of a hundred thousand koṭīs of nayutas of kalpas, may I not attain perfect Enlightenment.

(14) If, when I attain Buddhahood, the number of the śrāvakas in my land could be known, even if all the beings and pratyekabuddhas living in this universe of a thousand million worlds should count them during a hundred thousand kalpas, may I not attain perfect Enlightenment.

(15) If, when I attain Buddhahood, humans and devas in my land should have limited life-spans, except when they wish to shorten them in accordance with their original vows, may I not attain perfect Enlightenment.

(16) If, when I attain Buddhahood, humans and devas in my land should even hear of any wrongdoing, may I not attain perfect Enlightenment.

(17) If, when I attain Buddhahood, innumerable Buddhas in the land of the ten quarters should not all praise and glorify my Name, may I not attain perfect Enlightenment.

(18) If, when I attain Buddhahood, sentient beings in the lands of the ten quarters who sincerely and joyfully entrust themselves to me, desire to be born in my land, and call my Name, even ten times, should not be born there, may I not attain perfect Enlightenment. Excluded, however, are those who commit the five gravest offences and abuse the right Dharma.

(19) If, when I attain Buddhahood, sentient beings in the lands of the ten quarters, who awaken aspiration for Enlightenment, do various meritorious deeds [268b] and sincerely desire to be born in my land, should not, at their death, see me appear before them surrounded by a multitude of sages, may I not attain perfect Enlightenment.

(20) If, when I attain Buddhahood, sentient beings in the lands of the ten quarters who, having heard my Name, concentrate their thoughts on my land, plant roots of virtue, and sincerely transfer their merits towards my land with a desire to be born there, should not eventually fulfill their aspiration, may I not attain perfect Enlightenment.

(21) If, when I attain Buddhahood, humans and devas in my land should not all be endowed with the thirty-two physical characteristics of a Great Man, may I not attain perfect Enlightenment.

設我得佛。他方佛土諸菩薩衆來生我國。究竟必至一生補處。除其本願自在所化。爲衆生故被弘誓鎧。積累德本度脫一切。遊諸佛國修菩薩行。供養十方諸佛如來。開化恒沙無量衆生。使立無上正眞之道。超出常倫。諸地之行。現前修習普賢之德。若不爾者不取正覺

(22) If, when I attain Buddhahood, bodhisattvas in the Buddha-lands of other quarters who visit my land should not ultimately and unfailingly reach the Stage of Becoming a Buddha after One More Life, may I not attain perfect Enlightenment. Excepted are those who wish to teach and guide sentient beings in accordance with their original vows. For they wear the armor of great vows, accumulate merits, deliver all beings from birth-and-death, visit Buddha-lands to perform the bodhisattva practices, make offerings to Buddhas, Tathāgatas, throughout the ten quarters, enlighten uncountable sentient beings as numerous as the sands of the River Ganges, and establish them in the highest, perfect Enlightenment. Such bodhisattvas transcend the course of practice of the ordinary bodhisattvas, maṇifest the practices of all the bodhisattva stages, and cultivate the virtues of Samantabhadra.

(23) If, when I attain Buddhahood, bodhisattvas in my land, in order to make offerings to Buddhas through my transcendent power, should not be able to reach immeasurable and innumerable koṭīs of nayutas of Buddha-lands in as short a time as it takes to eat a meal, may I not attain perfect Enlightenment.

(24) If, when I attain Buddhahood, bodhisattvas in my land should not be able, as they wish, to perform meritorious acts of worshipping the Buddhas with the offerings of their choice, may I not attain perfect Enlightenment.

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

(26) If, when I attain Buddhahood, there should be any bodhisattva in my land not endowed with the body of the Vajra-god Nārāyaṇa, may I not attain perfect Enlightenment.

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。其諸衆生。乃至逮得天眼。有能明了辨其名數者。不取正覺

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

(28) If, when I attain Buddhahood, bodhisattvas in my land, even those with little store of merit, should not be able to [268c] see the Bodhi-tree which has countless colors and is four million li in height, may I not attain perfect Enlightenment.

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

(30) If, when I attain Buddhahood, the wisdom and eloquence of bodhisattvas in my land should be limited, may I not attain perfect Enlightenment.

(31) If, when I attain Buddhahood, my land should not be resplendent, revealing in its light all the immeasurable, innumerable and inconceivable Buddha-lands, like images reflected in a clear mirror, may I not attain perfect Enlightenment.

設我得佛。自地以上至于虛空。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

(32) If, when I attain Buddhahood, all the myriads of manifestations in my land, from the ground to the sky, such as palaces, pavilions, ponds, streams and trees, should not be composed of both countless treasures, which surpass in supreme excellence anything in the worlds of humans and devas, and of a hundred thousand kinds of aromatic wood, whose fragrance pervades all the worlds of the ten quarters, causing all bodhisattvas who sense it to perform Buddhist practices, then may I not attain perfect Enlightenment.

(33) If, when I attain Buddhahood, sentient beings in the immeasurable and inconceivable Buddha-lands of the ten quarters, who have been touched by my light, should not feel peace and happiness in their bodies and minds surpassing those of humans and devas, may I not attain perfect Enlightenment.

(34) If, when I attain Buddhahood, sentient beings in the immeasurable and inconceivable Buddha-lands of the ten quarters, who have heard my Name, should not gain the bodhisattva's insight into the non-arising of all dharmas and should not acquire various profound dhāraṇīs, may I not attain perfect Enlightenment.

(35) If, when I attain Buddhahood, women in the immeasurable and inconceivable Buddha-lands of the ten quarters who, having heard my Name, rejoice in faith, awaken aspiration for Enlightenment and wish to renounce womanhood, should after death be reborn again as women, may I not attain perfect Enlightenment.

(36) If, when I attain Buddhahood, bodhisattvas in the immeasurable and inconceivable Buddha-lands of the ten quarters, who have heard my Name, should not, after the end of their lives, always perform sacred practices until they reach Buddhahood, may I not attain perfect Enlightenment.

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

(37) If, when I attain Buddhahood, humans and devas in the immeasurable and inconceivable Buddha-lands of the ten quarters, who having heard my Name, prostrate themselves on the ground to revere and worship me, rejoice [269a] in faith, and perform bodhisattva practices, should not be respected by all devas and people of the world, may I not attain perfect Enlightenment.

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

(39) If, when I attain Buddhahood, humans and devas in my land should not enjoy happiness and pleasure comparable to that of a monk who has exhausted all the passions, may I not attain perfect Enlightenment.

(40) If, when I attain Buddhahood, the bodhisattvas in my land who wish to see the immeasurable glorious Buddha-lands of the ten quarters, should not be able to view all of them reflected in the jeweled trees, just as one sees one's face reflected in a clear mirror, may I not attain perfect Enlightenment.

(41) If, when I attain Buddhahood, bodhisattvas in the lands of the other quarters who hear my Name should, at any time before becoming Buddhas, have impaired, inferior or incomplete sense organs, may I not attain perfect Enlightenment.

設我得佛。他方國土諸菩薩衆。聞我名字。皆悉逮得淸淨解脫三昧。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

(42) If, when I attain Buddhahood, bodhisattvas in the lands of the other quarters who hear my Name should not all attain the samādhi called "pure emancipation" and, while dwelling therein, without losing concentration, should not be able to make offerings in one instant to immeasurable and inconceivable Buddhas, World-Honored Ones, may I not attain perfect Enlightenment.

(43) If, when I attain Buddhahood, bodhisattvas in the lands of the other quarters who hear my Name should not be reborn into noble families after their death, may I not attain perfect Enlightenment.

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

設我得佛。他方國土諸菩薩衆。聞我名字。皆悉逮得普等三昧。住是三昧至于成佛。常見無量不可思議一切如來。若不爾者。不取正覺

(45) If, when I attain Buddhahood, bodhisattvas in the lands of the other quarters who hear my Name should not all attain the samādhi called "universal equality" and, while dwelling therein, should not always be able to see all the immeasurable and inconceivable Tathāgatas until those bodhisattvas, too, become Buddhas, may I not attain perfect Enlightenment.

(46) If, when I attain Buddhahood, bodhisattvas in my land should not be able to hear spontaneously whatever teachings they may wish, [269b] may I not attain perfect Enlightenment.

(47) If, when I attain Buddhahood, bodhisattvas in the lands of the other quarters who hear my Name should not instantly reach the Stage of Non-retrogression, may I not attain perfect Enlightenment.

(48) If, when I attain Buddhahood, bodhisattvas in the lands of the other quarters who hear my Name should not instantly gain the first, second and third insights into the nature of dharmas and firmly abide in the truths realized by all the Buddhas, may I not attain perfect Enlightenment.

The Buddha said to Ānanda, "The Bhikṣu Dharmakāra, having thus proclaimed those vows, spoke the following verses:"

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 Ānanda, "As soon as the Bhikṣu Dharmakāra spoke those verses, the entire earth shook in six ways, and a rain of wonderful flowers fell from heaven, scattering everywhere. Spontaneous music was heard, and a voice in the sky said, 'Surely you will attain the highest, perfect Enlightenment.' Then the Bhikṣu Dharmakāra kept all those great vows which were sincere, unfailing and unsurpassed in the whole world, and intensely aspired to attain Nirvāṇa."

阿難。法藏比丘於彼佛所。諸天魔梵龍神八部大衆之中。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。

Then, Ānanda, after proclaiming and establishing those universal vows in the presence of the Buddha Lokêśvararāja before the multitude of beings, including the eight kinds of superhuman beings, such as devas and dragon-spirits, and also Mara and Brahma, the Bhikṣu Dharmakāra was solely intent on producing a glorious and exquisite land. The Buddha-land which he sought to establish was vast in extent, unsurpassed and supremely wonderful, always present and subject neither to decay nor change. During inconceivable and innumerable kalpas, he cultivated the immeasurable meritorious practices of the Bodhisattva Path.

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。忍力成就不計衆苦。少欲知足無染恚癡。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。專求淸白之法。以慧利群生。恭敬三寶奉事師長。以大莊嚴具足衆行。令諸衆生功德成就。

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

住空無相無願之法。無作無起觀法如化。遠離麤言自害害彼彼此倶害。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。無央數劫積功累德。

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

隨其生處在意所欲。無量寶藏自然發應。教化安立無數衆生。住於無上正眞之道。或爲長者居士豪姓尊貴。或爲刹利國君轉輪聖帝。或爲六欲天主乃至梵王。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。其香普熏無量世界。容色端正相好殊妙。其手常出無盡之寶。衣服飮食珍妙華香。諸蓋幢幡莊嚴之具。如是等事超諸人天。於一切法而得自在。

"Wherever he was born, an immeasurable stock of treasure spontaneously appeared as he wished. He taught countless sentient beings and guided them on the path of the highest, true Enlightenment. He was reborn as a rich man, a lay devotee, a member of the highest caste or of a noble family, a kṣatriya king, a wheel-turning monarch, a king of one of the six heavens in the world of desire, or even higher, as a Brahma-king. He revered and worshipped all Buddhas by making the four kinds of offering to them. The merit he thus acquired was indescribably great. Fragrance issued from his mouth as from a blue lotus-flower, and every pore of his body emitted the scent of sandalwood, which permeated innumerable worlds. His appearance was majestic, and his physical characteristics and marks were truly wonderful. From his hands, inexhaustible treasures, clothes, food and drink, rare and exquisite [270a] flowers and incense, silken canopies, banners, and other ornaments were produced. In such manifestations he was unrivaled among all heavenly and human beings. He thus attained the command of all dharmas."

Ānanda asked the Buddha, "Has the Bodhisattva Dharmakāra already attained Buddhahood and then passed into Nirvāṇa? Or has he not yet attained Buddhahood? Or is he dwelling somewhere at present?"

佛告阿難。法藏菩薩。今已成佛現在西方。去此十萬億刹。其佛世界名曰安樂。阿難又問。其佛成道已來爲經幾時。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磲瑪瑙合成爲地。恢廓曠蕩不可限極。悉相雜廁轉相入間。光赫焜耀微妙奇麗。淸淨莊嚴超踰十方一切世界。衆寶中精。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 replied to Ānanda, "The Bodhisattva Dharmakāra has already attained Buddhahood and is now dwelling in a western Buddha-land, called 'Peace and Bliss,' a hundred thousand koṭīs of lands away from here." Ānanda further asked the Buddha, "How much time has passed since he attained Buddhahood?" The Buddha replied, "Since he attained Buddhahood, about ten kalpas have passed." He continued, "In that Buddha-land, the earth is composed of seven jewels — namely, gold, silver, beryl, coral, amber, agate and ruby — which have spontaneously appeared. The land itself is so vast, spreading boundlessly to the farthest extent, that it is impossible to know its limit. All the rays of light from those jewels intermingle and create maṇifold reflections, producing a dazzling illumination. Those pure, superb and exquisite adornments are unsurpassed in all the worlds of the ten quarters. They are the finest of all gems, and are like those of the Sixth Heaven. In that land, there are no mountains, such as Mount Sumeru and the Encircling Adamantine Mountains. Likewise, there are neither oceans nor seas, valleys nor gorges. But one can see those manifestations by the Buddha's power if one so wishes. In that land there is no hell; neither are there realms of hungry spirits and animals nor other adverse conditions. Neither do the four seasons of spring, summer, autumn and winter exist. It is always moderate and pleasant, never cold or hot."

Then, Ānanda asked the Buddha, "If, World-Honored One, there is no Mount Sumeru in that land, what sustains the Heaven of the Four Kings and the Heaven of the Thirty-three Gods?"

The Buddha said to Ānanda, "What sustains Yama, which is the Third Heaven of the world of desire, and other heavens up to the Highest Heaven of the world of form?"

阿難白佛。行業果報不可思議。佛語阿難。行業果報不可思議。諸佛世界亦不可思議。其諸衆生功德善力。住行業之地。故能爾耳。

Ānanda answered, "The consequences of karma are inconceivable." The Buddha said to Ānanda, "Inconceivable indeed are the consequences of karma, and so are the worlds of the Buddhas. By the power of meritorious deeds, sentient beings in that land dwell on the ground of karmic reward. That is why those heavens exist without Mount Sumeru."

Ānanda continued, "I do not doubt this myself but have asked you about it simply because I wished to remove such doubts for the benefit of sentient 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。乃照東方恒沙佛刹。南西北方四維上下亦復如是。或有佛光照于七尺。或照一由旬二三四五由旬。如是轉倍乃至照一佛刹。

"The majestic light of the Buddha Amitāyus is the most exalted. No other Buddha's light can match his. The light of some Buddhas illuminates a hundred Buddha-lands, and that of others, a thousand Buddha-lands. Briefly, that of Amitāyus illuminates the eastern Buddha-land, as numerous as the sands of the River Ganges. In the same way, it illuminates the Buddha-lands in the south, west and north, in each of the four intermediate quarters, above and below. Further, the light of some Buddhas extends seven feet; that of others, one yojana, or two, three, four or five yojanas; and the distance covered increases in this way until the light of some Buddhas illuminates one Buddha-land.

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。淸淨光佛。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。

"For this reason, Amitāyus is called by the following names: the Buddha of Infinite Light, the Buddha of Boundless Light, the Buddha of Unhindered Light, [270b] the Buddha of Incomparable Light, the Buddha of the Light of the King of Flame, the Buddha of Pure Light, the Buddha of the Light of Joy, the Buddha of Light of Wisdom, the Buddha of Unceasing Light, the Buddha of Inconceivable Light, the Buddha of Ineffable Light, and the Buddha of the Light Outshining the Sun and the Moon.

"If, sentient beings encounter his light, their three defilements are removed; they feel tenderness, joy and pleasure; and good thoughts arise. If sentient beings in the three realms of suffering see his light, they will all be relieved and freed from affliction. At the end of their lives, they all reach emancipation.

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衆。咸共歎譽亦復如是。若有衆生。聞其光明威神功德。日夜稱說至心不斷。隨意所願得生其國。爲諸菩薩聲聞大衆。所共歎譽稱其功德。至其然後得佛道時。普爲十方諸佛菩薩。歎其光明亦如今也。

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

	Preface
1.	Prologue
2.	Virtues of the bodhisattva audience
3.	Glorious features of the Buddha
4.	53 past Buddhas
5.	Lokêśvararāja Buddha and Dharmakāra
5.	Verses Praising the Buddha
6.	Dharmakāra's resolution to become a Buddha
7.	The Forty-eight Vows
8.	Verses Confirming the Vows
9.	Dharmakāra's practices of the Bodhisattva Path
10.	Dharmakāra's attainment of Buddhahood
11.	Amitāyus' light
12.	Amitāyus' life-span
13.	The number of the audience at the first assembly
14.	Jeweled trees
15.	The Bodhi-tree
16.	Glorious Adornments
17.	Bodily appearance of the inhabitants and the pleasures they enjoy
18.	Karmic rewards of a beggar and a king
19.	Comparison between heavens and the Pure Land
20.	Pleasures in the Pure Land
21.	Flowers and innumerable rays of light emitted from them
22.	Fulfillment of the 11th, 17th, and 18th vows
23.	Three grades of aspirants: 1) higher grade
24.	2) middle grade
25.	3) lower grade
26.	Bodhisattvas' visit to the Pure Land from other lands
27.	Verses on bodhisattvas' visit
28.	Bodhisattvas in the Pure Land
29.	Amitāyus' preaching and exquisite sounds produced by the trees, etc.
30.	Bodhisattvas' virtues
31.	Three kinds of evil passions and their consequences
32.	Śākyamuni's encouragement to do good
33.	Śākyamuni's admonition against evil acts
34.	Admonition against five evils:
35.	1) first evil
36.	2) second evil
37.	3) the third evil
38.	4) the fourth evil
39.	5) the fifth evil
40.	Further admonition by the Buddha
41.	Amitāyus and the Pure Land shown to the audience
42.	Two kinds of birth in the Pure Land
43.	The cause of the two kinds of birth
44.	Śākyamuni's encouragement of faith
45.	Embryonic birth
46.	Bodhisattvas' visits to the Pure Land from other Buddha-lands
47.	Śākyamuni's encouragement to accept this sutra
48.	Epilogue